THE SIDDHANTA DEEPIKA THE LIGHT OF TRUTH ■ i < i>,The Siddhtnta Dipika J<9 Do A REPLY C. Adisesha Naidu 1S1 Charity T. S- Somasundram Pillai 228 Coronation Durp.ar Editor J 4j DasarX R. Kulastkara m Pillai, b.a. l.t. 2:4 Dr. Pope’s lecture on the Poetry or India at the In- dian Institute ... Extract 425 Dravidian Kingdoms — The, ... E. N. Tanikachala M u tali- yar 1 10. 16; Education of Children ... Extract 83 God — H is existence and attri- butes • M- Sachidanandam Pillai 210 Idea or God viewed in the light R. R. Gunaratnam, b.a. 161, 202 of the Hindu Philosophy ... 311 Is England a Saivite Country ? Thalcur Jessarajsirgl.jee ■ Seesodia, Editor, Rajput Herald 401 2 INDEX PAGE. JAbAla Upanishat ... R. A. Sastry 151,109 Kaiwa--The Philosophy or ... A. Govindaoarya Svamim, C.E., M.R.A.S. 5te. 370 ... R. A. Sastry 5 ... j.N. Raftanathan 128 ... Dr. Putta Narayanas'vamy Naidu 26 j ... Rev. Dr. G. U. Pope, m.a. d.d. 7 ... Jessie D. Westbrook 53 ... R. Kulasekaram Pillai, B.A., L.T. 122 ... C. V. Svaminatha Aiyar, Editor , V tvekachintamaui 360 NammAi.vAr’s T virutiam ... A. Govindacharya Svamin c.e., M.R.A.s. &c. 22, 72, 263 434 Pundit — who ic m ? ... J. N. Kaiiutnatliaii 492 Person Ai.iTY or God ... J.M. Nalhsvami Pillai, B.A., B.L. 195 PuR.vNAsiUKU ... Rev. Dr. G. U. Pope, M.A., D.D. I, 53 , 97 , 193 , 249 2*9. 353. 417. 457. 53> PukanAnuru and Siva Worship —A letter to Editor ... M. Taipbiah 15S Reputed Death-Place of Bud- dha— The, * ... Extract 124 Religion and National Pro- =RESS ... Mudaliyar S. Sabaratnam 501 Religious Toleration ... Do. KAlAgni Rudropanishat Lack of Ideals Loyal Acrostic Mammekiulai Mahimnastotra M«hAlaya AmAvAsya My Master’s Voice 440 INDEX 3 . r.VGE. Religion and Religious preju- dices ... M. Sachidanandam Pillai 430 Red Lotus (A Poem) ... A. Subramania Aiyar 292 Rudraksha Jabala Upanishat.. R. A. Sastry 323 Rudra-Hridayopanishat ... Do 463 Saiva SiddhAnta — A Study ... V.P. Kantimatinatha Piliai, b.a. 294 Saiva SiddhAnta MahA Sama- Editor 90, 137, 186, 231, 279 Jam ... ' 321, 397, 438, 495, 542 Saiva SiddhAnta MahA Samajam — The Sixth Conference of. Editor 337 Saivaism — A Study ... C. Adisesha Naidu 146 Saint Pavanandi, Critic and M. S. Pumaiingam Pillai, Teacher ... b.a., l.t. 85 Seeing God ... A. Govjndacharya Svamin, C.E; M.R.A.S. See. 418 Sonnet ... R. Shunmukha Mudaliyar 254 Studies in S.mva SiddhAnta — A Review ... Extract 329 Supposed Maya Origin of the Elaphocephalous Deity Ganesha ... Extract 432, 47< Sudra and the Sastra .. C. Adisesha Naidu 31, $8, 114 218 TayumAnavar ... A. S. Mudaliyar 184 Tamil Nationality ... Mudaliyar S. Sabaratnara 176 207 Ten Idylls ... J.M. Nallaswamy Pillai, 3 .A., b.l. 407, 522 TirujnAnasambandar's DevAram Rev. Dr. G. U. Pope, M.A., D.D. I4J, 241 TR.aUTE — A, .. “J. N.” INDEX 4 PACK. Turiva— The Theory oe Cod A. Rangaswimi Aiyar 106, 135 Tui Greatest Social evil ... “J. N." » 3 ° Truth behjkd the Coronation C. V. Swlminltha Aiyrr Durbar ... Editor , VivrkaehintHmani *75 VXsudeva Upanishat ... R. A. Sistry 356 VIyusamhitX ... A. RangaswSmi Aiyar 14, 79 a*4. 5 2 7 VnusAiva Religion— Jtudy I... Jeerige Basavflingappa 404 Do. Study II... Do. 540 Worship ottered to &va by Goes ... M. M. Kalyin Shetti 484 What is Eternal? ... *J. N.’ 174 List of Illustrations. Dr. G.TJ. Pope iu. d.d. J. M. N allasvami Phxai b.a., b.l. £hI-P^rvatam THE LIGHT OF TRUTH OR THE Siddlianta Dipika and Agamic Review. A Monthly Journal devoted to the Search for Truth as revealed in the .indent Hindu My site Philosophy known as the Soiva-Siddhauta or A gem ant a. VOL. XII. MADRAS, JULY, 191 1. No. 1 PURA-NANORU. INTRODUCTION. This work has been lately for the first time printed, though it has been in existence for upwards of i,ooo years. Scraps of it have been circulated and sung; but we owe it to Svami-Nath-Aiyar, the learned and indefatigable P.ofessor of Tamil in the Kumbacooam Government College,* that it is now carefully edited and put forth with all necessary apparatus in such a way that it may find its way into the house of every Tamil scholar. This is the fourth large work issued Dy the same editor. A notice of the Jivaga-Chirjtamarii will be found in the introduction to the Oxford edition of Maladiyar, and it is hoped in due time to publish an abstract ot the story of that remarkable epic. Another work which, if not rescued from oblivion, has at least been for the first time made fairly accessible to Tamil scholars, is the SilappathigSram. • Now Maha mahopadhyaya U. V. Svaminithaiyar, Professor of Tam' 1 , The Presidency Cullen.'., Madras. — Ld. L. 7. J THE LIGHT Ol- TRUTH Of this also an abstract will hereafter be given. It is one ol the most interesting relics of ancient Tamil literature. A. third work is the Pcfapporul-Venba-Milai The industry and learn- ing yhich have been employed in the editing of these nooks would have gained for SvSmi-Nath-Aiyar a high place among scholars in Europe, if the subject had been one which the scholars of the West were disposed to value. But although the Tamil language is inferior to none, it is regarded by most people as the (probably barbarous) vernacular of a people living somewhere in a remote district of Great Britain’s Imperial possessions. Neither does our Government, nor do our Uni- versities, fully recognise the value of the Tamil literature, and those who spend their lives in the study of the great South Indian classics must resemble men seeking for pearls under water. Our editor s compatriots will not be slow to recognise the benefits that his studies are conferring upon his people. Nor is it too much to hope that his labours may be so far recognised as to procure for him such pecuniary assistance as may save him from absolute loss. Tamil scholarship is a direct road to poverty! But it is time to enter upon an examination of the work, whose title is prefixed to this chapter. It consists of 400 lyrics, varying in length from six lines to fifty, being for the most part songs sung by Court minstrels and Wandering bards in honour of the kings of the south, including not only the Psijtjiyan, the Cholan, and the Ceran kings but about 120 of the petty Rajas and chieftains who then divided the south, and were more or less independent, having their fortresses on every hill and coign of vantage throughout the southern land. Of these ancient rulers and heroes scarcely anything is known but what these, and a feW other similar works, enable us to conjecture. Their names have not yet been found in inscriptions or on coins, and it is very doubtful whether we shatt ever be able to recover any authentic details of their history. Still the glimpses of ancient manners, thought and conditions of life afforded by these poems are exceedingly interesting. The ancient bards, about 150 in number, h-ag- rm. LH.nroi truth j merits of whose songs have thus been rescued, were of very unequal powers; but some of them display, if we are not mistaken, very great poetical genius, and some of the fragments are veritable gems. It is worthy of note, also, tliat scarcely any except the introductory invocation (which is of much later date, by Perum Devanai, the translator of the Maha Bharatham) make any allusion to Siva worship. Demons are constantly referred to, and various charms and ceremonies for driving them away from the battlefields, where it was their delight to hold their festival, are mentioned. Throughout all the petty kingdoms of the south there seems to have been a system of demon-worship much like what now prevails in the extreme south. Feasts and dances in honour of Murugan [from T., ‘ murugu,' a fragrant wood: Agaltochuni] are often alluded to. He was evidently the tutelary god of the aborigines of the south, and is now promoted to be the younger son of Siva. There is also a demoness with many of the attributes of Kali, corresponding exactly to the Ammai of more recent times. The attributes and worship of these two have passed over in the Saivu system to Subralmianya and Parvathi. In all these poems there is a note of an oft-times savage ferocity. These old Dravidians were great and most implac- able warriors, but this topic will be more fittingly illustrated when we examine the Purapporul-Venba. All classes except Brahmans, even the ladies, are represented as indulging freely in the use of toddy. The same thing is illustrated in the Kamba-Kamayanam, where the whole Court- -king, queens, princes, counsellors, and warriors — are represented as indulging in a most unedifying debauch of many days' duration. [Bala- Kaijdam, xviii., ‘The Canto of the festivities.'] ////. i.UjIIt of-' lum: tuafar ,» u^ tcat r atecs^ib u®Qu ; — Gi i-ni}22i(*j, Ga'f©P, n («)*«» ,U«u iUL_*«» « jilB*® Mri(tf)W ; a®. u jsvu ta wi£dr t vuiSa>jr>' uSQueix sidra^ai Gcos^a^ui u®Q 10 ; GlLia'AT til Guild COffSLf •b t r> mSejei 83 a ijp/a *J t'p8 G/ /a JJ*,« a> 0 cj a*,* G,« lids. (a). LJM J0.JU L^ndf u U (&flb & 0 & 1 ftril f LJIUQ. L'£). By Herum Devandr, who sang the Bhdratham His flower-wreath is the Konrai blooming in the cloudy time ; And on his shapely breast the Konrai as a chaplet hangs ; He rides upon a milk-white bull ; his glorious banner bears The image of that self-same bull ; a throat with poison stained Is his adornment rare, by sages praised the mystic word Who know ; his bride’s fair form, the half of him, within himselt He holds and hides at will ; the crescent moon his brow adorns ; That crescent every order of created beings lauds ; Upon his flowing locks the chalice rests from which glow down Exhaustless stieams sustaining every soul. To him, the saint Of glorious penance rare, the ‘ja^ai ’ crowned, be praise! (i). NOTE. Tbe chalice is GaAga. Comp. Tiiuvaijagani xix. jS&fi.fenii**. (' l n be continued.) C. U. P. KAl.AC.N I RUDKOPAN ISH AT. Om •. Next (comes) the Kalagnirudropanishat, for which the Seer (Rishi) is Samvertaka Agni. The metre is Anushfup. The presiding Deity is Sri Kalagnirudra. This (Upanishat) is to be used while besmearing the body with Holy ashes in three lines for the sake of propitiating the Lord Rudra. 2. Om. Next Sanatkumara addressed Lord Kalagni-rudra thus: Reveal to me, O Lord, the canons of Tripundra and its real nature. What is the material it is made of? What are the places where it is to be applied ? What are its dimen- sions? How many lines is it to consist of? What are the mantras ? What is its efficacy ? Which is the presiding Deity ? Who is the practitioner? and what is its result ? 3. To him answered Lord Kalagnirudra. The material it is made of is ashes produced by fire. Chant the Paflcha Brahma mantra (Sadyojata to Isanah Sarvavidyanam) while taking them in the hand. Invoke the following ijiaijtras on them, vie., Agni is Bhasma (holy ashes), Vayu is Bhasma, Vyoma is Bhasma Jala (water god) is Bhasma and Sthhula (earth) is Bhasma. Lift them up reciting the mantra “ manastoka.” (Do not molest our children etc., vide Rudradhyaya). Mix them up with water reciting the mantra "Triyayusham” (Triyayusham to Tanmesta Triyayusham). And apply them on the scalp of the head, forehead, breast and on the shoulders, chanting the mantras “Triyayusha etc.” “Trayambaka”, and “TriSakti”, in three lines drawn across. 4. This ritual (vrata) called (Sambhava) is proclaimed in the Vedas by the Seers of the same. Therefore one desirous of liberation should practise this to avoid rebirth. * This is 28th in order among the 108 Upanishats. Of these (1) Kai- valya, (2) Svetasvatara, (3) Atharvasiras, (4) Atharvasikha and (3) Kala- gni rudra, are called Pancharudropanishats. It is ordained that every devotee of Isvara should recite them daily before breakfast. The Kaivalya has been translated into English by me and has appeared in the * Dlpika ' long ago. The second one has been translated into English by various scholars. The third and fourth are in the course of preparation and will appe=- shortly in the 1 Dipika ’. A the i./f.in or rui th S Next Sanatkumara asked for the dimensions of Tri- pundra application. 6. (He replied). 1'he three lines should occupy the whole forehead, from the eyes to the scalp of the head including also the portion between the eyebrows. 7. It’s first lire represents the Garhapatya fire, akara (in Om maptra) Rajas, Bhuloka tearth), Atman, Kriyasakti, Rig- Veda, the morning yaga, and the Deity Mahesvara. 8. The second line represents Dakshinagni, Ukara, Satva, Antariksha (the middle space), innerself, Ichchasakti, Yajur- Vcda, mid-day yaga, and the Deity Sadasiva. 9. The third line represents Ahavaniya fire, Makara, Tamas, Dyuloka (heaven) the Supreme Selt, Jnanasakti, Samaveda, the third yaga, and the Deity Mahadeva. to. Thus the learned man who makes the Tripundra out of the holy ashes whether he be a bachelor, house-holder, vana- prasththa, or sanyasin, will be purified from the sin of the heinous crimes and as well as from the lighter ones (maha- pataka and upapataka). 11. He receives the efficacy of having bathed in 'all the holy waters. 12. He has the merit attainable by the result of studying all the Vedas. 1 3. He comes to Know all the Devas. 14. He achieves the fruit of the constant recitation of all the Rudras. (The five Rudropanishats, the five J abalopanishats, the translations of the same will appear in due course in the 1 Dipika ', and Rudradhyaya). 15. He enjoys all the worldly happiness; after his death he reaches the Sayujya of Siva. He is not reborn, he is not reborn. So says Lord Kalagni Rudra. 16. He who studies this (Upanishat) attains this same position. 17. Om/ Truth (Satyam). Thus ends the Upanishat. R. A. SASTRI. MANi-MEKHALAI. ( Concluded from page yy/ of No. 12 Col. XI.) CHAPTER XXVII.* MA.N1-MFKHAI.AI HEARS THE TENETS OE Till VARIOUS SECTARIAN T EACH ERS. [As our object is to give a full account of the Buddhistic system as it is supposed to be taught to Mapi-Mekhalai we shall briefly summarize the account of the various sects append- ing a note to each], Mani-Mfikhalai desirous to hear the teachings of the various sects first of all went to the Vedic teachers of logic and said “ expound to me your tenets.” Having heard these she went to the Saivaite teachers ; then to the Brahmavadi ; then to the Vaishnavaite ; then to the expounder of the Vedas ; then to the Ajivaka-Jains; then to the Niganda-Jains; then to the Saiikhiyar ; then to the Vaisedikar ; and at last to the Bhuta- Vadis. Of all of these she learnt the tenets and passed lt. CHAPTER XXVIII. MANI-MEKHALAI ENTERS THE GREAT CITY CACHE After this Mapi-Mekhalai anxious to meet Matavi, Suta- mati, and Ajravana-Adiga) passed through the outer city and entering V'anji beheld all the streets inhabited by all manner of castes, and the other places with great delight, entered at last * For a further exposition of the several systems mentioned here refer t'' pp, 75-82. Vol. X. 7 la Sidd’atiin Lhpikd .— iuf . T. THE LIGHT OF TRUTH into the monasteries where the Buddhist ascetics lived, and there met with Misattuvln who was there living an ascetic life, and telling him all the particulars of her late wanderings, and of the teachings of the various sectaries to which she had listened, made him acquainted with her whole history. Masat- tuvin having heard all she had to say thus addressed her : “ It is my previously acquired merit that has brought me to be- come acquainted with you. I learned the whole history of your father KOvalan and your mother Kappaki and of the des- truction of Madura and thereupon I renounced all and entered the Buddhist monastery. I will tell you my special reasons for this. In former times the king who ruled this city and who was called Nerjum-Sdralitan, lord of the Himalayan boundary together with his wives came forth one day into this grove. Then some Jaina devotees who had been to Ceylon to the mountain called Saman-Oji and having paid their devotions there, were returning along their aerial path and alighting in the grove remained in a cave. The King seeing them courte- ously saluted them and supplied them with food. They taught him : • The sorrows of birth, the bliss of release The truths revealed by the sinless Sage And poured into his ears sweet nectar of instruction By which all sorrows may be transcended ’. At that time Kovalan who had lived in the ninth preceding generation and had been a most intimate friend of that king came there, and heat ing the discourses of those Jaina saints I reaped together the huge wealth which he and his ancestors had in the way of virtue acquired, in seven days distributed them all amongst worthy suppliants, and devoted himself to the ascetic life. 1, at that time, came to see the temple which he had erected for the worship of the Divine Buddha. I then heard how the sea had swallowed up Kivirip-Pumpattinam and so I did not pursue my journey thither, but came to this place to dwell. Thy father had been slain because of evil deeds ; and because of good deeds had become a divinity; and afte. wards THE LIGHT OF TRUTH 9 shall obtain the heavenly rest, having heard the instructions given by the divine Buddha. This I [learnt from those who knew. So 1 will hear the same words of virtue. "I learnt from Ajravatja-Adigal that thou hadst learnt from the pillat-god the information regarding thy future life. That sage thinking that thou wouldst learn from him the. perfect way a ; the city of Kafiji has gone thither, and with him Matavi and Sutamati. Moreover there is intense poverty and want in the city of Kafiji owing to the failure of rain. Many living beings are perishing there. These sages have come hither because there they found none to give them charitable aid, it is therefore your duty to go thither and save the lives of all the sufferers there." Hearing this, Mani-Mekhalai reverentially saluting him and taking the food-cup in her hand, ascended into the sky from the western quarter of Vafiji, proceeded northward to Kaiiji whose good fortune had departed and was suffering from famine. See- ing the city of Kanji thus shorn of all its beauty, her soul was filled with pity and making her way by the right path, she alighted in the midst of it, and paying reverence to the Buddhist temple which had been erected by IJaA-Ki|]i the assistant of Todu-Kalar-Kilji, she went to the south-west of it and abode in a grove. One who saw her, hurried to the king and said “Oh king, KOvalan’s daughter has come; she is one made glorious by ascetic deeds. She is the most glorious of all who dwell in this Jambu island ! In her hand she bears the vessel called 1 The Food Cup ’. In this city she dwells in a charity-hall.” The king hearing this, said " What the god of the pillar formerly told us, was true,” and adoring that divinity, he set out with his courtiers to where Matji-Mftkhalai was, and thus addressed her : “ Did the sceptre swerve from right ? Was devotion wrongly paid? Were the women richly adorned devoid of modesty ? Oh beauteous mate with virtue crowned ! This ere-while happy land Is in addiction's grasp, and 1 know not the reason why. to THE LIGHT OF TRUTH ►Tell me now what shall we do. My mind is sorely troubled, a great divinity in my distress appeared to me and said -grieve not , through thy merit a damsel will here appear ; in hdt hand she will bring a divine cup from which the more is poured forth, the more it brims with its supply. By this shall all the world be saved ; through her grace the clouds shall pour forth abundant rain; many are the wonders she shall work here. Though the heavens not water shall not fail. Prepare for her reception ; make a tank called Gomugi and an island around it called Mani-Pallavam. So will we fondly call them.’ So she said and departed. 1 have done all according to her command. Here is your abode.” And so he showed her an island, a grove and a lake like those she knew. Mani-Mekhalai made there an altar of Buddha where the knowledge could be gained of former births, with shrines for Ttvatilakai and the tutelary goddess Mani-Meklialai There she placed the ‘food-cup’ which men call the "Ambrosia of Life” and invited all to come and partake of the heavenly food, and so: Men who spoke the eighteen languages were there The blind, the deaf, the halt, the lame. Those who had no help, the dumb, the sick Those wasted with disease, those suffering from famine sore T hose afflicted with poverty. Hundreds of thousands of living creatures And living men were gathered there. And so they ate, and the food increased still, hunger and famine were driven away ; through this virtuous gift, everywhere the rains poured down. The fields were rich with produce. Aja- vatja Adigal hearing of these things, with Matavi and Sutamati came to the hall of charity. Mani-Mikhalai hastened to greet them with devout affection, placed the sage on a fitting seat, and after all fitting* rites, fed him with food of all six flavours, saying “May the virtuous acts 1 have performed fail not, but yield their fruit.” So saying again she worshipped his feet. 'HE LIGHT OF TRUTH CHAPTER XXIX. u MANI-MEKHALAl ENTERS ON THE ASCETIC LIFE. Aj-avana-Adigal informed Maiji-Mekhalai of the destruction of Kavirip-Pum-Patfinam on account of the non-observance of the feast of Ipdra, on account of the sorrow of the king for the loss of the infant which Pitivalai had borne to him. This had occurred on account of the curse pronounced by Mani-Mekhala the goddess, and the curse of Ipdra. He told her also of the escape of himself and her mother. Mani-Mekhalai told him that Tivatilakai, the guardian of the Buddhist Shrine at Mani-Pallavam, had already given her this intelligence ; that she herself, assuming another form, had been to V'anji, and had there heard the exposition of the -various sects given by their teachers which she found altogether unsatisfactory to her mind ; and that consequently she had now come to Kachchi in her own form, and wished to place herself under his tuition. “ Give to me, your humble servant, to know and understand the truth,” was her final prayer. Accordingly he gave her the preliminary logical teaching in regard to (t) demonstration of truth, (2) inference, and (3) fallacies to be dealt with under each head. “ These ”, said he, "are the instruments by which you must acquire and verify your knowledge.” CHAPTER XXX MANI-MEKHALAl RECEIVES THE FINAL REVELATION OF THE TRUTH.* And now Mani-Mekhalai who had given herself up to charitable works, who had also obtained pre-eminence in virtue, and had attained the knowledge of her former embodiments repeated the three formulas. “I go to Buddha’s, foot < for * This-’chapter brings Mani-Mekhalai almost to Iter goal. Tfie pil- grimage is ended ; she has but to enter into her rest. The main Hagai ill THE LKjHT Oh Th‘I I /1 n refuge, " “ I go for refuge to Virtue’s Self,” “ I go for refuge to the Assembly ; " and having thrice adored the three gems she became the disciple of Aravaija-A(Jiga|. He first of all begin- ning to teach her the holy doctrine said : “ When all living creatures were void of knowledge, through the intercession of hm pilgrimage are marked out by (i) what we have called her Conver- sion. The second stage ia marked by het experiences in the Crystal Pavilion. (3) The next stage is connected with her experiences in the Manj -P alla vam where she again obtains certain revelations connected with her previous embodiments, and receives the miraculous cup : the cornucopia from which she dispenses her world wide charity. (4) The next stage is connected with her husband, which lead to her imprison- ment. (5) The next stage is connected with Aputran, who is shown to us as the Dharma-Raji of Nagpoor. (6) After this we find her in Vafiji (KarUr), where she comes into connexion with her father, mother by adoption and others. (7) We next find her in converse with the leading teachers of the various conflicting sects that existed in South India. (8) She now passes to Kachchi whose wonders she examines while carry- ing on bar benehcient work. (9) She now puts herself entirely under the tuition and guidance of Aravapa-Arjigal, who has all along directed her movements Here she receives her logical training by which she is pre- pend for initiation. (10) The concluding chapter shows her receiving the eaotenc teaching of the Buddhist system which we shall give under various heads. I . She is made more fully acquainted with the history and work of the great Buddha. II. The four truths : (i) Sorrows, (ii) the cause of sorrow, (iii) the removal of sorrow, (iv) the way to the removal of sorrow. HI. The five Gandas : (i) Form, (ii) Vedana, (iii) Kurippu, (iv) Bha- vui, (v) VuUtknam. IV. The twelve Sarvu : (i) Ignorance, (ii) action or conduct, (iii) know M g» « consciousness, (lv) dislike, (v) cause, (vi) evil, (vii) enjoyment, (viii) desire, (ix) adhe r ence or love, (x) birth, (») creation and (xii) effect. V. The six Usages. VI. The four Benefits. VII. The four Qnastioas arid Replies. - VIII. The five ffiavasL A summary of each of tlaee heads hagtrsa. of teachings is aU that ran here THE LIGHT OE TRUTH 13 the gods, the divine Buddha coining down from the T jdita world became incarnate in this, and seated under a fig tree examined and obtained the complete knowledge 5f the'truth of things. He conquered Maran and utterly destroyed the three faults. His memorial word is tITis “that which an infinite number of Buddha's being incarnated taught in grace is this ” He then caused her 4o understand the twelve propositions regarding folly and the others, saying “ Be thou freed from mental darkness,” and showed her the lamp of wisdom. So she hearing these things and receiving them without doubt or wavering performed her penances yearning ever for the cessa- tion of embodiment and its sorr jws. G. U. P. Vedanta Querie String. Translated from the Telugu Journal Andra Prakasika of the 9th June 1909. 1. Describe in exact lineal measure the progress of Hamsa the Atmau, indicating at each stage, its position and the presiding local divinity. 2. In what stage of the above measure is Nirguna Dhyana possible? In what stage will the Manas and Vayu unite ? When will the Brahman by Himself be realised ? and when Bhurua Vidya ? When will the Achala Saugna be attained ? 3. Explain in relation to (a) General bearing ( 4 ) locality (c) extent and (d) mental attitude, the effect of the cognition of Hamsa in the (1) jrfgrat (a) Svapna (3) Sushupti (4) Murcha and (5; Turya stages of life. 4. Following the path of Hamsa, differentiate between the Jaani ana the AjSani in the various stages of the perception of Hamsa by each. 3. (a) Illustrate by practical examples the truth of the Saying of the Sages. — “ In the Achala Saugna the external world presents a manifold appearance”. ( 4 ) What is “Kaivalya ” Sarlra ? How is the Hamsa then perceived ? Is there anything further to perfect the realisation of the Self. Answers to the above in consonance with Scriptural authorities acquiesced in by the followers of the Sages and the Saintly inclined will be gratefully acknowledged by Paramakamsa Svam ^dinamiyana, 293, Mint Street, Madras. VAYL’-SAMHITA. ( (anti until from pat^r SS of l ol. IX.) 40. llius addressed by the Lord, the mind of Brahma became Reified, and he then glorified him with eight names. 41 to 44. Brahma says "Salutation to Thee, oh Lord Rudra, of indescribable splendour — Salutation to Thee, Lord Bhava to whom the waters full of taste (Rasa) form as body ; To thee Isina of the form of air, cognizable by touch (Sparsa), the abode of the Vasus, to Thee oh Pasupathy of the form of fire, to Thee, oh Bhirna, of the form of ether (Vyoma), which is the medium of sound, to Thee oh Ligra of the dreadful yajaman (the sacrificer)— to Thee, oh Mahadeva, of the form of the moon, the reservoir of nectar. 45. Thus praising Mahadeva, Brahma, the father of the world, offered prayers to the Lord of the world in words ex- pressive of profound humility. 46. "Oh l.nrd, the Ruler of the Past and the Future, oh my son, thou wert born from my body — oh destroyer of cupid — for '.he purpose of Srishti. 47. Therefore help me wherever 1 may happen to be — oh Lord — me who is engaged in the noble task of regenerating the world — Thou canst surely fill up the world with beings. " 48. Thus requested, Rudra, the destroyer of the three cities, accepted his words. 49. Then Brahma, gladdened at heart, bowed to him and being permitted to procreate, produced other species. 47. The Rudra mentioned here is not God, the Supreme, that goes by that name in tiie facias and in the Svetwsavtara and other upanisliats as the author ol Hirapyagai bha Neither is he the Rudra of the Tri- murties. The Rudra here mentioned is generally known as the Ntlalohita Rudra. Of this Rudra, we are given, a full account in chapter 1 1 . the light of fri th IS 50. Out of his mind, he produced Morichi, Bhruga, A nairas Pulastya, Pulaha, Krathu, Dwksha, Atri and Yasi-hta. 51 and 52. He first produced Dharma and Satikaipa, and with Rudra their nnmber comes up to twelve. Thus were born these ancient beings. These Prajapathies are all C.ruhas- thas (house-holders) and the}- are honoured by all the hosts of devas. 53. They possess projeny, do kriyas, and are surrounded by maharshies. Then he desired to produce the four classes of beings, Devas, Asuras, Petris and Manushyas. 54. For this purpose, along with Rudra, he contemplated sitting upon the waters. 55. From his mouth created he the Devas, from the arms the Pitris, from the back-parts the Asuras and from the penis the Manushyas. ;6. From the privities (the" secret parts) the Rakshasas were born as his children. They are very hungry, (their minds) are overpowered with Tamas and Rajogunas, are strong and roam about during night. 57. So were also born the Sarpas, the Yaksha and the Gapdharvas. From his sides produced he the crows and from his chest the other birds. 58 & 59. From his face he produced the sheep, from his sides the Snakes, from his feet the horses, the elephant, the lion the cattle and the deer, the camel, the mule and the antelopes and the other quadrupeds. From his hairs all over the body he generated .the plants and other creepers, that bear roots and fruits. 30. The beings having transcended all grosser planes of matter are said to be mind-born from the primeval ancestor Brahma, who is the typical and ideal kshatragna. 51 and 52. The prajapathies form the Brahmic or Spiritual aspect of Brahma the ideal kshetrajria, while the Manus form his ksbatnc or external aspect. Both the Soul and Matter become food for God. ,6 THE UGHT OF TRUTH $o From his first (Fast-turned) face, he gave out the Giyatri metre, the Riks the Trivrit-stoma, and the Rathantaras and the«Agni 9 htoma sacrifice among Yajflas. •61. From his South-turned face, he gave out the Yajus, the Thrishtub-metre, the Paftchadasa-stoma, The Brihat-sama and Uktas. 62. From the West-turned face, He gave out the Ssma- Yeda, the metre called Jagati, the Saptadasa — Stoma, the VairQpa and the Atiratra. — 63. From his North-turned face, he gave out the Atharvan of twenty-one divisions, the Aptoryama, the Anush {ub-met re and the Vairaja. 60. The Gayatri is a Vtdic metre of 24 Syllables. Rik means prayer. RJUrl 3 WHT) Richyate Stuyate Anaya — ). Stoma means eulogium. Here it *s applied to an act of making an oblation into the tire to the accompaniment of praises. Rathantharas are (vocal) praises which a Brahmin is daily enjoined to recite. Agnistoma is an entire sacrifice while Trivritstoma is a major act. 61. The Yajus forms the body of sacred mantras in prose. Yajus simply means Sacrificial formula or rules. It more or less contains “ injunctions ” as to wbat one should do and one should not. The Thrishtub is another metre of the Vedas, Panchadasa— stoma is another act of ..pouring an oblation into the fire while reciting prayers. The Brihatsama is a song or a prayer The Uktas are Sacrifices. They apply to Jyothi stoma sacrifice. 63. Same simply means “ Appeasing or soothing." The Sama Veda aims at glorifying God by means of prayer in songs or psalm. The Jagati is another Vedic metre. Saptadasa stoma is agother act of giving oblation into the fire while praising. The Vairupa is purely vocal praise. The Atiratra is a full sacrifice. 63. Aptoryama is a Sacrifice and Anushtup is a metre and the Vairaja is praise. 60 to 63. A few words are necessary in connexion with the Vedas. European scholars are inclined to think that the Rig-Veda was given out earlier than the other Vedas. The authority, or tradition on which they base such a view is not generally known. It cannot be maintained for a moment on the ground of internal evidence, such as tbe grammatical end- THE LIGHT OF TRUTH •7 ing or phonetic order or any archaic word or phraseology. We' could show such words or phrases etc., in the Yajur and other Vedas. There are difficult or archaic simpler styles as well as words or phrases with jare grammatical endings etc., in the other Vedas as well as in the Rig- Veda. There can be no simpler language than that employed in the very first mantra of the Rig- Veda aawtt+ws Sldlit.iWTrTO ( Agninule purohitam etc.) There is the Nirukta which is a VedaPga and which is solely concerned with the interpretation of the Vedic texts and views. It is even earlier than the grammar of Sakatayana, whose name is reverently mentioned by Patafljali in his Bhashya on Parnm's Sutras (chapter III. section iii. Aph. i) Jaimini himself runs in the very beginning of his Mimamsa into the question. To all of them and to the VedSfiga the proposition as to one being the first \f£da, the other the second Veda etc., is quite alien and not one of the innumerable authorities, including the Vedas themselves, can lend their support to this formidable theory. Then how came these orientalists to invent such a theory, without even a legend to support it ? It is the desire to interpret all works of humanity from the stand-point of Hebrew chronology and it is this that has been at the root of all michief. The prejudice has lufked in their minds even without their knowing it. If Science, such as Geology and Astronomy, proves that the world has been in existence from millenniums and if the Hindu Sastras say the same thing over again, why the desire to interpret broad human facts with Biblical six thousand years datum? To Christian Missionaries who claim to have some knowledge of Hinduism, such as the Rev. Mr. Faiquhar of Calcutta, Christ’s feeding the five thousand with five loaves and two fishes and cursing the fig tree for not having borne fruit out of season are real history but the great war of the Mahabharata and the personality of Divine Krishna are myths, in spite of the fact that all the eighteen pura^as, the chhandogya Upanishat, the Siauta-Sistras of Asvalayana and Bodhiyana, Panim's grammar and Patailjali’s Maha- bhashya and even some Buddhistic and Jain works make mention of him. The Hindus have no historic insight and acumen — say these wiee Orientalists. Hnu thty have no nsctudy to foist storios end forgt Instorm. We know how councils after councils met till late in the fourth or fifth century a.d., to determine God's inspiration from the number of votes ia favour of this or that incident relating to Christ and still there Ml minority who questioned the inspired character of the work*, the majority accepted it, and the works of the earlier sects such as the Ale xanthine Essence, the -Neo-platonists and the Gnostics who flourished before and 3 THE LIGHT OF TRUTH i9 who explained everything as teaching esoteric truths were burnt to ashes, and they tbemsrivee were hunted after as heretics. This is historic iiwight indeed ! Alas, we do not know where prejudice will end. Take the very first above-quoted mantra of the Rig-Veda. Mention is made here of the existence of men to wham were alloted different functions in the sacrifice. There is the Hota who belongs to the Rig-Veda and whose Kininxs is to give oblation to the fire. There ! s the Adhvarya, belonging to the Yajur-Veda whose business consists in measuring the sacrificial ground, building the altars, preparing sacrificial vessels, fetching water and fuel, lighting fire and immolating animals ; the Hota first speaks and, at his instance, the Adhvarya mutters : and the Udgata, who belongs to the Sama- Veda, is to chant aloud the songs and invoke the Gods. The purohit or the Brahman is required to be an erudite master able to correct them when they err, conversant with the above all, and he is to superintend the works of all. AM mystic. Divine esoteric sciences such as, the knowledge of the soul, God, karma, re-incarnation, are known to him. He is not only to guard himself individually but also to ward off all national calamities. Hence he is chosen as purohit. In the Upanishats we read that Asvalayarta and others belonging to the other Vedas went to Peppalada of the Atharvana section for a knowledge of the Brahman. Arharva is called the Jyeshta- putrx of Brahma and Atharva himself is called Brahma. Of the four classes of men, the Hota, the Adhvarya, the Udgata and the Brahma, it is the man of the Atharvana that is called Brahma — The Chhandogya of the Sima- Veda and other works clearly state that all knowledge were derived from Atharvan. As the custodian of the secret and higher branches of religion and philosophy, he imported knowledge only to the tested and the select few. The Vedas Rik, Yajus and Sama, known commonly as the Trayt, form the esoteric section intended for the common people, but the higher mystic section is the Atharvana's. And they only form the frag- ments or portions of the Atharvana, so to speak, and works, like the Sfltra Sarah ita and Vayu Samhita, etc., clearly state that the real tree of the Veda is Atharvana while the Trayi, the Rik, Yajus and Sama are its branches. * wWin •rwM’.nfjKitumwi . i and firw*im4«TWTTV^t I THE LIGHT OF TRUTH 1 9 The Vedas Rik, Yajus and Sama derived their names not from the person who imparted knowledge. Rik means prayer, Yajus, injunction and Sama invocation, but Atharvana derives its name from Atharva, the first-born of Brahma and the custodian of secret knowledge. AD the secret vi jyas of the other Vedas are found in the Atha. vara, but the Atharvana secrets are found only there. Among the Upanishats of Prasna, the Muprjaka, the Mandukya, Atharvasiras and Atharvasikha which treat solely about the mystic OM and the Brahma, belong to the Atharvana. As already said, the Atharvana lives not only for himself but for the whole world. His is the duty to seek the welfare of all, kingdoms and even the entire humanity. He had to look after the welfare of both the temporal and spiritual realms. He had at times to practice Abhicharapas to Ward off national and universal calamities. Therefore the Mahabharata says (vidt 73rd Chapter). If he occupies such a lofty status, the penalty for misuse is also great. He becomes there the most contemptible of all creatures and the worst sinner — the murderer and what not. This accounts far the fear exhibited by the common people to approach the Atharvana. HeDce also the opprobrium thrown in later days on the Atharvapa or Pnrohita — which only means the one who seeks the welfare of all. The Atharvana is the fit near to do all Santikaand Pausbpka — acts which ensure peace, which nourish body and soul, and it is also bis duty tb ward off all calamities such as the plague etc., ( Abhicharanal : rrgvPTOfTPmfem’iwl(“i-*i<«iu 1 ;in-rr+'jrT > T dt rT'indw-tfwtlCdd 1 and it is said guiSlif rpr 1 cfYTV-Tn'? -Tr-o rqfTdrdll'd'r.rWviTff I Aiigiras (Brahaspati) is the purohit of the Devas while Bhargava is the purohit of the Asuras. Artgiras always looked to and practiced what was good to all, while Saturn taught the Asuras to inflict pain. Never did the Vedas alone form religion proper. The Vedas, as at present found, are only disjointed fragments of one compact whole, which the adepts knew. The Rik, Yajus and Skinan and even the collections of Atharvana are only a set of prayers, a set of ads and a certain set of invocations ; but the connecting link is not theca Real religion was lived by the people at the bidding of tbg real illuminate. Religion has THE Uf.HT Oi /AV "I'll to niwiyt. been something more limn mere prayers, acts etc., and the V edas ooty represent a few of tbeir views and tenets. There are only allusions, tare — xt there in the Vedas, about several tenets, but clear views about «W. are not disclosed therein. It must certainly have been in the nU|lcn they lived in. Tta Vedre were revealed' by God to our first parent, Hiranyagarbha and were revealed then to the sages, Agni, v ayu and Aditya, and the ■m spiritual and more valuable knowledge was revealed by Brahma to his son Atharvan, says the Satapatba Biahmana ( 1 1-4-2 > : KHirUltitf : twgift rt triftw fl frg wtq'ra J lg y r ra ntg i 1 W undaka 1 and Menu says fi-23 ): k- iw 1, 1 k, 1 , , 1 . y.i 1 «l.satr«LL‘J1 It We hare already shown in our notes on chapter VII that the Vedas teach -wot polytheism, not pantheism, not animism, but pure monotheism and tta higher Pantheism which asserts “ Immanence of God in all ". , WP iwiwftwHtr.lenaq: II ( Atharva kanda 10.1 What huge Pillar (the support) — what unknown God is He, who has revealed in Rik, Yajus, Sama and Atharva Vedas ? The Veda says : ’twvvi r*rt II (Atharva kat*)a 13.) Thne is neither a second, nor a third, fourth, fifth, sixth, seventh, eighth, reneth or tenth god. The Lord is One and One only. He is one. In Han rests this Universe. In Him (the one) the devas have their being . Ths Rig Veda says : Itarafc WSt in that Supremn Spiritual Akasa which transcends tata. Of What OSe are these ROcs. to him who knows net this ? run U(,tn nr truth 2t Only knowledge of Him vouchsafes eternal beautitude. From all" these texts it is plain that the Devas live, and move and have their being only in God as we ourselves are. These Devas are said to be subject to birth and death and to be bound by primeval ignorance — the root of all mis:hief. tpnwgsn mpr — ^ iprj nAiAwsfa Here it is plainly asserted that the Devas too were bound by ignorance and they too longed for divine perfection. Says again the Veda : 'imtf vi WW: ftrtr: jrrM In God's presence, the powers of Devas, Rishis and Pitris count for nothing. Then why are they propitiated ? “ Honour thy father and mother — Honour thy teacher and Honour thy king ” — there are reckoned as virtues in every religion. The Pitris as the transmitters Of bodies from father to son, the Risuis as the transmitters of knowledge from Guru to Sishya, and the Devas as kings or guardian angels — claim our respect. But they are nothing before God and as such they are treated in the Vedas. The Vedas are addressed to all men without respect of caste, reed or colour, or nationality or rank— Thus say the Vedas : 1 have addressed this blessed speech to all men, Brahmins, Kshatriyas,' Sudras, Vaisyas, servants etc. But inspite of all our preachings the blessed speech, the gospels, all are not seeking God. Only a very few live to know God and to lead Godly life, though, for census purposes, we may swell the ranks of persons to dub them Christians, Mahommedans, Buddhists or Hindus. { / n be continual. ) A. U. NAMMAVYARS TIRUY1RUTTAM. ( Continued from page j 69 of No. 12, l ot. XL) Verse 1 ( Poi-n-nitt'-rra . ) Heading. —Our Seer, in trance, see'ng Gad, his pray’r submits. Text. — Eternals’ Lord — who, to save souls (By (11 healing ills and (2) show'ring boons), In ev’ry kind of womb wast born! grade life Thy footman’s earnest — humble — pray'r please, patient , s ervant's grown vis’ble, liege’s hear! — r Thy giving ear to me, e'en ’tliout more, ’s Grace enough : "Patience half-yiis/icc is," e’en worldly lawyers say. By Sov'reign Grace lit,] may we no more reach the state Whereof the mark 's (1) mistaking e’er the false* for th’ true T— That is, (a) the frame for th' soul, and (b) th’ frame’s adjuncts for th’ soul's, As shown by th’ say’ngs — “(a) man I’m, god I'm,” u {b) this chattel t ’smine"], • The frame, from be’ng e’er mutable, is here called “ false”, For, it (1) begins to be, (2) remains in be'ng, Then (3) changes, (4) waxes, (5) wanes, and (6) disappears. The phrases — “ false step ", “ false and slippery ground ", Use “ false " in th' sense of “ unreliable ", Thus" false”, not non existent, body is. Compare the follow’ng Vishou-Purap text : — “ On th' contrary, that is (true) entity, Which, at no time, gets any other name Owing torchange of form and sim'lar grounds ; What's that, OKing?” [“The soul” is the reply .J [ = “Yattu ka. antarerjapt ”, etc.] t ” The farts of knowledge, (like the rays of light,) Can be distinguished solely by means of THE LIGHT OF TROTH jj And (2) conduct wrong, (3) these ills’ root and fruit be’ng foul frame [ (d) With bent unconscious and (6) with conscious relish too, •=“vasana” ruchi ” Contrasted as these are with- (a) Angels’ and ( b ) Freed Souls’ (0 Omniscience and (2) Obedience Perfect and (3) Pure Frames], Explanation. — 1 The whole hymn’s pith is here set forth in brief, by show’ng — (1) That notions false, unrighteous acts, and foul frames, are Salvation’s bars ; (2) that souls— who come to know them- selves, Must rid themselves of these; (3) that, God — incarnate grown For being easy of access to seekers all — Is, as the Universal Friend, th’ Sole Means hereof; (Vide Gita, 4. 