THE SIDDHANTA DEEPIKA OR THE LIGHT OF TRUTH A MONTHLY JOURNAL DEVOTED TO RELIGION, PHILOSOPHY, LITERATURE AND SCIENCE THE LIGHT OF TRUTH - OR — SIDDHANTA DEEP1KA. A MONTHLY JOURNAL DEVOTED TO RELIGION, PHILOSOPHY, LITERATURE, SCIENCE, &c„ Voi.. II. JURE 1898-MAY 1899. MADRAS. J'UUMSHKD AT “TUi: SIDDHANTA DKKPl K A DKITCK. 1JI.ACK TOWN MADRAS TOR'THJ-. ST U;J( III .DIRS 1 RiKTEE AX THi C. PJRESS ELAlK TCV/iT KAEP.A S. ia&9. INDEX TO Vou 11 TRANSLATIONS. (tli-i'iiiuj's from Tiuiiti |\u:U No. 1. by Do. No. 11. do,’ Hymn from iJcvai'uiii by N. II. Kaivalyojiynisliad by the Ennof; Kh i v»il v ojuiiiisliHtl by l!. Anaxtiiakimstna S-Vsthy, r. H. K 240 250 224 100 201 Sivagnana Siildliiyar of Aru! Nandi Siva Clmi-yar. by J. Jl. Nau.iswami Pillai, l. a,, i;. j, 7 , 33 , 55, 1 01. 151, 17(1. Siaddlia and lfliakli ,,,- Tli.'iyumunavur’s J'oe.iis-t toil ami I bo world by 1*. A. Thavuuianavarbi Poems by K. S'ii nmi o.v Mun.vu.i;. Tirmnautra by Tirmmilar by flic Ennui; Tluiyumauavar's Poems by X H. V. Ycdanta-Suli;. with Sri'mntl.u Ha‘by;t by A. Ma..ahkva Sr»TKi, is. a., i\ r. s >, 25, 40, 73, 07, 121, 145, ICO, 103, 217' 241,265. 11, 30, 82, 107, 128, 153, 177, 17l 31, feO, 177 99 ‘> A KTICEES. Analogs* in (iila by the Knnoi; Ancient Tamilian Civilization by ibe Konoi;... Atyasramam by (lie Ennui: Age of tbv^diH'iM'Ciit Hliasbyain* on the Yedanla Sutras by the Konoe C. Cameos from Tamil Kiti-ratim- Correspondenee ti. Ualtoi i E. Kvidelicts of natural Ituligion by the J’cv. (i. IIw.toi.i, s. j. o. ii. Yod ami ilie World by the Ennui.-. Jnsliee llaiiade on " South India' bv tin- Kniim: ... S5 1 20S 41,67 44 C. J. 18, 40, 05, 50, 134, 220, 270 37 . 187 ARTICLES. — (Cum Hum'll.) K. ’wu-ibiiu by T. CllP'VAKKSAVAItWA Ml DALI A I., »i. A.. Kaivalya nud Amirdnbindu Upanisbtrds by tie Editor Kalittokai Metros bv T. Virabadka Mui^liar, b. a , b. l Kundnlakesi and Valayapithy by N. B. 1’tliEe. 19, 42, 08, 91, To l 181 2 io 225 Lord Snmbaudnn and un unknown Tamilian Prosody by T. Viha,adba Moodaliak, b. a , b. L. 1 11, 184 M. Modem Oriental Scholarship by V. V. J'ahanan, u. a., c. si. si. s. (Loudon) & c. 159 N. Notes by llie Editor 203 O. Obsolete Syllables and i & aw-i in Modern Venbas by 1’. Virabadka M cdaliar, b. a., b. l... 129 Our afflicled Bretliren by the Editor... 153 P. “Patriotism in the making of History ” by the Editor 139 Poets of the Tamil Lauds by the Kev. G. U. Pope, m. a d. d. 140, 160 Prop. Eaii bairn on the Philosophy .>f Religion by the Editor 214 Purra-Porul Venba Malai by the Rev. G. U. Pope, m. a. d. D. Oxtoud 227, 23G, 273 Poetry of Stephou Phillips by V. V. Rasjam.OI, b. a., c. m. si. s. (London) &e. 231 Prophets and their Mission by V. V Ramakan, b. a.j. c. m. si. s. (Londou) &c. 077 S. Some Aspects of the God-Head by the Editor 252 Segregation from the Hindu Scmid Point by J. V. Ramaswami Naidu, l. M: \ s. 203 T. The 1'ainil Four Hundred Lyrics, Puri’a-Nauunru by the Kev. G. U- Pope si. a. d. d Oxford 17 T' e Two Gems — (Snt and Satasat) by the Editor 61 The Tlteological Situation in India Eo. 150 V. Yowe's and consouauts (Mind and Body) by the Editor 13 Vaccination by Aucient Hindus by Lieutenant colonel W. G. Kinu, M. d., d p. u., 1 . 11 . s. Ac. ... 261 W. Week cf great Promise by the Editor.. 180 MISCELLANEA. Extracts. . . Notes and Comments. . . E. N. R. ^0, 117, 190, 238, 234 23; 47, 71, 94, 119, 142, 21&, 238, 263. 280 Kvicws .. ... 23, 45, 118, 1 65, 210, 228 THE LIGHT OF TRUTH — O It — SIDDHANTA DEEPIKA. A Monthly Journal Devoted to Religion, Philosophy, Literature , Science Sc. Commenced on the Queen's Commemoration Day, 1897. VOL. H. I MADRAS, JUNE 1898. j No. 1. T R A N 8 L A I' IONS. THE VEDA'NTA-SUTRaS WfTH S'RI'KANTHA BHA'SHYA. Ctnf~ tied from pngc -70, Vol. I Adhikarana 6 As against this view, we hr, VI that the A'nandainaya A'ttn.ui is the Pararnes'vnra, because this A'nauda nr b!.ss is repeatedly spoken of as unsurpassed. Begin- ning with ‘there arises this enquiry as to A'nainla,’* the s'ruti speaks of several grades of bliss, ranging from In*. nan bliss to that Ot Prajapati, each, higher grade !,eing a hundred times superior to the below it, and then conclude:; with *■ that the unit ot Brahman’s bliss, 1 ' tiins deelai ing I » y repetitii that Brahman's bliss stands unsurpassed at tile head The xatusarin cannot, be spoken ot .ndi npo-i- tnry ot unsurpassed Idles. As to the question how, d A'nan lamai lie the V vara, to ai eoillit tor Ills player loi |> in i answer is as follows -lust ;is the highly lustrous nn on attains clearness only on the disappearance of cion Is which liide her, so, too, in tho case of Him w ho is ever pure, purification consists in merely removing the tirodlL'htu-iuala, the dirt which nets (I veil Concealing El. in from our view. Wherefore V'uiiti- dainaya is none other than Paraines'vara. I Olijtrfiuii) — A'limi.l'i itself is doeUred In- Brah- man: and A'riaudamnya must l«*aiit deet miumati' 11 tbereoi, ince the snHiy ‘ ninyn im'pin I eliange If A'liainhie'ava IVvata. it "idd follow that 1's‘v.ira dilTercut lr Hr.. B. thus, I's'vara a mere vi Kara elicit, lie ulu also be non-eternal. The -fitrakara sfati and objeeti m as foil, w < If -on hold it :* r.ot 0: -7'.; ■ we holi you ire :~r lt'i.-.:ir.:5. 't)l, r —.1 I vi Lira - d llls.1 I ..end lh- I T.iii. L'eai.istiat] 2 loi In it THE LIGHT OF TRUTH ok SIDDHANTA DEEPJ.KA. 3 ges as “ from this world departing, he becomes united ■frfth the physical (aunamayaj A'tman”'- the ‘ annji- maya’uud others occur in connection with ’ A’ttiiau which denotes a sentient lrdng, and ire described as reachable one after another by the liberated soul depa'tiug from this svojld of samsar.tr The Brahman who is known as Paramas’ivu and who is the cause ever, of Sadas'iva, i. of the .L'unrult^inaya who is the basis of the Annamaya and other A'tmanf, — is spoken of as His ' Fadasiva’s) basis. The A'nainlamaya is not regarded as distinct from Brahman and is therefore spoken Oi as Brahman. *rhns, all tilings considered" it may be concluded that A'nandamayn is Pavames'vara. Adhfkarana— 7. It has been established that the definition — hi rived at by an accordant construction of the scriptural texts — ot Brahman, the Supreme S'iva, as the cause of the Universe, is not too wide as applying to Pra- d liana and -Jiva as well. Next the Sutrakara pro- ceeds to discuss the passages which seem to declare that Hiianyagarbha, who is made up of the totality of Jivas is the cause of the Universe Not the other, because of incongruity. (I i. 17<- The following passage of the Mahopanishad forms the subject of discussion here: “ Whence proceeded the birth of flip Uuiveree, That Beingi by water sent forth the (bodies of) souls on earth, and \it was that Beyig) which by plants, mitered ir_to men and beasts, into all beings moving and ■«unoviug.”t The doubt arises as to whether the Purnsha spoken of as the cause of the birth etc of the whyle Universe is the Parames' vara or some one else. P«•!> t'nriniM*/ liiiii.>« , ll ili«* nliuU L’niv •*!'*• tol’lll llli'ill.