9, and 18. 66, and M. Barth’s Indian Religions. (4) That Freed Soul's goal ’s Heav’n’s Lord Supreme — Amidst Eternal Angels throned ; (5) That, though this praying Seer 's but one, His prayer’s ben’fit 's meant for all — Howe'er remotely linked with him. [Fide the texts: “ Pari- traijaya sadhunam ’’, etc. — Gita, 4. S ; (2) " Pasur, manu- shyali, pakshi va ", etc.] (6) That th’ op'ning and the closing words — This “prayer hear,” “this pray ’r ” “is strung/' — (See verse 1 and 100 of this Hymn.) Imply, that all that intervenes Is meant to be this pray’r’s detail. 2. (i)Of God — the Lord, (2)0! th’ soul— His liege, (,3) ol Grace — the Mean, (4) of love — the end, and (;) of the lusts that stand between The objects wherewith they in contact art ; For, otherwise, cognitions have no marks ". = Arthenaiva visesho hi, nir-akara-taya-dhiyam ? " — One of the thousand maxims of the Purva-Mnnamsa or Science of Vedic Exegesis, Part 1. 4 Tilt LIGHT OI- TtWLTM As Pitfalls nr P's Three — where many a soul doth rust, To wit, («) Pow'r-lust, (A) Pelf-lust, and (c) Prog’ny (or Sex-) lust, -Doth ev’ry V>d« tremt. This Dravid Ved likewise, t’en in its op'ning verse, sets forth These hive Themes All. (— Yadi-Kesarin = V. K.) 3. [•• Whereof the mark is,,’ etc.] As, erst, Blest Daodak- Forest Seers showed Rama their Clothing — stained with the blood of wounds by demons caused, (Ramayaoa, 111 . — “ Khi " &c. ) Our seer (Says Animal.)* shows the Lord his spiritual wounds. (V. K.) As those Seers, cann'bal-eaten bodies showed the Lord, Our Seer (says Yamun,) shows his matter-eaten soul. (Id.) 4. The op'ning pray'r is — “ may we no more reach th’ (bound) state.' " ; “ All souls who grasp and meditate its deep-set sense. Will save themselves from drowning in birth-made grief- spring, " Arcth’ dosing words - showing the fruit of this pray'r’s use; The main theme 's, hence, the riddance from salvation’s bars. — Sri-mat Krishna -sa mah va . ( = K S-l 3. The Yishrui-Purah’s Closing Benediction is : — ( 1 , The Grantor of all boons and 1 lealer of all ills, (i) The Seat ol all blest attributes, unmixt, with flaw, (3)Th' Eternal Be'ng, whose inan'fold body's (as, 'bovc shown) All nature — made of bodies and their ruling souls, And who, nevertheless, is ever immutable, The bliss of freedom from birth and th' like, give all souls ! 6. (1) The unity of God affirmed. This verse distinguishes (2) this world's Gross matter from heav'n's matter pure ; ( 3) The bod j from the soul ; (4) souls from One another, classed as these are • 'this sage's full name is Ammahgi Amina). THE LIGHT OF TRUTH *5 As (a) Angels, (b) Freed Souls and (c) Bound Souls ; (5) The souls of ev’ry class from God ; (6) The knower from his knowledge, and (7) Saving knowledge from knowledge vain ; (8) Right conduct from conduct that ’s wrong ; (9) Salvation’s Means Existent Ever, That is — God, from souls’ present pray’r ; (10) And th' highest goal from lower ends. — Vedantacbarya 7. The following is a specimen translation of v. 1, of this Hymn, into a Sam-sknt Sard u la-vikridi ta stanza by* Vidvan Tirumalai Anandan-Pillai Kunnapakkam Srini- vasacharya-svami, the greatest of contemporary logicians and Yedantist, who lives surrounded by numerous pupils in Conjeeveram : — “ (Mithya-jfiana) - (vigita-kfitya) - (mala-sam-purpangani) idrig-vidham Ma svabhavyam a-gama Nir-nimisha-dpg- Lokesvaratah param ! Rakshartham jagat-am, sthiteshubahu-dha yonishv a-gas Tvam-janim ; Stbitva, satyam idam sfinu sva-kripaya, dasasya vijna- panarn ! " Verse 2 (Seshu-Mr.) Heading. — Our Seer beginning t’ have marks of a Bride of God. Who, having secretly embraced her, hides Himself, A Female Friend paints this Bride’s overwhelming love. 1. “ Th’ All-present Lord alone 's Male Proper said to be ; [ From Brahma downwards, all else in th’ world, female is." I th 7 First ot Creatures downwards, female is all else.”( — *' Sa eva Yasu-Devo'sau " kc.) 2. “ Lord, Soul, User, Male, and the like to be ’s God’s mark; Liege, body, used thing, female, thence His Dev’tee’s made.” ( =“ Svami tvatmatva - Seshit va - Pum - st vldyas Svamin-o-Guijah> Svebhyo dasatva-dehatva-Seshatva-stritva-dayin-at).” 3. “See’ng Draupadi bathe, women by her form, were charmed 4 THE UGHT Or TRUTH And longed for manliness,” the Ehlrat Great doth say ; ( - “ Paftchilyllj padma-patrikshyah ” &c.J Ramlyanl saith— 11 Rama drew men’s eyes and hearts, By beauteous forrtt, gen'rosity and sim’lar charms." ( = “ Rapaudirya- gupaih pumsam ” &c.) Our Seer too, loves and serves God, as wife doth her Lord. “ Blest be the Lord Incarnate, whom (i) my Guide And all Guides who before him went, e’er served !"( — “ Sriyalj-K 5 ntsya,’'&c., and Maf)ga]aSSsana-parai]j,’’ &c). Text.— Blest be this Bride of flowing hair, Whose head-wreath 's undivided love For th’ Feet's Pair of Heav’n’s and Earth’s Lord of Rain- cloud hue, Which -Heav’n’s Eternal — All- wise — Angels ever adore! [Apostrophe addressed to the Lord.] Behold 1 — her red-streaked eye, like frisking— plump — fish, whirls, Shedding grief-tears — by Thy unbear’ble absence caused ! Explanation. — (lj The Lord of Heav’nly Angels having shown Himself On earth in Vis’ble Forms, our Seer, to see them pants. (*) His tear-filled eyes — resembling water-dwelling fish, Proclaim his wisdom's be’ng congenial to him. (3) His eyes’ red-streaks show his ken 's ripened into love. (4) Eyes’ whirling shows his love’s intensity profound. (sJ'The Lord’s be’ng said to be of rain-cloud here, Hints — He (a) is full of Attributes Benign, ( 4 ) Melts, for His loved-one’s absence, e’en more than herself, “ I, ’thout black-eyed beauty can’t live e’en a trice,” (Rama- yaija, 5. 66. 10. = “ Najiveyaft kshanam api," &c.) “ When souls are sad, He, sirelike, sadder is than they,” hi. Being th’ expressions which describe His height of love ; (r) Is vis’ble by, and soothing to, our Seer's eye, (d) And occupies a station of commanding height. (6) Heav'n’s and Earth's Lord be'ng " Krishna ” called, (Vide the text: “ Krishir bhu-vachakas subdo, ijas cha nir-vriti-vachakah,” & c.) THE LIGHT OF TRUTH *7 Shows — th’ Loved-One grew accessible. Shows its uniquely great attraction for our Seer. (7) His Feet’s Pair's being such as “Angels s’er adore," (8) Our Seer's head-wreath’s be’ng love for th’ Lord of Cloud- like hue, Shows — Sov’reign Grace descended on him wistriven for. (9) That love for th’ Lord’s Feet as our Seer’s head-wreath shined, Shows that souls’ love ’s the jewel best for the Lord's Feet Which, touched by loving souls’ heads, glows as if, 'twere wreathed. (Ch. Varada-Guru’s Prapanna-Parijata.J (10) The Lord's Feet's be’ng in touch with our Seer's head- wreath, Shows that these ever constitute souls’ jewels best. Thus Rama's loving younger brother — Bharata-— Bore Rama's sandals on his head and then enthroned. (Ramayana.) (11) The words “Blest be” show — loving benediction ’s fit, Not only for the Lord, but for His dear-ones too. (12) When, in his state of perfect trance, our Seer sees God, (Ch. the Upanishad-text : “Drashfavyalj ” &c.) He doth as Lord-enjoing Bride exult ; in all (a) Preceding and (b) succeeding states, for parting grieves. (Fide the saying: — "Yogat prag-uttar-avasthitir iha virahajj ” &c.— VedantScharya’s Dra m i1 IU( TH .15 dominates, agriculture and otlier actions are laid down. To the Siidra who is devoid of Rajas and in whom Tamas pre- dominates, service as the only action is laid down ? Sankara comments upon ch. XVI11 — 16 of the Gita thus: “(There are) the Brahmanas, Kshatriyas, Vaisyas, and also the Sudras whose action (karma) is different and who are of one caste, owing to their want of authority to Vedic study. The actions (of the four Varijas)as distinguished from each other, are prescribed by qualities (Guijas) whose origin is the Prakriti of Is vara which is the embodiment of the three gunas. To Brahmanas, are dis- tributed serenity and other actions. Or of the Brahmana nature, satva gut.ui is the cause for origin. Of the Kshatriya nature, Rajasguna divested of satva is the origin. Of the Vaisya nature, Rajasguna, divested of Tamas, is the origin. Of the Sudra nature, Tamas divested of Rajas is the origin Thus by the qualities Satva, Rajas, Tamas — born of nature — serenity and other actions, in obedience to their origin, are dis- tributed. If it should be asked that, how it was that serenity and other actions of Brahmaria and other yarpas which were pre- scribed by the Sastras, should be considered as arising out of the divisions of the Gunas, that is no objection. By the Sastra itself, serenity and other actions of Brahmanas and other varoas are distributed with the express object in the import- ance of the qualities. Even though the division is by the Sastra, yet it is said that the actions are distributed in accord- ance with the Gunas." So, according to Sankara, Sastra interprets the workings of nature in the production of the castes, according to the qualities possessed by each. That is, it is the quality which marks out man from man and not birth. The function of the Sastra is to see that the division takes place in obedience to this universal law. Sankara clearly explains the fundamental principle on which the institution is based and in the light of his commenln ry, one need not hesitate to say that the caste-system as it exists to-day, has come to be something quite different from the one which the sages in ancient oays contemplated. the Ln.nr ///■; uour of Tf\i "iH as in the case of the spelling class, helped to fix indelibly in the mind this extensive geographical inlonnation. It was only superficial knowledge, but indispensable and exceedingly helpful. In the case of geography, the text-book supplemented the maps, giving something more tha t names — some glimpses of the humanity populating ail the e outlined- areas of the earth. That also was superficial, hut, in very simple terms, informing ; and to the exceptional child it was alluringly suggestive. There was nothing in this school- routine to tax the mind, except in the case of those puzzling “ sums ” in arithmetic, apparently rontrived for the pupil's torment. In the early school years, a valuable immunity is secured for the child by this routine, this “ learning by rote.” It is not a course of study ; it seems more like play. The learning is not all by rote. Incidentally, much information suited to a child's unstrained capacity, is imparted. In reading-lessons, there is something to be read and here story and fable have their chance with him. The appeal is not to his reason through argument, explication, theory, or anything prompting critical inquiry, but to his imagination, through pictures and impress- ions. The lack of pressure in school leaves him free for much reading of imaginative literature, and in this his natural leaning toward past rather than present exemplars should be encourag- ed. The Bible has more for him than any other or all other books. The recent experiment of making the reading ol stories 10 child- ren an adjunct to both the school and library — if the right stories are selected, and they appear to be— is to lie commended. The teaching of young children need not be inspirational ; its aim should be, not to urge on the child, but to wait upon him, gently guiding his steps in the ways proper to childhood, and these are all away from what we call modernism. It is good for the child that he is imitative, and accepts without question, old customs, traditions, conventions, and all sorts of rituals, and that he dwells long enough in the past, to 44 TUT LK.m Oi l/y'l feel impulse u>onc with its own. It U a past that we chirrs have n ote or less broken with. We have another and better ideal ol heroism than the world ha-* had hitherto. But we do our boys no g.iod, and only pain and bewilder them, by telling that Alexander and Napoleon were not really heroes.- They too will bat e their revolt when they arrive at maturity and modern- ism But it will better their modernism that they have cherisl eil more backward ideals ; and the future of our culture and of our literature will be brighter and stronger because they havr once, for a considerable season, sincerely deferred to past masters who established the canons of an older art. thk “ Agamic bureau” notes. " Man’s Greatest Discovery The Authors' an>l Publishers' Agency of Madras has been kind enough to send us a ropy of " Man's G eatest Discovery". This is a booklet, consisting pf two separate articles contributed by the Svami ValJinayakain at different times and published in two of the Journals of Madras. The first of the two is : “Hea- venly Distribution Even : Even on Earth” and in it the Svami has endeavoured to show that, in spite of the apparent unevenness that one sees everywhere, there is the real evenness pervading the whole universe. The arguments the writer has advanced in proof of his contention, may be summarised as follows: In man the power of reasoning is the same, but its exercise differs, as tin- amount of knowledge each man possess- es varies. Man becomes unhappy because he does not rightly understand the real state of things and because he sometimes misunderstand the same. In his search after happiness, man comes into conflict with the workings of the laws of Nature. These are the preliminaries which the author lays down before proceeding to the main point God, he says, in His infinite Wisdom holds the balance of justice iu the workings of the la ws 77// LK.Hl OI Th’l'T/i 45 of the universe. has estabIGl ed tlv prineiplc of equalilv as guiding the relations among the beings in general. In his opinion, the essence of life is paiiijind pleasure and inequality that we see everywhere does not matter a' all, if the amount of pain and pleasure that one experiences in his life under anv condi- tion, is the same. Since this has been cnnceeded to us bv the All-just, there is no ground for complaint. To further show that equality and justice o|>erute in strict rigidity in the universe and that God i ; ever impartial, he instanced the wa 3 - in which the human body works, the wav in which the earth and the solar system move in the divint economy and parti- cularly pointed to the case of Nayadis in Malabar who feel completely happy under conditions which others call miserable. In the second article entitled, “ whatever is, is right ” the Svami has made an attempt to show that all beings in this universe, obey, in their actions, the injunctions of God and whatever they do, whether good or bad, is right. As in the former article, he has adopted a line of argument which may be briefly put thus : It is necessary for every man to know what is right and what is wrong. Right and wrong are relative terms and mean differently according to time, place and community. The faculty of reasoning improves, as it is exercised in every instance. God is the underlying reality and to know Him and to understand the workings of His laws, is to know what is right and what is wrong. It is impossible for man to violate his own desire and the desire, he contends, is the spring of all actions and is the commandment of God. Man has no control over his passions, he does not know theirorigin. Sub- jected to them, he gets experiences and the result of all his expe- riences is knowledge, progress, advancement. Passions come from Beyond, from God, they work for the benefit of humanity and are under His direct control Reason cannot control them and reason is often swayed by natural inclinations which point to the direction in which the hand of the Unseen is moulding the progress of man. Suffering is necessary for man's advance- ment anti is the result of his committing mistakes, sins. It is the lk.ht or rui m 4 f> a blessing sent by God lo correct beings in their failures. With suth-Hke arguments the writer concludes (P 38), ” In this man- ner wrong, sin and the like are not only useful but also abso- lutely necessary for rthe advancement of the doer." After arguing that suffering only compensates a man by the know- ledge it is the means of securing for him, he says(P. 39) “such actions as are called wrong or sin do not, therefore, cause any injury to society also. Thay are, on the contrary, instrumen- tal for the development of society as a whole as well, as in parts." And the author finally lavs down the astounding pro- position (P. 40) “ So, we cannot. call, with sense any action of man as wrong or sin; and the same arguments, if carried further will convince you that no living being ever does wrong or sin, all are only obeying the commandments of God for the good of themselves and for the good of others; and therefore whatsoever is done by man or beast or any lining being is nothing but right ; the life forces in the world never act or do wrong or sin — never act against the injunctio'ns of God." This is a novel creed. We confess, we hesitate before we are in a position to accept the writer’s conclusions even part- ially. In the two articles, there is an endeavour made to some extent, to expand two or three central ideas of the Gita such as, 0*100- Being has no existence, Being has no non-existence’; Nature prevails’; ‘Man is controlled by desire.’ it is easy to admit that one should suffer before he succeeds. But that that suffering should be the only one he gets from committing sins, is a very Borrow view. Everything, of course, has got to play its own part in the Economy of Nature. Some, work negatively and other work positively and all that contributes to destruction is avoided instinctively by beings. A man commits murder, he suffers death. Society learns that committing murder is an offence and its 4>enalty is death and is deterred from such actions. To say that committing murder is obstructive to progress and that there should be no murderers in the society for its advancement is one thing. But to contend that society has benefited by the death of a murderer and that, for its THE LIGHT OT TRUTH 17 benefit, murder is not only useful but also absolutely necessary’ is quite a different thing. To accept it is to advocate its introduction into the affairs of men as a normal feature. Aiid such an acceptance would, in our opinion, upset the order of things as they exist. On can see that a man is guilty of the most henious things when he is swayed by passions and hence in the Gita it is laid down that Killing of the Kama as emboding all passions, is absolutely necessary for man to reach the one Real Being. Crimes or sins are aberrations which are obstructions in the path of progress and without which the path is reached much easier and to note that there are such aberrations is not to regard them as necessary for progress. The Svami contends that, because sin produces suffering and suffering is necessary for advancement, sin should be regarded as useful. To take another instance. It is a well-know fact that a philanthropic worker alw'ays is in want. He suffers because he is working for the good of the world. Can we say that, because he suffers, he is a sinner ? Is his suffering the same as that of sin ? yet he is advancing towards his future with a surer step than many of his fellow beings. To be useful and necessary, there must a supreme qualification. Take water, for instance. It is useful because it enables you to live. It is necessary because, with- out it life cannot get on. Can such a test be applied to sin? Again, in the human constitution, there are passions and it is an undoubted fact that it is very difficult to control them and man is swayed by them throughout his life. But success can come only as a result of his controlling them and the aiuout of success depends upon the degree of his control. Passions uncontrolled lead one to misery and failures and hence the war- ning that he should ever watch their working. Passions belong to Prakriti which is perishable and do not at all come from God who is imperishable. To say, that whatever we do under tlic subjection of passions receives the sanction of God and conse- quently is right, is a thing we are unable to - accept. We doubt very much, if the authorities the author has quoted and the premisses he has laid down will warrant such a conclusion. 77 /E I. It; I IT Of TRUTH But it is freedom fiom sin and from the subjection of passions that is not on) v useful but absolutely necessary for the advance- ment of the numan race. The book is priced 8 annas and is within the easy reach of every one. * • • It may lx: remembered Mr. Nallasvumi Fillai advocated the rote system for teaching the children their morals, in his address at the Pachiappa's Hall. We published elsewhere an extract from Harper's Monthly Magazine in which the writer advocates the system in teaching children in all branches. The article is all the more valuable as it proceeds from the pen of the Editor himseir. W’c recommend it for the careful perusal of our readers. * • • Saiva Siddhanta Maha Samajam. [A public lecture at Madras on the rjth July rprr). A SIGNIFICANT EVENT. 7 he Indian Patriot writes : It is not often that one hears of Saivaitcs expounding their religious principles to audiences which do not profess orthodox Hinduism. Every Hindu will therefore be glad to learn that a move in the right direction has been made by the Saiva Siddhanta Maha Samajam” Under its auspices a public meeting was held in Royapetlah at 6 p.m, on Saturday the 15th July. The place chosen for the purpose was 5U1 ii as would allow persons of all castes and creeds to assem- ble. Mr J. M. Xaliastami Pillai Avh, r.,\., b.l., District Munsiflf, Gnnlui, the w til known baiva Siddhanta Scholar presided on the occasion when M. R. Ry., Srinivasam Pilk.i Avl., delivered a most informing lecture on ' The Existence of God.” The Chair- man in the course of his remarks laid great emphasis on the supreme necessfty and the eminent practicality of religion. The audience which included many whom orthodoxy would deem "untouchables” was deeply inpressed with the speaker's admirable sinceiity and rational tolerance. THE LIGHT OF TRUTH OK THK Siddhanta Dipika and Agamic Review. A Monthly Journal devoted to the Search for Truth as revealed in the Ancient Hindu Mystic Philosophy known as the Saiva-Siddhanta or Agamttnta. VOL. XII. MADRAS, AUGUST, 1911. No. 2. maiiimnastotrA. a hymn to Siva. Of the many hymn, to Sit., this is perhnpe Che best known and the favourite. The pious Saivaitc repents it, or Iims it chunted to him. every day, and cvcu the less devout read it daily during a certain fortnight in the year. The hymns iii Siva's honour are familiar even to the Sudraa, ualDce the other prayers and mantras^ which may not be repeated except Dj the Twice-born. If even the greatest of the gods, in offering praise. The hope of comprehending Thee, in full, resign. So may I not be blamed, if, in my humble ways, 1 laud Thy name — pardon these stumbling words of mine. Although "lhy glory indescribable must be Even by the Vedas, though no human tongue may tend Words to set forth Thy praise ; may I be blessed to see H : nts, shadow s, symbols of Thee, in my longing mind. 5 ° THE LIGHT OF TRUTH Thou can's! no! wonder at the gracious words of gold, The great god uttered naming thee. Thy soul flowed in. To inspire the words themselves, but may e’en 1 be bold To tell Thy glory, and so purify my tongue from sin. Thou Brahma art — the good, the all-creating one , And Vishnu, thou — preserver, active power ; Amt §jva dark, who, when the destined day is done, Trasformest, though the blind scoff in their evil hour. Vain questioners to the blind world in its darkness say, - “ Who is this Lord ? What form and feature doth he wear ? “ CM what stuff, and in what unfathomable way, * Made be the Universe " So they the world with words er. snare. Can this embodied Universe be uncreate ? Fan wham but the Creator, could this world proceed ? Who else but Thee w ould dare an enterprise so great ? And yet the unseeing ones mock Thee in word and deed. Though many are the ways by which man’s questioning soul Wanders, in Vedas, Systems, Sastras, seeking Thee, Thou art the goal of all — for e'en as rivers roll Many and divers paths, yet all meet in the sea. Though, snared in pleasure's toils, the other gods may dwell, Those empty idle joys, thou could'st call forth at will. Touch not Thy calm. Yogi-like, meditating weD, Asa-besmeared, snake-encircled, sit'st Thou rapt and still. One thinker says that all things everlasting are. Another, that they change and perish utterly ; One sage that some things die, others time cannot mar — My soul they darken, but my praise pours forth alway. In vain, to estimate Thy power did Brahma try. Vainly, did Vishnu seek to measure forth thy grace, But when, with faithful hearts in deep humility. They prayed, then was to them unveiled Thy w ondrous lace. When mighty ftavao worshipped Thee with gilts and flowers. And spread his fear afar over the land and »=». 1 hough, e'eu against Thy throne, he tried his new-found powers. No shelter might lie lind, had it no: been for Thee. THE LIGHT OF TRUTH And Vaija, who abroad, yea over all the world. Had spread his haughty rule, and from his shining seat, Indra, the mighty one, had in his triumph hurled, He gained his mystic powers in worship at Thy feet. Upon Thy throat, was left the sacred- azure s tain, Jewel-like radiant mark of Thy compassion great, When Thou the poison drankst, from out the churning main — Saviour of all,: averting death, and fear, and fate. Kandarpa, from whose darts demons and gods and men Fled terror-stricken, even he, the strong and bold. Withered before Thy glance, and turned to dust again, When he looked mocking Thee, Thou, mighty self -controlled. Beneath Thy feet, the solid earth unstable reeled, The firmament was shaken, all the stars of night. Yea, even the flaming sun, into confusion wheeled. When Thou, with mystic dahce, did'st foil the demon's might The rushing streams of GargiVs flood, deep-swelling, wide, Whose ripples shine like stars in clustery gleaming fair, And feed the circling ocean with their dowing tide. Shone as the tiniest jewel lost amongst Thy hair. When Thou, against Tripura, turnedst Thy Majesty, The earth Thy chariot was, Brahma Tby charioteer, Mountains Thy weapons, sun and moon were wheels to Tbea : But as Thou will’st, useful or useless these appear. When Hari, who was used, in reverent guise, To worshipping with a thousand lotuses Thy feet, Found one was lacking from his gift,— one of his eyes, His lotus eyes, he plucked to make the tale complete. Empty the sacrifice, warning the faith in Thee, Aiid empty prayer and worship till the soul doth long Only lor Thee, 10 praise Thee tiue and reverently, Uttering forth in joy the Vedas' holy song. Though Dakslia, king and lord above alt earthly things, Made sacrifice with gods and rishis galheicd tlierc. Vain were the spells of priests uud vain the pomp of kings— He 'persihed utterly, fer without faith his prayer. THE LIGHT (>1 IRl’TH So temhle Thy asp*:!, that the trembling soul Shudders taboldii^ Thee, in gloom, and fear, and night ; But to TLy true believers stilijThou art the goal. Thy love their stay. Thy care their infinite delight. Remote, unseen, afar, hidden within man's heart. Thy Iringdotp lies 1 all thoughts and things that seem to be, Prova themsel ves but illusions, when, withdrawn, apat c, The soul that knows itself, attains with joy to Thee. The sue, the moon an thou, the fire, the circling air. The body and the spirit, earth and sky and 9ea — So said the sages o i the ancient world ; but where, Where shall are look to And aught separate from thee ? The sacred word that can the Vedas three express, The three states of man's life, and Earth, and Heaven, and Hell, Brahma's »wd Vishpu’s power and Siva’s mightiness. That wood, to show Thee forth alone, befitteth well. How psecious are Thy names; the mystic, acred eight! Enshrined in holy hymus, jn ancient Vedic lore — On Bbava, Saxva, Rndra, PaSupati, I wait — Ugre, Bhlma, Isana, Mah&dtv, I adore. 1 bow to Thee, a god of meditation vast. Nearest to those who love, aloof, remote, and far Proas lovelesj souls, old, for Thou wast Crater in the past. Young, far, in Thee, all things ever existing are. Beho ld then, Lard, how I, with mind untaught and weak, Ensnared by trifles, tossed by. passions though I be. Tearful before Thy glory, yet in reverence seek. To offer as a flower this, my poor verse to Thee. J.D. W. — Fnm Tht India* Afagon'w and RnU», 1907 . PURA-NANORU. ( Continued from page 4 of No. /, Vol. XII.) Q&suw&r, 2-j§/ajGar(2.*fievirp&m t (jpuf-tn ssnyjn utu$.uj$}. UbSBBH Up€IB$ ik <3> f& si) g$2J LD iSwoQ&nK^ iu eUsuiiLfUi «fl Or l&Lj «J>« 6170 GXJeffhLjUi cuerfl'SpcjsofGftiu jSiLfti $$(Lpjr aufhu <5TGsr(vr^ s On&LbQ UfTTjlll SlufttiS QutfGVLJ (2uirji>(n?irL Qutrjpipp&i^ (^ip&Giiu t $ ujrassTiT ansuuiG eoi gst^lL^lj QunqrjK ! euirareuiTLCiuSsBr fiQiu/r QuQljLD ! eu30/E}(&)doii u LjjreS bmusuQjnQ* St&ar &MBJB 2 G 0 & Q&tramu. Quirenih^K &!iagouj uHanjib u $ an LoqT^Lc Qu/rqrj ^mea t & Qpr if) uju Quqtj^Q&n fjpj iBqujSu* at&jjj tuirjp Qsi.Td^Q^iriu uijysv LferfluL'i^gmh uaeS^erfl^suub m/rjysoQeupi Qnpl^iP't&gp) p> j£fiiuff£ arfipOunrG} (y)(Lg&(fioar tuA $ upyjboBst jr(Trym&i— eQsn&Q ,i> JpIgjStLA QutpQafu. ti).jMtij(LpLD Quit ^iLiQpih QuirdiQja. To the Cera min Perun-C'drru Uthiyan Ceraldthan by Mi<4 i-nuga-rayar of Mm aiiji-ur. The five great elements: Earth ot atoms all compact, — Ether that rises o’er the earth, — Air that pervades the ether, — 54 ////-. ur./fl n!' THU I'll tier lliat i iit-, mid the air,— ll'a!er that wars against the file : l'nou d'st possess the quality of each. Thou bear’st up those that love thee not ; 1 thy thought extendeth wide ; strength, destroying power, and grace hast Thoif! The Sun, born from Thine Eastern Sea, again returns to bathe in Western Sea, whose waves are white with foam! Thou art the Lord of the fair lertile land, mid homes of men ! the Heaven above is thy limit.* Thou, truly great one, when the twice-told fifty, crowned with war-like wreaths * of golden llowers, invaded the land, in wrath with the five, whose horses had flowing manes, fighting they fell upon the battle-field. To these Thou gavest supplies of food unstinted, until the end ! Though milx should become sour,— though days should become dark night, — though the four Vedas should deflect from virtue’s path, — mayst Thou, shining widely resplendent with thine un- swerving court, abide untroubled, like the hills Of Himayam,* with its golden peak ; and Pothiyam, on whose slopes the tender fawns with their large-eyed mothers sleep, when holy men at eventime perform their sacred rites, amid the glow of the three sacred fires ! * (2) ' The Earth is the emblem of forbearance, since it sustains even those who dig into it. (See Kural 151). The wide Aerial expanse is the emblem of a wide comprehensive intellect; Wind, Fire, & Wader are respectively emblems of power, destructive energy, and refreshing kindliness. * This epithet, -Heaven-limited’, is given to the Cera kings. * 1 be story of the help given to the Ku dus and Kurus during their struggle seems entirely mythical. See the Maha-bhurata, book X. * T he rental nrler of the lyric seems to say, that the king's domain extended fiom the Eastern Sea to the West ; and front the Himalayas in the north, 10 Agastyu’s famous hill of Potl.iyam in the South. ' See Mauu 11 . 231. ATH ARY A SI K 1 10 FAN ISH'l* Om. Next Pippalada, Afigiras, and Sanatkumaia addressed Atharvan:— Thus, O Lord, what is that meditation, what was first enjoined to be meditated upon ? What is that meditation ? Who may be the meditator ? Who is to be meditated upon? 2. And to them, Atharva replied. • The syllable (akshara) Om, is the first object enjoined to be meditated upon 3. This syllable is Supreme Brahman. The four Vedas form its parts (Padas). (Hence) syllable consisting of four parts is the supreme Brahman. 4. The first part (Matra) of it represents the Earth, the letter Akara, the hymns of the Rigveda, Brahma, Vasus (eight in number), Gayatri metre and Garhapatya fire. 5. The second represents aptariksha (Bhuvarloka), the letter U,. the various Yajurmaptras of Yajurveda, Vishlju, Rudras (eleven in number), Trishtup metre, and Dakshinagni. 6. The third represents heaven, the letter M, Samaveda with the Samans, Rudras and Adityas (twelve in number), Jagati metre, and Ahavaniya fire. 7. That which is the fourth and last of it (Om) with Ardha- matra represents Soma Regions, Omkara, (in full) Atharva veda with Atharva mantras, Samvartaka fire, Maruts (seven in num- ber), Viraf, (Universal one), Ekarshi (a seer in the Atharvaveda. Vide Muo< 3 aka-Up. 6-10). 8. Thus said to be, these (four parts) are resplendent ones. 9. The first is said to be red and yellowish and has the great Brahma as its presiding Deity. 10. The second is bright and blue and has Vishnu as its presiding Deity. 11. The third, which is auspicious and otherwise, is white, and has Rudra as its presiding Deity. 12. That which is the fourth and last with Ardha-Matra, has all bright colours, and Purusha is its presiding Deity. * This t'panishad is 2311! in order of 10S Upanishads. THE LIGHT Of TRUTH 56 , 4 . Thus, veiily, is thoOmkar.t with four letters (a. u. m. and Ardha-Mitra); four feet, four heads, four mitras, and with this St hQ la (gross), Hrasva, Dlrga and Pluta (four kind of notes). 15. One should recite Om, Om, Ora, each, with respective (Hrasva, Dlrgha and Pluta) notes. 16. The fourth means the peaceful Atman, 17. Chanting Om of the (three) kinds, with Pluta notes, -leads one immediately to the Atman Light. :8. Mere reciting it once uplifts (Un-namayatc), one it is named Omkira. 19. It is called Prafay 4 as it absorbs all Pranas (senses). 20. It is named Praps va, as it leads all the Prapas into Paramatman. 21. As it is divided into four, it is the Source of all Devas and Vedas. 22. One should understand that the Prapava connotes all the things, and also the Devas. 23. It enables one to cross over all the fears and pains, so it Is mentioned as Tara (Tar, to cross). 24. As all the Devas enter into it, it is named Vishpu (Vis, to enter). 2$. It is Brahman, as it expands all. :d. It is called Prakasa, as it illumines, like a lamp, all the meditative objects which are inside of the body. 27. The true Om shines more frequently in the body like the flash of lightning than all the illumined ones. Like the flash of lightning, it penetrates each and every quarters. It pervades through all the Lbkas. It is the Omnipresent Maha- deva, as it encircles all. 28. 1 he first m&tra of it, if awakened, means the waking state, the second, the dreaming ; the third, the sleeping ; and the fourth the fourth, state (T urlyi). THE LIGHT OF TRUTH 57 29. The self-illumined one becomes Brahman itself, as he completely transcends all the parts (of the Om), including the matras which are in them. This mantra leads one to Perfection. Therefore it is used as the primary means to meditation. 30. Brahman is the fourth (transcending the three states of consciousness), as it makes all activities of the senses to cease, and also supports all that need support. 31. That state of meditation is called Vishnu, n which all the senses are well-established in the mind. 32. The meditator is called Rudra who keeps the Prana along with the senses in the mind. 33. Well-establishing the Prana and the mind along with the senses in the supreme self who is at the end of Nada (sound), one should meditate upon l£ana who ’is alone to be meditated upon. 34. All this, Brahma, Vishnu, Rudra and Ipdra, all the senses with their respective elements, are evolved from Him. 35. The cause of (all) the causes is pot the meditator. The cause alone is to be meditated upon*- 36. Sambhu who is the Lord of all,, and the Endowed with all the perfections, is to be well-centred in the middle of the ether (of the heart). 37. A single minute of this (meditation) will bring forth the result of 174 Vedic Sacrifices and also the whole benefit of Omkara. 38. The Omkara or the Supreme Ua alone knows the result of all Dhyana, Yoga and Jnana. 39. Siva alone-is to be meditated upon, Siva the Giver of good. Give up all else. Thus, concludes the AtharvaSikha. 40. The twice-born one, who studies this (Upanishat), attains emancipation and never more enters the womb; the twice-born one womb, (twice repeating this indicates the end or the book). 41. Om, Truth. Thus ends the Upanishat. 8 R. A. S. THE SUDRA AND THE SASTRA. (Continued from page S7 <’/ -Vo. i Col. XII ) DUTIES. The Sudras, then, embodied the fourth function— that of service to humanity. He was of those who, by nature, were constituted to serve. A 11 the smritis which have dealt with this subject are agreed, that he should ungrudgingly serve the twice- born, that service was his only ‘Tapas’. Manu lays down the root-principle when he says ‘Service is his vocation by Nature. Who shall emancipate him from that?’ (Chap. VIII— 414.) His Master might liberate him but still he must serve somebody. He appears to have occupied no better status than a slave for ‘A Sudra whether a slave purchased or otherwise must be em- ployed, inasmuch as it is for serving the Brahmapa that he has been created by the self — begotten one.' (Ch. VIII. 413) 'He was a ‘ Jata Brahmapa', the significance of which term will be fully realised by such service. Whatever else he did, was futile. Manu mentions seven kinds of slaves. “A captive of war, a slave for maintenance, the son of a female slave, one purchased for money, a slave obtained as a present, a hereditary one, and one condemned to slavery for any offence — these are the seven kinds of slaves (Lit. sources of slavery). (Chap. VIII-415). All these should have formed the bulk of the Sudras. The Sudra was the property of his master. He should not acquire riches for himself and his earnings his master could unhesitatingly appropriate to himself. ‘For a wife, a son and a slave can never acquire any property for themselves ; whatever they earn, go to him to whom they belong. I.et a Brahmapa unhesitatingly appropriate to himself whatever (his) Sudra (slave) has earned, inasmuch as nothing can belong to the latter, he being himself an enjoyable good of the Brahmapa.’ (Manu Chap. VIII— 416, 417)- tven capable ^Learning money, lie should not accumulate The light of ikhth 59 richos lest, in his pride, he might oppress a Brahmana and the king was strictly enjoined to see that the VaiSy^g and Sudras faithfully discharged their proper duties, since their non-perfor- mance tended to disturo the social economy of the world. He should take his salary from his master. He should put on the old and cast-off clothes of his master, wear his old shoes, use! his old umbrellas and eat the leavings of his food. He should make use of the old beddings of his master or prepare beds out of the grainless paddy that the master gave him. According to Manu, he committed no sin by eating the prohibited articles of fare. But ParaSara regarded that as sin. From this severe injunction laying service as the sole work of the Sudras, a healthy departure was sanctioned by the several smritis in times of necessity. He could go to any foreign country in search of livelihood, and settle there as long as con- venient. If, by his service to a Brahmana, he found it difficult to earn an adequate livelihood, he was permitted to serve a Kshatriya, or a rich VaiSya and get a sufficient living. If he could not obtain Brahmana service, he was allowed to be- come an artisan and to live by his industry, to safeguard against starvation. “ A Sudra, incapable of securing the servi- ces of Brahmarias, shall live as an artisan to prevent the death of his wife and children by starvation. Let him do such varied works of artisanship (such as painting, or carpentry, etc.) by which the Brahmanas are best served". ..(Manu Chap. X 99-100) According to Yajiiavalkya, he might also become a tradesman if necessary. Atri regarded that service to the twice-born was his religious work and work of art was his secular work. ParaSara ruled that he committed no sin by selling salt, honey, oil, milk, curd, whev, clarified buttter and that he should always live by trade, agriculture or handicrafl . Harita laid down that he should live by hardship. Vishnu permitted him to practise ‘all the arts.’ At thesame time, the master was required to pay sufficient remuneration for service rendered: For, "in consideration of the skilfuhiess.of iheir.services, {heir capacity of work, and the numberof their dependents, let Co THE LIGHT OP TM-TH him (Brahimpa) adequately fix 'the salaries of his Sudra (servants.)” Gautuna says: ‘ A Sodra shall support his own servants and devote himself to the services of any of the three superior social orders A Sodra shall take his salary from his master Otherwise, a Sudra may earn his livelihood by doing any kind of handicraft. The person, whom a Sudra might serve as his master, is bound to support him in his old age, even if he becomes incapable of doing further service. Likewise, a Sudra is bound to support his master in his old age or if fallen on evil days. His master shall have a right to his estate, and he will be competent to order him to accept other men's service.’ (P. 680) So at the time when Gautama wrote, there must have been many Sudras who had had servants to wait upon them and estates to enjoy, for Gautama laid them under the obligation of supporting the servants. If we arc permitted by the order in which the duties are mentioned by him to infer, the inference would be, that the duty of service to the twice-born came only next to that of his supporting his own servants, that he was taking up such service only in cases of necessity, and what was once a severe duty, came to be regarded as one of necessity. Also, he must have been in a position to dictate his own terms, inasmuch as his master was bound to pay him. Anyhow, his position, during the age of Gautama, appears to have been improved considerably and to have been quite different from that which he had occupied during the time of Manu. There is also another reason for this inference. The Sudra was bound to support his master in his old age, or if fallen on his evil days. This statement shows that there must have been a few who had had independent means of livelihood, as apart from that of their service to the twice-born. The master had, even at that time, a right to the estate of,his servant and could compel him legally to serse any other master. But whether the servant was the master's property in the sense in which it had been laid down in Manu, is open to question, inasmuch as the necessity, then, for laying down the obligation upon the Sudra to maintain THE LIGHT OF TRUTH 61 his master in times of emergent}-, would not have arisen Another thing it is worthy 'to notice, is the obligation which Gautama laid upon the master to support his servants ‘when incapable of doing further service.' That labourers in their old age should be provided for, is one of the social problems absorbing the attention of the modern legislators and Gautama anticipated this many ages ago. There were a few Sudras 1 who wend righteous and just ways, for, according to Harita, one of the duties of the Sudra was to adore such. (Chap II— 13.) He should make gifts without being solicited. Gautama enjoined on him the practice of forbearance, toleration and truthfulness in his daily life. Yajnawalkya says, “[He should be] devotedly attached to his wife, be of pure conduct, a protector of servants and given to the performance of Sraddha Abstention from cruelty, truthful- ness, not stealing, purity, control of the senses, charity, mercy self-restraint and forgiveness, are the religious practices for all." (Chap I.— 121-122.) Manu encouraged the Sadras to imitate the ‘doings of the virtuous’ and laid down a broad principle to regulate the evolution of the Sudra'to a higher status. ‘‘But the Sudras who are the knowers of virtue and seek to acquire virtue, commit no sin by imitating the doings of the virtuous, in exclu- sion of the Vedic Maqtras; rather they become commendable by so doing. Non-malicious Sudras proportionately acquire like commendations and elevations in this world and the next, as they do comparatively better deeds in this life.” (Chap. X. — 127-128). PERFORMANCE OF CEREMONIES To the ancients, the attainment of Brahman was the sole end of human existence. Towards this object, they laid down a severe course of conduct which should guide the life of an individual throughout, from the hour of his conception till the hour of his death. Human life, whose duration they reckoned as one hundred years, was, in their opinion, one long discipline training man tor a real spiritual life in the future and was Ol THE LKiHT OF TRUTH divided into four periods called ASramas, each of which devolved on the holder the performance of specific rites suited to it. In the Biahmach&rya, one, after the initial ceremonies, had to lead the life of a student practising, abstinence, purity, charity, chastity. In the Garhastyr., he became a householder practis- ing the domestic virtues of hospitality, godliness, citizenship, honesty and such like. In the Vinaprasta he went to the jungle and lived there, either alone or accompanied by his wife, a life of retirement and devotion. In the last, he became a sanyasin, wandered with no perticular abode to live in and lived a life of pure renunciation and of meditation in God. Manu laid down that ‘ conduct is the highest virtue’ and described virtue in these words: ‘ The virtue, which pious men, well-read (in the Vedas) and free from attachment and aversion, have followed from time immemorial, (for the reason of its being based on the Vedas, the eternal repository of truth), and as to the truth or falsity of which, the dictates of the heart are the concluding proof : now hear me describe that virtue’ (Chap. II — i .). But he restricted the practice of such virtue to a portion of India, for ‘ the country in which black antelopes are found to roam about in nature, should be understood as a sacrificial country, the rest is the countryiof the Mlechchhas '. (Chap. II. — 23)- The life of virtue then meant the rigid performance of the several vedic rites. Gautama mentioned as many as forty. “The forty consecratory rites are, Garbhadanam, Pumsavanam, Simantanayanam, Jata karma, Namakaraijam, Annaprasam, Chuda karatjam, Brahmacharyam with a view to study the four Vedas, ceremonial ablutions, marriage celebration of religious sacrifices in honour of the deities and one’s departed manes, the daily practice of hospitalities to men and beasts, celebration of Sraddha ceremonies under the auspices of the full moon in the, months of Sravaiia, Agrahavana, Chaitra and Asvina, as well as of those known as Ash takas, rite of deposit- ing fuels on the sacred fire, AgniliOtram, Darsa Purnamsa fa religious sacrifice celebrated on days of the full and new moon, each month), Chatur-Masyam (a religious vow observed 7 TIE LIGHT OF TRUTH 6 3 for four months from the month of Sravana to that of Agraha- yana and closed with the celebration of a religious sacrifice), Nirudha Pasubandha (a kind of vedic sacrifice) and of Sautramnee, Agnishtoma, Uktha, Shodasi, Vajapeya, Atiratram, Aptoryama (these seven forms of Soma yajna) (Chap. VIII). And he ruled that all these rites should be done if one wished to attain the ‘ Region of Brahman’. But to the Sudra, one general instruction was laid down. Whatever he was permitted to do, had to be done without the recitation of the Mantras. The following were some for the performance of which the Sudra had the sanction from the Smritis. 1 The rite of Nisekha (or Garbhadanam) shall be done unto a woman when signs of her full uterine development will be patent. The rite of Punsavanam (causation of the birth of a male child), before the quickening of the child is felt in the womb. The rite of Simantanayanam (parting of the hair) on the sixth or eighth month of pregnancy. The rite of Jatakarma (post-natal ceremony), on the birth of the child. The rite of naming (should be done into the child) on the expiry of the period of uncleanness. The showing of the sun to the child shall be made in the fourth month after its birth. The rite of AnnapraSanam (of first feeding the child with boiled rice or Payasa) should be done in the sixth month. The rite of tonsure in the third year." (Vishnu Chap. XXVII.) A Sudra should wash his hands and feet for the purpose of Achamanam. He was competent to celebrate the Sraddha ceremony in honour of his departed manes. “ Namas " (obeisance) was the only magtra which he was authorised to utter. He was allowed to do the Pakayajna. And lastly the ceremony of Marriage, he has the privilege to perform. Manu says, ‘ He (Sudra) cannot be initiated with the sacred thread’. This was a serious pro- hibition, for in those days investiture with the sacred thread meant the beginning of the life of a student and the life of a student is ever connected with the growth of the mind. The consequence was, that, those among the Sudras who were, by nature, fitted to be benefited by instruction of any kind even to THE LIGHT Of TRUTH a small degree, were disabled and intellectual stupor was the result. Some among the legislators of ancient India appear to have recognised the broad principle that intellectual advance- ment is the special province of nobody and that he whom nature fits for it should have every kind of encouragement given to him. Manu says, where there is no virtue or gain or where there is no prospect of a counter-balancing service, then know- ledge should not be imparted, like a good seed in a barren soil. Wealth (honestly acquired), friends (relations), age, work and erudition (knowledge) which forms the fifth, these are the sources of honour, each succeeding one being more honourable than the one preceding it Grey hairs do not make an old man, an young man who has studied, the Devas designate him as really old. (Chap. II — 186). Respectful, let him acquire an auspicious knowledge even from a Sudra ; the highest virtue evenfromaSudra.” (Chap. II. — *38). According to Yajflavalkya ‘The grateful, the submissive, the intelligent, the pure, those who do not suffer from mental and physical ailments, those who are shorn of jealousy, the good-natured, those who are clever in serving friends, those who distribute learning and riches are worthy of receiving religious instruction ? (Chap. I. — 28). How far this wise rule of conduct worked to the benefit of the Sudra, we are not in a position to know. But, judging from the only prohibition, though severe, against a Sudra reciting a Vedic Maptra, such as the Gayatri and his applying himself to Vedic study— offences criminally punishable with barbarous cruelty — it is reasonable to suppose that the Sudra who tried to acquire other branches of study, such as, puraijas, literature, history and laws ot human nature, were tolerated and perhaps encour- aged. For one, to become ‘a man of varied knowledge’ he should acquire other sciences than the Veda and Vedaiigas. Daksha has laid dSwn, ‘even if an inferior person studies and listens to it (Institutes of Daksha) reverentially, he comes by son, grandson, animals and fame.’ (Chap. VII-53). Likhita mentioned two kinds of works. Ishfa (religious rites) and Purta (auch as digging of tanks etc ) knd permitted him to periorm the THE LIGHT OF TRUTH *5 latter only. Svami Vivekanapda gives a correct interpretation of the spirit of the Sastra when he says, ‘who told you (non-braman castes) to neglect spirituality and Sanskrit learning?’ According to Vyasa the Sudra was entitled to practise religious rites, but he was not privileged to recite any Vedic Mantra, nor to pronounce the terms Svaha, Svadha, and Vashat. Manu denied him the privilege of instituting (Vedic) sacrifices, yet he was made to contribute, by force, to the completion of a sacrifice begun by a twice-born an 5 nearing completion. ‘ In the event of there being a king, if a part of a religious sacrifice instituted by a Brahmaija in special, stands unperformed for want of funds let him forcibly carry those articles from the house of a Sudra in the event of two or three limbs of his Kamayajna (sacrifice instituted for the fruition of definite desire) standing unperformed.’ (Chap. XI.— u-13.) INTERMARRIAGES. The question of intermarriages is now an all-absorbing topic. The Hon’ble. Mr. Bhupandra Nath Basu’s Bill has placed the question prominently before the public. There is not an organ of importance in India which has not got something to say on the importance or otherwise of the Bill. But the question is not a new one, and the law-givers of ancient India, even before the time of Manu, were drawn, on account of the importance, to its solution. The marriage-ceremony had been a sacred thing with them as it is at present and the tie, once formed, remained with them indissoluble unless, under exceptional circumstances. They made a bold attempt to introduce intermarriage to a limited extent, and in spite of the prejudice that must have assailed the law-giver at every step, there is sufficient evidence in many of the Smritis for us to believe that the practice, severely restricted as it should have been, had been in force for several ages before it was allowed to fall into desuetude. According to Manu the whole human race was'divided into two— Aryan and the Non-Aryan. The Aryans were of four 9 66 THE LIGHT OF TRUTH castes and he laid down a broad principle which was to regu- late the marital relationship that should subsist among the re- cognised castes. After weighing the relative merits of the paternal and maternal elements, he gave the superiority to the paternal element. “Several wise men assert the pre-eminence of the soil ; others, of the seed ; while some there are who speak of equal importance of both the seed and the soil. In such cases of conflicting opinions the following is the decision of law. Sown in a barren soil, a seed dies before sprouting, while a good field without seeds is but a hard fallow. Since through their excellent energies (Potency), seeds, cast in the wombs of beasts (by the holy sages), fructified in the shapes of human beings who became honoured and commendable Kishis in life , the seed is commended (as of greater importance in an act of fecundation)." (V. 70-72,). These are words of lar-reaching wisdom against which the law-givers of whatever period had nothing to say and which they regarded as specially laid down for their guidance in legislating for the times in which they lived. Manu also laid dowira rule of progressive tendency with the eye of a far-sighted reformer. He authorized what was known as the attainment of a superior caste by members of an inferior caste or by children born ofirecognised intermarriages. It was possible for a Kshatriya like Visvamitra to become a Beaman, and the son of a Br&mana by his Sudra wife could attain Brahminhood, under exceptional circumstances. “ But, in each cycle of time, these men («.«., those born of parents belonging to the same caste or contrary), by dint of penitential austerities, and through the excellence of their paternal elements, acquire higher castes.’ (Chap. X — 42). Of course, instances of such an elevation should have been very rare by its extraordinary nature. Manu also described the method in which the latter kind of elevation* could take place. ‘If the daughter of a Bramana by his Sudra wife is married to a Bramana, and the daughter of that union is again married to a Bramana, and so on, uninterruptedly, up to the seventh generation, in the female THE LIGHT OF TRUTH 67 Iine, then, at the seventh generation, the issue of such union is divested of its Parasava caste and becomes a Bramarja,’ (Chap. X.— 64). Yajfiavalkya mentioned that ‘The attainment of an excellent higher caste is known to take place in the seventh or the fifth yuga (cycle or birthj.) Such was the way in which the two of the earlier law-givers boldly endeavoured to provide for the elevation of the inferior castes. In our day Svami Viveka- nanda has borne testimony to the transformation of the inferior castes into superior ones by some of the reformers of later days. He says, “ And those great epoch-makers, Sankaracharya and others were great caste-makers. I cannot tell you all thp wonderful things they manufactured and some of you might strongly resent to what I have to say. But in my travels and experiences, I have traced them out and most wonderful results I have arrived at. They would sometimes get whole hordes of Beluchis and make them Kshatriyas in one minute, whole hordes of fishermen and make them Brahmins in one minute. They were all Rishis and Sages and we have to bow down to their memory. Well, be you all Rishis and sages.” The re- forming principle which had been laid down by Manu was put into practice with such liberality by Sarikaracharya and others and Svami Yivekananda’s counsel of perfection ‘ Be you all Rishis and Sages” might as well serve as a watch-word to reformers of our own day. The practice of taking Sudra wives by members of the twice-born was, undoubtedly, prevalent even in times before Manu, for he quoted some authorities who had mentioned it with their strong disapproval. That Mamr tolerated it but desired to restrict it within narrower limits perhaps with a view to its final extinction by the low position he assigned to the Sudra wife in the family circle on any occasion of religious importance, will be clear from what he laid down for the guidance of. the subsequent law-givers in marriages of this kind. ‘ A girl belonging to hi's own caste is recommended to a BrSmana for holy wedlock ; for desire, a wife he may take from a ny of three remaining castes, her precedence being according 63 THE LIGHT OF TRUTH to her caste. A Sadra woman is the wife of a Sudra : a Vaisya can marry a Sadra or a Vaisya wife, a Kshatriya can take a oudru, a Vafeya or Kshatriya wife ; and a Braniana can marry a Sudra, VaiSya, Kshatriya or a Braniana wife. In no history or chronicles can be found that, even in time of distress, a Brlm.ina or a Kshatriya has (lawfully) married a’Sudra wife. By marrying a low caste woman, through the intoxication ol desire, a twice-born one degrades himself, with the nine generations of his progeny to the status of a Sudra. He who marries a Sudra woman becomes degraded. This is the opi- nion of Atri and of (Gautama) the son of Otathya. By visiting a Sudra wife for the purpose of begetting offspring on her, a twice-born one becomes degraded. This is the opinion of Sanaka. The fathership of his Sudra children degrades a twice-born one. This is the opinion of Bpigu The oblations offered, by a twice-born one who is assisted by a Sudra woman in the capacity of his principal married wife, in the rite of Pitri or Ehtiva Sradha ceremony, neither the manes nor the divinities partake of.” (Manu Chap. Ill— 12-18). (To be continued.) C. A. N. Some Sparks. ■ — Good thinking is the best exercise — • e • Good thinking strengthens and prolongs life. * • * * ted thinking waits and destroys the U/nimgy i.e., vital force. SERMONS IN STONES. In Vol. X., part III., of the Epigraphies Indies, Dr. E. Hultzscb gives the inscriptions found in the seven pagodas, with plates from inked estampages furnished by Rai Bahadur V. Venkayya. The inscriptions were published before by the learned Doctor in Vol. I., of South Indian Inscriptions, but these are published now with some improvements and some additions, and in the notes and introduction he has utilized some fresh materials which have accumulated since the time of the original publication. We give below the translation of the inscriptions in the GapftSa Temple and Saluvafiguppam and another ver- sion of the first of these we published in Vol. III. p. 58 under the above heading. I. — INSCRIPTION AT THE GANESA TEMPLE MAVALIVARAM. Verse 1. Let (Siva), the destroyer of Love, (who is) the cause of production, existence and destruction, ( but is hunself) without cause, fulfil the boundless desires of men! Verse 2. Let Him be victorious, who is (both) without illusion (and) possessed of manifold illusion (ChitramSya), who is (both) without qualities (and) endowed with qualities (Gupabhajana), who is self-existent (Svastha) ( and) without superior (Niruttara), who is without lord (and) the highest lord (Paramesvara ) ! Verse j. Srinidhi bears on (his) head that Aja (Siva), pres- sed by the weight of whose great toe, the KailaSa (mountain) together with the ten-faced (Ravaija) sank down into Pstafla. Verse 4. Let that Sribhara be victorious for a long time, who bears Bhava (Siva) in (his) mind which is humbled with devotion, and (who bears) the earth on (his) arm like a coquettish ornament ! 7o THE LIGHT OF TRUTH Ferse j. King AtyantakAma, who has subdued thecircle of (his) foes, is famed (by the name of) Ranajaya;— he caused to be made this abode of Sambhu (Siva). Ferse 6. Let (Siva) be victorious, who is (both) sentient (and) motionless (Sthanu), who is (both) undivided (and) the moon, who has (both) the nature of fire (ani) a body of air, who is (both) terrible (Bhima) (and) kind (Siva), who is (both) benefi- cent (Samkara) (and) the destroyer of Love ! First 7. Let Tarunankura be victorious, who is a king of kings (Rfljarija) (but) is not ugly (like Kuvera), who is an emper- or, (but) does not distress people (while Vishiju is both Chakra- bhpt and Janardana), who is the lord of protectors (and) indepen- dent (Svastha), (while the moan is the lord of stars, but is waning in the dark half of the month and subject to eclipses) I Ferse S. f. J ust as in a large lake, filled with water which is fit for bathing, and covered with various lotus-flowers, handsome Samkata (Siva) abides on the massive head — sprink- led with the water of coronation (and) covered with bright jewels — of the glorious Atyants^ama, who deprives (his) enemies of (their) pride, who is receptacle of wealth (Srinidhi) who possess- es the charm of Love (K&maraga), (and) who assiduously wor- ships Hara (Siva). Ferse 10. He, desiring (to attain) the glory of Samkara (Siva), caused to be made this lofty dwelling-house of Dhurjafi (Siva) in order (to procure) the fulfilment of (their) desires to (Ids) subjects. Ftrse //. iix times cursed be those in whose hearts does not dwell Rudra (Siva), the deliverer from the walking on the evil path ! II. (saluva.nguppam) Ft trse 1 f. Just as in a large lake, filled with water (which is fif) far bathing, (and) covered with various lotus-flowers, handsome Samkara (Siva) abides on the massive bead — sprink- led with the water of coronation (and) covered with bright THE LIGHT OF TRUTH 7 1 jewels— of the glorious AtyantakAma who deprives (Mis) ene- mies of (their) pride, who is a receptacle of wealth (Srinidhi), who possesses the charm of Love (KamarOga) (and) who assi- duously worships Hara (Siva). Verse j. For the welfare of the earth, he who is standing at the head of the lords of the earth caused to be made this house of Sambhu (Siva), which resembles (the mountains) Kai- lasa and Mandara. Verse 4. Let that Sribhara be victorious for a long time, who bears Bhava (Siva) in (his) mind which is humbled with devotion, and (who bears) the earth on ( his ) arm like a coquett- ish ornament ! Verse j. Atiranachanda, the lord of the rulers of the earth, made this (temple called) Atiranachandeivara. Let Pasupati (Siva), attended by the mountain-daughter (Parvati), Guha Skanda and the demigods (Gana), always take delight (in residing) here! Verse 6. Let the eight-formed lord of beings (Siva) take up (his) abode for a long time in this temple (called) Atira$a- chandesvara, which was caused to be built by him who, together with the name of Atiranachanda, owns deep devotion to Uana (Siva), abundant wealth, the heavy burden of the earth and unequalled liberality, (and) who is renowned by the name of Ranajaya ! Verse 7, Who is able to master the music of Kalakala, unless the performer (were) Bharata, Hari, Narada, or Skanda? The Editor. NAMMALVAR’S tirdyifdttam. (Continued from page 30 of No. l Vol. XII.) l^erse 4 . (Tani-nehj ’-am). Heading — To bear the bruise unable, cries the lonely Bride. Text.— My lonely heart. His very Bird ere now ta'en; For being carried to his cool — fine — Tujasi, We have not, therefore, here, another heart to spare; Does it behove thee, in this state, to rush within, O Breeze ( — galled with the coolness of the Tul’si which Adorns the crown of Him who sucked the treacherous— Ferocious— demon’s nipple)! and toss our life ? Explanation. — t. Rev'lation-led, our Seer, know 'ng and loving the Lord, To reach Him, eager grew, and, till reach, all else loathed. 3 . Our Seer’s heart’s be’ng "lonely, ’’ indicates That 'twas unique by being error-free; For, as the Gita says, " That great Soul is The rarest of the rare, who, God alone Regards as be’ng to him all binds of kin ; Wisdom, thus ripe, being the fruit Reached at the end of many a birth." (Gita, 7. 19. = ”fjaha- nam janman-am ante," &c.) 3. “ £re now” implies that, from the first, our Seer’s heart, Thout wandering, became fixt in religion true. 4. The phrase—" His very bird ” — shows that Rev'lation points To Him alone ; Rev’lation’s sense, our Git gives thus: — “From all the Vedas I alone am knowable” (Gita 15. 15.= "VedaiS cha sarvair Aham eva vedyalj.") 5. “ Bfihad-rathantaras both, are thy wings ! ”, “ Thou— Fine-winged Kerub art!’’, and sim 'lar texts, The Vedic character of this Bird show. THE LIGHT OF TRUTH 73 6 . The phrase — "His very Bird” — with emphasis reveals That, on us, grace, e'en 'thout our seeking, operates. 7. The phrase — “path ta'en ,” hints that the dispossession be’ng Complete, the heart can’t, e’en by force, be now ta’en back. “Thrice happy Saint, — (1) remote from haunts of ill, (2) Employed in hymn and 13) dispossessed of wil 1 !" [Bishop Ken's eulogy prefixed (in the Oxford Edn.) to Thomas i Kempis’ Imitation of Christ.] 8. “ For being carried to his cool — fine — T u|asi, We have not, therefore, here, another heart to spare;" That is, to souls of single aims, One love alone is possible; Divided love they never know. To our Loved-one, Rev’lation’s our sole Guide; Addition of no worldly charms need we. 9. “His. ..Bird hath. . .ta’en ; we have n’t. ..another heart to spare.” Souls who first principles have mastered first of all, E’er keep their faith intact, 'spite ev’ry change of scene. No new discov’ries, demonstrated truths disturb. [‘It is possible,’ says Hooker, ‘that, by long circumduction from any one truth, all truth may be inferred’ [either as its logical antecedent or as its logical consequent). — John- son’s Life of Pope.] To grasp complete of any single truth, therefore, Succeed dev'lopments e’er, but recantations ne’er {Vide Gita 7. 2.= yajiiatva neha bhuyo’ nyaj jfiatavyam ava-sishyate.”) 10. “ Does it behove thee, in this state, to rush within...?” Shows that remembrancers, though they Do not bring any knowledge new, yet whet the appetite t' enjoy. It. The phrase — “ galled with the coolness et cet’ra ” — Shows that, of Him who 's as Foe-Curber charact rised, The (1) Saviourship, (2) Lordship, and (3) Loveliness, our Seer Can gather, even from the stirring of the Breeze. 10 74 THE LIGHT OF TRUTH i*. The clause— “who sucked the treacherous— .ferocious — demon's nipple " — hints That, by God’s Grace, become extinct The sensual lusts— gross bodies breed. 13. The phrase—" the T*u)’si which adorns the crown ’ — Hints that God’s Lordship is with sweetness linked. 14. The words—" Does it behove thee. ..O... to toss our life?” Hint that, however much remembrances may whet Souls' appetite t' enjoy, their operation 's vain Unless the Lord is pleased to expedite fruition, For, souls’ fruition-spring 's His Sov'reign Grace alone. Verse 5. {Pani-p-p' iyalv'-aka). Hearting. — Seeing the Bride paled by the Breeze, Her Female Friend gives vent to grief. Text— The cool Breeze —whose apt function is coolness to cause — At this time and this place, having entirely changed Its cooling character, blows fire ! The devious course Which, on this one occasion, hath been taken by Th’ unchangeable prov’dence of th' Lord of Rain-cloud Hue, Seems, O ! to have been caused by His wishing to rob The bloom of this wide-eyed Bride — who, with eyes that pour Tear-streams, as rain-clouds rain, His cool — fine — Tul ’si seeks! Explanation — 1. That, as remembrances, external things, Unto our Seer, causes of pain became, His well-wishers began to understand. *. The words— " whose... funtion is coolness to cause”— hint that Good souls should hold their all for others' benefit sole. (I' trie "Pararthyam svam, etc". Memorial verse No. 1 to Psalm 3.1 3. The words — "at this time and this place , blows fire” — allow that THE LIGHT Ob' TRUTH 7 S Those very things which pleasure add when the loved ofie 's near, Add grief when the loved-one parts, hence seem, in nature changed ; Not lovers only, but their friends too be’ng thus grieved. 4- The words — “ blows fire " — recall to mind the text which says: — " I'd rather live amidst encircling fires, Than live 'mong soujs — (1) who loathe pond’ring the Lord, — (2) Whose comp’ny, hence, wounds like a piercing sword! " That is, discomfort’s maximum to pious souls Ever results from such unwelcome company. 5. The words — " with eyes that pour tear-streams...” “This Bride ” “ His cool— fine TuJ'si seeks ” — Show that the loved-one’s charm, transcendent quite, The lover’s body shatters into shreds. 6. “ This wide-eyed ” Bride’s “eyes ”... pour tear-streams. As rain-clouds rain,” that is to say, Her wisdom, clouded is by love. (Cp. Psalm <4, Decad 4 . v. 3.) 7. “To rob the bloom,” that is, t’ extinguish e’en That trait which is souls’ most appropriate mark. S. 1 he words — “ the devious course et cetera ” — show that Lovers, in their delirium, suspect e’en God ; (Cp. the ex- pression: “Ati-snehalj papa-5anki.”) Not stopping with the suspicion that outward things' Nature and even their own essence are reversed ! Terse 6. ( Tadav ' i-y-a-v-amb’ uni.) Heading . — The Bridegroom's outburst of wonder On see’ng the beauty of the Bride. (Saints are as " Bridegroom ” here conceived.) Text.— Although this be a female form, And 's like a climbing flower-plant, And works with bows and arrows* which • The “ bows ’’ are the brows, and the “ arrows ’’ are the glances. 7f> THE LIGHT 01 TRUTH Include not e’en one broken bow Oi e'en one non-straight arrow vain ; It is the God — death* — carrying out The bidding of the god of love Sacred to Him who, curbing sin, Rides finely on the Bird of Speed (With Doctrine and Discipline wings)! All in this world— who this form see ! Use ye all means to save youi lives ! Explanation — i. Finding— how, from the first, our Seer grew great and famed, In Godly love, His Godly Friends their glee express, a. She 's “ like a climbing flower-plant, - ’ Yet “ works with bows and arrows which Include not e’en one broken bow. Or e’en one non-straight arrow vain.” — (l) That ’s, while he, like a climbing plant which needs be’ng propped, Obey’ng with perfect resignation, leans on God ; (а) Our Seer's ken — arrow-like — its object penetrates; (3) The sources of his knowledge make it radiate, As bows propel their arrows t’ wards a giv’n point. (4) As “all ken — not show'ng God — is ta’en as ignorance" (Vishnu PurStja, - “ Taj-jfianamajfianam ato’nyad uktam”). Vain knowledge hath with “non-straight arrow” been compared. (5) Like “broken bow ” is th’ ev’dence which By stronger ev’dence is o’erthrown. (б) (a)Vain. knowledge and (b) false ev’dence be'ng eschewed. Our Seer's ken solely reaches th’ Lord of Bliss," (vide Psalm 1, t’.'.97.) (b) And grounds this faith on th' Vedas’ ev’dence bright. (See Psalm 24, Decad 1, v. 9.) 3. Our Seer’s knowledge being sound thus perfectly, Made him give his love to the Lord— revealed and served • The agent of unerring— indefeasible aim! THE LIGHT OF TEH TH 77 By th’ Vert-Bird whose career is indefeasible ; ( 1 > Eternity, (2; Inartificialness, thtsc be’ng The wings of this Bird * wherewith he destroys all foes, That’s, all who 1(1) Yeds deny, or else (2) Veds mis- construed • The following authority too let us note-. — “ Just as with both wings oniy, birds fly in the air. Souls, with ( 1) Ved-Doctrine and (2) Ved-Discipline, reach Heav’n.” ( =“ Ubhabhyam eva," &c.) t Our Doddaiyarya's or “ Great Teacher's ” Hymn to God — , Adored in Kaiichi under th’ Name of “ King of Kings," (Deva- Raja ”) Develops, in its Verse Four, this thought finely thus: — “ Methinks, the Kerub, prominently holding up The lotus-like Feet of the universal Sire — (1) Which, by the Vedants, nought else, can be known, (2) Which Systems' (a) Regents and (b) Dissolvers, and (e) All Sub-lords, hold to be what they should e'er adore ; Makes proclamation in such words as follow here . — ‘ Hear ye, all men ! then are what you should e'er adore Cp. the following passage in G. U. Pope's Tiruvafagam, p. xxxii — " They (the Chidambaram Temple-devotees) then in a body go to the sage (Marti kka- vaf agar ), and ask him to give them an authoritative exposition of the meaning of the whole " (of his " thousand verses without a flaw "). In answer he bids them follow him, and, proceeding to the Golden Court, points to the image of the God, adding, 1 the Lord of the assembly Him- self (Sabhapati) is the meaning;' and then disappears, melting into the image of his Master. The devotees return to their resting-places with jojr and thanksgiving. Comp. Lyric I. 91. &c. • Adoring ever. Thee they name, Whom words declare not ; then ! Beneath Thy Sacred Feet They Learn The Meaning of Their Song.” Our Sage Yamunacharya was, by his Guru, shown the Feet of the Lord as manifest in Sriradgam, in a similar manner Cp. too : — “ My refuse make I th' Lord of Bliss — Whom ( t) Vedas' Ends reveal, (21 Sn-Bhashya proves, (3) Heart-lotus meditates, and (4) Raiigam’s Blest Temple to all eyes exhibits! (Verse 6 in the opening of the Sruta- pra'iasika or standard commentary on our £n-Bhashya. 1 THE LIGHT Of TRUTH 7* 7. The words—" 'Tis the god— death ’’—show that our Seer, Killing all straying, doth convert all souls. I. “ Use je” — who this form see,” "all means to save your lives ! " That 's, “our Seer will teach you— your life ’s not your s but Cod' s," Selfish disobedience being all straying’s root. 9. The words—" all in this world," show that His ( 1 ) city, (a) country (3) world, all are Being brought within our Seer’s pow’r. (Vide Psalm 24, Decad 57, v. 2.) (To be continued .) A. G. FIND YOUR WORK. When you have found your place you will be happy in it — contented, joyful, cheerful, energetic. The days will be all too short for you. Dinner time and closing time will come before you realize it. All your faculties will give their consent to your work ; will say “Amen” to your occupation. There will be no pro- test anywhere in your nature. You will not feel humiliated because you are a farmer, or a blacksmith, or a shoemaker ; because, whatever your occupation or profession you will be an artist instead of an artisan. You will not apologise because you are not this or that, because you will have found your place and will be satisfied. You will feel yourself growing in your work and your life broadening and deepening. Your work will be a perpetual tonic to you. There will be no drudgery«in it. Life will be a glory, not a grind — “ Success Magazine. ’’ — The Herald of the Golden Age. VAYU-SAMH 1 TA. ( Continued from page 21 of No. 1 Vol. XII.) 64. From the various members of his body were genera- ted all the huge animals, the Yakshas, the PiSachas, and Gandharvas and the Apsaraganas. 65 to 67. Men, beings akin to men, the demons, the birds, the beasts and the reptiles — indeed all things, mobile and 65 to 67. Saint Ilaradatta says: WJ>i rSU 1 l-tl 1 fa , our actions done in previous births are in this birth transformed into tendencies or in- clinations or propensities. The blessed author of the Bhagavad Gita says: dHM'tfd "tit-rig — “With what- soever form of thought a man gives up his body in his last moments, he attains to such and such being saturated with them" and the Brahma Sutra says the same thing. «ifnr'Wi-P.n*tifardaid> jfrfflryan# Qis *(ip 1narfiuut9.il! fim Qa jri'Qpr.” “ Qarv !U 9 -Utr 7 9.%^^ stf.aaw y«w® ©/s®«ird utfQ (tptf-Tet) lun&aDtQtun® LjSBtu-uu-Q^-ffiflQiuajr mit pjdIbv QmjaiQ&idrfi2pen£^+m0iSfiQf." In such exultation would Saint Pattinattar sing the praises of the Godly-in-Spirit ! Why? What religions preacher or moralist is there in the whole world who does not dwell on this aspect of the soul, be be 8o THE LIGHT OF TRUTH immobile— take after their production to such actions to which they were habituated in former existences. These actions, harmful or harmless, virtuous or vicious, true or untrue also an Advaitin, a Dvaitin or a Visishpdvaitin, a Christian, a Mahommedan or a Buddhist, a utilitarian or a positivist ? Says Mr. Mahommad Alexander Russel, an .American Moslem, “ Man is a creature of habit and as a rule when he once drops into a groove he rarely gets out of it without an un- usual effort," and thus advocates the daily five-times prayer. Let us observe nature. Why should man love his body, his wife, his children, hts house, his country, his religion— perhaps without being specially con- scious of it ? Why should a Vaishnava naturally have an affection for Vaishoavam ? Why should the patr iot love his country ? Why should a master insist on his servant obeying his orders ? Why should what is called "prestige" be upheld ? Why are all these thousand and one things which ate ot doily occurrence found to exist ? Or, again why should the drunkard swallow bottles after bottles, though he sees with his eyes the ruin of his family, the wretched state of his careworn wife and his famish- ing children ; or again, why should even animals, birds and reptiles seek the society of their own class; why should the calf find its own mother-cow amidst a herd of cows ; why should pigs gTunt on seeing another pig ; or why should a dog bark on seeing another dog ? This applies to all animated beings oo earth— be they men or lower animals. There is also the doctrine that man reaps as he sows, which is true in the phy- sical, moral and spiritual worlds Again the Veda says : “iT5lfa?ffilWTfcT The Knower of Brahman becomes Brahma” He becomes asat, if be takes Brahman as asat. If he says that Brahman exists, then the wise know him also as sat Why all these things? Is there do philosophy underlying this universal phenomenon, this universal (not simply national, sectional, tribal, individual trait but universal ) aspect in whatever condition the soul is — whether in Bandha or Mukti, whether in Ktvala, S altal a or Suddha avasthasi. Tfes there is a philosophy — a very deep philosoply underlying this. The soul is, ■nthkffi,*!' «* Tadbhavabhavi, as our text puts it. Even men of those religions that do not acknowledge in theory the truth that the soul is Tadbhava bhavi on a mere m audlin sentimentalism, “my religion says not so," my reputed Acharya said not so,” have to acknowledge the truth of it when they see fece to face the full effect of it in the working of the practical world with such unerring aim in all things great and small. Itideed it is the soul’s THE LIGHT OF TRUTH 8r reach them, being constantly thought about by them (persons*. Therefore such and such an action creates in him a taste for it. 69. Brahma himself established varieties among the Maha- bhutas (Fire, Air, Earth, Water, Ether) and among the Indri- yarthas (Sabda, Sparsa, Rupa, Rasa and Gandha) and in the means for the attainment of Mukti. 70. This Grand-father of all beings gave only such names and such forms to these things, produced out of Moolaprakruti as they are described in the Vedas. ‘ nature of becoming that to which it is attached ’, that gives meaning to life. The law of karma, the law of Dhyana or Meditation and the law of Righteousness — indeed all education and culture — become intelligible to us only in the light of this theory. This central Vedic doctrine is the only key, to unlock the mysteries connected with God and soul, life and death. But for this Law, there need be no efforts on our part to develop righteousness, or to become divine. Hid this gTain of truth in heaps of chaff, like theories, you will never be able to find solutions to grave problems which involve the eternal welfare of man. Of whafinvail are theories which never hit at the truth, but on the other hand' thaku- c on- fusion worse confounded. As a result of revolting against. God’s" truth) many of us are driven to the necessity of acpeptrng anything and every thing as plausible explanations, for instance — many of us are asked to accept “that the world does not exist” as an explanation for the existence of the world — " and this goes by the high-sounding name of Vivarta- Vada. That the soul becomes that to which it is attached, is a theory that is accepted by all systems of philosophy whose aim is to solve life. The Sankhya, the yoga, the Pane haratra — all accept this. “Rajaputravat” is a Sarikhya sutra; and in the Chhandogya, the soul is likened unto a traveller, whose eyes are blindfolded and who has lost his way. So far as one can see, it is only the Saiva Siddhami, or rather, the Siddhanti, that asserts the truth of it at all times, whether in Kcvala, Sakala or Suddha, whether in Bandba or Mukti. Here it is taught as an article of faittt — that the soul is neither Gcd nor devil neither Brahma nor Avidya, neither 'Mala nor Siva, but that it, when attached to Avidya, is seen as Avidya. and^ when attached to Siva, shines as Siva, without at the same time losing its personality, ai fad l fiMW “ Avinisitvat ”, as the Veda says: “ Vinusdra Avyayasyasya Nakaschit kartum Arhati " a§. the Gila. says. 11 gJ the UCHT or TRUTH 71. To those that awoke after this long night, He gave only such names and forms by which they were distinguished before, as tHb Risliis approved and as designated in the Vedas. 72. Just as the very same characteristics of the seasons (Kithus) are seen to recur in rotation, so also the s.'.nie characteristics of the yugas recur, during the recurrence of the Yugas. 73. Thus, the projection of the world by Brahma from the Prakriti i. e., the development from Mahat to Visesha, (from Buddhi to Earth) is the natural transformation of Prakpti. 74. This Brahma; the all-seeing, roams about in his true color in the Brahma-Vana which shines with the sun and the moon, which is ornamented with the planets and the stars, the rivers and the ocean, the mountains and the varieties of beautiful cities and numerous countries. 75 to 77. The primeval tree of Brahma is produced out of the seed of Avyakta, watered by the Grace of lsvara, and its 71 . The Pralaya is here denoted as night and creation, as the dawn of a day. One is a king, a minister, or a poet, is fat, or lean, is fair or dark, not during their sleep but only on their awaking. Just, on awaking from sleep the king goes to the assembly, the wood-cutter to the wood, the achoo'-boy to the school etc., so the souls also continue in the thoughts and actions of their previous births. The real drift of the question is that nothing is done with a hurry, all on a sudden, without order cr plan, in an on natural bap-hazard manner. 75 t0 77- I" die Rig-Veda Samhita itself, this tree of life is mentioned. It is also so characterised in the Assyrian brick tablets recently unearthed, wherefrom the Hebrews have borrowed their theory of creation and the tree of the knowledge ol good and bad. The Hebrew story is only an adaptation of the Rig Vedic tree in part and is wanting in much of the imagery of the Rig Veda. The metaphor is complete m the Rig Veda and more forcibly appeals to reason. That there can be no act&l “tree of the knowledge of good and evil" — needs no saying R the tree thus stands metaphorically, for the evolution of the cosmos, for the purpose of enabling the soul to work oat its salvation, huw are ils component parts, su;h as the root, the trunk, the branches, the THE LIGHT OF TRUTH 83 trunk is liurldl'i, its cavities arc the Indriyas and its branches spread everywhere along with its twigs of Viseshas (Sabdaetc.) twigs, treated in the Hebrew Mythology ? If that tree has borne fruits, who taste of them ? We require “ birds ” to taste of them, to complete the figure of speech begun already. The Hebrew legend is silent upon this point. In the Rig Veda two birds are said to perch in the same tree and one ot them is said to taste the fruits thereof : tr^ig'i'nisjjgFrpT vrPT»?pmfcr ?>iriiF?trp?r 1 inurfn-.irfunfift ^?i 1 qgnppniamlft 1 ( Rig Veda rst Mandaia 22nd Anuvaka.) That the J iva is so meant in the symbology of one of the birds, is plain from the very mantras that follow, as such : smqcfrq^fcr rqqrffTrq^ri?^ rwm%: i and, that the Amritatva or the Bliss of the Immortality is the goal of all its trials, is also plainly stated. The other bird is the Lord who is in this same anuvaka also mentioned as the One Sat (Ekam Sat Vipra Bahudha Vadanti Ttf-A which text closely follows the above quo- tations), and as the Father (ftfn). He is ever united to the soul as its contained (Vyapaka) and His abode is the ParamavyOraa or the CHt-Akas. and this ParaniavyOma is but His own inseparable glory — the ChitSakti known as Gauri. nmwinifiraBiFf A^^TTfrfsTffqHdvift i twaqjnswsf*##* i AIsf'afllfnfA f and in and through this Paramavyoma or Chit-Sakti, the Universe becomes enlivened. Thus in the Rig-Vedic tree, the soul is the bird that »4 THE l.K.HT or Th’t.’TH It shines with til*- tlowers of iJhurmu ami Arlhnrira and bears fruits of Sukha and Duhkha. This tree is the resort of the birds (suds) for their livelihood. m ts of the fruit of good and evil (Sukha and Duhkha). In the Hindu symboiogr the spiritual darkness covering the soul is sometimes repre- sented as a serpent, whereas, in the Hebrew’s adaptation of the Rig Vedi t;ei, everything is distorted. The statement that the Brahmans are born from the face, the Kshatri- yas from the shoulders, the Vaisyas from the thighs, and the Sudras from the leel taken along with the previous statements that the Sun and the Moon form the eyes, and the quarters the ears, is simply alle- gori al and bespeaks the high value which the ancients had for spirituality, in preference to earthly possessions, to the craze for temporal power and wealth, which are the besetting sins of modern civilization of the West, which the east wants blindly to follow; and to which are due many of the evils of the present day, such as anarchy, etc., which menace the safety of humanity. If only people had this high ideal before them ( many of the evils wherefrom modern society tremble would vanish away from the earth. That the system of caste, as it now obtains, was never conceived of in the ancient times, needs no saying Otherwise, how are we to account for the irreligious and the blaspheming among the so called high caste ranks and tlie really pious among others to whom we, in the pride of our intellect, aie prone to assign a lower position ? But, taking all things into consideration, as Svami Vivekananda observes, the higher castes have always been changing their attitude towards the other castes, though gradually, and the really pious in the lower ranks have been acknowledged, not only as equals but also as superiors. Even now the Brahmin always stands for spiritual purity and he has been held up as an ideal. If not directly, at least indirectly, he has been for the good. To imitate a Brahmin means, bathiDg in the rivers, praying to God, speaking truth, abstaining from flesh-eating and eschewing alcohol and caring more for spiritual welfare. The Smriti-writers have always been relaxing the rigidity of the rules and were always ready to meet the other half-way, if the latter only cared to rise above the flesh. Thus ends chapter X of the first part of the Yavu Samhita. * ( To be continued ) A. R. SAINT PAVAXANDl. CRITIC AND TEACHER.* The devotion of the Jains to the enrichment and extension of Tamil Literature cannot be overrated. Among tbeir immortal works may be mentioned the N annul, composed by the .Jain ascetic, Pavapandi of Ja- nakapuram, about Conjeveram, at the request of Siya Ganga, a tributary prince under KulotturigachOla III. Though based on Tolkappiyam, the oldest Tamil grammar extant, and though the prefatory lines refer to the work having been perfected in all its five parts of letters, words, matter, prosody and rhetoric, the renowned and most popular work of the ascetic treats of the first two sections alone ; and whatever be the fate of the other three parts devoured by time or by white ants, the fragment shows what a clear thinker, analyst and systeinatiser the author was and how the lapse of seven centuries has not robbed it of a tithe of its original freshness and charm. The exordium to this excellent treatise affords materials to us wherewith to form a true estimate of the sage in his double capacity of critic and teacher. As a critic he has laid down canons of criticism which, examined under the search-light of modern works on the subject, are a medley of processes of thought and diction but, looked at with the spectacles of seven hundred years ago, speaks volumes of the author’s keen judgment and judicious selection of materials. According to him a classic ; s god- given or god-inspired, supplemental or derivative ; and a supplemental classic is marked off from the derivative by the degree and extent of their divergence from the original in respect of subject-matter and treat- ment. If the divergence be small and in minor matters, it is called sup- plemental ; if large and in important items, it is known as derivative classic. But both supplemental and derivative classics are bound to quote the textual sutras without garbling or mutilation. Every classic is in- tended to teach virtue, wealth, pleasure and bliss, and to embody one of the seven objects contemplated by the author, it is the criti ’s first function to see if the compo^ei of a classical work has fallen in or out with the long-established truths or doctrines, or accepted and rejected • Reprinted from the India . Pat* id with kind permission for the benefit o* our readers. — fid. L. T. «r. THE LK.HT Of TRCTII tbwn in part, or refuted them, or has established a brand-new truth, or has, in cases of dilemma, when doctors disagreed, embraced a cause most cooviixir^r to nini or has picked holes in the writings of others, or has expounded his own view of a matter independent of the light shed upon it by others. Alter he has mace out the motif or the rationale of a classic the critic then begins to sit in judgment upon it vs ith a view to display its lieauties and to ferret out its flaws, and demonstrates that his function is not, as it is popularly imagined, one-sided, viz., the detection of weak points, but two-sided, discovering faults and excellences alike. The faults that an expert eye lights upon in examining a new work as it does upon specks in precious gems, are ten in number. Excessive brevity leads to obscurity. Diffuseness is its antepodes. Frequent repetitions induce disgust and tediousness. Inconsistency is Hat contradiction. Impurity consists in the use of foreign, slang, vulgar or provincial terms in a dignified com- position. Ambiguity leaves the mind in doubt as to meaning. Verbosity is applied to a collection of words full of sound and fury and signifying nothing. Digression is a disproportionate expansion of a subordinate idea which distracts the mind from the main topic. By languid close is meant the gradual weakening of the strength in thought and expression as the work ccmes to a close. Pleonasm is a leduiidant use of words which needs to be lopped off. A good classic must then shun these faults . over- brevity, diffuseness, iteration, inconsistency, -impurity, ambiguity, verbo- sity, digression, flagging, pleonasm ; and it must possess the ten beauties enumerated below : perspicuity, interest, exquisite expression, depth, good ““PP-og of the subject, systematic ordering of the topics, pregnant significance, conformity with good usage, choice-illustrations. The critic’s next function is to examine the use or employment of the yuktis or devi- ces, wh-ch are thirty-two as mentioned in the N annul. These include the afore-mentioned seven topics, ten f aults and ten beauties, to which are added five points anew. The theme must be stated at the outset. The old and archaic things must be hrushed off and new ones espoused. TeetimaBy and authority must be relied on. Reference must be made, pnwpective and retrospective. Relevancy and cogency must be demon- strated. All these thirty-two devices were pressed into service ill the composition of% memorable work, and the si.tras of which it consisted required commentaries or Uriskyas on account of their laconism. Since the MSetpes often formed part and parcel of old classics and were classics in themselves, the critic was enjoined the additional duty of pronouncing THE LIGHT OF TRUTH t: his opinion and passing his Judgment on the worth of the commentaries in respect of each of their fourteen characteristics viz-, pure text, purport, construing, word-meaning, paraphrasing, citing parallel passages, ques- tioning, answering queries, adding fresh explanatory matter, free expose tion, the relevancy of the sutras comprising chapters or sections, giving the meaning boldly in doubtful cases, the result of this, and quoting authority. If the commentaries comprise a few of these points, as purport, lexicon, illustration and catechism, they are called Kautiiltais or brief bhashyas', if they exemplify all and are lucid in their exposition, they are known as elaborate or diffuse bliosliyas or Viruthis. The Pedagogics of Pavapandhi fall into two main divisions, (a) the qualifications of the teacher and the qualities of the pupil, and ( b ) how to teach and to learn. A teacher, according to the sage, must be a man of high birth. Those that have risen from the ranks have generally none df the ring of magnanimity and broad-mindedness ; and however high their intellectual culture, the narrowness of their heart peeps out at times and tiDges all their sayings and doings. He must have a rich endow- ment of good-will and mercy and patience. Where these virtues are wanting, the schoolmasters are the veritable brethren of Mr. Squeers in Dicken’s Nicholas Nickleby, and their schools are none other than Do-tbe- boys-halls. Where love rules, the rod has no place. The impatience of modern teacher is much to be regretted, and the deterioration in the quality of the present-day-product is due to the lack of this essential ele- ment of success. Good temper counts more than intellectual equipment, and a knowledge of the ways of the world is a necessary supplement and corrective to the bookish or ideal view of life and its doings. It is a common reproach that the Schoolmaster is an unpractical man. The prince of dramatists and the prince of novelists have not spared him. A teacher must be in touch with everything that goes on in the world and is expected to be a walking cyclopedia. A clouded mind is worse than a vacant brain. Above all a teacher must have faith in God, respect him- self, and command the respect ot the world. Lack of self-respect leads to loss of public esteem, and the status of tlie teacher has gone down for lack of Busbyism.f Pavanandhi has compared a teacher to the earth, a mountain, a balance, and a flower. Like the earth, his knowledge must t Dr. - Richard Buabv" (1606-1605), tbe moat famous of English Scboolraas- ««ra, was appointed Headmaster ,,f Westminster School in 1640, sod discharged tbs duties of bis office until bis death. He is the iv|* of pedagogue! alike for learning, casiduitv ai.d the eppiicatiou of the birch. As a most succeseful teacher for ewer S8 THE LIGHT OF TRUTH be wide end deep and solid, his patience exemplary, and his teaching pcodu.tive. Like the mountain, his intellectual wealth must be inex- haustible and varied, his eminence conspicuous and unassailable, and his generosity disinteiested and unrequitable. Like the balance, he must resolve doubts, be true, just and impartial to all. Like the flower, he must draw the world to himself by his personal fascination, amiable man- ners, and stw qua nt»i chara ter. The saint deprerates incommunicat- iveness, meanness, deceit, envy, avarice, intimidation on the part of a teacher and likens such an incompetent teacher to a pot of marbles, a rough palmyra, a cotton-stuffed Demi-John, and a slanting cocoanut tree. The immetludicai teacher is like a jar of marbles and works without a plan The inaccessible teacher Is like the rough-barked palmyra whose fruit cannot be reached unless it drops of itself. The imperfect teacher is like the Demi-John, hard to put in and hard to take out. The negligent teacher, like the slanting cocoanut palm, helps strangers and not his own benefa.tors. A good teacher selects a suitable place, chooses a fit hour, invokes god on a dais, and imparts his knowledge in a clear and method- ical manner, amiably, willingly and directly with a due regard to the capacity of the learner. The learner may be his own sod, the son of his Can, a prince, one who will pay well, or who will be serviceable to him in the years to come, or who is very intelligent. Learners are of three orders. The wranglers or the topmen are discriminative like the swan and reflective like the cow. The optimes or middling class are receptive like the sand and unoriginal in their talk like the parrot. The wooden spoons or the lowest resemble cracked pots that let out everything, are capri ious like goats, muddling like buffaloes, and retentive of dregs like the ghee-strainers. The Saint proceeds to tell us who are unfit to learn and to vhcro no instruction should be imparted. They are the lazy, the sleepy, the indigent, the tipsy, the conceited, the dull-headed, the lusty, the sickly, the thievish, the sulky, the despondent, the cruel, the vile, and the lying. The reclamation of these unworthies is engaging the attention of the modern educators and statesmen ; and as there is a soul of goodness in things evil, the good points in them must be taken advantage half a century, he (And up the grenteet number of learned acholara that ever ador, and any oge or nation Once when the Soverign of the land paid a nait to his ■ebuol. Dr. Uuaby took hit Majesty over the claea-rooms with his hat on, tad when ha was asked how he hsd dared to neglect that politeoees which was dne to kings, he replied that he wee the monarch o' *>ia realm and that within the four earners ct his little kingdom, liis pupils shoo . ot know that there nai a greater tkan km I ’ Tilt. LIGHT OF TRUTH 3 9 of and improved lest they be damned as irretrievables and incurables. According to the Saint, punctual attendance, willing, cheerful, and implicit obedience, thirst for knowledge, mental concentration, a ready ear, an eager mind, and a retentive memory are the distinguishing marks of good pupils, which he calls their duties. The next section of his Pedagogics deals with the methods of study. Every careful student aims at a mastery of the usages of the language he learns, revises and re-revises what he has learnt, digests and assimilates what he has received, repairs to his master to clear his doubts and to bring on what is sublime, seeks the society of enlightened men, and discusses with them what he takes to be difficult or knotty or intricate. A study of the usages is of greater importance than the parrot-like learning of words and their meanings. Constant revision has a fixative value and facilitates clearer understanding. By going to the master often, the pupil gains opportunities to know at first-hand what is to be learnt in cases of doubt and difficulty and to revive in his mind what has passed into the limbo of things forgotten. Digestion and assimilation are operations as essential to the health of the mind as they are to bodily health. Undigested or ill digested crudities breed diseases. To be in con- stant touch with learned men is a way of adding to and improving one's stock, and to debate and discuss with them clarifies one’s powers of under- standing and makes things, otherwise formidable, very easy to learn and to keep. No pupil can attain perfection by merely sitting at the feet of his Guru and gleaning his sapience. He must supplement what he has gathered from his teacher by moving in learned societies and when he turns out a teacher his progress approaches completion, and when lie makes a debut on a public platform he becomes perfect in thought, word and action. Such a perfect scholar has the greatest respect for his mas- ter, follows him like his shadow, does whatever pleases him, and lives a virtuous life. Thus, I have run over Saiut Pavapandhi’s art of criticism and his pedagogy pointing out eu route that his critical canons are a jumble of the fundamental processes of composition, and that his pedagogy, bear- ing as it does all the marks of imperfection of the age in which he lived, offer some good points and happy suggestions to the modern thoughtful Educationist who is bent on revolutionising the current system of godless or irreverent Education and who hopes to plaut in its place a system of body-and soul-saving learning with the hearty Co-operation of apt, dis- interested, and self sacrificing teachers ami do ile, attentive and reverent pupils. M. S. 1’. Jhe Saiva Siddhanta Maha Samajara. We have much pleasure in announcing that we have made our Journal tfie Organ of the Saiva Siddhanta Maha Samajam. This is the only Journal devoted to the furtherance of Saiva Religion and the exposition of the Sivadvaita Siddhanta Philoso phy. It is gratifying to note that many sister Saiva- Siddhanta Sabhas are established throughout this presidency. It would be difficult to start an organ for each of the Sabhas. The Saiva Siddhanta Maha Samajam has secured our Journal as its organ without any financial stress. Hence it is an incumbent duty on the part of every Sabha to subscribe for our Journal. We also request the various Secretaries of the Sabhas to send the proceedings and report of their work done. This would enable people to understand the spread and progress of our Religion and its work. This would also enable us to compare the work of other Sabhas and thus there would be a stimulus for better work. Every Sabha should consider this Journal as its own and try to improve it and support it. By so doing they would advance our common Religion, Saivaism. “ The Trumpet Call ” published in June No. pp. 570, 571 is only an appeal for the cooperation and united work in this direction. Om ! Sivarn ! Santi. THE •• AGAMIC BUREAU ” NOTES. The attention of the legislators in India is now being direct- ed to a solution of the several questions, arising out of the manifold social evils that are now arresting the progress of Indians. In any kind of legislation, conservative element is to be reckoned with, and unless the need for a particular reform is specially urgent and awakens the public opinion to such an extent, that the conservative forces yield, there is no probability of any reform being carried out. Especially, is this the case in a country like India where religion plays such a great part in the social life of the people. Orthodoxy is a powerful factor and every piece of social legislation has got to encounter much opposition from it, in spite of the forces that are working for progress in these modern days. THE LIGHT OF TRUTH 9i The first of a series of articles under the heading “ Indian Law and English Legislation” fromithe pen of The Hon'ble Mr. Justice Sankaran Nair has now appeared and it is a remarkable contribution to the literature on social questions in India. In it he has forcibly pointed out the difficulties that the r .'formers overcame in the past before any measure for social air dioration was undertaken and legalised by the Government of India, and the opposition that is in store for all such measures in the future from orthodoxy. The rulers, ever since the days of E. I. Com- pany, rather moved hesitatingly and slowly in the matter of social legislation, and some of the social evils were so glaring and revolting to modern notions of humanity that they were, in spite of their policy of non-interference in matters of religion, obliged to consent to legislate for the removal of some of them. In the Act for the Abolition of Sati which suppressed the burn- ing or burying alive of widows, in the Widow-Remarriage Act which legalised the remarriage of widows, in the Converts* Disabilities Act in which it “was determined to enforce freedom of conscience as a foundamental principle of British Govern- ment,” there was the Government’s interference in Indian social legislation, and though the orthodox party presented many obstacles in the name of religion, these measures became law and are now in full force. But when the Age of Consent Act “ by which it was made a crime for a husband to cohabit with a wife below twelve years of age” was passed, many Indians of eminence and culture headed the opposition. “ It aroused a storm of opposition, unprecedented and larger in volume than any previous measure of social progress It rr.ay be stated as certain that if the Government could have had any idea of the volume and srtength of the opposition they were about to arouse, they would not have embarked on the measure at all, and the proof is, that, since then, they have not Ventured upon any measure opposed to orthodox religious sentiment and have steadily refused their consent to any private member bringing forward any bill to alter Hindu Law ” : Hence orthodoxy is a force which cannot be ignored. In the interests of social legislation it is necessary to disarm it. But how to do it, is a problem for the reformer to solve. Fortunately for social reform there are several forces that are working in favour of it. V- Tin. LK.m oh rum:/ I r-liMmioiis o| the sacred lexis are now made available for the readci through the exertions of learned scholars, and “earnest inquirers undertook a fresh examination of their sacred writings, to ascertain whether the law, as generally understood, was really that, inculcated by the spii it or even the letter of the sau ed hooks A very considerable number of Indians are now satisfied that a true interpretation of the Sastras leaves ample room Inr the removal of almost all the obstacles that stand in the way ol relorming Indian society." Orthodoxy bases its hostile criticism on some of the texts in the Smyitis and if it i- |>omled out that, in the cases ol intermarriages, inter-din- ing, abolition of sub-castes, widow-remarriage and every social evil that is now obstructing, the spirit of the Sastras, il rightly interpreted, is broad enough to admit every rea- sonable reform, we touch on the weak side of orthodoxy. Members of the priestly castes are now freely accepting situations in the various departments of material life, even though such acceptance is not ordinarily sanctioned by religion. This also is another check on orthodoxy. Foreign travel is also doing its work of expanding the mental vision of the members ot the privileged castes. Lastly, there is * the renaissance caused by the conflict of Eastern and Western civilisations working for the removal of the social evils. All these are having their influence felt slowly, yet steadily, on the course of social legislation and there is every reason to believe that, in time to come, Orthodoxy will have much of its present vigour for opposition lost. But as things stand at present, there is much need for social legislation in certain respects. “ Freedom of conscience" is a principle of modem growth and is conceded in the case of the Converts' Disabilities Act. It is now necessary, as in the case of Mr. B.asu's Bill, to extend its application to other mea- sures. Mr. Bjsu’s Bill enables members of the various castes to intermarry according to their conscience and allows their children to inherit the paternal properly. It does not at all interfere with the religious scruples of the orthodox and it is doiug but bare justice in the case of those for whom the Bill was intended. To say that we are fond of over legislation is not saying the right ' thing. Wherever legislation is necessary THE LIGHT OF TRUTH 93 it must be undertaken even though the measure is needed to do justice to a few. There is a limit to which orthodoxy can reasonably go, and if it chooses to he particularly unreasonable, without considering the inconvience which its attitude is likely to cause, justice cannot be refused at its instance. And the social injustice under which the Hindu community is laid up is summed up in these words: “A Hindu may feel that the injunctions of the Sastras are to be disregarded, that they ace tyrannical and breed misery ; but he is bound to follow them. If he disregards them, he may find that his wife is only a con- cubine in a court of law and his children are all bastards without civil rights.” ,% Through the kindness of Mr. Moti Lai Ghose, we have received a copy of The Hindu Spiritual Magazine for Jul)g It is a monthly devoted to spiritual culture and contains much interesting matter. The topics are weli-chosen and are in conformity with the object which the magazine intends to achieve. The July Number begins with the article ‘The Wizard of Kathiawad.' The Wizard is one, Mahommed Che, who is credited with the performance of several mystic pheno- mena by an eye-witness. This was the way in which he js reported to have stopped a running train: "The train in question was some distance off, coming towards them. Mahommed Che promptly held up his hand, and the train slowed up and stopped ! Everybody was dumb-founded and could hardly believe that the thing had taken place. After a period of wonderment and breathless excitement, the juggler said ‘ shall I send it on now ? ' Being told to do so he held up his hand again and motioned the train to go on, which it promptly did.” In ‘ A family seance ’ an account is given, of how a father whose excessive fondness for his departed son enabled him to communicate with the spirit of his dead son by means of the Planchette. The article on ‘Hatu-Yoga’ deals with the performance of FTatjayama as necessary to secure concen- tration of mind. In it the several stages of Prapayama such as, inspii ution, quiescence, expiration are described with the warning that they should be practised with great care. In ‘Theory and Practice of Tantra,' Tantra is explained as an amplification of the Vedic teaching in its practical form and is regarded as setting 94 THE LIGHT OF TRUTH before us the various stages which lead us to Divine union. It aims at securing harmony which is happiness and lays down mental discipline as necessary for spiritual initiation. ‘Dr. Hyslop’s New Medium 'is an extract in which an attempt has been made to explain scientifically • the possibility of applying a spiritistic theory to explain the facts.’ The notes are well-written and devoted to an exposition of some of the questions bearing on Spiritualism "which has not only brought the knowledge of immortality to us but also the truth of our re union in the other world." The Ceremony of Coronation is explained spirit- ually thus: “ If any monarch have been brought truly into tune with the infinite at the solemnity of a Coronation, it was surely King George and Queen Mary as they reverently- fulfilled all that was required of them.” The number befittingly ends with a quotation from ‘Light’: "We cordially endorse the claims of India as the birth place of much occult knowledge. We owe a great deal to the meditative and introspective attitude of the Oriental races, if only as a corrective to the rampant materialism of the Western world. "■ The magazine can be had at an annual subscription of Rs. 6. We commend it to the kind attention of the public. •** The Dawn for August contains a thoughtful article on 'Ideals Behind the Moslem University Movement’. It is a valuable contribution to the literature on the several educational movements in India. Owing to the separateness which forms a striking feature of the Moslem educational movement, it b now time for thinking Indians to consider how far the movement would hamper or facilitate the growth of a com- mon Indian Nationality. The article, at the cost of some repetition, puts the ideals which have influenced the Mahome- dan leaders of thought, ever since the movement was Started, in unmistjkeable terms, quotes largely from the utterances of those responsible for the movement, in confirmation of its exposition, and endeavours to show distinctly the impracticable side of the ideals. The central ideal is the evolution of a Political Confraternity of Muslim peoples, throughout the world, bound by one common faith. For this, a type of spirit and character, distinct from those of other Indian types, should be THE LIGHT OF TRUTH 95 built. In order to bring this about, a special university with Schools and colleges having residential quarters and giving both secular and religious instruction is necessary." Hence the formation of a separate policy of Moslem system of education. This was the idea with which the School at Aligarh was started which has subsequently been developed into a College. Such a scheme, as has rightly been contended, is open to two objections. In the first place a university cannot be constructed on the basis of one single institution. There mnst be a net work of schools and colleges spread throughout the country, owned by Muslims, controlled by them and giving that sort of educa- tion which is specially suited to the needs of their community. It is also necessary, in the infant stage and in consideration of their well-known backwardness in education, that their educa- tional institutions should be affiliated to the existing Indian Universities. When a sufficient number will have been built up, it will be time for them to think of the formation of a separate Moslem university. The rule ‘Have any number’ which is applicable to schools intended to give Primary Educa- tion, if made free and compulsory, cannot be of utility in the case of universities which are of very slow growth. In the second place, the creation of a distinct Moslam Spirit in India is positively detrimental to the growth of a Common Indian Nationality. Whatever conduces to the retardation of a Common Indian sentiment, should be discouraged in the interests of peace and progress of India. Separateness has its advant- ages, even in the infancy of any movement, only so far as it is helpful to the growth of a spirit of discipline and organisation for common good- Situated as our Moslem brethren are, a separate spirit in them, in all their movements, Is not a desirable thing and it is unfortunate that some of the Moslem leaders should give the authority of their name to the cry ‘ Moslem first and everything after'. It is for the future to decide whether the ideal of a political Islamic confraternity remain a mere ideal or will become realized. It was only in mediaeval ages that the Moslems had a worldwide empire and thus the idea of common fraternity is mediasval in spirit. But Western thought has grown on the ruins of whatever was best in mediaeval times and has given rise to the Spirit of Nationalism which is now THE LIGHT OF TRUTH 9<5 influencing the destinies of the Western, as well as a few of the Eastern, nations. A combination between the two is thus seemingly infliracticable and we have no hesitation in welcoming the conclusion, “ Yes, it is permissible for us to inquire whether they ever hope to succeed in combining the modern spirit of the West with the mediaeval Islamic Spirit, in an age of pro- gressive thought and under the aegis of a university conducted on Western lines." We have much pleasure in commending this article to the kind perusal of the thoughtful public. * • * Mr. Montague, in his remarkable speech, has dealt with Indian affairs broadly, in their political, economic and social aspects. In his view, some of the social conditions, as obtaining in India at the present moment, arc not at all, what they ought to be, inasmuch as they obstruct progress on the lines of modern growth. For, he says: “ But I wish to suggest to the leaders of Hindu thought that they might, if they thought fit, look carefully into certain of their institutions and consider whether they are compatible with modern social conditions and modern industrial progress. Of the 220,000,000 of the Hindu population, 53,000,000 form what are known as the Depressed classes, who are regarded by the higher castes as untouchables. There are 9,000,000 girl-wives between the ages of one and 15, of whom 2,500,000 are under II, and there are 400,000 girl- widows forbidden to remarry. It is the first point that I wish to emphasize, because it is here in particular, that I cannot help feeling that Hindu social conditions hamper, to some extent, modem development, both industrial and political.” In the above passage he has hinted at some of the burning social questions of the day, such as the elevation of thedepressed classes, the early marriages and the widow-remarriage, and evi- dently. means that, unless the Indian leaders turn their attention to a solution of their social problems and make their social position sound and durable, not only, is ‘ modern development both industrial and political ’ impracticable, but the progress that has, tillmow, been made will fail of its entire fruition. And that is the answer, one would think, for the criticism, raised against Mr. Basu’s Bill by some of our orthodox countrymen ! THE LIGHT OF TRUTH OR THE Siddhanta Dipika and Agamic Review. A Monthly Journal devoted to the Search for Truth as revealed in the Ancient Hindu Mystic Philosophy known as the Saiva- Siddhanta or Agamants. VOL. XII. MADRAS, SEPTEMBER, 1911. No. 3. PURA-NANORU. (Continued from page 54 of Vol. Xfl. No. 2.) u*6BBnQ.ujasr _ 6 V 61 ]Uj G»£9)C7Jf GK& Jfr! ft jpshraBQKfd'Df) GL£if*i—ir jyf Q&uSj&i uaxiL—OJira QoueSpa/s sQl^/t «jy«* au9jpii9eRifid Qaresfti— &e9 tpLomsfl io(r^idSf> QuQiEjana ue 8 a>Tu 9 (rrjui * 9 (r/j &«'urd a(f 5®a>« QuirsirsutrL. Qu^ldQuojt su(t£ fell $&>ld Qutufl&pj ^cvQ^r f'^hjtuMea Qu/r eu/da tppa* r » <_/ end @*ar son-in-law ; here one of the race. Note 0(5 makes here *«*///; ". The Lord is ever inseparably associated with His shining consort who transcends the .Turiya. In the Tiruvup- diylr, the Saint UyyavapdSr has “ uiiai^hp ®*Q^ir«br<_ir ”, “the sages who have transcended the Turlyam,” and the com- mentator on this explains it as follows : “ digged m da addressed to the Fathers. There are full descriptions of the worship due to the Fathers in the Brahmanas and Sutras. The epic poems, the law books, the Purarus, are full of references to the worship of the ances- tors. The whole social fabric of India, with its laws of inheritance and marriage, rests on a belief in them. So great 1*4 nn. Lia hi oh mini' was the importance attached to the worship of the Pitris that we read in Manu (111. 203 ): "An oblation by Brahmans to their ancestors transcends an oblation to the duties.” The worship of the dead is common to all Indian races. A living faith in the departed ones forms an important element of the religious cults of even those tribes who do not betray any signs of having come under the influence of the Aryans. The Ghasiyas and the Kharwars of Northern India and the Kisans, Bhuiyars, the Bhils and the Santals of Central India, all worship their dead. It is a striking and important feature of the religion of the Khands, who propitiate their ancestors on every occasion of worship. The Yerukalas (Koravar) and the Yenadis of Southern India do not lag behind the other abori- gines in their ardour for the worship of their dead. R. K. THE REPUTED DEATH-PLACE OF BUDDHA. The archaeological excavations at Kasia in the Gorakhpur District of the United Provinces were carried out at Government expense during the months Janaary-Maich. The site explored is known by the name of Knarka Kot It was first examined in 1877 by Mr. A. C. L- Carlyle who succeeded here in discovering a colossal stone image of the dying Buddha. Since that discovery the identificatioc of Kasia with Kosinare Sanskrit ( Km leeegere) first proposed by Sir A. Cunningham was generally accep t ed , for it was known from the account of the Chinese pilgrim Hiuen Tseng that in the 7th century there existed at Kusinara such an image placed in a brick temple at the side of which stood a stupa, as is the case hare. This identification has led Buddhist pilgrims to visit this place not only fnxn the countries adjoining India, but even from such distant lands as Japan, Manchuria and Siberia. His Holiness the Dalai Lama ot Tibet, him self, who is regarded to be the Buddhist incarnate, accumulated by paying a visit to Kasia last February. It was when Mr. Vincent A. Saudi, raised doubts regarding the said idmtihcatiea that a thorough investigation of the question was taken in tNe light of truth 125 hand and the exploration of the site started on scientific lines by Dr. Vogel who excavated it during the winter season of the years 1905, 1906 and 1907. He succeeded in bringing to light many interesting antiquities, most of which have now been deposited in the Provincial Museum at Lqcknow. The most important of bis finds bearing on the identification of the spot were numerous clayseals on which the name of the convent of the Makiparinirvina or the “ Great Decease " is written. The expression Makiparininiana is the term constantly used in the sacred books of the Buddh'sts to indicate Buddha's death. On the evidence of these seals it was inferred that the monastery where they were found was that which stood on the traditional site of the death of Buddha. But in the year 1907 a die was discovered which bore a legend meaning “ Of the community of friars living at Vishpudvlpa." It appeared a priori reasonable to think that the die, though a portable article belonged to the spot where it was found. In that case the Convent of Kasia was not that of Kusinara but that of Vishpudvqo, because the die was evidently used for sealing the documents issued by the Convent As this find threw a reasonable doubt on the identity of Kasia with Kusinara, a further examination of the site appeared desirable. The question of locating Kusinara is not of merely academical interest, but is of great importance for the whale Buddhist world. The Buddhists of Calcutta had already subscribed several thou- sands of rupees to repair the large stupa standing behind the temple- which enshrines the Nirvaija statue and memorialised Government to get per- mission for doing so. It was, however, thought essential to examine the iiftyinr of the structure before it was repaired or restored. The Govern- mant, therefore, at the instance of the Archeological Department, was jf-— 1 to approve of the exploration being continued. The result of this year’s operations which were carried out by Pandit Hirananda- under detractions from the Director General of Archreology, may be summed up as follows’ — The Examination of the Nirvana StOpa. The extent portion of the drum of the large stupa behind the Nirvana wnpL» which was 25* high and 56' in circumference and already ruinous, was dismantled and a shaft, about 6' wide 34' deep, sunk in the centre of the neck so as to reach the virgin soil. First of all a copper coin of Jaya Gupta (cir : 6th century A. D.) and carved bricks were found. At a depth of 13' a circular chamber 2' 1" in diameter was found. In it a copper vessel tike an ordinary water pitcher or gagar was discovered with /■///•; UGHT OF TRl’TH I 2<< a copper -plate placed on the mouth of it. The plate had no cover and is consequently very much rusted. It has several lines of writing but what is very unusual, in fact unique — <»ly one via* the initial line is engraved, the rest being all written in black ink. This circumstance reufers it extremely difficult to read the inscription. The plate has, therefore, been sent for examination to Dr. Hoernle of Oxford, the chief authority in such matters. The first line which was read by Dr. Vogel, is in Sanskrit and contains the usual introduction to a sermon or sutra by the Buddha. It reads “ Thus have 1 heard — once upon u time the Lord (Buddha) tarried at Sravasti in the Jatavana (Garden) in the convent of Anathapindada.” The contents of the copper pot are sand, earth, charcoal, small cowries, pearls, precious stones, a silver coin-of Kumara Gupta (fantailed peacock type) and two copper tubes. Of these tubes the smaller one was very fragile and contained a white greasy substance. The large tube enclosed a silver one together with ashes, seed pearls, one emerald and several silver coins of Kumara Gupta with a gold leaf. The silver tube in its turn encased a small gold tube which contained two drops of liquid and a minute quantity of some brown substance. The clods of earth look and smell like dry yellow sandal paste such as is used for the frontal mark (tkik). Some of this substance His Holiness the Dalai Lama who happened to be present at the examination of these relics was pleased to eat either out of reverence for the enlightened one or to add to his sacred self any of the remaining parts of Buddha. Evidently these relics were deposited and the stupa built during the reign of the Gupta Em- peror, Kumaragupta the son and successor of Chandragupta II. who flourished about A, D. 413. Whether these remains contain any relics of the Buddha, it is impossible to decide, unless the copper plate throws light on the point. But it seems most likely that it merely is a Buddhist sutra the introductory part being found in the first line. On reaching the virgin soil, a masonry plinth was seen near the cen- tre of the shaft which led to the discovery of a well preserved little stupa in the very heart of the main monument. It has a niche which enshrines a very nice terra cotta, Buddha facing west and which was filled in with bricks of the Gupta period. It is evident that this little stupa is anterior to the main monument which was built over it. A large monastery of a comparatively late date was fully opened to the north-west side of the Nirvaria temple. It contains rows of THE LIGHT OF TRUTH 127 chambers and a kitchen to the south. The adjoining monastery which had been opened previously was presumably meant for the accommodation of pilgrims. In front of the temple towards the west at a depth of about 9ft., a series of several rooms, presumably the cells of a monastery earlier than any yet exposed on the site, was laid bare. In it were found some very fine specimens of clay tablets bearing the name of the Malaparinirvt via. Convent written below the coffin of Buddha which is shown between the twin seal trees. Besides these seals, a Satrap silver coin, several well made terra-cottas and pottery together with large bricks of unusual size (2' 1" in length) were discovered. A little to the south of the main site Papdit Hirananda unearthed a monastery of the Kalachuri period. The chapel, which had been ex- posed previously, enshrined once a colossal stone image showing Buddha seated under the Bodhi tree at the moment of his enlightenment. This image, which was broken and disfigured, has now been restored as far as possible and placed in its original position in the chapel. The oldest stupa at Kasia is the Ramabhar stuta which was also ex- amined, but did not reveal anything, though a shaft was sunk in its very centre. To the east of it hundreds of votive clay seals came to light. Towards the south the remains were opened of an old structure built of very fine carved bricks whose size varies between 2’ x 7" x 5' and 1’ 3 i“ x 7i' x 5" and which when put together, make various figures and ornamentations. The age of this structure is not clear, but it is perhaps later than the stupa. Excepting a stone image of Gan£sa and the bricks noticed above, no objects of antiquity were found on the spot. The great question of the identity of Kasia and Kusinara not being finally settled, it is earnestly hoped that the Government will be pleased to have the excavations completed next winter, lor it is not unreasonable to expect that the remaining portion of the site still contains some documents which will afford conclusive evidence in this important topo- graphical problem. —The Madras Standard. LACK OF IDEALS * Mr. Chairman and Gentlemen, Pause for a moment. Collect your thoughts. Look around nature You see the wind blowing. Sometimes a strong gale which topples great steamers and uproots giants of forests. Sometimes, it mellows down to a gentle balmy breeze which soothes and gives pleasure to man and animals and the small plants. The trees grow. They are of various kinds and of different altitudes. Flowers bloom and waft their scent throughout the atmosphere to the delight of those that live upon it. They are of various colours. All the imagination and skill of man cannot make such beautiful combinations of colours as are found among flowers and leaves of the plants and insects and stones and everything found in Nature. Fruits grow on tender twigs and ripen and then give themselves up to be used by all the creatures of the earth. They are of numerous varieties possessing different tastes and properties. Look at the long grassy green meadows and how beautiful and benefic- ient they are to the tired spirits. Many animals graze upon the meadows and all our cattle will be nowhere but for these emerald plains. The gigantic mountains grown over with impenetrable forests have in their bowels gems of rare purity and minerals of highest importance and utility. The mountains are majestic and awe-inspiring in their appearance, but still see their patience and firmness. They will never swerve from their positions for days to come. See the wide expanse of water known as the ocean. It carries people and things from one part of the globe to the other. It possesses ‘ full many a gem of purest ray serene/ Look at the birds and beasts and all that are found in Nature. 