** Ivrs a clniii. In the'opening passage of tne whole sectio.. “ Praja- pati moves in th6 Jvomb within * He js described as having entered info all beings, aud in the conclusion the passage" the creator made the sun and the moon as before, also heaven arid the eaitli”t dSclares that He is the cause. Wherefore i_t, is bu right that To the Hiiany.'igavbhii who is thus referred to in lift open- ing and c including passages apply all the .*> (tributes described in the intervening passages. .Moieuver,*^ reference has been made to the following passages which treat of Hirauyagarbha: He was horn of wipers Ac. ” Hiranyagariiha at first was Ac hi t he section first referred to here, it certainly Praj;i]iati*thaT is treated of ,-for, we find it said that Prajapati moves in the womb within thc"unborn is horn in many a form.” In the section next referred to, it is said that “ Prajapnti is verily the Mirari- y agar) dm . ” Thercfoie it is verily the Hiranyagarbha who is described lure as the cause of the birth of the world and so on. As against the foregoing view wo hold as follows: It is "hot the Hironyagarbha as distinct from rtlo Parames' vara, that is treated of here; for, the attri- butes of Parames'vara — such us being tlfe cause of-tbp oiigin of the Universe — cannot apply to the Hiranya- garbha. The Being spoken *yf at tho beginning as the cause of the Universe, as the being ".whence proceeded the birth of the Universe’’ ft described, to be higher than all and far transcending the darkness or the region of Prakriti, in the versus beginning with the following: — " Tli^re is verily none else higher und^iuhtleNthaii This which is higher than the high ami gieatcr than the great;*. Which is Tine, ulmiaiiiiest, of endless forms, the. whole uflivdVse, the aucieyt, beyond tin 1 darkness ” + This cannot apply to the Hiianyagarbha wh i i within the .WumJaue Kgg. .Moreover, mokslia or im- mortality i* said result from a knowledge id *IJim, in the words ■‘Tin v who know 1 1 1 1 m fieeoiiie inimortnT ’fin., too, cliIihiC ri b i in J f«r:iity agarojia’. for, as a special liisi.m Jiii-luiig mark oi P.iraine-'vara, il • >|.|l.!, Mi. I I. t I V rai.v n . : V!., : IV I.- THE J.GHT OF TRUTH oh SIDDHANTA BEEP1KA. Accordingly since Pammes'vara cannot be vikara, A'nan.lariayn is none ot’er than Jiva. (Auwer) : — No, because here the suffix ‘maya’ implies abundance. Only in the words 'aunamaya, * pranumaya ‘ and maaoinayn,’ * maya' means vikara or modified form. Vijnanamaya is the Jiva in whom Vijuanc or intellection is in abundance , A'nandamaya is Parames'vara in whom A'nanda or bliss abounds. (Objection) : — As occurring in a section dealing with vikaras or modified forms, it is altogether but proper that the suffix ‘ mnya * should be taken to mean vikarr. In ansver, the Sutrakara says: Also became of the mention of a reason therefor (I. i. 151 The passage He alone verily Causes bliss ,,r declares A nandamaya as the cause of bliss with refer- ence to Jivas. He alone who himself abounds in bliss cau impart bliss to others. Wherefore A'nandamaya is none other than Panicles' vara Objection : — Though it has been said that A'nanda- muya is the l’arames'vara in whom bliss is abundant still, it will be found that He is quite distinct from bnJi man ; for. the words Brahman is the tail, the basis ”f show that He has Brahman for His basis. If it be admitted that Brahman is distinct from the i’araines'vara, the former becomes a dependent being and cannot, therefore, be 'he cause of the universe, and so on. Wherefore it is better to hold that Jiva is mean'. here. In reply 'he Sutrakara says And the very subject of the hymn is sung he’-e — (1- i. 16) The very Brazilian spoken in tbe words of the Mantra, “Tit th, Wisdom, and Endless- is Bralman’’^ is described as A'namlaniaya in the passage “ Another inner utiniiu is A'liandamaya, y ;ls abounding in bliss. In 'lie passage Brahman is tin tail, the basis, the woid Brahman "designates Pranave, which as the designation of Panu les'vara, forms His basis On this subject some 1 in Id as Follows: — It is l be t’nciniwl-ixn or Supreme Eight, the Prakriti A'l unlit, that is spoken oi in the N'rnti ns A'naiida- ina’ a; but mu i lie I’aia-lhabiuaii, thaL Cause wliicli is bey im i i lie ! niverse anil described, as “ Truth. W'is- d“in, and t’aidles-. is Brahman.” A'linmlnmn va is the i :iii. \ 2 ♦ T;tii l j»:unMi;nl - !• - 1 T.i! I |. Paramilkils'a described as the Prakriti or tbe material cause of tbe universe including akas'a or ether, a, stated in the passage From this A'tman, verily, was akas'.. produced. ”* That the A'tman here spoken of is of the form of Parama,k.ks'a is seen from the passage “ If this akas'a, the A'nar.da, did not exist &c.” t And the passage “ BrahmarLis the tail, the basis” } shows that Brahman is the basis if A'nanda-akas'a. According- ly in the passage “ That is the unit of Brahman’s bliss” we find that the A'nanda rests in Brahman. This very A'nanda is again described as the nrakriti of all beings in passages like “ He knew that A'nanda is Brahman, it is from A'nanda verily are all these beings born." § And A'nanda is here spoken of as Brahman in the words “ A'nanda is Brahmnn, ” because as an attribute of Brahman is i* not quite distinct from Brahman. The passage “ This wisdom of Bhrigu and Varuna is bas^d on the ParHmnkas'a declares that Varuna's wisdom concludes with Paramakas'a, which is an attri- bute of Brahman, and which is of the nature of Su- preme 31iss, the prakriti or material cause of the uni- verse, otherwise known as tho Supreme energy, tbe self-conscious A'tman. Wherefore it is the Supremo energy (Parnma-sakti) — which is an attribute of Brah- man, the A'tman which is the Prakriti or the mate- rial cause, the Supreme Light (ParamfiktVa), that is spoken of ns A'nandamaya. As the substance possess- ing A'nand imaya as an attribute, tbe Supreme Brah- man is spoken of as its basis. And Vijnanamaya is the Jiva, the worshipper theveof. The Sutrakara has introduced the Sutra 1 3, thinking that „he A'nanda- maya- A'tman is one with Brahman, because the for- mer, the A'nandamaya, which is of the nature of an attribute (dharma) and energy (Sakti) cannpt be thought of as distinct from the latter, the Para-Brah- man, the basic substance wherein it inheres as an attribute and energy. Others, again, hold as follows : these five A'tman, spoken of as annnmaya and so on, are no doubt the five sentient Parashas or spiritual entities on the can- sal piano of being, designated as Brahma, Y r ishnu, Ru- dra. 1's'iina and Sadas'iva and who are the impelling controllers of the five bhutas or cosmic elements hint- ed at by unin (food) etc., inasmuch as in such passa- * Tail. Upunisliail 2-1. fTaii. Ujt»ni. THE LIGHT OF TRUTH or SIUDHANTA DEEPJKA. 