1 am not describing these as a dreamer. • The inaugural address delivered in Caithness Hall, Madras, on the 17th August 1911, under the presidentship of Prof. P Lakshmi- narasu, b.a., i.m.c. THE LIGHT OF TRUTH 129 But 1 find great many lessons that can be learnt from Nature. The greatest of the lessons that I learn from Nature is the Ideal of Service. The wind does not blow for its good. It is for the good of other things. Winds corrode high rocks and convert them into sand and thus help man to convert a rocky place into a sandy plain. Winds waft seeds and dust to these plains. Rain falls — not for its own good — the seed sprouts out and a beauti- ful vegetation springs up. Thus everything is intended to be useful to others. Trees and leaves fall down and decay and become the manure and food of other trees and plants. Nature is for the Service of others. Observe that all the things that I have been enumerating possess only the single quality called the instinct. We do not assign any reason or reasoning faculty to these things. When I said these are for the good of others, I did not say to whom they are intended to be useful. It is for the good of man. Man alone possesses the reasoning faculty to the highest degree. And among men there are also beasts like the yahoos and the cannibals. It i 9 this possession of raison that makes man supreme over all the other creations. We are the crown and roof of things. We become the monarch of all we survey. Let us also be monarchs in drawing the sovereign lessons from Nature. See with what pre- thought and consideration the various parts of our body are. arranged and made — every limb of it — each muscle, tendon and bone. Each is designed for a purpose — the purpose of becoming serviceable. And why is man endowed with all these facilities ? “ Not that wc are to think that God hath 90 made all things for man, that He hath not made them at all for Himself, and possi- bly for many other uses than wc can imagine ; for we much over-value ourselves, if we think them to be only for us ; and we diminish the wisdom of God, in restraining it to one end ; but the chief and principal end of many things is the use and service of man, and in reference to this end, you shall find that God hath made abundant and wise provision.’’ Man is not made for himself. Every human being that comes into this world has a mission to do in his life. This life >7 THE LIGHT OF TRUTH i?a is only a stage in our progress. This life is an opportunity given to us to fulfil that mission of service to our fellow-beings and to all. Let me impress upon you that the first and foremost of the ideals, is the ideal of service. Then to live up to this ideal we should also possess many other ideals as there are many other ways of serving humanity. By watching the progress of Nature and the progress of the world, we see that everything is becoming more and more perfect. Everything aims at the ideal-perfection of things. Man is no doubt imperfect. He is not. all perfect. Every experience in this life teaches a lesson and every wrong and mistake that we commit shows our imperfect nature, and the suffering and punishment inflicted on us as a result of our mis- takes, make us advance towards perfection. Let us so shape our acts and doings that we are improved every moment. Let there be progress in every walk of life and in every act of ours. Let there be progress even in every thought and word of ours. Let us move ourselves to reach the goal of ideal perfection, when only we become the fittest cup for the use of our Master God, as Browning says in his 11 Rabbi Ben Erra ”. This is the second ideal that 1 state for your consideration, the ideal of perfecting ourselves and the universe. Let me now hasten first of all to explain what is meant by an ideal. An ideal is a conception of the mind which is regarded as the perfect, a model of excellence, beauty. Ideals spring from ideas, imagination and thinking. Ideas are also utopian. There are certain ideals which are impracticable — such as the absolute equality of man and the ideal democracy. But ideals are absolutely necessary to guide us in this life. And it is a simple statement and needs support. 1 shall speak of the different ideals later on. Now let us see if we, the Indians, possess any ideals at all whether, in our lives, we arc guided by precepts or mtfxims. It is now more than 500 years since Vascorie Gama landed in India from which time, the European influence is perceptibly brought to bear upon India as far as historic accounts go. THE LIGHT OF TRUTH * 3 * But judging from the great classics of Tamil— Mapi-Mekhalai, Silappadikaram &c., and judging from the fact that the Tamil word — Qfnmi — tokai, denoting the feathers of peacock is found in the original Hebrew Bible in the corrupted form of tuktm — — denoting the peacock, that the word j/ifiS— rice — is found in Hebrew as ariza, that ©gfeCW — ginger-root is also found in Hebrew as gingiber, and that Augustus of Rome is mentioned as having had commercial intercourse with the Indian princes of the Tamil land, I can safely say that even from the time of King Solomon there was some kind of mutual influence between Europe arid India. Europe is now considered to be the most civilized con- tinent. Whereas in ancient time it was India that influenced Europe and the West. To return from this digression. It is now nearly more than 70 years since Macaulay fought for the intro- duction of English Education in India. It is more than 50 years since the Government of India passed from the East India Com- pany to the direct control of the Crown and its Parliament. It was at that time that our famous Proclamation of 1858 was granted to us by that most gracious mother Queen Victoria. It is now nearly half a century since we are most intimately brought into contact with the English under the present university system of education. It is for a very very long time, we are imbibing the spirit and wisdom of the West — of England especially. It is a belief common among the educated classes that we are im- proved and bettered and are becoming more civilized under the Western influence though for my part I must say that that belief has got to be modified to some extent. Still granting so, have we become e'nriched with great examples and ideals to guide our con- duct? 1 say no! an emphatic No. Many of our ancient ideals are not influencing us as they ought to. 'At present, l think whether among children, among studentst or among men 1 big or small, we are not lacking in ideals. This I say after much consideration and after a careful study of the lives of many of the present day educated men who seem to shine like beacon-lights on the social scale. It is this idea of mine-r and of how many I am to know only after hearing from the , 3 t THE LIGHT Ol TRUTH fc»rn«! chairman— 1 take this earliest opportunity to make known to you. A child is bom in a family. With what hopes does the parent tend the child ? Is it with the hope that the child may become great and useful to the society or to the country to which it belongs? No. It is with the hope that the child may be- come educated under the present system of education— which is said to be inadequate, irreligious and soulless— and earn money. Mark and earn money. BY WHAT MEANS depends upon the nature of the worldly position the child occupies in future, to support the parent in old age. To earn money and support the parent — is that an ideal ? In the end these children who are brought up without ideals even escape from the leading strings and forsake their parents. Then among the students, what are the ideals that they possess? Only to pass the examination which is a passport to get Government employment. There *re several ways in which one can be useful to his country. Government service is only one of tiie many. What are called learned professions are now much over-crowded and it is not wisdom nor even economy to oppress them any longer. There are directions other than these in which one can serve his country successfuly and usefully. Of course this involves sacrifice. Love of one’s own country is a sacred sentiment which inspires men to make sacrifices as great as the country *aeds. India should b« regarded as one country and the several communities inhabiting it should forget their differ- ences in their love for their common mother-land. The country, as it stands at present, requires patriotic young meir to work, sometimes at great personal sacrifice for its uplifting in all directions. There is the question of mass education. Millions of our countrymen are steeped in illiteracy. We cannot entirely depend upon the Government for the 'removal of illiteracy and^he spread of elementary education among the people. Men and money are wanted. Here is a field for putting the ideal of service into practice. There is the social problem and those burning questions such a; the elevation THE LIGHT OF TRUTH 'S3 of the depressed classes, widow-remarriage, abolition of sub- castes, inter-marriuges, inter-dining, etc., which are closely connected with the social regeneration of the people. This affords another field for service of the purest kind. The industrial problem is intimately connected with the daily life-of the large majority of the Indians. India had its day as one of the foremost country in the world of arts and commerce. Owing to the play of certain economic forces her day is gone and she has hardly any position in the modern industrial world. Some of her industries have decayed beyond all re- covery. Some require the utmost vigilance to prevent them from dying. , India is said to be rich in material of all binds but she , is sadly wanting in earnest workers to develop ■ its resources., Here is another, field calling for service of the noblest kind. : It is necessary that the opening in this field should be taken advantage of hy us. The earlier we do it the sooner we shall be able to meet the question of unemployment and bread-problem which is causing so much anxiety to states- men in Europe. Athens rose to that prominence to which no state in the whole of the history of the world has risen. Athens worked for an ideal. Miltiades worked for an ideal. Can any consider a greater ideal than that that actuated the confederacy of Delos ? When the people forgot that ideal, and by luxury the other members became dull and idle and gave all the power to Athens the whole power flew away. History repeats itself and we see the same thing everywhere. When the ideals are kept in view in our achievements, we succeed. Once we lose sight of it, success is gone for ever. I hope I have endeavoured to put before you in as few words as I can that lack of ideals make us mere yahoos, men without reason gloating in filth and eating ratten asses' flesh. Next let me tell you what ideals we shall have. Firstly the ideal of service, then the ideal of perfection. Then there must be justice in every service. Here is an ideal of justice. This is a story from PeriapurSijarm but to me it. is the light or troth •J4 history TiruvJnlr is a place in the South. It is a sacred place with a temple dedicated to Siva. There lived a monarch who is called Manu-Ntti-Kancja-Chdlan. A state-bell was hung before his palace. If there was any grievance, one might go and shake the bell and at once the king enquired into the case and redressed it at once. In his country justice was ad- ministered so well and the Government was for the good of the people and there was no grievance at all and hence the bell was never heard. The Lord of the temple, Siva, wanted to test this king and proclaim his praise throughout the country. Once the Prince, son of the king, desired to go to the temple and worship Siva. Attended by ministers and all the paraphernalia, the Prince went to the temple on a chariot, Siva came as a Cow and a young calf, and among the crowd the young calf was somehow run over by the chariot. The cow began to lament like a human being. The Prince was awe-struck. He felt very sorry and the ministers consoled him saying that some priyaschittam and presentation of a gold calf to the Brahmins would absolve him of the sin and the matter was hushed. But the Cow went to the bell and shook it with its horns. The sound of the bell fell like thunder on the ears of the king who then heard everything from the minister and at once ordered that the Prince should be run over by the very chariot and at the very place of the accident. The king did not yield to the excuses of the cabal and the minister committed suicide unable to execute the command of the king. Then the king himself went to the spot and ran the chariot over his son. Then God gave life to all — a life of praise which remains alive even to this day and will remairi so till the end of the world. This is an ideal of justice. At all times endeavours are made by great men to put the ideal of justice into practice. A few months ago when the question of ill-treatment of an Indian gentleman by In European Military Officer had arisen, Mr. Mantagu gave the following reply : “ I regret to say that the Government of India report that the account of this incident given in the newspapers is substantially correct. THE LIGHT OF TRUTH *35 Prompt stepts were taken as soon as the matter came to the knowledge of the military authorities and the offending officer, Mr. Stones was at once placed under arrest, pending the con- sideration of the case and has since been punished. Mr. Stones’ commanding officer expressed personal regret to Mr. Allabah Khan and sent him a written apology from Mr. Stones. Mr. Allabah Khan accepted the apology and expressed the hope that Mr. Stones would not receive any very severe punishment." In Lakshmana, you find an ideal brother. In Sita, Dama- yanti and Savitri, you find ideal womanhood and chastity and also sisterhood. According to Tamil conception, a chaste woman is one who always worships her husband and no other God or divinity and she can command the clouds to rain.* Ideal of chas- tity as taught in Manimikhalai, is that if one is chaste she should not enter into the heart of another man. Her appearance should not create any feelings of lust in the heart of a man. Many Kings and Princes were put to death, because they were not chaste themselves. Chastity is not confined to women only. It is also to men. Rama is the ideal husband. Haris- chandra is the ideal of Truth. Rukmahgadan is an ideal of determination and vow. See Bhishma’s Resolve that he will never claim his rights. The saints of south India — 63 saints, are the ideal devotees to God. They sacrificed everything and anything for the sake of God. How can you sacrifice unless you have that ideal love — love for all beings animate and inanimate ? Akbar was an ideal of Tolerance. He found unity among the diversity of Philosophies. Asoka was an ideal religious monarch. Buddha was an ideal man of service —service to man-kind. He was an ideal evangelist. Saints Appar, Mapikkavasagar and Sambanda were ideal evangel- ists. There was perfect tolerance and love for all. Casabianca is an ideal of obedience. Spartans were the ideal soldiers. • Qpiiiaiii Q^irjfir^dr Q&n ifs QuuQtueaiu QwvtLjicmtf . — ( Rural, V . y.) THE LIGHT OF TRUTH i ,6 Pericles democracy was an ideal democracy. But ideal demo- cracy is impracticable. Ideal equality is also impossible. There will be difference between man and mar. There can never be absolute equality. Anthony and Bassanio were ideal friends. There are ideals of virtue. Ideal also means an object. I live up to an ideal. 1 want to achieve certain object — the education of the Indians. To this ideal Hon. Mr. G. 1C. Gokhle, our countryman, works, and lives to achieve that ideal of lighting the lamp of wisdom in the heart of every Indian without distinction of caste and creed. Mr. Basu is working up an ideal — to unite all the different classes of people of this huge peninsula. When ignorance is driven away to that dark place where the sun sinks and where if we sink our dirty differences such that it can never rise up to light, we will ail become gods possessing infinite wisdom. All pride and vanity, selfishness and egoism will vanish as if by magic. We have glorious men like Kanade and Tyabjee who lived for a purpose and worked out their ideals. Then we have our Svami Vivekananda who has wielded an immense influence and power over the Present India. The Madras National Fund and Industrial Association is working out an ideal of the Industrial Regeneration. How to work out differ- ent ideals will each form a separate essay and hence it is not possible to prescribe any methods now. 1 can only suggest you to read the lives of those idealists who lived and worked for the people. Idealists need not belong to one nation or one country. Christ is an ideal. These are God's heroes. tor all this love is required. St. Tirumftlar • says God and love are the same. God is Love. Love all beings, animate and inanimate. Love is the greatest power in the whole world. It can break any obstacle however great and mighty it may be. * " ttuqp i&nairQt_fku ajBsSmni jfmQu forxira/ txfiQeani JffirQu dmuiiTm. jtSsr THE LIGHT OF TRUTH 37 Now will you in your life, act in such a way that every act of yours is done for the good of man ? You must first preserve yourself — because not for your own sake merely but because you can better serve your community. Will you act up to any one of the ideals set forth here and of those which are to be con- firmed as ideals by the learned Chairman ? Will you ever think in what way you can help your fellowmen? Suppose you see a good fruit and you buy it and then you must share it among as many as possible. It is enough if one man lives up to one ideal. If he has worked up to one ideal his mission is done. Will you always turn with love to everybeing of the world ? Will you kill away selfishness, pride, vanity, falsehood, perjury and all the vices? Will you become an ideal ? J. N. R. SAIVA S 1 DDHANTA MAHA SAMAJAM. In connection with the £aiva Siddhapta movement, the anniversary meeting of the Palamcottah £aiva Samayfibhi- vjiddhi Sabha on z8th, 29th and 30th May last should be noted. Srfman Panditturaisvimi Tevar Avl., presided. On the first day, papers dealing with the Tamil Language were read; on the second day, Dharma and its administration formed the subject of discussion ; on the third day, Saiva Religion and philosophy were discussed. There were two lady-lecturers present — Srimati Alarmelmangai Ammal and Srimati AndilaminJ|. The former read a very valuable paper on ‘ Indian Women ' which showed her vast reading and intelligent grasp of the subject. Srimati AndalammSl electrified the audience with her eloquent address on 'Vibhutimahatmyan 1' . Mr. J. M. NallasvSUni Pillai was present throughout the proceedings and delivered an , j« THE UGHT OF TRUTH address on the Essentials of a True Religion ; and during the sittings he enrolled nearly 70 members for the Saiva Siddhaota Maha Samtjam. His success in this respect is due to the able assistance rendered by Mr. P. K. Ayyasvami Piilai, b.a., b-l , of Palamcottah. On the 31st May, Mr. J. M. Nallasvimi Piilai opened the Agama Library established by the*Temple-Trustees in the Ufljal Maptapam of Sri Nelliappar’s Temple. Sri Papditturaisvami Tcvar also addressed the assembly and Srimati AodaJ- ammi) and Srimati Alarmel Maftgai Ammal also delivered short addresses on the importance and usefulness of such Libraries. The Vedtgamdkta Saiva Siddhaota Sabha of Chulai, Madras, also celebrated its anniversary on 20th August at GapgidareSvarar’s Temple in Purasawalkum. As in last year, there '.was a grand procession on the morning of the SamayS- charyas, with all the Devaragoshfis in Madras. In the afternoon, Paodit Mahimahopadhyaya Svaminatha Aiyar Avl., presided and the following lectures were delivered: — Saiva Samaya Utknsh'am by Sriman Svaminatha Papditar Avl., 5 mmbavar Mahatvam by Siddhanta Sarabham Ashfavadhanam P. Kal- yipasundara Mudaliyar, 'Saivabhkshana Mahatvam' by G. SadUiva Chettiyar b.a. Avergal, on the beauty of the Sabha' s mm* by Muttami] Ratnakaram Bhanukavi Avl. The Samaja has issued the Tami] Tracts on Saiva Religion and Advaita Siddhaota in English also. Associations in the moffussil are requested to indent on the Secretaries for the number of copies they may require. Editor A Letter to the Editor. The Caste System in. India. To THE EDITOR, “ Light of Truth,” Madras, N.C. Dear Sir, The caste system in India is a practical result going in harmony with the religious progress or evolution. If Mr. Chamberlain dines with royalty, is he able to think with Sri Ramakrishria Paramahamsa or Saint Tayuminavar ? If a soul stands on the highest rung of the Social Ladder, can it be expected to stand at the same time on the highest rung of the Religious Ladder? Sociology is the means leading to Spirit- uality and Religiousness, How can the ‘means’ and the ‘end’ equal or agree? Royalty, however great, cannot vie with Divinity in its real sense. Even in the social point Of view, all Hindus can't dine together nor attend a marriage or funeral together. Is it possible to do so ? No. Practicaly impossible it is. If not addicted to animal-diet, all can agree and think of the Supreme Siva successfully. If the animal-food continues, the difference must continue and will continue. The Vegetarian societies in England and America are poductiye of the desired end or result. Our aim must begin in that way. R. SHANMUKHA MUDALIYAR, Sail , 1 a SiddhSnti. THK AGAMIC BCR LAI NOTES. Last month, occurred the universal feast to our Lord of the Huts, Sri Gane&a and we cull one flower from the many garlands of praise offered at His feet. iLQuacu 3i OjjswS *tski jiy,if war giu> Quir^usaunj^Quir ppp £ierfipiT — i Qw*m&&smp Qeuaij>uar(2p aiQtp Qanargf^arp ujeui. With tusk in hand. He dwells in Naraiyur. That rock if one determines sure to praise. The ant to that tries to nibble at the fire Mall will equal that to affect Him tries, It may be remembered that Mr. P. T. Srinivasa Aiyehgar commenced a translation of Siva SQtra Vimarsini in the Tktosopkist some time ago ; and we regretted at the time it was not continued. We are glad to note that chapter I of the translation appears in a revised, and enlarged form in the last number of ‘Indian thought’ (Vol. Ill No. 3), ably edited by Dr. G. Thebaut and Ganganath Jah. Two other translations also appear in the same number, Kha ndanakhanda Kavya and Klvyalaftkira Satras of Vsmana. We are glad that the unsatisfactory position of the Verna- culars and Sanskrit which we noted in our leader on “an Oriental College" in Vol. XI No. 13 has attracted the various attention of parents and School-masters; and an influential meeting under the Presidency of Devan BahadOr V. Krishnasvami Rao was held hst month and it was resolved to memorialize the Government to remove the jjefects. We are sorry to note that only a very few applications have been received up to date for admission into the Oriental College ; and unless the whole Scheme of vernacular and classical education is revised by the University, the cause of vernaculars and Sanskrit is virtually doomed. THE LIGHT OF TRUTH « 4 « A Public meeting was held on the ist ultimo in the' Victoria Public Hall, when the general principles underlying Mr. Basu’s Civil Marriage Bill was taken up for consideration. The chairman who is a prominent member of the bar spoke at some length, particularly on the disputed point of succession involved in the passing of the Bill. He pointed out that the Bill was a permissive one and enabled people to marry outside their caste if they chose. There was nothing in it to compel anybody. He pointed out that, by a decision of the Privy council, “a person, by merely declaring to be not a' Hindu, by merely ceasing to be orthodox in some matters, by departing from religious observances or by eating prohibited food or by advancing in social directions, did not. cease to be a Hindu for the purpose of succession and inheritance.” Thus the difficulties, arising out of succession in the event of the bill becoming law, have been explained and it was considered that such a piece of legislation was necessary in the interests of the Hindu society. Only one gentleman among those present spoke against the bill but the objections he raised were thought to be sentimental. ■ The Hon. Mr. G. K. Gokhale paid a visit to Madras in connection with the Bill he had introduced into the Vice-regal council a few months ago. Of all the measures with which his name has been associated, the bill perhaps takes the first place and the cause of Elementary Education is the great cause as he himself puts it, to the triumph of which he is prepared to devote the rest of his life, if need be. In a closely-reasoned speech which kept the audience spell-bound for more than an hour, he gave a lucid exposition of the Bill and endeavoured to meet all objections that had, up till then, been raised against it. The object of the Bill as he puts it, is *' to give ordinary education to the masses and to bamsh illiteracy.” At the outset, he made a very important distinction between the principles and the details of the Bill. In his opinion, there are three important principles underlying the bill. “First of all, the Bill aims at introducing the principle of compulsion into the system of the THE LIGHT <)!■' TRUTH U* elementary education of this country. Secondly, it seeks to do this not by going in for compulsion. And the third principle is that the initiative in regard to compulsion is to be taken by local Indies, the sanction of Government being required before oompulsion is introduced and Government also havirg to find a (•attain proportion of the total cost.” He declared there can. be no compromise so far as these three principles are concerned. The Bill Is of far-r?hching importance and is closely connected with the moral and material welfare of the people. It has received recognition from almost all classes of people. Both the Secretary tfhd the Under-Secretary for India have viewed the question of Elementary Education with great sympathy. We trust sinter! y thit all possible endeavours will be made on ‘behalf of the Government of India and the other Local Govern- ments to facilitate the passing of the bill into law in the immediate future. The Portland School of Astrology have kindly sent us a copy of a small bod It entitled “ Practical Astrology for Every- body" within a small space it gives information on every topic connected with Astrology. The language is simple, expla- nationsof several astrological phenomena are lucid and easily understood by the Ordinary reader. To the Hindus and other notions to whom Astrology is a heritage of the past and who, in Spite of their westernised habits, do not neglect to consult the astrologer on every important occassion the book will afford much interesting matter for: Study. The School has regarded Astrology as a science which is becoming 1 more and more scientific with age As a science it can stand investigation. ‘Because it is progressive. Us source is the vastness of the UttVerae, therefore, it is limitless. Astrology is a part of that Which goes to make time itself. It sets the standard for time the world over.’ It was not only the first of sciences but the &ik£r of them all. It guides men in all their mundane affairs soch Us Marriage, business, health. The object of the astrolo- ger is not to shoulder something off on to any planet, but rather 77, £ LIGHT OF TRUTH H3 to. learn through planetary indications as they were affecting our birth and its atmosphere at the time of birth, learn the nature of the vibrations taken into the body of a newly born babe which constitutes the character it will give physical manifestation to, and if upon investigation it is found that undesirable traits and circumstances will result from these influences, if just simply and unconsciously followed, set about not to change those indicated conditions, but to add to this nature qualities which will insure the manifestation of the highest expression of life that one can conceive, and thus bring about conditions and conseq ient events in harmony with the best the native contains, and so through knowledge and effort, improve nature. This is certainly a grand mission which the Science has got to achieve in the interests of humanity and as such, it should not be treated depreciatingly as one is likely to do under the influence of Astronomy. It is also contended that all astronomical discoveries only strengthen the value of astrology as a science. The science is recommended to be studied by children in schools so that they 'might learn early in life and without going through bitter experience, what avoca- tions Nature has best fitted them for’ The get-up s good and the book can be had for 50 cents. We have much pleasure in commending the book to the attention of the public. •** Johann Gottfried Halle, Astronomer. The First Observer of Neptune. “ Herr Halle was born at Pabsthaus, near Grafenhanchen, Prussia, June 9, 1812. He studied mathematics and the natural sciences at Berlin from 1830 until 1833. He observed the planet Neptune on September 23, 1846, guided by Lever- riea's calculations. In 1851 he was made director of the observatory at Breslau and professer of astronomy. In 1859-40 he discovered three comets. Prof. Halle died at Potsdam July 10, 1910 ”. We are glad that the Corporation of London has forbidden the killing of animals in the presence of another. M4 THE LIGHT OF TRUTH Much is said and written on the introduction of moral education into the Schools aud Colleges. The education that is Ix-ing now imparted is mainly secular and has been, by some, regarded as tending towards godlessness. This is a serious objection and every endeavour be made to remove it if existing and make the system of education more moral and more religi- ous. A student is likely to forget that there is such a thing as morality and religion if sound principles both moral and religious are not implanted in his mind while he is still in the impressionable period of his career. But the difficulty in a country like India when there are students belonging to different religions is very great. However there are certain elementary precepts which are common to all religions which can be collected together, printed in the form of a booklet and used in all educational institutions. Such a work must be undertaken by eminent educationists who are leaders in their own community and who can speak with authority on its behalf. In the Hindu Sastras the education imparted, though mostly religious, aimed at the moral training of the taught. The ancient sages saw how necessary it is that boys should know what moral precepts are and laid down that they should practise them in their daily life. A Brahmacharya by which name a student was known in those days was asked to speak the ti uth. He should be reverant towards his preceptor, elders and parents. On him was enjoined the practice of abstinence, purity in life, cleanliness control of passions and chastity. He should be God-fearing and should attend to his studies at the prescribed hours. Above all he should be humble “ Desiring immortality, let him (student) court humiliation all through his days. He who habituates himself to bear humiliation, happily sleeps, happily wakes (from sleep) and travels in the path of duty.” This was what Manu laid down as the guiding principle ol conduct not only in the student-life but throughout. 1 he moral side «n which the ancients laid so much stress in their system of education might well be adopted by the moderns in the Universities oi these davs. THE LIGHT OF TRUTH OR THE Siddhanta Dipika and Agamic Review. A Monthly Journal devoted to the Search for Truth as revealed in the Ancient Hindu Mystic Philosophy known as the Saiva-Siddhanta or Agatnanta. VOL. xil MADRAsToCTQBER, 1911. No. 4. TIRU JNANA-SAMBANDAR'S DEVARAM. Q anHesiL-uj Q^eSkudiroSesu—Qiu >S Qtuna&rQsueBaricfslQijyd -t(r aj.-ror—'o osc-teouQun QmeBr^rsdretnsiaeiira&raj QesrSlsmi—uj wsoooesrQpoar rsa PuceehiiQ p $ p&j(TydrQ^ujp LShriclTLjffQiO ch!tuQui}>L£rT6afl aieereeKSp. He hath the palm-leaf * in his ears ; He is mounted upon a steer and crowned with the pure white crescent moon ; He is smeared with the ashes of the 'burning Ground in the jungle ; He is the thief who steals away my soul ; He is garlanded with full-blown flowers ; ’tis he who, in former days when they worshipped and praised him, bestowed grace, and came to the glorious Piramd puram ; — Our mighty one is He! Is it not so ? Qp p uSarisnaQion Qi—e&Qp'iard Qaewuaoaj^sjatQ ajpp(tn>irQ pirii Q pan goer eu isjaajff serum or appev (Sxi'i roia nt uiirir Quifhuodspco&ositjrp QpQgQpppu QuppQpidp iSrnoi’LfoGiceSuj Quihwoeefi u/arsuQp. He hath put on, as ornaments, the young serpent and the tusks of the wild boar ; He sought for alms with a dry skull as his porringer ; He is the thief who steals away my soul ; He, while the great ones who possess all knowledge have learnt and heard, worship and praise at His feet, Mounted upon a steer, came to the glorious Pirami puram ; Our mighty one is He ! Is it not so ? (To be continued.) G. U. P. * Todu: this is a roll of palm-leaf kept in the perforated lobe of the ear. SAIVA15M : A STUDY. Saivaism is one of the several systems of philosophy which we find expounded in the sacred books of India. Siva with whose worship the system has been closely associated, was regarded ever since the vedic times as the Lord of the Universe. Owing to its hoary antiquity, it has now come to be regarded as “one of vastness, and its issues are of immense import- ance in the history of both ancient and modern Indian religion and theology.” Other systems have risen in modern times and thrown it somewhat into the back-ground. Researches are now being made by scholars who are endeavouring to give a clear exposition of the system to the world. But the complaint remains: that “no serious attempt has been made by Europeans to trace the broad outlines of the system, to mark its points of agreement and disagreement with other and more familiar schools of Hindu thought, and to trace it back to its origins." In the Rig which is regarded as the oldest Veda, there are several hymns addressed to Rudra. There he is regarded as ‘the Lord of songs’, ‘the Lord of sacrifices', as ‘the God possess- ing healing virtues’. The Veda praises him as ‘accessible,’ ‘gracious’, as ‘He by wliom life is conquered, as ‘He whose com- mand cannot be transgressed,' as ‘Thou by whom prayers are readily received.' He is referred to as the ‘ Father of the world.’ The Veda describes his form as being 'golden-formed,' and • brillant like the sun’. Rudra is the “ long haired being who sustains the fire, water and the two worlds ; who is, to the view, the entire sky and who is called this ‘ Light ’. He is wipd-clad (naked) and drinks Visha (water or poison).’’ In the Yajur Veda, Rudra is described as being ‘ Without a second.’ He is the God of the Universe, pervading and trans- cending it Siva, Sambhu, Pasupati, Mahadeva are a few of the names by which he is extolled in the Yajur Veda. The Veda calls Him Tripurasamhara, the destroyer of three cities, the i'HK LIGHT OF TRUTH 14 7 word pura being also interpreted as meaning the bond with which the soul is enveloped. There are passages in the Maha- bharata which show decidedly that the worship ot' Siva was much prevalent in those days. “ The mere fact that a poem in which Krishiia plays throughout so prominent a part and which in its existing form is so largely devoted to his glorific- ation, should at the same time contain so many passages which formally extol the greatness, and still more, which incidentally refer to a frequent adoration, of the rival deity, by the different personages, whether contemporary or of earlier date who are introduced — this fact, is, I think, a proof that the worship of the latter (Mahadfeva) was widely diffused, if indeed it was not the predominant worship in India, at the period to which the action of the poem is referred." The word Siva occurs in the Atharva Veda where he is spoken of, as the father of maruts and as the Lord of life and death. The tantras which amplify the Vedic teaching in its practical form describe the several rites which should be observed in worshipping Siva either in the form of chakra or a cylindrical Linga. Amarasinha in his lexi- con mentions the words Rudra and Siva as being synonymous. It is contended that the symbols used in the worship of Siva gave rise to the Devanagiri character and, according to certain calculations, the inventor of the alphabet lived as far back as the seventeenth century B. C. This fact is regarded as evidence to prove that the wosrhip of Siva must have pre- vailed in an age as far remote as 2000 B. C. In a later age about the 7th or 8th century A. D., Siva was worshipped largely in Kashmir and there were in that country two Schools of Saiva theology called the Pratyabhijna and the Spanda which teach practically the same doctrines and between which there exists no essential difference. Abhinavagupta belonged to the Pratya- bhijna School and the system as expounded by him was codified and reached its culmination about the 10th century. "The doc- trines formulated by Abhinavagupta are in all essentials exactly the same as those of the Tamil Siddhaotam". So it is said that the Saiva cult, after it had been codifed in Kashmir, came down THE LIGHT OF TRUTH US .0 Southern India through many channels about the middle of the twelfth century. This date synchronises with the great upheaval which ended, in the Kanarese country, in the over- throw of Jainism and the setting-up of Saivaism for several ages. From the Kanarese country, it spread into the Tamil lands and reapppeared at the beginning of the 15th century as the basis of Saiva Siddhantam. But the devotional literature in Tamil, said to be written between the 8th and 9th centuries A. D., shows that the Saiva worship had a hold on the Tamilian much earlier than the thir- teenth. It was, however, St. Meykandan who raised it to a system of Scholastic philosophy by composing his famous book Siva-jfianabodham in Tamil about 1223. This book is now regarded as an authority on the system by all Tamil Siddhantins. The essence of Saiva Siddhantam is summarised in the words Pati, PaSu and Pasa. Pati is the Lord who is absolute, transcendent and in whom all Saktis or powers remain in potency, PaSu is the soul who is held in bondage which is to be broken. Pasa is the Prakriti which holds the soul in its envelope. The Soul, on account of his ignorance of Pati’s eternal grace, is drawn into the coils of Prakriti, becomes sub- ject to births and deaths which restrain him so long as he identifies himself with the worldliness about him. But when he realises by dint ol experience that Prakriti is a Pasa binding him to matter and standing in his way of obtaining eternal bliss, he gets Siva’s grace and is released for ever from all material bonds. Siddhantam recognises three different kinds of matter each one of which is subtler than the one below it. The lowest or grossest of the three is the Mulaprakriti which is composed of the first twenty-four tattvas such as the five elements, the ten sens- es, five deceitful perceptions,’ and the four antahkaranas. “ I'he ear perceives sound through AkaS. The body perceives touch through the air. The eye perceives light through fire, t he tongue perceives taste through water. And the nose, perceives niL u(,iii or Iran 1 49 smell through the earth The mouth speakes through the aid of Akas ; the feet move through the aid of air: the hands work through the aid of fire ; the anus excretes through the aid of water; the genital organs give pleasure through the aid of earth." Manas, Buddhi, Ahahkara and Cliitta which are the four antatjkaranas, ‘respectively perceive, reason, linger and reflect Subtler than the Mula-prakriti are what are known as Vidya-tattvas. They are Time, Niyati, Kala, Vidya, Raga, Purusha and Maya. “ l ime measures the past, gives enjoyment in the present, and contains new store for the future. Niyati- tattva fixes the order and sequence of Karma. Kaja-tattva induces action. Vidya-tattva induces intelligence. TnePurusha- tattva induces perception of the four senses. And Maya induces doubt and ignorance.” Subtlest are the Suddha-tattvas which are Suddha-Vidya, Isvara, Sadasiva, Sakti and Siva- tattvas. “ Sudda-Viaya induces more intelligence than action. ISvara-tattva induces more action than intelligence. Sadasiva- tattva induces them both in equal proportion. Sakti-tattva induces action and Siva-tattva induces Jfiana alone." In conformity with the three kinds of matter, there are three different categories of souls. The lowest are those which are sheathed in the grossest Mulaprakfiti and are known as Sakalas. Under this category come creatures from the tiniest insect to the most exalted Trinity. They are subject to births and deaths and become rulers of this Universe as they advance in spirituality. Some of them such as Rudra, Brahma and Vishiiu are reputed to have acquired such tremendous powers as to be identified with the Supreme Being Himself. They are influenced by the three gunas — Satva, Rajas and lamas. They are controlled by the four avasthas— Jagra, Svapna, §ushupti and Turiya. They are conditioned by the tlirre impurities — ‘the arjava mala or illusion of differentiation in the Supreme Unit}' of Being’; ‘the impurity of Karma' and ‘ Mayiya which arises from the presence in them of the material body.’ To the second category belong Pralayakalas which are souls clothed in the Vidyi.-tattvas and arc subject to a double rill. LIGHT (II /A T/V/ i y • impurity— the illusion of differentiation, and Karma. Owing to tli,, latter impurity, they art- drawn by desires to work and they incarnate. The Vijiiaiukajas are of the lighest order. They are immortal and beyond the influence of Gunas. Births and deaths are no longer for them. They live very near the Supreme Siva and become invested with almost Divine powers by virtue of which they become Lords of Universes. They are clothed in the Suddha-tattvas and are subject to only one impurity —the illusion of differentiation. The system recognises three entities. — The Supreme Being Soul and Matter. It is dualism inasmuch as it regards Soul and Matter as eternal. It is modified monism inasmuch as Matter is only an instrument to execute the will of the Supreme. It is monism as it postulates the transcendency of One Supreme Being. It is thus eclectic inasmuch as it attempts to bring about a reconciliation among the several rival Schools of Indian Philosophy. C. A. N. “The successful man of to-day is the man who has ideas ; who does things the average man does not think of. The young man who does his level best no matter how small his salary, is the man who makes the greatest success.” “ Edison once said, what is commonly called ‘genius' is in iealily two per cent inspiration and ninety-eight per cent perspiration." “ Don’t waste life in doubts and fears ; spend yourself on the work before you. The right performance of this hour’s duties will be the best preparation for the hours of ages that follow it.” * “Draw the curtain of night upon injuries, shut them up in the tower of oblivion, and let them be as though they had not been. — Tlu Herald of Ike Goidtu Age. .1 ABA LA UPAN 1 SHAT* Section I. Om. Brihaspati addressed Yajnavalkya : ■' Which is that Kurukshetra which is the place of Divine worship of Gods, and abode of Brahman of all beings " ? 2. (He replied): “ The avimukta is indeed Kurukshetra which is the place of divine worship of Gods, and the abode of Brahmaa of all beings. 3- Here, when the life is departing from the beings, Rudra imparts the Taraka Brahman (Ora), by which one, having become immortal, attains salvation. 4. Therefore one should live in avimukta alone, he should not abandon avimukta.” 5. It is even so, Yajnavalkya. Section II. Next, Atri addressed Yajnavalkya: “How can I understand him who is infinite and un-manifested Atman " ? 2. Yajnavalkya replied to him : “ He is to be worshipped in avimukta, who is infinite and un-manifested Atman; he has established himself in avimukta ”, 3. Where is that avimukta ? 4. It is between Varana and Nasi. 5. When is it Varana and when Nasi ? 6. That which removes all the sins committed by the senses, is called Varana ? That which destroys the sins committed by the senses, is called NsSi ? 8. Where is the seat of that (Varanasi) ? 9. It is at the root of the nose where the eye-brows meet. This is called Dyu (heaven). This is the meeting-place of this and other worlds. This centre, the knowers of Brahman worship as SandhyS. 10. This is called avimukta. This avimukta is to be worshipped. He, who knows this understands the avimukta- knowle dge * This is 13th in order of 108 Upanishats. rut ui.nr oj nu.ru I « 5 ’ SECTION 111 . Next, the Brahmuchiinns addressed him: "Tell us by what holj recitation (japa) one attains immortality ” ? 2 . Yainavalkya replied: ‘'By Satarudriya (Rudradhyaya). These are the names of the immortal one. Reciting these, one verily attains immortality.” Section IV. Next, Janaka of Videha, approaching Yajiiavalkya address- ed him thus: “O worshipful one, explain to me Sanyasa.” 2. Yajiiavalkya replied : “ Having observed the rules of BrahmachSrya, one should become a householder. From the stage of the householder, he should become a Vanaprastha f forest-dweller). Next he should renounce the world (Sanyasa). One can take up Sanyasa either from Brahmacharya, or from the stage of the householder or from that of Vanaprastha.” 3. Whether one be a fulfiller of the vows or not (in the Brahmacharya stage), or whether he has completed the spiritual instructions given by the preceptor or not (in the stage of the householder), or whether he be one who has not maintained the sacred fire, and whether he be one who is not entitled to keep the sacred fire *, he should renounce the world the very moment he becomes disgusted with it. (As preparatory to Sanyasa) some perform the Praja- patya ceremony. This should not be done. Agneyi ceremony should be observed. Agni is verily Pratja. By performing this, he verily propitiates the Prana. 5. Next, he should perform the Traidhaturiya ceremony. By this he propitiates the three Dhatus, namely, Satva, Rajas, and Tamas. 6. (Next) he should smell the sacred fire when chanting the mantra. “ This is thy source (Prina) of sacrifices. Taking the birth out of it thou shinest well. Knowing it, O fire, Thou g oest (to thy *sour ce). Next increase our prosperity.” This * The first three means the followers of the three asramas and the fourth, the fourth class who are not entitled by birth to worship the sacred fire. THE LIGHT OF TRUTH *53 is verily the birth-place of fire 'which is Prana. The mantra says, ‘go (0 fire) to Prana, Svaha 7. (For those who have not maintained ti c -ai red fire tlic following rule is laid down ). Bringing the fire from the (nearest) village, he should smell the fire as said before (see the previous Para). 8. If he does not get fire (according to another interpreta- tion, one who is not entitled to keep the fire), he should perform the ceremony in water chanting the mantra, • water is verily all the deities ; I offer oblation to all the deities’. After performing this, he should take out the remainder of the offering mixed with ghee which removes all diseases, should eat the same reciting the Mdksha mantra (JyOtiraham, Viraja Vipapma, &c). 9. Thus, one should take up (sanyasa) by observing the Vedic ceremony, and worship the Brahman”. 10. It is even so, holy Yajfiavalkya. Section V. Next, Atri addressed Yajfiavalkya : "I ask thee, O Yajfia- valkya, how does one become a Brahmatja, without wearing the Yajnopavita (the sacred thread?) 2 . Yajfiavalkya replied: “the self is verily his sacred thread. 3. The following is the rule for the Parivrajaka, (when the death approaches him). Having sipped a little of the conse- crated water, he should lay down his life on the field of battle; or he should quit the body by taking no sustenance whatever, or he should cast his body in the holy waters, or he should enter fire, or he should walk on towards the north, until his body falls dead. 4. Now the Paramahamsa ascetic who is clad in rags, cleanshaven; becomes fit, to attain Brahman; he should not accept anything from others ; he should ever remain pure, without the slightest thought of malice to others; and he should subsist on alms. 5. If he has no time to observe the above ceremonies he should take up Sanyasa either in thought, or by pronouncing the formuia. >54 T/l/L /./<■!/ J <>1 1 ! ' t 111 6. This .path is verily proclaimed by Brehnm. I reading this, the SanySsin realises Brahman”. 7. Thus Yajnavalkya taught the king. Section \ 1. The Paraniahanisas are Sainvartaka, Aruni, ■ Svetakelu, DOrvksa, Kilihu, Nidagha, Jarlabharata, Dattatreya, Raivataka, and others, whose characteristics and conduct are impercep- tible ; though thev are not mad, they act like madmen. 8. He (Paramahamsal should consign to the water his staff, water vessels, the balance-pole, the strainer, the tuft of hair, and the sacred thread pronouncing meanwhile the mantra •Bhusvaha’; he should seek out tthe Atman. He should go about quite naked, without possessing anything ; he should be free from the pairs of opposites, and should be well trained in the true path of Brahman ; he should be pure in thought, and maintain his body by accepting voluntary alms* at stated times ; he should remain unattached and be the same in success and failure ; he should own no place and should spend his time in an empty house, a temple, a dilapidated well, an ant-hole, under a tree, a potter’s roof, a sacrificial place, a sand bank, the hollow of a tree, natural or artificial caves, and water-courses ; he should have no pursuits, and should be free from Egotism ; he should be ever-centred in meditation on Om. He should be ever-dwelling in Atman and engage himself in rooting out the action of good and bad; and he should cast off his body according to the Sanyasa rules. He is verily the Parama- hamsa. Thus ends the Upanishat. R. A. S. • There are four classes of Jivanmuktas ; me, Brahmavit who goes out for alms at fired tunes ; the second, Brahmavara, who does not so go out, but r^eives alms brought to him ; the third, Biahmvarya who does not even so receive, but allows himself to be fed by others ; the fourth, the Brahmavarishtha, who, being utterly unconscious of this world, neither seeks alms from others, nor allows hiinscll to be fed by them. The third lass is relnrrcil In hen TUR1YA— THK THEORY OF GOD. (Continued from pare ioq of No. ? Cot. XU.) Hence it is that the commentator on the Undivar (e-i r £liu ir), in describing the l'uriya, explained it thus “ i2gjd*&(tpf& ®/r# Hence it is that the Martdakya styles that pada as Prapaiicha-upasama, or as Tennyson would put it, some far-off Divine Event to which the whole creation moves. The hoary sage Sivavakkiyar thus characterises God : ■DG\KX f «£y rgj/LOGV)a' a/L/q^i J9f&SiL/LDGveyj Qu^Gppjj'irsyi tr, (?a/ grifluopto &L—K gfi Rear p girij grj “God is neither male nor female nor neuter, neither Brahma nor Vishiju nor Rudra, but is spirit, is far, far, far off from the Turiya". Saint Tirumular similarly describes God as really transcending all " a,u.ngi$esr(y! TRI TH rs; the body of Parabrahmana. The creation and others r>f the prapam-ha (world) are effected from Parabrahma who has, as bis body, these five murtis. The five murtis — Sadasiva and others — who are the controllers of the five bhutas are generated from Paramattna Continues he : — Jtram- PWff: a-.fbmfiat 3 raj?r mj sna i simm i < T- Ttti framfsT^rat MptfiriiiM iramjft-at nwf atah^rpsw dtRPRT mifa wsjfc swot ?i(Ts?m(Tat ^ fet qw i^r: “If it be argued that there is mention of the generation of the five bhutas alone in the texts ' Akasa is produced ’ etc., and not of the production of SadaSiva and others, we maintain that it is also stated, from a reference to the Atharva Sikha which says ‘contemplate on the Lord Isana’. This all-including Brahma, Vishtju, Rudra and others, and all Indriyas are pro- duced along with the Bhutas.” Therefore the production of Brahma and others and of all Indri- yas along with the Bhutas are mentioned. Again in the next sutra, q i w ) u i it, 4 l S fT 3 7q sm Srikaptayogi continued thus: ajirircrentit «sib('xyril ^ 3 )> sntft 3*e rift »* Brahm transcends Hari, Hara and Hiranyagarbha, of their birth we heard before. - In the AtrSdhikarapa, — anWRtabr rcrotfarNr ■ cn' fr qijWF* -^5 T ir nraptif^Ft tw.tw. i 4 aw m ru a ' IMTffr "He created it. He then entered into it By enter- ing it by means of His Ichha, Jftana and KriyaSaktis, He has the whole world as His form— a work! which consists of the TrimOrtis who are different from one another on account of the different gutjas Sattva etc." Here he includes the Tri- mQrtis among the worldly things. 8. In the Adhyanadhikaratja (15 S. p. 3. A 3), wiuhwh- y niW fulfil awnrfrtra ^snwift asiatw- cw«i46iHRii fiitnii ftr r sii rf r%r* j 5315^13 (To hr continued ) A. R. A Letter to the Editor. To The Editor, The Light of Truth, Madras, N. C. Sir, I wh* not a little surprised to read in the July number of your Journal certain remarks by the late Dr. G. U. Pope in the course of his Introduction to the P*&k 3 huzv. With due deference for his blessed memory, I beg to point out some mis-statements of facts which the Doctor makes in the course of his introduction. We wouid rather expect a person of such learning, ability and researches to be more correct in his statements Of facts and to do at least mere justice to the introduction be had taken in hand to write for tie Purananuru. ft i* significant that the mis-statements complained of occur when ha treats of the religious aspect of the work under notice. He states that scarcely any except the introductory invocation makes any allusion to 1 HE U 1,1 11 Of TRUTH <59 Siva-worship. This is untrue and very misleading; for, stanza No. 6 of the Purananuru (lines i8-ig) with unmistakable clearness directly alluues to Siva worship; besides this there are many references to Siva throughout the book, the nature of which will lead any impartial observer to con- clude that they are allusions, though indirect, to the worship of Siva which was as prevalent as any other form of worship, if not the prevalent religion of the time (Vide stanzas 166, 56, 55 etc). Pu raiumuru is not, of course, an exposition of the various forms of worship prevalent at the time of its composition ; but so far as it throws any sidelight on the institutions of its time, such observations as, pQ&bir on tut • ® u Gaosirens ^ Stanza No, 26, imiHeor jki r, ir-oftonA . stanza No. 15, ibasrueuQ&'SrrASlQppToi stanza No. 361* and numerous others of similar tone which are of more frequent occur- rence in the work than any reference tc demons, will not lead impartial critics to any conflicting opinions as regards the religious aspect of the Purananuru. 3. Dr. Pope's statement that, demons are constantly referred to and there seems to have been a system of demon-worship, is in my humble opinion utterly incorrect ; but it seems here that the Doctor, in common with some others of his profession, commits the obviously thoughtless mistake of including in the term demons such beings as Mayon, ValiyOn and Murugan, who are Gods ; for, beside these on the one band and on the other, the devils and other spirits that come up to the battle-fields for feeding on the carcases there is no reference to any other being who can with any justification be called demons and to whom any worship seems to have been offered. He also refers to ‘a demoness with many of the attributes of Ka)i ’ as occurring in the Purananuru ; I have not been able to meet with any reference in the book to such a being or to any demo- ness being worshipped by anybody. It is interesting to note that his bold assertion that the worship of Murugan and the Kaji-like demoness has passed into the 5 iva system to Subramanya and Pirvati has no facts recorded in the Purananuru to rest upon: for, in the first place there is not an iota of evidence in the Purananuru to warrant the conclusion that Murugan was not ahead regarded as the son of Siva and as identical with Subramanya, and in the second place, the Kali-like demoness is a non-entity in the Purananuru and I hope his readers will not he deceived into supposing that his unwarranted conclusions expressed in the course of his introduction are supported by any evidence in the Purananuru ; and if the particular conclusion last mentioned rest on any evidence at all, that evidence is not in Purananuru anyhow but somciohert else. Tin. /. in ir or mi in IfV* 4. The numerous references to the four Vedas, Vedic Brahmins and Sages and Yidic sacrifices, the allusions to the worship of Gods in general and to that 01 biva alone in particular, the nature of the duties and objects of tins file and ot the life to come described in these poems, all go to prove that the predominant religion of the age of the Purananuru was Yidic in spirit and in letter and that the pre eminent one was' the worship of Siva. j. He also asserts that ill nil these poems there is a note of an olt- umes savage feiocity. When making this statement the Doctor evidently lias in his mind the state of tile battle held where intrepid warriors have clashed at close quarters, or the forlorn and pitiable sight of a stronghold that has been razed to the ground or burnt down by the powerful con- queror, which is so beautilully, yet not without compassion, narrated iu many of the stanzas. These and similar things inevitably follow in the train of war ; and this is not peculiar to the age of Purananuru alone ; similar heart-rending incidents can be met witb in the present day war-history too. But real heroism, chivalry and ivalour may be easily mistaken for savagery ; and it is the former elements of humanity that permeate most of the poems of Purananuru. The following extract from stanza No, 9 very well illustrates the Datura of the exceptions which the opposing parties made or were required to make even in the heat of raging war : — I' UirtTUUOTLCIT't&^lA G^mrif.Qih C Jueeffs Qpjm iqsvi a-ffjr 1 C’aaawziq This is really worthy of any standard of civilization. Is it not ? But what about the poems that do not relate to war ? Is there the least hint of anything savage in, say for instance, stanza No. 10, 18, 20 ? Do they not breathe a very noble spirit ? Can any statesman of the present day give a better advice to a king than what is stated in stanza No. 5 for instance? The duties of the rulers enjoined in these poems and the code of political morality that permeates most of them, are as high as, if not higher than, what the present agp can boast 01, Most oi the poems, especially those realiting to the of GunySUair^S': and Q nS v ^ really display a very high order of refinement and ethical excellence. Ki ai.xto.in, ) Yours sincerely, 0:h >Y {. 1911 | M. TAMBiAH. The Idea of God viewed in the Light of the Hindu Philosophy* Dear Brothers in God, It gives me very great pleasure, and I consider it a privi- lege to present, before this learned 6aiva Siddhapta Conference, a paper on “ The Idea of God viewed in the light of the Hindu Philosophy.” This subject upon which it is the sacred duty of every son of Bharata-kanda — nay of all humanity in the world — to bestow prayerful thought and meditation is so vast and in- comprehensible in its nature, so sublime and ethereal in its con- tents, so uplifting and inspiring in its effects, that, howmuch frail humanity may sing or preach or write on it, it becomes difficult to understand it in its completeness, and still more difficult to express it to others in clear and unmistakable language. I cannot therefore give you a complete and exhaust- ive exposition on this subject, nor do I pretend to have gone through the Vedas, the Upanishats, the Purapas, the Itihasas, and the other sacred writings of the Hindus, which require prayerful study and patient and unbiassed research. On the other hand, 1 would be inmensely satisfied if this, my poor attempt at setting forth the idea of God as enshrined in the Hindu Philosophy, could create a thirst, in those who have no interest in religion, to drink deep and quench their thirst at the fountain of which Svami Tayumanavar sings. " fiiT^Q QiuearaRpujfQ# 4 jg! d^S(^wtreorm p 4 u otrujQw." “All space is Tbine, O Para para, immanent Thou art. And thou weli’st up as a honied fountain of bliss in my heart." It is very difficult to have a complete idea of God or to express it so that it can be readily understood. Not only the ignorant and the half educated but also the educated who have delved deep into metaphysics and endeavoured to understand the * A paper read before the Saiva Siddhanta Conference at Ramnad, 1910. — Ed , L . T . i6j THE LIGHT Or TRUTH hidden life of the universe and explain its meaning, have been confronted with the same difficulty. The ignorant hut pious farmer, who gets up from bed in the early hours of the morning and goes to his village temple to worship his God, if he should be asked who his God is, could only point to the temple and the image there As his God. His idea of God is very closely associated with the temple and the image, temple going, the festivals conducted in the temple, the pQjas and such other rites and ceremonies. These have a meaning to him, crude but helplul and inspiring. They awak- en his emotion, speak to his heart, bring down tears of repent- ance, and console his troubled soul with the sweet whispers of peace. Without these concrete symbols of worship, God would be to him a formless abstraction devoid of meaning. And it is inevitable that this should be so. For, to the ordinary mind, an idea of God that disregards symbols and ceremonies connot but be unintelligible. It is therefore to satisfy the spiritual hunger and thirst of those, who are babes and sucklings and who cannot digest abstract ideas of God, that temples are built and images are consecrated representing God in his different powers and attributes. Whatever may be said against having images in temples and against rituals and ceremonies, no one can gainsay the fact that they are indispensable at a certain stage of the spiritual evolution of man. Macaulay points out this necessity in his essay on Mdton. He says: “Logicians may reason about abstractions. But the great mass of men must have images. The strong tendency of the multitude in all ages to idolatry can be explained on no other principle. Reformers have often made a stand against these feelings, but never with more than apparent and partial success. The men who demolished the images in cathedrals have not always been able to demolish those which were enshrined in their minds" With* equal force, says Divyadas Datta in his lvciuits on \ edantism : “Idolatry in the sense of religious symbolism — and 1 believe the mo.-l orthodox Hindu would take no other view— cannot be o|ien to objection. Symbolism there THE LIGHT OF TRUTH r ®3 must be whether in words or things. Verbal symbols appeal to the ear, and the symbols of things to the eye, and that is all the difference between them. Verbal symbolism is language. Who would object to the use of language in religion? But if the one is allowed, why should not also the other? To my mind idolatry, apart from its attendant corruptions, is a religious algebra. And if verbal symbols without the spirit or in a corrupted spirit are not objectionable [but are they not?] so, and to the same extent, formal symbols or stocks and stones also are objectionable. At one stage of its growth idolatry is a necessity of our nature. The tender seed of a religious spirit requires to be carefully preserved in a soft coating of symbols till it has acquired the strength to resist the nipping frost of worldliness and scepticism.” It is in this light that the Hindus regard their images. As is erroneously supposed by half informed westerners, the Hindus never worship their idols as " fetishes”. We have the high authority of Max Muller on this point. He says, in his origin and growth of religion, "a fetish properly so called is itself regarded as something supernatural : the idol on the contrary was originally meant as an image only, a similitude or symbol of something else.” And, in his biographical essay on Rajah Ram Mohun Roy he says, "Idol is an ugly name, but it meant originally no more than an image. At first the image of a deity like the image of a distant or departed friend is only gazed at with a mixture of sadness and joy ; afterwards some- thing like ;t real presence is felt, and good resolutions are some- times formed from merely looking at the familiar features of a beloved face.” Hence the necessity of temples and images. But this necessity reveals the weakness of man and points out how impossible it is for the ordinary mind to grasp such an idea of overwhelming vastness as ti;e idea of God But, has the so-called educated man been able to form a complete idea of God ? Kducation, unless it is pursued with the noble object of stearing clear from darkness and ignorance to light and truth, is sure to lead to destruction and disaster. 164 THE LIGHT OF TRUTH Many who have attempted to find out God with their own wisdom have only proved their incompetence and folly. To this class belong the atheists, meterialists and agnostics. An atheist once sarcastically remarked that he surveyed the whole heav- ens with his telescope, but found no God there. Can blasphemy go further? Such men are not confined to one age or one country. In the 5th century b.c., Empedocles declared that all attempts to know God result from a sickness of the mind. Fieurbach of the last century characterised religion as “ the most pernicious malady of mankind.” Hobbes regarded it as “Superstition sanctioned by the state.” Similar views are held in India too by Lokayutas. But the absurdity of their views was proved in the discussions that took place in India in the councils of the sages, years before the birth of European philo- sophy. To state here the arguments adduced by those ancient sages would be outside my province. But if it is inquired why some men have even honestly denied the existence of God, it is because they have endeavoured either to know God with the aid of their physical senses, or to know more than it is pos- sible for them to know as human beings. That God cannot be known by the mind or the physical senses is the verdict of all sages. Says St. Manickkavayagar: — “ 'ire pupa mump dpa mSemjar m-rnmp^mmnr&eSp Qmirdrmofui U'-irar m^eQPPP yp mwilQii ufiniOeuiregr " “He transcends the description of words, is not comprehensible by tbe mind, ■a not visible to tbe eye and tbe other senses. Says St. Paul:— “O! the depth of the riches, both of the wisdom and knowledge of God, how unsearchable are His judgments, and his ways past finding out ! For who hath known the mind of the lord, or who hath been His councillor". * ( To be continued.) R. R. G. THE “ DRAV1DIAN KINGDOMS.” (Concluded from page rjr of No. j Vol. XII.) The learned article now reviewed has given us an interest- ing account of Chojas only from the tenth century a.d., and after. Their history before the tenth century a.d., is not one totally unknown. Taking the reliable elements in our Puraijic accounts, we find that Chdlas were thorns in the side of P&pdiyans from time immemorial [i.e., from the time of puragic accounts, ever since the time Madura had been founded]. There were constant excursions from the north to the South into the Pandiyan territory. Again and again ChOjas were driven out. Yet it had been the chief object in the life of a ChO]a King to conquer Madura. This is very similar to, and reminds us of, the fact in English history that every powerful English King in the middle ages wanted to recover his lost possessions in France. It is highly probable that the name ChAja [Q/fa&m) means “ the untiring”, symbolised by the Tiger-flag. The sound if* peculiar only to the Tamilian is but a corrupted form of rnr as we find such instances in the English pronunciation of the letter R in words fastly repeated. So it is probable that the name might have originally been (Q*ireiri) the indefatigables. Even when the Pandiyan power was at its zenith, Chola inroads were dreaded at Madura. Chdlas appear to have invaded Southern India by the South and pushed their way onwards to the North into the plains of the Eastern ghats. The change of their capital from one place to another especially from the South to the North implies that there were necessities for shifting the centre for concentrating the forces of their country. They were practic- ally hemmed in on both sides — the Aryans from the North and Papdiyans from the South. This race was progressing in spite of the two counter-currents that had tried to engulf it. THE UGHT OF TRUTH 1 66 In spite of the very powerful Aryan influence, Ch6)as preserved to some extent their individuality, for they had less affinity with the Aryans than their neighbours the Piijdiyans. In the Choja country, we find purer Tamijian characteristics in arts and literature than in the Pandiyan. Even in architec- ture the Pandiyan is different from the Ch6]a. In the one, we find the richness of beauty par excellance, and in the other, strength combined with moral tone. In the Ch6la country, we have the most beautiful varieties of the different classes of land. For it was neither purely inland nor purely hilly. In Deviram we find excellent tropical sceneries incidentally described. Of such, those that often invited the observation of our Tamil saints and stirred up their enthusiasm are generally parts of the ChOla country. The nature poetry therein, besides proposing complex .archaeological problems, instruct us at the present day as to the state of the Choja country during the 5th and the 6th century a.d. For instance, there are some hints in Devaram that Chojas encouraged ship-building. Perhaps they, had to protect themselves even in the sea. The Bay of Bengal, now a quiet water, was turbulent once and some sea-coast towns had to float in water for days together. Leaving aside all traditions and Puraijas, and confining ourselves to the internal evidence furnished by Tirunavukkarasu Niyanar Devaram, we find that “Saint Appar” was a true representative of the Choja kingdom. During his time the Chola country was something like a neuron irregular in shape, and capable of contracting and projecting its branches. But in the whole country, we find certain uniform characteristics that stand in contradistinction with those of the Panijiyan. Though in this country, Buddhism and Samanam had great influence, h was yet the stronghold of the Saivaites. Herein Sivam with- stood the attacks of other religionists. In one of its sea-port towns was born the sage Juana Sanibandbar. Many a saint was born and brought up here, and even now here are innumer- able Hindu shrines by no means less important than any in other parts of the Tamilian work . THE LIGHT OF TRUTH 167 Even during the Sahgam ages, the Chola country was in no 1 way illiterate. In learning as in other respects, it was a worthy rival of the Papdiyan. In the story of Tamil-Ariyum Perumal .jO L %,*5“yd> Quqsilitbt), Najrkirar’s success was by no means fairly 'won. Rejecting the unreliable elements in the story, what can safely be extracted from it, is that the Pandit-standard in the .Chola Durbar was as efficient as, if not better than, that of f Madura Sangam-board. Tiruvalluvar and his sister the grand (old lady may be said to have imbued with the Chola spirit. For at least four centuries after the abolition of the last (Tamil Safigam at Madura, there is a dark gap in our literature. ’Nothing but unrest in both the Cho]a and Papdiyan kingdom (could have been its primary cause. The conflict of religions and Itheir interference in politics had much to do with it. Though (we have strong grounds for presuming that many works were (then brought out, it is indeed deplorable that not even a single ^work can, with any amount of certainty, be pointed out as j belonging to the first four centuries a.d. (after the death of 1 TiruvaJluvar). From the past we open our eyes as if awakened rjfrom a dream like the China wood-cutter enchanted in the ■ ij demon-cave and are puzzled with a future which cannot logically ■; be linked with the past. The dying distinctions between the .1 Aryan and the Dravidian were buried and forgotten. And even j the races were completely mixed up and coalesced with one ;! another. It is to this coalescence we have to trace the folly of jour myths in the wrong identification of our Tamilian kings j with Kshatriyas, Velalas with VaiSyas or Sudras and their | eighteen servant -castes with Sudras and so forth. In determining the age, history or chronology of any I ancient Tamil king, it is extremely dangerous to rely upon the j accounts given either in the Sanskrit or in the Tamil PurUpas. j For, their origin is comparatively late and they embody only I certain fantastic flights of imagination in matters unknown. ! They were produced at a time when facts were not critically ! examined. It is an admitted fact that the Tamilian was earlier j than Aryan in Southern India. Yet its literary growth was t THE LIGHT OF TRUTH 1 68 very much facilitated by the Aryan from the very beginning of our literature. The first (known) Tamil grammarian and the president of the first academy of Madura was one of the Soft a RisJiis (seven immortal Aryan Sages). The Aryan or rather the Brahma pic influence in Southern India was all-absorbing. I'heir slow and steady pouring into the credulous ears of the Tamil kings that they are descendants of the famous Kshatriya races, lunar or solar, according to their temperaments, flattered them to the highest pitch. Thus arose various traditions which were multiplied in infinite varieties and were subsequently absorbed in the Aryan and Tamil Puranas. Yet there are small facts inseparable from the ancestry of our Tamil kings which negative the assumption of Purapas that the Tamil kings be- longed either to the lunar or to the solar race. In discussing this question we are sorry we have to differ from the views expressed in the learned article as to derivation of the words PHtufiya and Madura. The derivation of such old words is always puzzling, and many suggestions • may be made as to the origin of those words, but the correctness of any cannot be guaranteed. The name Papaya has no doubt a sound similar to that of the Sanskrit Papdavas. But similarity of sound is often misleading especially in our Etymology. Even in Mahibhirata, Arjuna is alleged to have married a Papdiyan princess which presupposes that even if she were a relative she was beyond the prohibited degrees of consanguinity to him. The Puripic accounts only point out that Pandiyans were as ancient a race as that which ruled over Hastinipura. Marco Polo’s reference of Sundar Bandt gives us no idea of anything pre-Aryan as the word Sundar itself is a Sanskrit word and the • Papers (uirmmr) or the abbreviated u-esr caste seem to be a Tamilian tribe. In Malabar we find a caste known by the name Tlyais who by their* complexion and their rank below Brahmans and Nayars (the descendants of Brahmans) seem to be a Tamilian race put down by the Brahmamc influence. Perhaps Papdiyan may be a combination of ' *» . But this is a matter that demands considerable research before expressing any definite opinion on the point THE LIGHT OF TRUTH 169 [five brothers might have been named after the Paijdavars long after the introduction of the Aryan civilisation and religion. Our scholars contend that the word Pandiya is of a pure Tamil origin like the names of the other Tamil kings and the other names of Pandiyan. There is some pecularity about the Margossr -garland of Pandiyas. It is neither noted for its smell nor for beauty nor is it invested with any sacred quality by the Sastras. It is sacred only to one deity which is, in all probability, pre-Aryan. It is popularly known in our parts as Mari-Atfa (tntifhija$pa). In our parts we find even now the reminiscence of this deity-worship. She is a sort of Diana (Artemis) or a Kali wielding influence over epidemics like cholera, small pox etc, and protecting her devotees and doing a good lot of functions imposed upon her by the whims of superstition. A uaem^th (or a mud-pot) is the vehi- cle with which she is worshipped and perhaps the worshippers of this deity were styled Pihidiyas. This suggestion is not only strengthened by the peculiar garland but also by the Paijdiyan fish-flag. Among the Dravidians the pictures in the flag were not drawn at random and we generally find some meaning and purpose in them. As for instance, the flag of Velajas contains representations of the implements of husbandry indicating their occupation. The original occupation of Pandiyas might have been fishing in the seas, for even in later days Pandiyas had control over several fisheries which were their main source of income. The virgin of the seas (worshipped by the Hindu fisherman) to whom Margossa is sacred, is undoubtedly a pre- Aryan deity worshipped even now by the fishermen af the Coromandel coast. So, whatever may be the origin of the word Pindiyan, it may be stated with a greater amount of probability that it has nothing to do with Papdu or Pandavas. It is doubtful whether any Aryan royal race had anything to do with the industries connected with the sea or its productions. The learned authors deduce the word Madura from Muttra. Whether Muttra was named after the Pandiyan Capital which was very flourishing in ancient days, or the latter was named after the former, is not an easy matter to conjecture. Argu- ments are not wanting on both sides. Perhaps the coincidence 22 170 THE LIGHT OF TRUTH is accidental. The word may be derived even from Tamil loots as the formation of the word itself is so very plastic, that it may be cast into different moulds. The historic Ugra Pandiyan, the contemporary of Tiru- va|!uvar, ought not to be confused with the mythical Ugra of our Purapas. The mother of this Romulus Tatfatagai Piruffi, is alleged to have ruled the whole of India and waged war with God Siva in the Mount Kailas. Her rule over the Papdiyan Kingdom is symbolic of the sway of the virgin goddess referred to (to whom Margossa was sacred), and her subsequeut union with Siva represents the adoption in the Tamil land of the Aryan Saiva Religion. The blending of the two religions represents the marriage ol Siva with TadHiagai Piratliy&r. Beyond this inference, we have only extremely dangerous grounds to tread upon. How many Ugras ruled after the mythical Ugra is one which cannot be determined for want of any reliable source. What we now possess are bits of historical information collected around the leading Tamil poets. We know something ofPaptfiyas a little before the Christian era (the final stage of the third Sangam). Again for four centuries till the rise of MatjiUUava^agar, we have a big gap in the history of our literature itself. Again for a century till the rise of “ MOvar ” or the three saints, we have a small gap and after them till the tenth century a.d-, we have no history. These gaps demand further research in the field of Tamilian Archaeology. The inscriptions taken notice of by the learned authors of the article supplement certain facts that we had already learnt about the triad of the golden age of our literature. Ottakuttan, Kamban and Pugazhendhi, the bards of the ChOla court, have left us permanent monuments in our literature during the twelfth century a.d. T K e history of their lives is closely connected with the history of the Tamil kings. One of them at least was not a mere Court-bard but virtually a minister or the ruler of th®Cho]a state. Allowing a certain margin for the omnipresent hyperbole in all the wirings of that period in prose or in poetry, the inscriptions corroborate certain results achieved with great difficulty by our scholars regarding the dale etc., of Kamban and his contemporaries. When we survey THE LIGHT OF TRUTH 17 1 the state of southern India during the period, we shall under- stand how these inscriptions help us in our researches. The beginning of the ninth cer f try a.d., marks the com- mencement of a new era in the history of Saivaitism in Southern India. It marks the complete annihilation of Buddhism and Samanam in the Tamil countries. Even in Sundaramurti Nayanar’s Devaram, we breathe the calm atmosphere of religious peace. There, we do not find the volleys of Samban- dar or his pungent criticisms of other faiths nor the mild but biting sarcasms of Appar on Samanam and the Atheistic Buddhism. If we pass thence to Sekkizhar we suspect a tend- ency in his age for a revival of an imperfect Samanam which found no toleration. Hence we find a caricature of that religion even in Peria Puranam. The compilation of Tirumurai C©0G oaop) shows the peace of mind in the Tamil kingdoms and an ardent desire to know something about the past when our religion passed through the greatest ordeals. On the whole, we have almost a continuous period of literature from Sekkizhar to Kamban which implies that there were not long and continuous wars between the Chdla and the Paijdiyan kingdoms. Among the industrial arts that found patronage in the Tamil kingdoms and obtained distinct individuality, is the art of Sculpture. Though Sculpture seems to have flourished in India some centuries before Christ, it had been one in the hands of a select few who undertook works from kings. During the time of our early Tamil Saints, it was chiefly in the hands of the Samanas and Buddhists. The unrest of our country referred to hindered its progress. When Hinduism was per- manently established, the long-desired peace was obtained. During the tenth century a. d., Sculpture became less costly and different classes of sculptors arose who undertook works in various departments of their art for moderate charges. It found field side by side with Architecture and the building of various temples were undertaken by wealthy citizens or from subscriptions collected from the people. The Puranas that were patronised by our saints found real representations in temples and other places of worship. The unused rocks were well used by our artists. A tendency for laying foundation for ///A LK.HT 01 rum/ 172 the construction of history Itegan to show itself. This is the re tson why we find some good and useful inscriptions from the tenth century and after. Our people's attention towards arts shows that the Tamil nation was at its equilibrium. As we pass on from the medieval world of Devaram to the almost modern days of Offakkuttan, we find a tendency for a thorough change in fashions and the degeneracy of peace slowly setting in. Behind the curtain of traditions narrated in Peria PurSoam, we see some glaring facts. We can infer from them that even the hunchback Pap^iyan's Durbar was in a precarious state. In it he had many conflicting uncontrollable elements. It is the genius of his minister that had much to do with the success of Sundara Piodiyan as a sovereign. It seems that the same degeneracy continued unto the last and the dissensions in the Panfliyan Royal family were quite common, and consequently there were innumerable intrigues with the Cholas. And these seem to be the cause of Chula’s success in the Papdiyan territo- ries. But the Chula wars and invasions never seem to have been systematic or continuous. For the policy of Cholas from the time of Karik&lan and his successors was almost identical with that of Chingis Khan or Timur. Kalingattuparapi would make them gods in human form. Perhaps it was sung by a bard who travelled with Gangi Kondan Chela's in the com paigns against the valleys of the Ganges. The inscription of the Conjiveram temple may refer to one of such compaigns against the Pandi- yas and a Papy&ns. As observed before, a margin ought to be allowed for the exaggerative character of any writing of this period. The life of Ottakkuttan, in spite of gross injustice done to him by our scholars, gives us some clue as to the state of the Choja country during the early part of the twelfth century a.d. There is no doubt about his great statesmanship. It was he who .induced his ChOja (?) to marry a Patjdiyan princess. To carry out this piece of diplomacy he was sent as an ambassador 7 HA LIGHT OA TRUTH ‘73 to the Pandiyan court There it. a deeper and an inner meaning in the stanza uttered by him in the Pandiyan court which was parodied by Pugalendi. There was a definite important motive in the very proposal of the match. Ottakkuttan’s ex- pression was really intended to give hints to the Paijdiyan that the Chola help may be indispensable to him at some moment and that he should consider that he is fortunate in his alliance with the Ch6)a. The probable date of this marriage seems to be the middle of the 1 2 th century a. d. The war between the Chola and Pandiyan Kingdoms that resulted in the breaking down of the Pandiyan power seem to have commenced after the publication of Kamba Ramayanam. For we have no clear account of the closing period of the lives of the “ triad ” that ornamented the Chola court. Kamban is alleged to have been murdered by a Paridiyan. Even as to this point there is a difference of opinion. There are two readings for the stanza “•aSmsvihti which Kamban is alleged to have sung when he breathed his last. One set of Pandits prefer the reading 11 uni GaniQ# " and the other “ unemtf-«or pspmoss mrQmaeQmi mpjfiw c arise QsrsB g;«^iyK&aru> ^pisasma iirjB Sort/ u»ite ajsuttu Slip •.*_ mtfim firjrssatr^ imvSbu urQprtirsr upfior prrfhutMjrij Sarjr uipwpuiuofliis Sbti u &pg> fujor *** i u it drsBioCo iliud tun ti>. and dwelt with all the Porvapaksha and Supaksha theories on the subject in \ masterly way. The Chairman in his address said he agreed with all that the lecturer said and added that the importance of the question lay in the fact that the Sid dhantis postulated a permanent and persistent entity which had THE LIGHT OF TRUTH 187 neither beginning nor end unlike that postulated by Buddhists’ and others, and showed how it was on account of the peculiar nature of the soul, the Buddhists on the one hand and idealists on the other hand were misled into denying the permanent existence of the soul. As too much was being made of Science by persons who deny the existence of a soul, he quoted from an article in the July number of the Hibbert Journal from the pen of the famous scientist Sir Oliver Lodge and we give the quotation in full. “ Part of our experience is the convention of spirit with matter. We are conscious of our own identity, our own pur- pose and will : we are also conscious of the matter in which it is at present incarnate and manifested. Let us use these experi- ences and learn from them. Incarnation is a fact ; we are not matter, yet we utilise it. Through the mechanism of the brain we can influence the material world ; we are in it but not of it ; we transcend it by our consciousness. The body is our machine, our instrument, our vehicle of manifestation and through it, we can achieve results in the material sphere. Why seek to deny the spiritual or the material ? Both are real and both are true. In some higher mind perhaps they may be verified: mean- while, we do not perceive this higher mind. Scientific progress is made by accepting realities and learning from them ; the rest is speculation. It is not likely that we are the only intelligent beings in the universe. There may be many higher grades, up to the Divine, just as there are lower grades down to the amoeba. Nor need all these grades of intelligence be clothed in matter or inhabit the surface of a planet. That is the kind of evidence with which we are now familiar, truly, and anything beyond that is for the most part supersensuous ; but our senses are unfittedly limited, and if there is any truth in the doctrine of human immortality, the existence of myriads of departed individuals must be assumed, on what has been termed the other side ”. “ But how are we to get evidence of such an apparently gratuitous hypothesis? Well, speaking for myself, and with full I HE LIGH T UF TRUTH iSS and cautious responsibility, 1 have to state as an out-come of my investigation into physical matters, I have at length and quite gradually became quite convinced after more than twenty years of study, not only that persistent individual existence is a fact, but that occasional communication across the chasm —with difficulty and under definite conditions— is possible." At the close of the address, the Chairman explained the objects of the Maha SamSjam and some Members were also enrolled. Tracts and pamphlets were also d’stributed on the orcasion. The meeting dispersed after recording a vote of thanks to the school authorities for lending the hall. HI. ADVA1TA — A PUBLIC LECTURE. Under the auspices of the Literary Union, Chulai, the Saiva Siddhanta Samaja members, Messrs. Siddhanta Sarabam Ashtavadanam P. Kalyaiiasundara Mudaliyar and T. V. Kalya- nasundara Mudaliyar, a teacher in Royapet, delivered a lecture on the word “Advaita” on Saturday, the 30th September at 6-20 p. m., in A. G. M. School Hall, Chulai. The former was in the chair and the latter was the lecturer. Many gentlemen of light and leading came from the different parts of Madras and the audience was a large one. The lecturer spoke for one hour and he said that Advaita does neither mean one nor three, but only that it is not two i-e., not separate. This is the relation between God and Soul. God and Soul exist together, they can never be separate. The relation is like flame and heat, smell and flower. But when soul is enveloped in aoava or darkness, it cannot perceive God. When it is freed of this aoava mala it can see God. A mirror covered with dust cannot reflect light. He expounded most rationally the advaita in the light of Saiva Siddhanta. He quoted from St. Tayumanavar, St. Meykapdan (the greatest r tr^iu JsUnQg&QtLi Q merer Q&eiLu-r SBeaSfTFjeaarggittB psvuQur ear pear ; &Q*j, (ueodo^flanu uif g)o9e^eifiu QucsonQsirtBeoirTij Qufre9exjQ saearji •94 THE LIGHT OF TRUTH ©*©©' • 9pj»i LLtrQpr «vJbrcbL/ i ueaeh iowQp , preS jtrwrs (Jurto 6wiT&prTVan Qei/Apeordr ^{paSifliiparGeurtipuiuirA Qs-ear prrA p^esst n AQ plLGi—. The only One is He ; The second is His Sweet Grace (Sakti). He stood in the Three ; He uttered the four (Dhaimas ). He conquered the five (Senses) ; He spread Himself out as the six (Adharas.) He stood transcendent as the seventh, knowing the eighth. St Meykapdsn says. “ ^axQpagpg! spdsQ pa irasr $>&su>nu.t)(2u)n Earth, Wste, Air, Fire, Sky, the Sun and Moon, The sentient man, these eight forms, He pervades The Seven worlds. Ten quarters. He the Ont And Many, He stands so, let us sing. THE LIGHT OF TRUTH *97 He pervades, these eight forms, they form His eight bodies and hence Sivaris called Ashtamurti. By this is established His Antarydmit vam or omnipresence, or Immanence in all nature, as He is chit. But he is beyond all these forms, and beyond all nature and man, Transcendent. As pervading these eight forms, he gets eight names also. “PrithivyO Bavah, Apab Sarvab, Agne Rudralj, Vayor Bhlmab Akasasya Mahadevalj, Suryasya ugralj, Chandrasya- soma, Atmanah Pasupatilj." 3. Brahman is called Bhava because he exists everywhere at all times, the root “ Bhu ” meaning sata or existence. We are taught that Brahman is the Existent, running through all things. 4. Brahman, the destroyer, is designated by the word Sarva derived from the root “ Sri ” to destroy. 5. Brahman is called Rudra as expelling the malady of Samsira. 6. Brahman is called uqra or Fierce, because He cannot be overpowered by an other. Luminaries, as taught in the passages : Not there the Sun shines, nor the moon, and stars.” — (Sveta. Up. VI. 14) 7. As the regulator and the source of fear to all sentient beings Brahman is known by the name of Bhitna or Terrrible. The Smriti says: “ By fear of him does the wind blofv." — (Tail up. II. 8). 8. As great and luminous, Siva is called Mahideva. So the Atharvasiras Upanishat says:— “For what is then called Mihftdeva ? As having abandoned all things, He is adored tor his Atma JfiSna or spiritual wisdom for his yogic glory, wherefore be is called Mahodeva. 9. The supreme is adored as the creator, Hara ; as protector Sankara ; as destroyer, or reproducer, Rudra ; and as bliss-giver Siva. God is called as possessing the eight attributes and they are as follows .— THE LIGHT OF TRUTH > 9 * Self dependence. Purity, Self-knowledge, Omniscience, Being-ever free from-Sin, Supreme Graciousness, Unlimited Power, Unlimited Bliss. to. Omniscience \Sarva-jfiata) consists in all things becom- ing objects of direct perception of stainless intuitive experience —independent of all external organs of sensation. n. Ever-contentedness (nityatpptata) consists in being replete with unsurpassed Bliss, wherein there is not the slight- est trace of distress. Hence the revelation “ Bliss is Brahman ” (Tait. Up. iii : 6). 12. The possession of unsurpassed knowledge which is Svatas-Sidha, self-existing or inherent, — constitutes what is called anadibddhatva or beginningless wisdom. 1 3. Independence ( Svatanlrata ) Consists in freedom from servitude to others and from other marks of inferiority in all things other than Himself being brought under his own control. The never-failing potency (Nifyalufiltsaklilva) consists in all potencies being inherent in His own nature. The possession of unlimited potentialities is what is called Endless potency (ananta Saktita). It is in virtue of these endless potencies that Brahman is the producer and the ruler of the world. According to Saiva SiddhaQta, God is personal, as mean- ing True Being both concrete and spiritual, a living being and not r dead material energy. God is not impersonal. God is Nirguna and Gupatita, meaning that he is not clothed in the three gupas — Satva, Rajas and Tamas— Saguqa meaning clothed in these guqas. God is neither He, nor she nor it, though He is addressed in all the three forms. God is neither Rupa, nor Arupa nor Kupirdpa but 4ie can show His grace to us by appearing in any form formed out of his own grace. God Siva is not one of the Hindu lrinity, Brahma, Vishiju and Rudra but is ‘The Sivam Chathurtam Santam advaitam ’ of the Upanishats. God cap THE LIGHT OF TRUTH 199 i have no human incarnation, as he not being born from the {human womb, is not clothed in matter like us and he cannot die, i and hence called Aja and Amrita or Immortal in the Veda and I Upanishats. lSi^uiS eS Qurg sr,ia r m- ^ijnutSeS tvtraiirs(g uSasru ingterrui pp/ouiSeS pea Vamp Qpn(LpiHar QpirQgpirw if>tr>uL$e$ wmutT aSftp p(Lp wnQin. “The unborn, with the braided hair, supreme grace, the undying, bestowing bliss on all, O thou worship ! If worshipped, thy Maya will * vanish without doubt.” (Saint Tir umular ). To sum up, according to true Vedanta Siddhanta Philoso- phy, God is sat, chit, Ananda, not material nor enveloped in matter. Nirgutja and personal, ever blissful and all Love, and ' all his acts such as creation, etc. are proposed by such Love. He is neither He, She nor It, nor has He any material Rapa or Arupa, and he can reveal his grace and majesty to those who : love Him. He cannot be bom nor can he die, and as such, ‘ indeed, He is the pure and absolute and infinite being, able to lift up humanity wallowing in the bonds of mala, mSya, and Karma. To know Him as our true Heavenly Father and Brother and love Him as such is the only panacea for all the evils of erring mankind. JABALI UPANISHAT* 1 . Om. Next, Pippalada addressed the holy Jabal : “ O Lord, instruct me in the secret of the Supreme Reality. What is the reality? Who is Jiva? Who is PaSu? Who is the Lord? What are the means to attain Salvation ? ’’ 2. He replied to him : “ Well-questioned. I shall instruct thee in all that I know.” * This : s the 104th in order, of the 10S Upanishats. 200 THE UGHT OE TRUTH 3. Again he asked him, " Wherefrom learnt thou ?” “From Shanmukha". 4. Again he asked him, "Wherefrom learnt he ? ’’ “from Kina”. 5. Again he asked, “how did he get it?” He replied. “ By meditating on it." 6 . Again he addressed him: “ Instruct me, out of compas- sion, O Lord, in all the secrets.” T Thus questioned, he instructed him in all. 8. PaSupati is the only Reality. 9. The Jiva, who entered into AhamkSra (the vehicle of Egoism) and transmigration is PaSu. to- The Lord is PaSupati, who is Omniscient, possessed of five functions (creation &c.,) and the master of all. 11. Who are the PaSus ? 12. He answered him, " Thejivas are said to be the PaSus ; and the Lord of them is PaSupati.” 13. Again he addressed him, “ Why are the Jivas called PaSus and their Lord, PaSupati ? ” 14. He replied: "The Jivas like cows and the other beasts are fed on grass, are devoid of discrimination, are led by others, are engaged in the works of agriculture, undergo misery and are bound by their masters ; as their master is to them, so is the Lord, the Omniscient PaSupati". it- By what means is his knowledge derived ? :6. He, again, replied to him: “ only by besmearing him- self with the holy ashes”. 17. How should it be applied and where? 18. Again he answered him : “ Handle the Bhasma (holy ashes) reciting the Pafkhabrahma mantra (the five mantras are SadyqjItam-7-to SadlSivam), he sould consecrate it by the mantra, ‘Agni is Bhasma &c.' Take it up in hand with the mantra ' rolnastoka etc.,’ he should next mix it with water reciting the mantra ' Trayayusham’ and apply it in three lines, THE LIGHT OF TRUTH 20 1 in the head, forehead, breast and shoulders pronouncing the mantras ‘Trayayusha ’ and ‘ Tryambaka.' 19. This 1 Sambnavavam ’ is declared in all the Vedas by the promulgators of the same. 20. One, desirous of salvation, should observe this to avoid re-birth". 21. Next, Sanat-Kumara asked the dimensior of the three lines when applied. 22. (He answered him) The three lines are to occupy the whole forehead, above the eyes and between the two eye- brows. 23. The first line represents the Garhapatya fire, the letter A, Rajas, the Earth, one’e own Self, KriyaSakti, Rig-Veda, the morning sacrifice, and has the'Lord Prajapati as its presiding Deity. 24. The second line represents the Dakshinagni, the letter U, Satva, the middle space, the inner self, Ichchasakti, Yajur- Veda, the midday sacrifice, and has the Lord Vishnu as its presiding Deity. 25. The third line represents the Ahavaniya fire, the letter M, Tamas, Heaven, the Supreme self, Jnanasakti, Sama- Vfida, the evening sacrifice, and has Mahadeva as its presiding Deity. 26. Thus the learned one who draws the three lines by Bhasma, whether he be a Brahmacharin, or a householder, her- mit or ascetic, is freed from the deadly sins and also the minor ones. He reaps the result of studying all the Vedas. He realises the effect of meditating on all the Devas. He attains the virtue of bathing in all the holy waters. He gets the benefit of reciting all the Rudra mantras. He never comes back, (into rebirth) never comes back. Om, Truth. Thus ends the Upanishat. R. A. S. The Idea of God viewed in the Light of the Hindu Philosophy. (Continued from page 164. of No. 4 VoL XII.) It is in this sense that Herbert Spencer, than whom there are few greater names in European Philosophy, speaks of God as the “ unknown and the unknowable What he means is that Deity per se is “ unknown and unknowable Commenting on the meaning of these terms, says that faithful Disciple of Herbert Spencer, John Fisk, in his "Cosmic Philosophy,” that “ Deity is unknowable just in so far as it is not manifested to consciousness through the phenomenal world — knowable just in so far as it is thus manifested : unknowable just in so far as infinite and absolute — knowable in the order of its phenomenal manifestations ; knowable in a symbolic way as the power which is disclosed in every throb of the mighty rhythmic life of the universe ; knowable as the eternal source of a moral law which is implicated with each action of our moral lives and in obedience to which lies our only guarantee of the happiness which is incorruptible and which neither inevitable misfortune nor unmerited obloquy can take away. Thus though we may not by searching find out God, though we may not compass infinitude and attain to absolute knowledge, we may at least know all that it concerns us to know as intelligent, and respon- sible beings. They who seek to know more than this, to transcend the conditions under which alone is knowledge possible, are in Goethe's profound language as wise as little children, who when they have looked into a mirror, turn it round to see what is behind it The atheists are as wise as little children, but only with this difference that they take pride in their discovery, which is nothing but foolishness in the sight of God. If then the ignorant man finds it difficult to comprehend the idea of God in its completeness, and the so-called educated man disregards it as superstition, is it not possible for us to THE LIGHT OF TRUTH 203 know God ? Are we to remain for eve- in hopeless confusion like the blind men who examined the elephant and quarrelled with one another as to its form and shape ? Certainly not. God will not put us to permanent intellectual confusion. He has provided every one in this world with the means of know- ing Him and worshipping Him. To the ignorant and the and the learned, to the superstitious and the philosophical, to men of all colour and creed in whatever state of culture they maybe, He has shown the path and chalked out the way of attaining salvation or freedom from bondage. This is the main reason why there are different religions in the world, and different schools in each religion. Those narrow-minded sectarians who say that the only religion worthy of the name is their own and that it alone could give salvation and that those who follow other religions are bound to go to hell, are rather to be pitied than despised for their egregious ignorance. That one religion has not and cannot give spiritual satisfaction to all the people in the world is a historical as well as a psychological fact. Max Muller says in his "Vedanta Philosophy:" “It was recognised in India from very early times that the religion of a man cannot be and ought not to be the same as’that of a child ; and again that with the growth of the mind the religious ideas of an old man must differ from those of an active man of the world. It is useless to attempt to deny such facts. We know them all from the time when we first emerge from the happy unconsciousness of a child’s faith and have to struggle with important facts that press upon us from all sides, from history, from science, and from a knowledge ok the world and ourselves.” The Hindu Religion recognises this fact ; and it is tolerant towards any faith provided that faith leads men from worldliness to godliness. Says Sir Monier Williams in his “ Brahmanism and Hinduism “And, in real truth, Hinduism has something to offer which is suited to all minds. Its very strength lies in its infinite adaptability to the infinite Diversity of human characters and human tendencies. It has its highly spiritual THL L/C H I Ot- TRUTH and abstract side suited to the metaphysical philosopher— its practical and concrete side suited to the man of affairs and the man of the world— its sesthelic and ceremonial side suited to the man of poetic feeling and imagination— its quiescent and contemplative side suited to the man of peace and lover of seclusion.” That the Hindu Religion presents no sectarian conception of God, and that it allows every man to worship his God is clearly set forth in the first verse in Sivajnina Siddhivar. " jftojuLipQ Qun^aur i) Omi'tyK Qpwi—jfirb Gmifirnj*i>saflar p£i irnr uxa&RitjwGDwQtiiir i~uu$ar>Q& “ Let me place on my head the feet of Siva, who stands as the goal of the six forms of religion, and who stands in the various forms conceived of by the various internal schools of Siva faith, and yet stands beyond the conception of all Vedas and Agamas, and fills all intelligences with His love and becomes my Heavenly father and Mother and fills one and all inseparably.” This may sound strange to some crude thinkers who cannot rise higher than the level of their creed. But as we find in the sayings of Sri Ramakrishna, “ A truly religious man should think that other religions also are paths leading to the truth. We should always maintain an attitude of respect towards other religions.” Thus we see that different religions are necessary, and that they all would lead man to God if fol* lowed in truth and in spirit. God is no respecter of person. He is “ au> ajuQariMS rir Qar&ieMiii(gw p geaF “Our Father, our Lord, Isan of all.” Isaiah, “ the prince of prophets ” says, " Doubtless Thou art our Father, though Abraham be ignorant of us, and Israel acknow- ledge us not. Thou, O Lord, art our Father, our Redeemer. Thy name is for ever lasting.” Though difficult it is for man to know God in all His beauty and glory, yet He has not left ■» to grope in darkness and sin and seek our way to Him as bgst as we can. But He has revealed Himself in the different Regions of tbe world, so that each may find Him in that THE UGH I Ot TRUTH 205 religion which appeals to his heart and soul. Here it may be said that the Hindus regard their religion as a revelation. Accordingly they have divided their sacred books into “ Sruti ” or what is revealed and “Smnti” or what possesses human authority alone. In the former they include the Vedas and the Upanishats. But both “ Sruti ” and “ Smriti ” are inextricably bound together as said by St. Tirurhular : — QsugiCoLLnQ Quauujn uSem/rjtijgn ™ ZjgiLci Quir^sifu) £ uL\ Qldbb- jgHoargrpm S and it should be our lirst duty to protect aud promote them. We should cultivate a preferential love 13 nir national belongings, not forgetting at the san* time the importance, of improving them, whenever we are rightly convinced of the necessity of such improvement. Indeed, as wc are at present, we have a good deal to learn from other nations, and we shuould not grudge to learn I torn whatever sour ce it ray be, anything that may tend to our national advancement, lout we should take pai titular care that we are not tempted and' deceived by empty shows and dazzling fashions withont looking to the intrinsic value of any change that we may adopt in onr national life it may be shown quite convincingly, that our own habits and manners are most suited to us in many respects. 1 mean they are (so) in point of cleanliness, in point of simplicity, in point of sanitation in point of economy, and 1 may say even in point of breeding a moral culture among us. i do not know how far the enlightened portion of our community has realised the serious extent to which our nation has wrecked itself by taking to the habits of drink and meat-eating. Apart from an enormous amount of their hard earned cash being wasted away in these vices, they have ruined their national health and vigour to very serioue extent, and this is nothing short of purchasing, their own rum with their own hard earned money. We lose in this way all our interests in our national industries, and in the occupations followed by our fore-fathers, because we do not care for the products turned out by such occupations. In fact we are ashamed of following the vocations followed by our ancestors and try tc betake ourselves to such occupations as will suit the European methods to which we have become attached. We do not realise the fact that in Europe itself agriculture and manulacture are the mainstay of the country ; but we form quite erroneous ideas of European life from the stray cases that we mett in Ceylon. This mistake itself goes a long way to work against the interest o( our nationality, and I say all these evils could be easily prevented if only we have in ourselves that zeal of national feeling. It would not be out ol place in this connection to point out that wa commit a serious blunder iu adopting foreign religions when we have a national religion which is full of spirituality and which is admittedly far mare developed than any Western religions. It is not iny object to introduce religious controversy here, but 1 want you to realise the import- ant bearing that religion has on our nationality, and 1 want you lo THE LIGHT OF TRUTH 209 realise the important bearing that religion has on our nationality, and I want you to consider that in that light alone, Religion is an important factor in the building of nationality and it is highly essential that our national religion should not be discarded if we have any idea of raising our nationality. Another important factor in our nationality is our language. It is admitted even by Oriental scholars of the West, that our language is one of the finest and most refined languages of the world, and that we should be proud of such a language, still it is a thousand pities to find that our language is neglected by our own people, who now hanker after English and English education. I know of cases where Tamil gentlemen are ashamed to speak Tamil even in their homes, and if at all they speak it they think that it will add to their greatness, if they speak it in that affected style in which it is spoken by Europeans and Burgers. In their great admiration for everything foreign and European, they have forgotten the plain fact that uuless they are grounded in their mother tongue they will not be able to grasp foreign tongues effectively, and it will be much easier for them and for their young ones especially, to be impressed of any instruction imparted to them through the medium of their mother tongue. Language is a medium to express our thoughts and to understand things explained by us, and we have an instinct endowed by nature to perform these functions readily and effectively through our mother tongue. But the fashion of the day has so much blinded many of our countrymen that they have overlooked the importance of this order of nature, and you know what a hue and cry is just at present made in connection with what is known as the education reform, and how some of our people are trying to set at naught what nature has intended to do. 1 have a good deal to add to this feeble discourse of mine, but 1 am afraid I have kept you long. It gives me a great pleasure to find that our Jaflha Tamils have not lost sight of the importance of their nationality, and wherever they go, they seek measures to revive the spirit of nationality which I think is a sure sign that they will at not a far distant date cone to the forefront Before closing, I must refer to a great failing in us which is rnhjnlr responsible for our lagging behind. We are sadly wanting in the spirit of union which is essentially necessary for the rise of a nation. It is true that we see the importance of this union and make several attempts at 27 f IO THE UGHT OF TRUTH fomim puMic bodies foe the purpose of promoting our common cause. But i am nr y to find that these bodies collapse suddenly on account of trivial comsdentinas which, it is a great pity to find, outweigh the importance of the great common object for which they were started. Hopit*; that you will take a lesson from this hint and wishing your Assoc abac all prosperity and long life, 1 now resume my seat. s. s. GOD: HIS EXISTENCE AND ATTRIBUTES. The existence of the Almighty lies at the foundation of religion. This great universal truth has been generally acknowledged on all hands. Cicero says : “ There is no people so wild and savage as not to have believed in a God, even if they have been acquainted with His nature.” Our consciences tell us, that there must be a great Creator of all things. Reason corroborates the testimony of conscience. The argument is briefly expressed thus: Every house is built by some man ; but He that built all things is God. Suppose you saw, in a solitary desert, a palace, full of beautiful furniture. Although there was no one in the building, and you never beard who erected it, you would be certain that it did not spring up of itself. By the same reasoning, we infer that, much more, must this great world, so completely supplied with every thing we require, have had a Maker. All nature points to Him. An old writer says : “ I asked the earth, and it said *1 am not He’ ; and all that therein is, made the same acknow- ledgment. I asked the sea and the depths, and all that move and live therein, and they answered, 'we are not thy God ; seek higher’. I asked the winds, but the air with its inhabitants, answered ; • I aip not thy God’. I asked the heavens, the sun, the moon, the stars, and they answered, 1 neither are we the God whom thou seekest’. And I said to all things that sur- rounded me, ■ ye have told me concerning mv God that ye are THE LIGHT OF TRUTH 211 not He ; speak then to me of Him And they all cried with loud voices, ‘He made us’.” It is true that in all ages of the world there have been some who have denied the existence of a Creator. Buddhism, a religion which originated in India more than two thousand years ago, and which is still professed by great numbers, Is essentially atheistic. There are even some men, looked upon as learned, who think that everything we see has arisen without a Creator. First mere atoms existed. By degrees, they formed themselves into plants of the lowest order, from which others of a higher type were gradually developed. Animals are supposed to have had a similar origin, all springing from each other, without the intervention of a personal God. It is admitted that there has been order in Creation. In- animate matter was first called into being. Plants were formed before animals and in both cases the most highly organised may have been the latest in each series. But all this does not disapprove the existence of a Creator. Paley shows that if we met with a watch for the first time, we should at once infer that it had a maker. The unconscious watch could not have been the cause of the skilful arrangements of its parts. If the watch were so contracted that it would pro- duce other watches, this, instead of proving that it had no maker, would only show that he possessed the greater skill. Paley's Natural Theology contains many wonderful Illus- trations of design in nature. Science, in its progress, affords additional proofs of the same character. In a fine building, each stone is made of a particular shape to suit its future posi- tion. Chemistry tells us, that the whole universe is composed of atoms so excessively small that they cannot be seen. It further shows that each atom is, as it were, cast in a fixed mould, so that it will unite with others only in certain proportions. The very atoms, therefore, afford irresistible proof that they were fashioned by the great Architect of nature. ill THE LIGHT OF TJW1H The wisest men have fully acknowledged the existence of a Creator. Aristotle, a profound Greek philosopher, was led from a consideration of the universe up to what he calls “ the first immovable mover, which being itself immovable causes all things else to move." Bacon says in his “ Essays ” : "I had rather believe all the fables in the Legend, and the Talmud, and the Alcoran, than that this universal frame is without a mind. Jt is true that a little philosophy inclineth man’s mind to atheism, but depth in philosophy bringeth men’s minds about to religion ; for while the mind of man looketh upon second causes scattered, it may sometimes rest in them and go no fur- ther ; but when it beholdeth the chain of them confederate and linked together, -it must needs fly to Providence and Deity." Pantheists assert that the universe, as a whole, is God. This, however, does not meet the necessities of the case. New- ton says, “ All these movements according to rule and purpose, cannot have their origin in merely mechanical forces. This most exquisite combination of the sun, and planets, and comets, can have sprung from nothing short of the counsel and dominion of a Being at ooce intelligent and mighty." We cannot conceive of intelligence without personality. A conscious personal God must exist. Some admit that it would be absurd to deny the being of God but declare that He is “unknowable,” and therefore we need not trouble ourselves about Him. It is perfectly true that we cannot understand Him fully. “ Canst thou by searching find put God ? Canst thou find out the Almighty unto perfection ? It is high as heaven ; what canst thou do ? Deeper than hell what canst thou know ? ” Still, we may learn something of Him from His works and His government of the world. A building enables us to judge of the wisdom and skill of the architect. In like manner, “ The heavens declare the glory of God, and the firmament showeth His handy work.” Milton says, “ Thine this universal frame thus wondrous fair ; Thyself how wondrous then! ” THE LIGHT Of TRUTH 213 It must be allowed that the evidences of God's goodness are not so apparent as those of His power and wisdom. Nature has two aspects. As a rule, everything is calculated to minis- ter to our happiness. The sun with its cheerful light, fields of waving grain, trees with pleasant fruits, flowers with their beautiful colours and sweet perfumes, all proclaim the benevo- lence of God. There are, however, exceptional occurrences, as earthquakes and pestilences, which sometimes cause wide-spread suffering and death. Wise men, after a full consideration of both sides, are convinced that the arguments in favour of God’s goodness greatly preponderate. Most of the misery that is in the world is brought upon the people by their own misconduct. It is part of God's chastisement to lead them to a better course. We are also incapable of understanding all God's Government in the world. He has designs far beyond our limited know- ledge. Another attribute of God is His holiness. What is the character we admire most ? Is it not the man who is free from every taint of pride and revenge ; Who is pure, truthful, just, and benevolent? Our consciences at once confirm this judgment. Can it be supposed that the great Creator does not Himself possess the virtues which we sometimes esteem in His creatures? Our instincts tell us that He must have them all in boundless perfection. The excellencies which we see in the best men on earth are like reflections of the glorious sun from little fragments of a mirror. Pope thus describes some gods which have been wor- shipped : — “Gods partial, changeful, passionate, unjust, Whose attributes are Rage, Revenge or Lust.’ Any professedly sacred books whose gods are of such a character, must be the inventions 01" wicked men. Ti e excuse is sometimes made that the Gods are above all law, and can act as they please. This is comparing them to human tyrants, who take delight in gratifying their sinful passions. A good king would not act in such a way — much less God. THE LIGHT OF TRUTH *W The ignorant suppose that there are many gods, some dwelling in one place, some in another. On the other hand, the unify of God has been acknowledged by the most intelligent men in all ages. He is not like a man, confined to one place ; He possesses illimitable knowledge and power ; there is no proof of the existence of more than one God, and no other is required. In conclusion, I endorse the experience of the poet who wrote: — Not worlds on worlds, in phalanx deep, Need we to prove a God is here ; The daisy fresh from winter's sleep. Tells of His hand in lines as clear. For who but hie who arched the skies. And pours the dayspring’s living flood. Wondrous alike in all he tries, Could rear the daisy’s purple bud, Mould its green cap, its wiry stem, Its fringed border nicely spin, And cut the gold-embossed gem. That, set in silver, gleams within, And fling it, unrestrain'd and free. O'er hill and dale and desert sod, That man, where'er he walks, may see, At every step, the stamp of God ! M. S. THE DASARA. THE GREAT AUTUMNAL FESTIVAL The ten days after the new moon of this month — 23rd September to 2nd October — are held sacred to Durga among the Hindus. The Dasara as the celebration is commonly known is of all festivals the most solemn and popular. So dear is the festival to the Hindu heart that it has passed into a proverb that anybody who has not the means of celebrating it should sell one of his children in order to do so. Though in the main the festival is dedicated to the worship of Durga, time and local tradition have introduced into it an infinite variety of detail as to the gods and goddesses worshipped and the amount of homage paid to each of them. In Bengal and in Northern India custom has not deviated from P uranic tradition and Durga is the central and most important object cf worship. THE LIGHT OF TROTH 215 In Southern India, however the predilections of each religious sect have made their influence felt on the ceremony. In the Saivite temples ancient tradition is kept up and the victory of Kali over MahishaSura, the buffalo-headed demon who warred against the gods, reduced them to the most object condition of poverty and defied the commands of the creator himself, is celebrated with great solemnity. The worshippers of Siva and those with whom sectarian bias does not predominate honour the tradition and worship Kali, paying homage to other gods and goddesses also whom time and varying usage have mixed up with the central figure. With the educated classes of the Madras Presidencey, the Dasara is generally regarded as constituting the worship of Sarasvati, the goddess of learning and arts. The illiterate and the workmen call it the Ayulha puja or the adoration of tools which are instrumental in sup- plying them with bread. Women celebrate it with great delight and it is the women’s festival par excellence. The house-hold toys and images of gods and goddesses are arranged in a show so as to produce a most impressive effect. Music parties are held and the guests are served with pin 'supari. In the display of the dolls prominent positions are assigned to Durga, Lakshmi and Sarasvati. The women suppose that these goddesses perform- ed austere penance during the nine days and won the gods Siva, Vishpu and Brahma respectively as their husbands on the daSami or the tenth day. Near the show, books and tools are also arranged and the goddess of learning is invoked. Usually a goddess is invoked on a copper or silver vessel filled with rice to the brim and having a cocoanut over it. A simple offering of flowers, fruits and cocoanut is made. The eldest male member of the house generally conducts the worship. Puja on some scale is made on each day ; but on the last three days worship on a grander scale is offered. During the occasions of worship, the rich present married women with cloths. The Dasara is also the special feast of the scholars. One may see even to-day the pupils of a village-school, dressed in gay apparel parade through the streets during the nine days, »|6 rm LIGHT OF TRUTH singing songs composed by their master who marches at their head As they sing the songs which are generally in praise of Sarasvati, they dance in a simple fashion, marking time with sticks, before the doors of their relatives and the principal in- habitants of the village. Some of the little fellows. carry bows and now and then shoot out from the cups of their arrows, a scented powder. As the procession goes along, people give the children presents of money which the teacher collects for the celebration of the festivities on the ninth and the tenth day. The festival is made the occasion of great show and pomp by the native princes, Zamindars. The arms and weapons of the state are collected together and arranged in a place. The flow oh it sprinkles water on them and makes puja to propitiate them. At the present time the worship is very simple con- sisting only in an offering of flowers, fruit, cocoanuts and beaten rice &c. But in former days, after the Brahman had invoked the goddess in the arms and retired, goats and sheep were sacrificed amidst tne beat of drums and the blare of trum- pets and other instruments. During the ten days of the festival, princes gave entertainments resembling very much the gladiatorial combats of the ancient Romans, consisting as they did of contests between animals or between animals and men or worst of all between men themselves. The bloody fights between the athletes were the most inhuman and revolt- ing and marked the popular taste of the rude times ; but they have been supplanted now by music parties and harikathas. 