3 ges as “ from this world departing, he becomes united Kith the physical (aunamayaj A'tman”'- the ‘ annji- maya’ ,aud others occur in connection \vi th • A'ttnau which denotes a sentient b’-iug, and are described as reachable one after another by the liberated soul depaitiug from this svo^ld of sanisarnr The Brahman who is known as p aramas’i va and who is the cause ever, of Sadas'iva, *. <■ , of the A'luntijt+mayu. who is the basis of the Annntnaya and other A'tinnns, — is spoken of as His f^idaSiva’s) basis. The A’nandamaya is not regarded as distinct from Heal iman and is therefore spoken oi as Brail tnuu. *rims, all things considered*" it may be concluded that A'nandarnayn is Parames'vara. Adhikarana- 7. It has been established that the definition — hi rived at bv an accordant construction of the scriptural texts — of Brahman, the Supreme S'iva, as the cause of the Universe, is not too wide as appiyjng to Pra- dhana and -Jiva as well. Next tlie Sutvakiira pro- ceeds to discuss the passages which seem to declare that Hiranyagarhha, who is made up of the totality of Jivas is ihe cause of the Universe Hot the other, because of incongruity. (1. i 17V. The following passage of the Mahopanisbad forms the subject of discussion here: “ Whence proceeded the birth of the Universe, That Being; bv water sent forth the f bodies of) souls on earth, mid ^it was that Being) which by plants, entered into men ami beasts, into all beings moving and a nmoviug.”+ The doubt arises as to whether the Purtishu spoken of as the cause of the birth etc of the w hyle Universe is the Paramos' vara or someone else. Pitriapakxha : — It is the Hiimiyagarhlia, because of His characteristic marks described here. From the puranic passage : “The three luk*s having become ocean, the Brahman in the form of Niiavana reclines on the serpent-bed, expanded bp*' the devouring of the three worlds.’’ we learn that Brahma lies in the ocean. This charac- teristic nuns of Ills is found describ.-d n the passage: Whom within tin 1 ocean the sagos weave. '! •Tail • l*|*;iui>lirnl + M;tlr.imi. L|i. 1. whom I In* sii'.'t funniiii' Jiinit«‘H 1 1n* n IhiU- C; "i' ••J” U_ri-:t‘U I’linil ihmilM lv»** a c!«»* h In the'opening passage of tne whole secr.io.. “ Praja- pati moves in th# Jvomb within * He js described as havin'.' entered info all beings, aud in the conclusion the passage" the creator made the sun mid the moon as before, also heaven artfl the eaitli”t declares that He is the cause. Wherefore i.t is bu right that to the Hiianyagaiblia who is thus referred to in tli% open- ing and C'liclnding passages apply all the .attributes described In the intervening passages. .Moieover," reference has been made to the following passages which treat, of Hiranyagarblia: " He was born of waters Ac. ” Uirnnyagariiha at, first was Ac hi the section first referred to here, it is certainly Priijiinatihliat is treated of ; for, we find it said that Prajapati moves in the womb within thc"uiiborn is born in ninny a form. ” In the section next referred to, it is said that “ Prajapati is verily the Hiraii- yagarhha. ” Thercfoie it is verily the Hiranyagarblia who is described lure as the cause of the birth of the world and so on. As against the foregoing view we hold as follows: It is not the Hiranyagarblia as distinct from rtlc Para tiles' vara, that is treated of here; for, flic attri- butes of Paraines'vara — such as being tfffe cause of-thp origin of the Universe — cannot apply to the Hirnnya- gurbha. The Being spoken at the beginning as the Cause of the Universe, as the being- “.whence proceeded the birth of the Universe*’ 7s described- to be higher than all and far transcending the darkness or the region of Pruknti, in the versus beginning with the fnllovrttig: — “ Tlitjj-ii is verily none else higher aiid^uibtleK-than This which is higher than the high and gieatcr than the great;*. which is Tine, linmaiiii'est, of endless forms, tile, whole iiflivdrse, the ancioyt, beyond the darkness.” J This cannot apply to the Hiranyagarblia win i within tin- Mundane logo. Moreover, niokslui or im- mortality i- said t*> result In. in a knowledge of “Hi in, ill tile words “ Tin v who know Mini hecniiie ililliiorlnT. TJlis, I" 1 *, i"w ini' C rrli i I Lran v agai iih;i. lor, as a special ilisiiiii?iii-lniig hiiirk "I I ‘.iralin-.-'varn, ii • VI.,!.. I I. t ‘I , -l \ra,i_v.i- ■ ; Vi.. 1 ,: I I- I.- ii.i ra 4 THE LIGHT OF TRUTH or SIDDHANTA DEEPIKA. declared Ural He is the source of immortali^f in the following- passage. When like leather men can foldi*"ther, men alone without.knowing l>'ivn there can be an end of pain.” ” It is of no use to say that He (the Hiranyagarbha) is referred to in the opening and concluding passages. As inapplicable to Hiranyagarbha, the words Praja- pati” and “Dhata,” denote the Parames'vara who is literal] v the Lord of creatures and the supporter of the Un, verse Hi both the sections referred to — Taittiriya A'ranyaka 3-13 an* Taittiriya Sambita 4-1-8 — it is thb Parames'vara Himself thfft is spoken of, because of His characteristic attributes that H^ is the Lord of the Universe and far beyond it — described thus . ■‘Who rules this, the two-footed and the four- footed”t “ The sun-coloured, beyond the darkness.” J Wherefore He who is spoken of as Prajapati and the cause of the. world is the Parame'sVara, not the Hiranyagarbha. As against the vffew that the Hiranyagarbha it the cause of the Universe since there 1 is no distinction between Him«nd Parames'vara, the Sutrakara says : And because of the mention of a distinction. (I. i- 18). A distinction between Parames'vara and Hiranya- garbh.t as caus^at*d effect, is made in this Maho- panishad in the following passage: — “The Rudra, the Great Sage (Maharshij transcend- ing the Universe, first saw Hirai.yagarbha, the first of the i)cvas then being born.” § Wherefore it may be concluded that the 1 fevara is the cause of the whole Universe iwefading Hiranyagarbha. The Sutrakara rcflites another possible objection thus And in spite of his desire, no ground for inference. (I. i. 19). Everywhere in the Sruli Hiranyagasbha’s de«ire eoiirffl-iiing the creation of the Universe is spoken of in the \vufds~“ Prajapatc desired, may I produce the creatu-.t-s, ” ^till there is no ground for the inference that L<* is the cause of the universe, for his desire concerns itself with the minor creation. Even this S'wtif/vitf.'ira l ’ | j. O 'J. Tin p* cun In* no cml of {min without a kuowlotlgi' of Siva. + T:*i(. Sjiik. 4- 1 -8. X ’lait. aranyaka 3-l.i. § Mil Ii « It ;i 1M V illill Up. 12. minor creation peffeins to the Parames'vara Himself wf'o takes tne form of Hiranyagarbha aa the Sutra* kara will -ay in the Sutra II. iv. 20. The Sutrakara now proceeds to consider view that the identity pf Parames'vara and Hiranyagarbha should be admitted inasmuch as it declared in the passage. “Entering in the form of this Jiva, the Atman, the name and form will I differentiate,”* that Parames'vara who has entered into the universe as its soul in the form of Himnyagw.rbha is the creator of names and forms. And heroin (it) declares his relation to Him (I. i. 20) Herein, in the science of this very Upnnishad, the inantrio.texts declar e the Hiranyagarbha's subordinate relation to Parames'vara, in the words “ Brahman is the Lord, the Lord of Brahma ”t. Wherefore, it fol- lows that nopp out Parames'vara is the cause of the universe and that the Hiranyagarbha is subordinate to Him. Adhlkarana— 8. By means of arguments adduced in the foregoing adhikaranas it has been established that Para-Brah- man is the Being called Siva who is distinct from chit and achit, spirit and matter; who is omniscient, ever-oontehted, of beginningless wisdom^independent of never-tailing power, infinite potentialities, the two-fold cause c i the whole universe ; who can be revealed only by the one accordant interpretation of the whole science of the Upanishad; who, by nature is without a second, self-luminous, aft. "onjoined with the whojp Universe ; who is the existence, Intelligence and Bliss imessence; who constitutes the means by which to cut asunder the bond of samsara. The next adhikuranu proceeds to point out that form of His on which to concentrate the mind and which con- stitutes for the aspirant an antidote for samsara (He who is) within is Faramesvara because of the declaration of His attributes. (I. L 21). The following passage in the Chhandogya forms the subject of discussion here: “ Now that Golden Person, who is seen within the sun, with golden beard and golden hair, golden alto- gether to the very tips of his nails, whose two eyes are like white lotus # Cliliandog_ a-U; . 