1 his universal festival of the Hindus is supposed to be the celebration of a portentous event in the history of the heavens, narrated in the puranas. The kingdom of heaven was in danger, the demons made all-powerful by the sufferance of the Almighty attacked the regions of the gods, dethroned them and defied the orders of Brahma himself. In this imminent crisis, help was invoked of Vishnu, the Lord of gods. He grew mightily angry on beholding their wretchedness and streams of glory rushed forth from his face. In them appeared mahdmdyd. Streams of glory issued also from the faces of the other gods and entered the person of mahfimaya who became a body of glory resembling a mountain on fire. The gods then gave their THE LIGHT OF TRUTH 217 weapons to this lady who in a flightful rage ascended into the air and slew mafiisliasura, the buffalo-heade 1 demon who led the asitra host. The kingdom of heaven was thus redeemed and the immortals were saved from their powerful enemy. The great king Suratha is said to have celebrated the event in the eigth manvantara or cycle ofhumanity. The Vedas, though they ignore the adoration of any visible gods or tangible forms of modern Hindu idolatry, have sung of the panchasaradiya yajua and vasantotsava or the autumnal and vernal festivals. Not only this, but in the Aranyaka which is a later appendage of the black Yajur-Veda, we lind hymns sung in praise of Ambika or Durga. 1'he myth of the puranas regarding the origin of Durga and her worship occurs in a plain form in the Yajur-Veda. Bramha, the creator being desirous of multiplying his progeny, himself became pregnant in a novel form and produced the asuras from the thighs and threw at them eatables in an earthen vessel. Then the form with which he generated the asuras became metamorphosed into dark night. He created the gods from the mouths and gave them nectar to drink in a golden cup and the mouth became the bright day. The gods stand for the day and the asuras, for the night. In the earlier Vedas, light is identified with the gods and darkness or night with the asuras. Tbe figurative story of the battle between darkness and light for the kingdom of heaven has been obscured in the myth of the Puranas. A consideration of these facts has led modern Sanskrit scholars to believe that Durgapuja was in its inception a worship of the Dawn. The Dakshipayana (the course of the south of the equator), is the night of the gods and the Uttarayapa (the course of the Sun to the north of the equator) their day. The equinoxes therefore are the dawn and the gloaming of the gods the proper moments for worshipping Durga who is the dawn or the goddess of twilight in the vedas. R K THE SODRA AND THE SASTRA. (Conlitittfti from page 121 of No. j V ol. XII.) Manu who had regarded intermixture of any kind with great disfavour and tolerated the Anuloma kind perhaps with great unwillingness as he should have met with considerable difficulty to legislate against a prevailing custom assigned these reasons for the origin of all kinds of intermixture. • Through the intermixture of castes, through intermarriages among forbidden castes, and through renunciation of their specific duties by members of (the four several) castes, that the hybrid ones are born.' (Ch. xv 124.) In such a vast community like the Hindus, restricted as it has ever been by regulations which do not at all permit expansion even of the very narrowest kind, the three causes must have worked very powerfully to split the community into innumerable units each forming a caste by itself. It is very likely that restrictions of the kind laid down by the Sastras must have been transgressed in countless instances and persons guilty been visited with severe punishments. It is astonishing to see the number of caste-units mentioned by Manu and others and Vishnu says 1 There are numberless other mixed castes produced by further intermixture.’ (Chap. XVI-7.) And it is reasonable to conclude that the verse of Manu quoted above furnishes us with the main — if not the sole — explanation for the present bewildering complexity of the Hindu community. Sons, born of the intermixture of the]prohibited kind as well as of the tolerated kind, according to Manu, ‘ shall live by doing lowly works, which the Brahmanas are incapable of doing ’ (Ch. X. v. 46) budras, for their own share, contributed to the inter- mixture by connections of the prohibited kind. Sons born of Sudras by Vaisya women were Ayogavas who earned their livelihood by artistic performance, such as dancing. Sons born of Ayogava women by members of robber castes were Sairandras THE LIGHT OF TRUTH 219 who were expert in dressing hair and who, though not actually servants, lived by service and by capturing birds and beasts. Margavas, born of Ayogava Women by Nishadas, lived by working as boatmen and were also called Kaivartas by the inhabitants of Arya Varta. Ayogava women wore the clothes of corpses and ate the leavings of other men’s food. Maitreyas were born of Ayogava women by Vaidehas who w .re the off- spring of Brahmana women by Vaisyas, lived by lavirhly singing the eulogies of the king at dawn and roused him from sleep by ringing bells in the morning, Sairandras, Margavas and Maitrayas did not belong to the castes of their fathers. Kattahs were children born of Kshatriya women by Sudras. Chandalas were those bom of Brahmana mothers by Sudra fathers and lived by the execution of criminals. Pandapakas bom of Vaidehika women by Chandala fathers manufactured bamboo-made article. Sopakas born of Chandala fathers lived by working as public executioners. Antyavasins begotten on Nishadi women by Chandalas were attendants at cremation- grounds and were the vilest of all vile castes. There were others such as Charmakaras who born of Nishada fathers were cobblers, Andras and Medas who lived outside villages. There were, besides, others of unknown parentage who should be detected by their respective works. Pratilomajas were regarded as ' viler and more condemna- ble' and denied the privilege of doing religious rites'. They were required to have social intercourse only among themselves. Like higher castes the son inherited the property of his own father. ‘To relinquish life, without any consideration for re- ward, in order to save a Brahmaija or a cow or for the sake of a woman or child, confers heavenly bliss even upon base castes.' (Vishnu Chap. XVI-18) The Chandala with his Progeny was specially marked out for legislation of the very severest kind that one could conceive of in any code either religious or worldly. The transgression of a Brahman woman was regarded as the most heinous sin imaginable and her children born of a Sudra father were regard- 720 THt LIGHT UI TRUTH ed as being unendurable in this world and were denied even the faintest kind of protection in the eye of the Dharma. Some of the smritis such as Manu, Parasara, Vasishta have got some thing to say about theChandala and if we judge from the severe prohibitions laid down by them, to regulate the conduct of the superior castes in their daily life with him, we are led to think that such an inhumanly unsympathetic attitude could not have proceeded had they not aimed at his total extinction from the face of the earth, though the conjecture that much of what the legislators wrote were but mere records of customs prevalent at the time goes a little way to mitigate the extraordinary rigour of their procedure. Manu says : “ Doing their proper works, these castes shall live in the forest, or about cremation- grounds, or on hill tops or underneath the lordly trees. Chanctilas and Svapachas (lit. dog-eaters) shall live at the out- skirts of villages, they shall use no utensils ; dogs and asses being their only wealth. They (Cbandalas, etc ) shall wear the apparels of corpses, eat out of broken pots, wear ornaments of steel and live a nomadic life. One, while doing a religious rite, must not see or speak to them (Chandalas) ; they shall carry on their monetary or matrimonial transactions among members ot their own caste. One shall cause food given to them through his servants in broken saucers ; and they must not be allowed to roam about in a village in the night. Stamped with the signs of King’s permits on their persons, they shall enter the Village on business (i. e. for the sale or purchase of goods) in the day and the decision is that, they shall remove the corpses of the friendless deceased (from Villages). They shall kill, according to the rules of the Sastra, criminals punished by the king With death, and take the bedding and wearing apparels of the exe- cuted convicts " (Manu Ch. X v. 50-56). UTTER-DINING. * Inter Dining is one of the social questions awaiting solution, iron the citations above made it must be clear that inter- marriages of the Anuloma kind were recognised with some THE LIGHT OF TRUTH 221 unwillingness. And intermarriages could not have been done without dining between the parties. Besides, there was permis- sion for the twice-born members to take food from those Sudras who though not connected by marriage had yet some kind of social intercourse such as friendship with the family, cultivation of the fields. Manu, Yajfiavalkya, Yaraa, Parasara, Gautama, and Vishnu did not consider it punishable for the twice-born to accept boiled rice from a barber, a cowherd, a servant and such others. This is a question which is beset with much difficulty and orthodoxy feels itself injured if Inter-Dining should take place among the members of several castes. It will not therefore be wearisome and uninstuctive if all the available authorities on the subject are given and pressed to the attention of the public. Manu says : “a Brahmana may partake of the cooked rice of one who cultivates his fields, or of one who is an ancient friend of his family, or of one who keeps his cows, or of his slave or barber as well as of him who has surrendered himself to his protection.” (Ch. IV. v. 253.) Yajfiavalkya gives the same list but with the substitution of 1 a servant ’ for ‘ his slave ' in Manu- 1 Of Sudras : the food of a servant, of a cowherd, of one with whose family hereditary friendship has been maintained, of one with whom one cultivates land in half-shares, of a barber and of one who entirely surrenders himself, could be taken.” (Ch. I— 168.) Yama lays down : “ Of Sudras, food may be taken from a servant, barber, cowherd, one with whom hereditary friendship is maintained, those who cultivate the same plot of land and from him who dedicates his own self. (V. 20) Accord- ing to Vyasa one committed no sin if he ate 1 Boiled rice belong- ing to a Napita (barber), a Kulamitra, Ardhasiri (plough man), DasS or Gopala ’ (Ch. III. v. 52.) and the mention of ‘one who surrendered himself ’ was omitted from the list. Parasara how- ever mentions all the six. ‘A Brahmana can safely pa. akeof the boiled rice of a Dasa, Napita, Gopala, Kulamitra and Ardhasiri among Sudras as well as that of one who has resigned himself to his cate " (Ch. XI v. 20.) Gautama withdrew the privilege tTi THE UGH 7 OF TRUTH from barbers and those who surrendered themselves but extended it to traders with a clear prohibition that the food of those Sudras who did not come under the classes mentioned should not be taken. “ Brahmana may safely partake of boiled rice belonging to the keepers of their own domestic animals or to tillers of their own lands or to their own paternal servants > or to hereditary friends of their families, even if such keepers of animals, tillers of lands, servants, and hereditary friends be Sudras, but they cannot eat boiled rice belonging to Sudras, not falling under any of the foregoing categories. Boiled-rice of tra- ders other than actual artisans may be safely partaken of byBrah- manas.” (Ch. XVII). Vishnu, besides mentioning the six classes, allowed the food of cultivators who gave one-half of their crop to the king and retained the other-half for themselves, to be taken by the twice-born ones. “ One who ploughs the ground for half the crop and gives the other half to the king or to the owner of the land (Ardhika), a Kula-mitra (lit. a friend of the family), one’s own slave, a cow-herd, or a barber, as well as he who surrenders himself saying, 4 1 am your slave ’ — the food of these persons, even if they are Sudras, may be taken ” (Ch. LVII. v 16.) Mr. M. N. Dutt remarks, on the above that the Sudras mentioned were the children of marriages of the anuloma kind between members of different castes and quotes Agni- purinam which regarded all sat Sudras as ' the offspring of unions between twice-born fathers and Sudra mothers’. So, slaves, servants, barbers, cultivators, cowherds, Kula- mitras and traders were permitted, to give ‘cooked rice’ to those twice-born men who had had immediate social intercourse with them. Considering the times in which the several law- givers lived the privilege must be considered as very liberal and might as well astonish the orthodox in these days. What should specially- appeal to them is the provision made by Para- sara whose code is regarded by every orthodox Hindu as written specially for the guidance of the Kali Y uga. It is very refresh- ing now to see the way in which our ancients who never failed to foresee the evils which might disrupt the society, consequent THE LIGHT OF TRUTH 223 on the absence of a genera) cohering-force such as the inter- dining, boldly tried to grapple with this question. The food-taking was confined to the above six classes of Sudras. But one or two articles more even though cooked by any Sudra might be accepted. According to Atri, ‘Arnalam (gruel made from the fermentation of boiled rice). ..[even when made] by a Sudra does not bring on any sin’ (V. 246. ch 1.) Parasara authorised that ‘ articles of confectionary cooked in oil and offered by a Sudra should be taken by Brahmana only at the bank of a river’. (Ch. XI. v. 13.) It is curious to note that ‘ raw meat ' was accepted from Sudras and the explanation is that Manu, Yajnavalkya and a few other earlier law-givers allowed certain kinds of flesh to 'be offered for the satisfaction of the manes of the dead. Excepting these reservations made in favour of the Sudras, there were severe prohibitions laid down against the acceptance of food, drinking water from a Sudra which were offences punishable. For a Brahmaija, even the touch of the Sudra involved the performance of a penance. Apastamva regarded that the boiled rice ‘ belonging to a Sudra is like blood ’ (Ch. VIII. v 13.) and so it should be avoided. And we can easily account for the present isolation of individual from individual in these prohibitions which by their rigorous working not only nullified the few privileges granted to the inferior castes but brought the Hindu Society to the present condition. (To be continued.) C. A. N. VAYU SAMHITA. (Conhtitud from page 84. of No. 2, Vol. XII.) The Rishis spoke : Thou narrated to us the origin of that Piramatma Bhiva from the face of the four-faced Brahma. Here we are confronted with a doubt. 2 it 3. The shining wielder of the Trident, Hara the Virupaksha, is the highest among Devas. He is the soul of time. That Kapardin the blue-throated Lord, destroys, at the end of yugas, the entire universe with its Brahma and Vishou, with fire. 4. Through fear of Him, Brahma and Vishnu make obeisance and are subject to the sway of that Being who absorbs all the world. 5. He himself created Brahma and Vishnu formerly from His limbs and He himself takes care of their welfare. 6. How then did He the ancient Sambhu condescend to be bom as a son of Brahma who is himself born of Avyakta? 7. We have also heard that these two beings Brahma and Vishnu, originally brought into existence from the limb of Rud,a, were bom each from the other. 8. How then was it possible for the birth of each of these two from the other, when they themselves are reckoned as the cause of all bhutas, simply owing to the preponderance of this or that guoa (quality)? 9. Oh Lord, there is nothing which thou hast not taken (the trouble) to question and there is nothing (the answers of) which thou hast not heard. When thou wert a disciple, thou heardst everything. 10. Oh Vayu, even as Brahma was pleased to inculcate to thee, be pleased to tell us in detail all that ought to be said to us. it. Satba says: Thus questioned, the blessed Lord Vayu, bom of AkaSa, thus gave out in brief all that he had heard. TIIE LIGHT OF TRUTH 22 5 12. Vayu says: Oh Vipras, you are clever in putting questions. Most opportunely you have questioned me. Only when thus questioned, Brahma gave out to me. 13. I will narrate to you as to how Rudra came to be born and as to how Brahma and Vishnu came to be born from each other. 14. These three beings that stand as the causes of production, retention and dissolution of the universe composed of mobile and immobile things — were verily born from MahfiS- vara. 15. Gifted with auspicious prosperities (Aisvaryas) and greatly sanctified by the fostering care of ParameSvara and ever guided by His indwelling Chit Sakti, they are able to work out His deeds. 16. These three were employed to effect the three func- tions — Brahma for creation, Mari for protection and Rudra for destruction. 17. Still out of jealousy, each wanted to surpass the other, and for this purpose, they performed penance and gratifying Him, their father, obtained by His Grace, the supremacy they aimed at. 18. In one kalpa Rudra, for the first time, produced Brahma and Narayapa. 19. In another kalpa Brahma, of the form of the universe, produced Rudra and Vishnu, and Lord Vishnu, again, produced Rudra and Brahma. 20&21. Brahma again produced Narayana ; and Rudra again produced Brahma. Thus kalpas after kalpas, Brehma, Vishnu and lsvara are born from one another, because of their desire of each to subdue the others. 2 i & 22. The Maharshis who chronicle the history, recount the supremacy of this or that being over the other two accor- 21 & 22. As in the Vedas, there are numerous texts in the Maha- bharata and in the Puranas to show that the Trimurtis are horn from each other. There are texts in the .Mahabharata which show that Rudra is the creator of Brahma and Vishpu and that Rudra was born from the krOdha (anger) of Vishnu, that he was again born from the brow of Brahma. The Puranas loo make mention of these facts. THE LIGHT OF TRUTH 1*6 ding as they happen to narrate the events of this or that kalpa ; listen to the auspicious and sin-absolving story. The Siva punknas admit all these facts and assign reasons therefor very beautifully. But all of them plainly say that the Three .beings were caused by a Fourth or Tunya who is invariably, mentioned as Mahes- vara. AU the Vaishnava Ac ha ry as from the Alwars to the Acharyas of the type of Vedanta Desika have misunderstood Saivaism and they have taken it for granted that the Saivaism takes the Rudra among the Tn- murti5 as their God. That this is not the case, needs no meniioning. All the gratuitous insults offered against Saivaism fall Hat to the ground, and they are worthies even for the purpose of noticing them. The labours of the Renowned Appayya Dikshita, as recorded in the Sivatattvavirupa Sivirkamani Dtpika, Sivakarnamrita and Atmarpana and Anandalahari aral other works great and small, are a vehement protest against this mis- conception, hading that the Purvacharvas of the Vaishnava School have become a prey to such misconception. We have seen a recent work, pub- lished at Kumbakonam, by the name of Vedanta-kaustubha which purports to be a rejoinder to that monumental work of Appayya-Sivatatvaviveka. In it the author pretends to make an attempt to prove that there is no Fourth or Tunya Being. He girds up his loins to demolish the theory of the Tunya Sivam ; but what has he done ? In one stroke of pen he thinks he has gained his ground i. e. by consigning the entire Siva purapas as Tamasa and therefore they are not authorities. Does he consign the celebrated text of the Atharva-sikha, where Rudra is said to be a Dhyalha and Brahma, Vishnu, Rudra and Indra and others are treated as common beings produced along with the Bhutas and the Indriyas and where Sambhu is Dhyeya ? Why — he has shown his wit and wisdom even than. Sambhu may mean even an Arhat or Brahma or sun or anything — says this authority for the Vaishnavas on the strength of a mghantu ; and does he show any upa-brahmapa to favour bis theory ? This all wise man who consigns all the upa-brahmapas on this text (the Kurina, the Kailasa Samhita, the Vayu Samhita, the Sdtha Samhita, the Adityapurana, the Soura Samhita, the Lipga porapa, the Skanda purapa— and indeed all Siva purapas contain an eta berate upa-br a ft m a p a or amphhcation word by word of this very upanishat as they contain upa-brahmapas of other upanishats as well) to a lumber roam, is unable to show even a single hue in support of his statement These men think that the doctrine of Siva Tunya is a matter of verbal quibbles and they kuow not that it involves a disc lesion of the principles on l he determination ol the God-hcad. It is not a mattei THE LKjHT OF TRUTH 22 7 23. In the kalpa known as Meghavahana kalpa, Narayaija sustained the earth for a thousand years by becoming a huge cloud ; and the Lord of the world knowing the position of Narayana endowed him with great power. 24 to 30. Obtaining this prowess from Siva, the Lord Vishnu of the world produced the world with its Brahma who knowing the greatness of Vishnu, though produced by Vishnu himself, being devoured by envy, laughed at him and then said thus : “ Go to, Oh Vishnu, I know wherefore you are now the producer. There is no doubt that there is Rudra who is superior to both of us. By the favour of this great dfiva among all devas, thou art now the producer, though by nature thou art protector. I too by propitiating Rudra by means of penance, am going to produce all the world including thyself and there is no doubt about this. ( To be continued.) A. R. for mere intellectual treat. It is something more than that. It involves a question of principles. As it richly deserves a rejoinder named Duruha-Siksha (a chastisement for mischievous guess) from the hand of a worthy descendant of Appayya awaits publication. Among the Trimurties themselves there is no real supremacy of one over the others. If there be any it is only in degree and not ir kind; The supremacy referred to consists only in the preponderance of one material gupa over the other two gupas among the Trig upas — Satva, Rajas and Tamas. Satva, Rajas and Tamas will attain a state of equilibrium or Samya only during Pralaya. At other times one or man qualities will always be in the ascendant. When Satva predominates the 'powers of Rajas and Tamas must diminish, when Rajas predo minates the other two qualities must disappear. When sleep overpowers man, he cannot be awake, at least efforts are needed. The heat of the snmmm must vanish in winter and the mist of the hemantha -ruthu must vanish before the hot-sun of the Summer. The supremacy referred to is not like the supremacy far which there is competition in a municipal electioae. CHARITY.* There is one more important reform to which I would like to draw your particular and immediate attention. - Of course it may seem mischievous at the first sight but you will bear with roe that the evil if unchecked will drain up our resources and leave us destitute as a nation None need be offended at my exposition of his evil for I am but saying the truth and DOthing else. Of all the virtuous deeds that a man is expected to do during his short existence in this world, charity is the greatest and the most precious. Every religion and every community admit this truth without hesitation, and mankind, as a rule, has the tendency to partake of a thing, however rare it might be, along with those of the same species. Speaking of India as a whole, no feature of Hindu social life has been dwelt on by foreign observers with greater satisfaction than a general desire on the part of people in easy circumstances of life to relieve the distress of their poor relations and friends. Even those who find little to admire in the character of the Hindu and who des- cribe the typical Hindu as a compound of cunning, lying and cowardice pause to commend this redeeming trait ; and though auch charity cannot be and'is not allowed to covera multitude of sins, it still has some words of praise given to it. Among the educated class, there are men who cling tenaciously to the past and who would listen to no proposal to lay violent hands on the sacred ark of custom. It goes without saying, therefore, that true to their faith this class of people follow the footsteps of our ancestors whose lives were characterised by the noble virtue of charity. It is said, and very plausibly too, that our ancients considered it a grievous sin even to pronounce the word “ No " in reply to a requ est made by any one, be he a relative, a friend * This is t portion of the lecture delivered by Mr. T. S Soma- sund&raro Pillai on the 18th of November at the Literary Union, Chulai. The question of misguided charity is all important as the remedying of which will surely ana decidedly increase the material progress and also nise the moral standard of our people. Saint Awai's aphorism u appla should be borne in mind by every one when giving •Jns st doing a« act of charity.— Ed. S. D. THE EIGHT OF TRUTH 22 9 nr a stranger. There is also another class of men at the present day who are so utterly immersed in the present that they con- sider their duty done if they earn money, support their family and subscribe to a few charities. Even here one finds a tendency to help others, the chief object being that the man who earns finds out of his earning some money for such a purpose. 1 hese two aforesaid classes of people can be considered to have done that part of the sacred duty which gives them the consolation that they have been helpful to others. Feeding the hungry and clothing the naked are prescribed in the Hindu Sastras as among the best means of attaining salvation, and nearly every book that is largely read by the Hindus of Southern India beginning in the case of Tamil with Attisudi and ending with Kamban’s noble epic the Ramayana, abounds with moral precepts laying special stress on the duty of feeding the hungry and of being hospitable to the stranger. One such precept is found in TiruvalJuvar’s Kural that he who entertains and gladdens the going-guest and looks forward to the coming guest will be a welcome guest to those in heaven. No lesson imparted to the Hindu youth sinks deeper into his mind and exerts a more powerful influence in after life than that which sets forth the duty of feeding those that ask for food even before feeding one- self. These are indeed high conceptions of that noble virtue and in their anxiety for being the first in the field in the act of charity people in general entirely lose sight of the evil which necessarily remains latent in every good action. Social re- formers. earnest and sincere men working for the eradication of social evils, do condemn this broad conception of charity, but public opinion in this matter, as in every other, ought to be sufficiently educated. II a beggar comes to a house and asks for alms, the owner is loth to send the beggar away even though the beggar may be healthy and able-bodied and fit to work for his livelihood. The feeding of mendicants on Upanayanam and Srardham festivities, the reception to Dasiris and Pandarams by Vaishnavite and Saivite followers in the Tamil months of Purattasi and Klrthikai respectively are even to day considered ceremonies invested with a religious character and by not doing so, they think that tney incur divine displeasure. There are at the same time people — regular families they form if put together THE LIGHT Ol TRUTH i jo —who Have chosen lo subsist by begging from door to door, and that as a hereditary profession and not as a necessity forced on them by adverse circumstances. This is, of course, not a thing which educated men ought to allow to go on unchecked. It sounds indeed pleasant to be told that unlike other countries where the poor-problem baffles the mind of the wisest statesman who either checks the over-growth of population or finds some inadequate means of help from government at the sacrifice of some better and noble project, we have solved this problem amongst ourselves. But the evil of helping those who will not help themselves is entirely ignored. Benevolence should he guided by judgment and governed by method. Let everyone imbibe the idea that charity is a virtue when it is administered to the really-deserving individuals that it is a curse when not so scrupulously used. Mercy is said to bless him that gives and him that takes, but reckless waste of money on the most unwor- thy objects is a curse to the giver and a curse to the receiver. THE GREATEST SOCIAL EVIL. Chairman and Gentlemen, The greatest of the social evils is that action and speech do not go hand in hand. Our first Modern English Poet Geo.Trey Chaucer said “ Words must be cousin to deeds.” If this be so, salvation is near at hand. There is no use of lecturing and essay-writing. But man must conscientiously act according to thoughts which express as true and which the world recognises as right and just. To follow true knowledge without fearing the consequences is wisdom. That is one point I wish to lay stress and impress on your minds. 1 wish you all to get that strength of will to do right when you think it to be fight. Thus all social evils will vanish. Now we have mere bp-down if 1 may so use the word to denote empty speech. What we wjnt is dumb-lips and action. Then the much talked of reform will be done like magic in a moment. May peace comes to you all ! J. N ” THE SA 1 VA SIIJDHANTA MAHA SAMAJAM. M. R. Ry. C. Ponnambalam Pillai Avergal, m. r. a. s., Retired Excise Commissioner of Travancore will Preside over this Conference which will be held on the 27th, 28th and 29th of December 1911 in the Victoria Public Hall, Madras. For tickets and programmes please apply to the Siddhanta Dipika Office with half-anna stamp for postage. All are cordially invited to attend. The Samajam has published "&jnrrQnaxiFii, ujlL" by Ashta- avadanam P. Kalyanasundara Mudaliyar as' Tract No. 4 which we send herein as supplement. The article “Personality of God” printed on page 195 ante of this Number is published by the Samajam as Tract No. 5. The Tract No- 6in Telugu is also sent as supplement herein. All the tracts are for free circulation. For copies of these Tracts and Rules &c., please apply to the office of our Journal or to the Secretary, Saiva Siddhanta Maha Samaja, Madras, with a half-anna stamp for postage. Mr. 1 . Adimula Mudaliyar, the Secretary and Svami Vedachalam Samaja lecturer, left Madras on the 13th of Oct., and proceeded to Ramnad which place they reached on the 16th. On the 17th a lecture on Pati, Pasu, Pasam (god, soul and matter — the three eternal entities) was arranged at Ramnad. The Raja graced the occasion with his presence. Panditturaisvami Tevar introduced the Svami to the audience. Messrs. Velusvami Tevar and Nataraja Tevar rendered all possible help. After the lecture the party went to ParamakuJi and there a lecture on “ Love ’’ by the Svami was delivered on the 24th of October. Mr. Nataraja Tevar assisted on this occasion too. Mr. Svaminatha Pillai of the local Sabha arranged the lecture. Fight member.-, for the Samaja were enlisted here. * 3 * THE LIGHT OF TRUTH • On the 27th at Madura Svimi lectured on “The historical value of St TirujilSna Sambandha." The SannidhSnam of the Madura Mutt presided and presented a pair of Silk Pitambar to the Sv&mi Then at Trichinopol v on the 2Qtn a lecture on “ The Nature of Soul ”, was grandly arranged by Messrs. T. S. Svami- natha Pillai and Chandrasekaram Filial. We regret with the most intense feelings, the untimely and premature death of the late Mr. NatarSja Tevarof Ramnad. During the absence of the Raja last December (1910) Mr. Nata- rija Tevar was the sole person who conducted and arranged splendidly the 5th conference. He was all careful in looking to the comforts of the guests. Though he was 19 years of age at his death, still he was much learned it our Tamil Literature and Philosophy. Through his exertions at the close of the Conference a Saiva Siddhanta Sabha was started at Ramnad and he was elected the 1st Secretary under the Presidentship of Panditturaisvami Tevar Avergal. Mr. Nataraja Tevar passed away on the 2nd of November after a brief illness leaving a young widow and a large circle of relatives and friends to mourn his loss. The coming Conference will sadly and irreparably lack his enthusiasm, genial face, erudite learning and profound scholar- ship. Indeed, the Tamijagam has sustained a very heavy loss in his death. Wc similarly bewail the death of Mr. N. S. Vythilinga Mudaliyar, which sad event occurred a month ago at Nega- patam. He was the indefatigable secretary and a very learned member of the local Velipalayam Saiva Sabha. On the 5th of November our Svami Vedachalam delivered a lecture as Resident on the *• Nature of Cod " under the auspices of the Negapatam Velipalyam Saiva Sabha. On that occasion “ In Memorium " verses were sung on the late lamented Secretary Mr. N. S. Vythilinga Mudaliyar. After Svami's lecture Mr. A. M. Paramasivam . iliai delivered a lecture on THE LIGHT OF TRUTH 2 33 “ Bhakti or Love Then some commendatory verses on the .‘jvami’s lecture were composed and sung. On the tith of November, at the request of the local students of Manjakuppam, Cuddalore, the Svami organized a '.‘Students’ Literary Union ” and made a speech on the ‘value of education’. Then at Chulai, Madras, there was, on the 25th of Novem- ber, a lecture on. Saivaism : At 6 p. m. on Saturday the 25th instant, Svami Vedachelam of the Saiva Siddhanta Mission delivered a lecture on Saivaism under the auspices of the Literary Union, Chulai. His Holiness very clearly explained how Saivaism, instead of being a sectarian religion as other religions are, em- braced the doctrines found in Sikhism, Vaishnavism, Buddhism and Maho- medanism. Saivaism meant love and that was why God was termed Siva by Sai vites. Love to God was inborn in man and even athiests as Frof : Huxley who openly professed atheism during their days, uttered the name of God unconsciously in their hour of trial. He then referred to the four great saints who formed the pillar-stones of the Saiva faith and pointed out how one obtained the grace of God by treating Him as Father, how another found the truth by obeying God as a servant did his master, how a third attained the end by loving God as a true companion and how the last gained the goal by understanding God through knowledge. Saivaism permitted worshippers to follow the line best suited to themselves. Those who professed that God had a form might worship Him as such. 1 nose who said that God was formless might worship Him as such, and those who said He was both might pay their obeisance as such. To all these doctrines, Saivaism gave room and that was why he called Saivaism ?s the general and Universal religion which embraced the faiths of all religions prevalent in India. With the usual vote of thanks proposed by the Acting Secretary, the meeting ended. Again Svami proceeds to Tiruvannamalai to lecture on the 3rd of December on ‘S.miarasa Sanmargam ’ and to worship theDivine Light. Tiil Kutok. THE " AGAMIC BUREAU " NO! ES. Wt art glad to extract tne following from the leading column of the ‘Indian Patriot' of November i. It maybe remembered this article was originally contributed to the Madras A'n iav and extracted in the Dipika (Vol. V) also, years ago. The republiration seems to have aroused consider- able interest and we publish below also an extract from a letter addressed to Mr. J. M. Nallasvami Pillai himself by a Bangalore correspondent. We publish to day the seventh and last of the series of learned articles on Svetasvatara Upanishat, from the pen of Mr. J. M. Nallaswami Pillai, District Munsifl, a great scholar and student of Hindu religion. He has dived deep, indeed, into the fathomless depths of knowledge, of which the mind obtains but a hazy conception when described as the Upanishats. Mr. Nallasawmy Pillai has but given us a glimpse into the beauties that he imbedded there, the solution of vast problems of life and death solved already by our great ancestors, which again and again assault the enquiring and sceptic mind. That glimpse explains why, though ignorant cf the treasure that is ours, we still value that ueasure and cling to it with great tenacity. We have fallen from our heights, when all this truth and knowledge were ours, from whence we derived a perfect peace and exaltation of mind, than which no truer happiness can belong to man. A man in whose mind the light prevails, of which only a glimpse is given to us in the series, written as it it oy so profound a scholar as Mr Nallasvamy Pillai, cannot but look at the trials, the failures, the successes of the men of to-day as the crawling of so many worms. The goal of knowledge docs not evidently end with the wireless telegraphy and the aeroplane, neither, as has been claimed by a European Doctor, with the portraiture of the human aura. It goes I art her than that. It circles round problems of life and death, the here and hereafter. The seekers after knowledge in Europe are nearing this goal. Those who wondered at the Brahmin calling upon the spirits of their dead ancestors do not now have the same wonder, because some people in the west — not believed yet to be sane enough — have taken to seeing the spirits of their dead friends and relatives. Hypnotism has come to be a countable force ; thought-reading, which was no great secret THE LIGHT OF TRUTH 2 35 to our ancestors, is beginning to be acknowledged as a probability. No wonder, then that we shake our heads and complacently say, whenever any new discovery is made or invention made known : “ Oh, we knew it long ago.” The aeroplane, for instance, did not at all take even old women in India with surprise or wonder. They could only say : “ We have read of it in our legends. Here they are before our eyes." When th ■ North pole was discovered, a Calcutta Pundit laughed, as much as to sa that it was an old story with him. Centuries before Columbus was born America had been known to the Hindus, and enough fruits of researches exist to prove it. California is nothing else according to a learned authority, than Kapil Branya. Whatever it might have been, the great knowledge that was ours is no longer ours. It belongs to us no more. Better than do silent wor- ship to it, and be proud of a something that we do not know, — that is bow we show our reverence for the past — is to drink deep from that know- ledge. The fountain of that knowledge is ever playing for those who would approach it. (The Indian Patriot). I have read with abiding interest and profit, your series of articles on the subject of the &vatasvatara Upanishat that appeared in the issues of ■the Indian Patriot' of a few days ago. Sir, your disinterested service to the cause of Siddhanta Philosophy is above all praise and but for you, the Agamic cult would have been relegated to the limbo of forgotten things. Still, the world is poorer for not knowing thbse truths ; for the mind of the modern average educated is diverted to the agnosticism of Spencer and Buddha. It must be admitted that I am a devout student of the Vedanta Philosophy according to Sankara and it was not until my appearance at the last conference, I had any conception of the £aiva Siddhanta, my limited study thereof ranges over only 2 books via. fla/(S}n«r(?i_/r^ii and Sa.ya-uiri and I find that in no other system of Philosophy is the relation between God and man so vividly and rationally explained. May God grant you long lease of life with sustained vigor of health to carry on your campaign in the field of religion! (An extract from a letter by a Bangalore Correspondent). The Hon. Pundit Madan Mohan is the soul of the move- ment for the Hindu University. The Maharaja Durbhanga and Mrs. Annie Besant have joined him in formulating a scheme for it and the Maharaja has placed the country under a debt of gratitude by consenting to pay a large donation. Every endeavour is being made to make the scheme financially a BUcyesS. Several other Hindus also .have joined the movement. THE LIGHT OF TRUTH If one should judge from the correspondence that passed between the Mahl Rajah and the Educational Member there is every reason to believe that the Government is viewing the proposal with favour. We trust that the several Hindu leaders trho are devoting their evergy and time to it will be able to raise the necessary funds and to formulate a scheme which is acceptable both to the Hindu community at large and to the Government. There is now great meed for education both moral and religious. Neat comes the need for industrial education. The University-scheme as formulated by the Hon. Pundit is com- prehensive inasmuch as it includes instruction of every kind — secular, industrial, religious and moral. Formation of charac- ter and scientific method of study are the two objects which every educational institution should have in view in the training of the youth. Especially the religious side of the training might present some difficulty . But this can be obviated if the promoters of the Hindu University would confine themselves to the introdution of study of the broad principles of Hinduism avoiding those things which are likely to lead to controversy. The sacred books of the Hindus are replete with precepts both of religion and morality on which there will be no difficulty in coming to a common agreement and to the introduction of which into the curriculum of studies in the proposed university no reasonable man will object. The religious and moral training of the student is one in which both the orthodox and the radical will do well to forget their minor differences if any for the Successful formation of character in the taught. • The Rajput ’ is a monthly that has been started a few ■Moths ago in England. We welcome its appearance in the field of Indian journalism for more than one reason. It is ‘ the eoly Indian journal' in the United Kingdom which deems