6 — 3. fMaluna. Up. 21. + Clih. Upiiuisliud 1-6. THE LIGHT OF TRUTH ok SlDDHANTA DEEP&A. o The doubt arises as to whether this golden person within the sun is Parames'vara or any particular Dr- vata. Now, D a.-ames'vara who is the basis of all and who is everywhere, cannot be the person who is within the sun and of golde- form. If it be held to be the form assumed by Him c. His own accord, it must necessa^ lily be the form containing three eves. Such a form is not found here : we find described here only two eyes which aulike blue lotus’s. Or, even if it were the body assumed of his own accord, it would certainly produce paiu even in'the case of Paramos' vara as much s^s in the case of sam- Snrins. Even iu the case of a voluntary contact, it is in the very nature of fire to burn the thing in contact. Thus it is not proper to suppose that Paramos' vara be- comes united to body. Wherefore the person (spoken of in the passage under dis-.nssi'n) is some Devata, not the Parames'vara. This is the argnm mt that may be adduced on behalf of the Ptirvapakshn. The fUdifhuntc maintains that it is the Parames'vara Himself — Why so ? — Because of the mention of bis attributes. In the passages “ Ho is the master of all worlds and of all desires ” and “ His name is the ‘ Above’, He has risen above all sins ” * it is the attribu- tes of Parames'vara, the attributes of finlessness and of mastery o.er all worlds anil desires, are spoken of ; for, it is revealed that One indeed is Rndra, — they are never for a se- cond, — who rules these woilds bv Uis ruling energies. '+ The One who to many ordains the objects of desire.” £ and so on. As to the contention that He who is the basis of all an ', who pervades all cannot be a dweller within the sun, we reply that the Parames'vara who is Hie basis of all and who pervades all things assumes some golden 'omi in consideration of the devotees and dwells i.i the solar orb. Unlike us. by such a connec- tion with the body the Is'vara does nor. become sub- ject to the evil of samsara. The blessed -,'inli itself declares both his connection with the body and his freedom from all sin. In fact, dependant as we arc on the authority of s'ruti, we do not hold analogical reasoning very high. Even fire cannot burn those * 0 Lilt. L’pn nisi uid 1 — 6. ■f S' vctu U pan i e 1 1 nil 3 — 2 . * S'vi-t Upuuiiiliad (> — 13. 2 thiugs in contact which are tpp powerful. Tim mention of two eyes of the three-cyed Parames' vara is meant merely to sl.ow its resemblance to white lotus .• it does ^ • •• , not nieup the absence of a third eye. When we say, for instance, of a man having three sow, that two of his sons are like fire, the mention, of the number ‘two’ does not imply the absence of the third,* but it is meant to show the re^einblar rc of the t^o sons to fire. So also here. Two of Parames'vara’s eyes’ shine like the white lotus which has been blossomed by the sun, whereas the third eye, which is naturally .dosed, d( es not resemble the fully-bJossomed lotus; it is like a closed lotus. ( Objection: ) In the'* following passage, “This Being who moves, the Dark-necked Nilagri- va) and Red, whom the cowherds and the \v..ter-c.irry- ing women have seen, and whom all beings see, He> when seen, makes us happy/’* we are giveu to understand .that the dark-ueeked Parames'vara ’s visible to all beings. And from ano- ther passage “ The three-eyed sun who by his splen- dour has pervaded the orb on all sides” we learn that he possesses three eyes. Therefore A'ditya Himsjlf is the Parames'vara visiblo to all and residing in the middle of the shining orb. Otherwise, show can tue . ■ Sruti speak of the sun ns dark-necked and three-eyed or designate Him a Brahma!', in the words “This sun is Brahman” ? t Wherefore' it, is the very JJnn-god residing in the orb, spoken of as lie*" who is. within „ the sun,’!, that is referred to as the golden puruslgr or spirit Against this view the Sutrakara says: — And beca-ae of themention of & distinction, He is mother »I i 22.i The Parames'vara of golden form i:s qui.'e distinct from that ssntient A*dityn, th<^ personal soul of the solar orb. because of the distinction made in the s'rnti. Who dwelling iu the sun, inner than the sun, whom the sun knows not, whose body the sun is, who wrthin controls the siin, — he is thy A'tmuu, the InliL-r Regu- lator ( Antaryamin), the Immortal. ”£ Here the word immortal” denotes S iva, b-caus^ it is said in the -J-ibaia l pnnishad in praise of-S'atit"udri- ya tliat “ the-e verily are riietlesigaations' ot the Im- mortal” § From the attribute — described of Para- • Tttit. S:iial»H:i -i -S- 1 + Tn it. A-sn; aka 2-2. Z Br. L pauisliaiJ C 7. | JabAlu. L>. 3. 6 THE LIGHT OF TRUTH or SIDJDHANTA DEEP1KA. ines'vara — tnat He is unknown to the sun, v, j should understand that the Para mes' vara i., distinct froth the Jiva. Wherefore it is “he Parames'va-a dwelling within the sun, the golden Is' vara, — it is the Parame- s'vara as d-stingulshed from the sentient sun that is spoken of here us “ dark-needed, blood-red.’ * As the indwelling soul of tlie Sun, lie is spoken of by the snn. (Objection :1 The “ durk-uecked” dwelling with- in the sun is not the Parames'vara ; on the other hand He is Narayana. Accordingly the lay poets, every- where. declare: — “To bi always meditated upon *s He, Narayana, who, dwelling within the sunV orb, is seated on the lotus-seat.” He alone can properly be said to have two eyes like the white lotus, because He is well-known as ‘ the Pundarikakslia or the lotus-eyed.” Why all the trou- ble of explaining it otherwise ? (Answer) : — No ; because the special characteristic marks of the Parame'svara which are found described in connection with the Golden Spirit (Hiranmaya Purusha', cannot be explained when applied to Narn- yena. Now it is proper to determine the drift of this passage of doubtful signification, — referred to in the Sutra, — by collating it with other passages which admit of no doubt. In the Mahop-mishad there is the following passage: — “It .s verily the snn (aditya) that burns this orb, etc.” t Here die sun, the personal soul dwelling in the orb, is spoken of in the words “the persou who is in this shining orb”; then the Gcklen Spirit, the Regu- lator within the'suTi, is referred to in the words * Tait. Siir hita * Malm. Up. 1 3-1*4.* “ This Golden spirit- who is within the sun. ” * ; then again His vibhuti (glory) as the sun is spoken of i.i the words “ The sun is the vigor, energy, strength and fame.”*; then he is refwred to as the ^rord of all beings in the words “ He is, the Spirit, the Lord of all Beings.”* thffn again in answer as it were to the nuestiou who He' is, Ho is ag;-in described in the section which begins with “ All is Rudra...” * and concludes thus “ to Him who is Goldeu-arnied the Golden'Lord, the Lord of Ambika (the mother), the Lord of Gina.” f.As the mention of ‘ arm’ in this descrip- tion stands for other features as well, we should un- derstand tnat it means the golden-coloured. There- fore it follows that ki is He whose colour is like gold, who is the Lord of IJini, that is spoken of ns the one dwelling within the sun. Here His characteristic marks are : ILe is Nilagriva or dark -necked, He is the Lord of Uma. These cannot be ascribed to any being other than flu; 1 araines’vara. The possession of eyes like lotus is a general mark, applicable to other beings besides Narayana. We speak of a woman or a man having eyes like lotus. When the two marks are mentioned together, tlife special mark should prevail in our determining of the exact being spoken of here. The passage cited above to show that Narayana should always be meditated upon as the deity dwelling with- in the sun.should 1m understood in a figurative sense. WherefoTe it follows that the Being -vfio has to be meditated upon as dwelling in the sun by seekers of Moksha is non: but the Blessed l’arames vara des- cribed in the Savitri or Gayalri-Hylnn — of golden form,, having three eyes, dark-necked the Lord of Uma, the Lord of all regions and all desires, nn- touch:: dlty any evil whatsoever. A M.\HA'6e\ A S'a'stki, is. a. (To hr routinucil ). •Miilin.-C|i. 23. + Muliaim. [>puui.shiiil is. THE LIGHT OF TRUTH or SIDDHANTA DEEPIKA. 7 SIVAGNANA SIDDHIAR OP ARUL NANDI SIVA CHARI AR. {Continued from payr 272, v ol. I.'. Pbapakaran’s Statement. 1. We will state to the world wherein Praoakara differs: from Bhatuieharya in the exposition of the Doctrines held bv that austere ascetic Jaimini Baga- van from a diligent study of the Vedas. 2. Such^a thing as Apurva arises after a man ha 8 performed (Tustere sacrifices, ami it (Apurva) again produces fruits, (in the next birth) after its past Karma has been performed by the body in conjunction with the intelligent Soul. When the Soul has attained to a condition of freedom from all act-on and vesults, and remains quiet like a block of earth or stone, then it is that the soul lias attained Mul:ti. This is his statement. His Refutation. 1. The Vedas assert that it is the past Karma that produces fruits and you now set up against the autho- rity of the Vedas some new thing as Apurva. if the fruits are not the result of the past Karma hut derived newly from Apurva, then we may assert that the flowers of the sky acquired their fragrance, after they were worn on the head. 2. The Vedas speak of Ananda in Mukti, and what you state therefore is erroneous that cessatiou of intelligence aud action is Mukti. As well could yon say that the man in a swoon is in Mukti. Five depriv- ed of -its redness (heat; loses its ideotlty. Your assertion that the soul can subsist in Mukti after it loses its intelligence cannot he admitted by us. Sabua Bkahm avadi’s Stitkmenj'. 1. It Is Sabda (souud) which is delusively under- stood as the Universe. Tho substance postulated by the ignorant, (as different from sound) is a mere myth. The right understanding of this doctrine is real Mukti. So says the Sabda Brahinavadi, without a prouer Study of the nature of the Universe. 2. The Prupakura sets up a new postulate calling it Apmru to explain the Karma being undergone in oiic’h life time, ami lie doe* Dot try tef explain it a* the effect of past Karma. Apurvu means something wliich did not exist before The explanation ia an lmn li no explanation at all, and naming such notion is like explaining the effects of opium by baying that it is due to its H-«m indent- power. 2. This delusive perception is caused by the differ- entiation and increase (Parindma of Sqbda) ; and this results in the seen Universe. As such the only real entity i? Sabda. What is culled the substance (meaning) is merely the product of Sabda. If you assert otherwise, then no substance does exist without sound name 1 . 3. In two such words ‘ ^ and To*' meaning respect- ively flower and Lakshini at one time and earth and animal at another time, the words fso.und; remain the same though the meanings differ... As such it. is the words (Sabda) that we lo-ingly utter that contains the concept meaning different things. 'I his is similar to rice becoming fried lice. 4. Jt is after wc utter a word, we become conscious of the substance ; as such, understand that the word (sound) is the only real substance. If you say that the word and its meaning are related together conjointly, then, even when you give the meaning, it is a word. His Refutation. 1. If von say the Universe was formed by the delusive differentiation of Saida, then you luid better admit also as a substance this delusive differentiation. If believing in Sabda as a reality is itself Mukti, then you conflict in this matter with the express teaching of the Vedas which insist upon the performance of rites and the attainment of knowledge as tne- means of salvation. 2. As the Sabda i' formless, if. could not thiirk -of attaining forms when becoming the Universe. If you compare this change to the change of milk into curds, then curds could not become milk and the worhLcould not be reduced back to sound, and your Sabda (sound)’ will perish. \Vhen you predicate change by Puriuania arid Virarthana) of Sabda you must admit at the same time that Sabda is perishable, as the -ubstanee indicat- ed by sound -s everywhere, the w irds sound' become merely the symbols of the tilings when "we wish to know them. 4- You said that the substance lias no form except from sound, and that therefore sound is tl-a real.subs- tance The word ^ sound 1 J has two meanings 3. Suva a coiiifiMilsilor ''if the* tiling is the i’urinuiuii of aowi J, then w I ion wo inter the nmnr lire, fire iiuim 1m- produced. If c lie tiling id I'trnrtlm tut llieu wl- ;n wc uteri’ the name lire, mil’ tongues must bo souvln'd. Ah smell il" - ibing cannot Im* tie rived from Snlt'fa by wither mini**. Tins word is a mere Nimhol or murk ( tnnd be the veal substance : o. Rico requires fire to become fried rice (so the iinalosfv is fallacious). As a number of inermiugs is united in a Void, the learning’ to know the mannings is krfbwledge of*5«Mrt ; and real knowledge consists in learning to know the distinct Padurthas (things). As such the knowledge of things (substance) is of greater importance than the knowledge of Sabda. G. The name indicates the thing we bavo already percei ed or abrut to perceive. As such the substance is really the thing perceived >nd not the name (sound). Where did you learn to say that Sabda is substance and not the thing. 7. Perception (knowledge 1 of a thing i9 induced when the^oul is in conjunction with the internal and external senses and their cause (Prakriti) and the tITIng perceived and the light of God- In such a perception or knowledge there is no name but only the thing or substance. 1. As a lamp' lights the things lying in daikness, so Sabda is an instrument or aid for understanding the substance. )fhe Sabda is not eternal ; it‘ will perish. This Sabda was produced by the Almighty God and as such the Sabda cannot be God. m Notes. As thus explained and exposed, it might be thought that the system deserves very little consideration, that this represents an effete and obsolete system. But the fallacies inherent in this system are so deep-root- ed that they d&n he detected in many a subtle reason- ing to-day. Mai .y of the word-juggles existing in the Vedanta philosophy can he traced to bine influence of this system, such as the mvth of the ifama Ruj)a Prajiamha, as illustrated by the simile of the sea and tin wave and the foam and in tn#ny an other argument. The names or sounds are themselves taken for things ami hence the confusion in thought. It ri forgotten that a name is ‘ merely a mark attached to a thing to en uhke it to "be spoken about,’ and that there may be knowledge oitliuur language aud things without names. Says Dr Bain, “The knowledge that guides the* lower .animals is unconnected with language. They observe bv tbeir senses the things about them ; and the observations are remembered - in sensible forms. The bush that gives jhelter.'tfre herbage for food, the animals to be preyed npon,' are known arid sought after, by the sole guidance of sense jimpres- sions.” or SIDDHANTA DEEPIRA. “ Human beings *have numerous experiences of the same kind involving the order of nature, without beincr corrected with words. The cjiiid has a large stock of sense-knowledge" before it can ttv^erstand and employ language. The skill of the ai tizan con- sists, for the largest part, in ass- ciStityis between sensi- ble appearances and movements ; o the stone polisher the sight of the surface at once suggests the next blow. Even in a highly intellectual profession, as the practice of Physic, the consummation of skill requires a largtT sense knowledge passing beyond the scope of language. The physician learns from books, everything that can be expressed in words ; bnt there are delicate shades of diagnosis that no language can convey, stored up without verbal expression, in the eye, tfw ear and the touch.” “ Aud there are numerous sources of error, pitfals and snares in the use of names, and mostly in the abuse of abstract names, which is exemplified in the almost irresistible tendency they have to suggest the existence of things in the abstract. ” The other branch of the Sadba Brahma- vadis, believe in the Vedic mantra (sound) as all powerful and that no higher power like God is at all necessary to explain the existence and origin of the Universe and that Sabda is itself God. There are believers in the Vedalike Jaiminiand bis pupils end in the efficacy of Vedic rites and ceremonies, and yet who believed in no God. Among the modern-day brahmins, many' may be foand who strictly adhere to the belief that the Vedic Iftantra alone is all powerful and Sxddhift &c. can be acquired by the power of the mantra without belief kn God. The phrase ‘ Mantric Power’ embodies the fallacy of the whole system, as opposed to Divine Pov^pr. Consider the following quotation from Barth, “ Sacrifice is only an act of preparation, it is the best of acts, but it is an act and its fruits consequently perishable. Accordingly although whole sections of these treatises (Upanishads are taken up exclusively with speculations on the rites, what they teach may be summed up in the words of the wlundaka Upanishad, ' Ivno\\ the Atman only and aw%y with everything else ; it alone in the bridge of immortality.’ The Veda itself and the whole circle of saergd science are quite as sweepingly consigned to the second place. The Veda is not the true Brahm ; it is only its reflexion. And the science of this jjnperfect Brabm, this Sabda Brahm or Brahm in words only is a science cfc a lower-order. The true science is that which has the true Brahm, the Para Brahm for its subject.” The Rishis of Tumtlcavanp were votaries of the Sabda THE LIGHT OF TRUTH ob SIDDHANTA DEEPJKA. Brahm and they believed that thdy could effect their salvation by the Vedic Mantra alone and thought, like Indra and Agni.of old noticed in the Kena Upanishad that they required all their’ powers by their own will and independent of the Divine help, and became thoroughly filled jvith Egoism (A hanKhra). ThisAhan- kara had to be dest-ioyed. Their power and sanctity had to be put to the test. Their power was so frail that their sanctity left them the moment they Hud their wives saw tl.e form of Mohini and BitcTiudana. Then they tried ^Hieir # powers to' destroy these Beings. The Veda is often symbofised by the deer, ubtaa chiefly as the sound uttered by it is supposed to resemble the Vedic Miant and the Risbis created a gigantic deer and sent it out to kill Siva. It raised such a tremendous Meat as to re*ch the uttermost regions and yet it affected not the Supreme; and the One took it in its hands and held it quite close to its ear. This allegory traly illustrates the principle that however loud we may shout out the name of God, we cannot reac^i him and know him, unless we do it in all love and in all spirit. One other remark and we close our notes. In regard to fihatta- charya’s system, that the Veda is uurevealed (Sicayam- bu) it will be interesting to note that of the present day Hindu systems, except Saivism, all the other schools hold to this doctrine and Saivism alone believes in the Veda'-as revealed and God as the revealer. If other schools, hold that the V<*da is hot re- vealed, it is because the Beings they believe in are not expressly mentioned in the Veda itself as the revealer or they have not ascended to the tru£ idea of God as the revealer of all knowledge out of His Infinite Grace. In any view, it cannot be true that the Veda was self-caused, it must either have an human author or a Divine author and it can only be art-euphemism to call it Bimyamhu. J. _U. NaM.aswami Pi i.i.ai , ti. a., li. i, (To hr contimif'ilj . TAYUMANAVAR. God and the Wobi.d This poem of the Saint Tkyumauavav, remarkable alike for beauty of ideas and setting, and to which no trans- lation can do justice, describes (as feft- as words 'can) God, the only reality, and by contrast the World, with its “lust of the fiesb, and the lust of the eyes and the pride of life,” clinging to the pleasures of the senses as heaveii and as real, only to find its mistake when ill the throes of death and to learn too late that Go3 is the only help and should have been the only goal. Not Ghat the Saint altogether condemns sensuous enjoyments. He has else- where explained in' what spirit they should be Enjoyed. Q en &u3ev eausrffij-.ee aneuQggkiKr (Sje&tr ijaeiL/ePefld O t ir err, en,S @ ii L c/e.f iflea i_p@2ar ppirit. gr ® geSir* .ip blit art— wr-OJ ir ir en.i^ joaj 8 «w pQpetn (ipeir/8ei>tt>^'i] even Gar fiQujjiG urr ^dQaierrctstr dr uapGuirnoSse&Ipe w QipdGu li G a; c&u u (yrp l'o eSiasrpQupeupiefemsueS d> eui/lG)p&rQjQpfifr!tgSiLj> Gee ?«’ %iii p ■£ iQeuareiflZeeiLt eroL^saniii ei9 (^liiSden m ^.luevftrarti qS Bar . («) “Whether in grateful shade I dwell of g'oves Rich iu clustered blooms, or cool sweet draughts I quaftfrom limpid stream, Or in its waters bathe and sport, Ov, fanned %y fragrant breezes fresh that Like maidens in the court yard play, I redfcl rn tire full moon’s day-like splefidour, Or on dainties I feast wherein ocean’s ambrosia Haply hath wondrous entered oy in garlands, Perfumes, betel, I joy, or rest in sleep, — Thy Grace mhy I never forget ! Tliis boon Unto me grant and from the world guard me, 0 Sivain, all-pervading, infinite, true. 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Not .'orm 1 or formless, not in, not on^, swerving not from order, Hot mark nor quality, fuloess nor defect, declared by the Vedas to be One, pure, Rising aloft, spreading forth majestic-, seen inwardly by the wise To be gain, pure gam. Life pervading Spirit-Space Not to be burned by fire nor whelmed by smoke, drowned in water r.o" raised Nor moved bv force of wind, nor killed in baHle ; of nature e^-er one ; Not he, not she, rot it, walking in beauty, understood by none ; Not darkness nor light; all-embracing substance, not being nor not-being; Piercing in pity the May a-uni verse,* gracious to help what time " Brahma and others the world adores are tossed in care ; In intelligences rid of ‘I* and ‘Mine’ standing, yet as One Intelligence shining. Not to be known as two, not to be sundered, the same in lifeless and living things ; What is That which is ever full, [Peace? which is d jad to thought, which is pure Bliss and What, is tire Supreme? Seek thou THAT and know. In lovely woman’s wiles fallen, cn evil thoughts mtent, Caught like deer in toils, of speech unsteady, Ever sipping her lips, drinking sweet prattle night and day, Decking her locks with varied wreaths, to lotus-buds her breasts likening-, cn them doting. In the tinkle of her anklets delighting, that like bees make music and dance around. Her sweet perfume enjoying, worshipping her to thy ruin, Crowning thy head with her feet, with delusion and darkness seized, Forgctting'vhy goal, Cupid’s sea overflowing. Rubbing the ripe sore with the finger, saying “This is bliss, This is bliss,” Mad acts of passion growing, intellect daily waning like the waning moon, Body growing grey like an ape’s, years advancing, Diseases in hosts tramping, coughing, coughing. Limbs not moving, food not eating, ryes lacking light, face lacking lustre, Kinsfolk in hoi haste arriving and making uproar “ It is all «ip, all up,” Tbjis when dread Death comes, who will help thee, O Mind, you sinner? P. A. * i. ff.Tlic Absolute becoming conditioned and manifest. THE LIGHT OF TRUTH or SIDDHANTA DEEPIKA. 11 TAYUMANAYAR’S POEMS. ( Contiwted from pnqe 270, Vol. I.) 6T!Ei(9)j£!fW> /D&&B q)Q U IT Qfj 60 « » « U) n ra> a. £ta (ffj «a)ci!d>(i/>raOar & pqCuc.it aitlcldii or piCairuL Qf\an(ianQauipn gniBtir aQdamui on an/Qdsn # p tSSeoO lisa ai u> Qeutnlu. it 9 aFfiSSro 9u st «g OaiQprci tit (ier*u>n uSat (?<«) 1 l*. (3«.«,(Eir Ssr lipae e£ 4 unifies r Q£ p jp (fffG £ n fis uiTlSh eV j QpuSSfji a -^tiSn "3 Oo.'iE7(5#a» 1 DS«w pQu * rTjCer 94. 0 Thou All-filling Intelligence, the Soul of souls both in their Ihnnda and molesha conditions ! Though innumerable crows are flocked together in a place, yet in a single pelting with a stone, they are all made to disappear at once. Likewise, the im- mense accumulations of Thy devotees’ past karma must completely dwindle away if they should feel an unremitting IjJMrst for Thy Boundless Grace * So I have to determine that* I bavr not yet enter- tained a vehement taste for Tby Heavenly Grace : The gathered effects of vuj past karma do, as well, harass md and I am unable to free myself from the wordly tumults and remain fixed in yoga of peaceful cencentration of mind. My heart is stiU very much unsuited to the true meditation of Divine Bliss. 0 for that day, my Lord, on which I will be one uuh Thee in blessed advaita union. ^(36S>t£U>£n finQGaj uj ty eoeCpSew esr(7$ejri Qe> n 0 eu (gj«i a; ,i fS ^ a S 8U«£*u>£i-//rO?^(2,0 n wniuiraS&f cQir.tr GtUilB-lGLDH€$‘. _ L& 6V 3.V Q ujll aiQisyait—ujiSiip w a*ui esie&a Q&tu faQeuG s ir OienpSs jffituar ? p n n L'StoiriiEl-^O^u 0>u> UJ it err £«rr p Q u li Pci) 0 i—nQ p an uC 0 .'Oiaen p Ou 0 «®uiO.-'j!»y a am w (tjer. piLfGiM *eir GuujsOane^LLniu,^£ cos so i Gu&Gldc wsirp p" an Ljihunaan a)ii> v Spaa^timG ujsQpn ecSkiojir C» T)ie Baint points out in this verse the eitremest- difiicnlty W procuring. God's Grace and Its enpremest power solely to destroy oOr Karmic effects. iSQOuaQa^f u- eSksr Qujfjirp p oirtoGust- r . Qmn Gaiper it uSauc Jicain ji erfjgg (y>u9 r ! gi a q n9 o n & Ou. ® a t S asp San g>Q u« gC-'o - (a*®) 95. O Thou All-fillirg Intelligence, 'he Soul of souls both in their ulunida and moksha conditions ! What will it m'atter to Thee if Tlion would let^me, a single soul,"**’ also seek Thy Bles-st’d Grace and, with oneness of mind, be in Thy Happy contemplation?' Cannot tlie ethereal region t su'-tain me 0 Or will the phenomena t of maya disappear with me, having no • The Saint nlludceto the evidence of an infinite number of Boula and the Moksha state of a boiii being, c. f. Iso Thiruvarutpayan chapter II. 1st couplet >S f t ip. » --w 7 kiy i (c f. O !* The Great Akas where the ether rests’'— 23rd veroe tupr o). X Here the ^Wil^ refers to the distinct- entity of t?i e illusory and changeable matter -entted nonm or nature or Prukriti. The mava is as a fact eVcr controlled hv the ! , ;tram;i-Siv;i“and made to serve for Him as the matevial c ause (prndhann) with which to givt' Thanu (boity ) — Karttha (senses)- UUnrann (worlds ami hhn>ja (srneationa^ for >onh to undergo evolution tnmtnls sj tirif utilization, cv /. Sivognana Siddliinr * r ? «*.•,*:» ® -* e-V . !5 * T.t* ^ «% fi.Tcai-, -rfor -tv *. $ r *• .w ’ -.If ,1 £ ,/• m mer ■T T r, Ji(. s'* • ■ err » J ... .r- * „. o. ^ * ** i'„-s\Ve sec: that cunscs nr« w hhva>s threefold to effect a thing likc^a pot. For instance, (Sad Iwiug tin* (I) First Cause (hotter) wills the whole world (pot) to come into a manifest'd existence out off?) the mute, rial cause, *nddn and usnddu maya (mud) by the aid of (^) the I nsi rumcnlal f’auBc. Hisoo u Amt snkti (potter’s whccl)^ Wc see that our Baint in this verse (Ho - jmints out the mSi*tenr.e of the Three Pudarthn*, Putin (I. mil). Pasn (souls im^ud.'ng, ofTourse the nmktas, dcvati livuhwa »Vc.J. and Vu*i (maya or mutter) and docs, indirectly, reveal the possibility of fnicli cn-r isten^j' without anv contradictions. For, there is not wanting the mnfii of At»so- 1,1‘TE Loriisii 1 p or cotit ml or government of the et rnal .S^iprcnic Siva -Lord of snhiertire nature, uivr flic mih 'olnal >dul* nnd mayo, both which boing of object ire nature are ever inseparable with and subordinate to II*_m citbcrWi bhamhi or mokrhu states; nnd du*v On never affect His Omnipresence or Omniscience or Omnipotence ss Gicit C»i8t KiLjuH $Qupi auwE^in l u * &D&UltlQoQ jpjsgai ldlj&.u Qu‘in‘ sun (3^ fin fit s it L^3u$e$ ■jigbt gjfm uiA.&'r * su 7 ctF -o a/ « «j * 0 0 io r 0 u) gi 0 a «/ a ©j/ fi»u;'3**jffev/93KP'i4 LSatein fa touj tr sC eu ti$ s uo tB 3 Of. efi £X (U) uS /ft gSI 1 -i (g uS 0 T £ O’^J rjSear pQunQGiir. (sst&) 9fi. O Thou All-tilling intelligence, the Soul of ipuls both in' ..heir bhanda and moksha conditions ! I know, indeed, the fleeting diameter of my physi- cal body Thou as maufH didst reveal to me the arti- fice of preseuvin!.' it in tact for ever. And should I thifi 1; Of practising this artifice, I could not befit uiy- serf'lo it by coiTtrolling my mind which tenAs always to concani itself in the prapancha.* I should no more, therefore, addict, myself to the mundane habit of food- taking- lift I must endeavour to plare myself at the service of Thy austere devotees, who, resting themsel- ves in Thy Holy Presence, kdejf self-controlled always in»the Siva-Raja- Toga of eight parts, t yavw, mi iyatna And I will, then, be able to merit myself with the desired 8?ddhis LC63TW ; OfiuuSsUff @LDmt tpiuu ss *a/0*5^i4t£^psv6n»:Svti • Prapancha —world. + Vide * Ashtanga yoga" under G1 et vrse. - J i . e. , powers. Sc. f. .Ifitli vestr sHpr.i. 6U insr QsjQfuifnj Sfiafati'.-Qcifiiuj/i G p, * n tsi p> x\ &Q V so* £0 * & i> eu C? u re «ae. u?9 uj f§ t>?P 6«r €9 Lj/iCf id ns (5J) & fijl fi^/flu.inU)tj0 6$l(fujiA o?iio/u3^i/#sin«r-iiS2^0 §&tiJem't> uS Q6V6NP (BejQevffo riQfi Ur U3 >30 d_. LO U 6rPeJ»>cE UJ (1 c$ i_ iq &suGGiu Ca/'3(2,’0%l/0^i fitBfie jS uSa ty gj t£ usi -sen &d&-Gilj n suiruiG{ 0 ) QirijuuiiSfsiipuuj/sn>irf lo h>jttu{ir. ftnililiar annlu ( ©ijL/«^"i_(ui'/ ‘if there is thought there is forgetfulness also.’ Dr. Baimalmost confesses that both on the mental and physical side, the reaypn for this exhibition of this law is not ygry explicable. But Hindu philosophers take this ffcot as showing that man’s intelligence ( ^rfo/) is #4kk {S>i>jarfa:) and it can become stronger and stronger and become all thought by practice i SadanaX In Yogic practice, what comes first wUnoro, darkness, Oblivion luau light Wat continuity tn'rheeamo fwtfc, there dawns true light in the lajst resort, Jiid tthe’ nature of the light is so often mistak@fi iriJthc intvr VaJl so many shades of it breaking out.) And on'- volition gi^au^-fchcha: determines our actions as impelled by Feeling on, Intellect. Intellect is rjialyscd into a sense of difference and sense of similarity ana Retentiveness or Memory. AYliut are called van- ously -as memory, raason, judgment, imagination, conception and others are all resolvable into these three kinds. Ami difference lies at the very bays of our intellect. No knowledge and no intellec- tual operation is possible, if there is no "difference in the constituent element.*, if there is a m«rvsDineness. If there was only one colour, the art of painting will he an impossibility; if there was only one sound or tune, music we could never hear. As it- is, tlicf la w of rela- tivity governs our ve>w being. Sameness could pive knowledge, only If tliere_was difference and hence the sense of similarity is' also accounted an intellectual function ; and a great function ic performs in the field of invention.- And no high degree of intellectual 4 THE, LIGHT OF TRUTH ok SIDDHANTA DEEPIKA. power is possible if we do not possess the power of re- membering on. 1 past experiences and impressions. And one peculiarity of the human mind, may we call it a defect, may be also noted here, as based on the law of relativity already stated. The mind,.is uot conscious of all the impressions through all the sense organs all at once. A man does not become conscious of a sight,, a tpucli. a so«nd, or a smell all at once. There must be a transition from one to the other how- ever momentary it might be. And the case of an Ashta- vadani is no exception to this. Assisted by a good memory, the move avadanaif />• he performs the more timo do s he taue. It will bo noted that in this analysis of mind, no distinction «is drawn between -a feeling and a consciousness of a feeling, volition and a consciousness of a 'Volition, a reasoning and the consciousness of reasoning. Both are taken to be identical and therefore needing no distinction. In Hindu philosophy, they are distinguished, and a mere feeling or willing or thinking is separated from consciousness of such functions, and the pure consci- ousness is taken as the soul or Sat, and the rest class- ed with body and the world as non-soul or Asat (ether than Sat). And we will speak of tl is distinction more further on. From these mental functions however. are contrasted the body and its functions and the so-call- ed external world. This collectively called matter or the non-ego or the object*possess certain characteris- tics aud'properties .which are not founu in minu at all, such. as breadth and length (order in place, extension hardness and softness (inertia), weight Y gravity ) colour, heat, light, electricity, organised properties chemical properties &c., &c., and the mo c t important of this is- extenrion Matter is crctended^Miud is ini ex- tended, Says Dr. Bain, “We are in this fix «majital states and bodily states are utterly contracted ; they cannot be compared, they have nothing Tn com- mon except the moet general of all attributes — degree, order in time; when engaged with one lye most be oblivious of all that distinguish- es the other. When I am studying a brain and nerve communica- tions, I ate engrossed with properties exclusively belonging to the objector msterial world, I am unable at that moment (except bv very rapid tian^-tions or alterations) to conceive a truly mental Consciousness. ^Our mental experience, cur feelings and thought bate no cr/cnsion. bo place, no form or outline, no mechanical divlsio.i of pa. s; and we are incapable of attending to anything mental until we shut Otr the view of all that Wall ing in the coun- try in spring, our mind is occupied with the foliage, the bloom, nnd the grassy meads— all purely objective thing... We are suddenly and strongly srrested by the odour of Mie May-blossom ; we give way for a moment to the sensation of sweetnesc ; for that moment the objective regards cease ; we think of no.hing extended ; we are in a state where extension has no footing ; there is to ns place no longer. Snell states arc of short duration, incrcfits, glimpSes ; they are constantly shifted and nlternntcd with object states, and whilj they last and have their fall power, wo are in a different world ; the material world is blotted out, eclipsed, for the instant unthinkable. These subject -movements ft.o at coital to advantage ii. 4iursts of in- tense pleasure nr intense pain, in Ht of engrossed reflection, especi- ally reflection on mental facts ; but they; a.-e seldom sustained in purity, beyond n very short interval ; w e are constantly returning til the object side of things — to the world if hose basis is exteusion and place.” However widely these may differ, there is this remark- able fact about them that they are ,ound united toge- ther in a sentient being — man or animal. And the exact correlation, correspondence or concomitance in these two sets of phenomena is what Dr. Bain takes very great trouble to* show in several chapters. This we need not deny as Dr. Bain fully admits that this conjunction and correspondence do not warrant us in stating that mind causes body or body causes mind ; but his positiou is that mind-body causes mind-body. There is a ‘duality in the very final resort and ultimate analysis but a disembodied, mind cannot be thought of and- he uses various expressions such as, an ‘ undivided twin’ a ‘ double faced unity,’ 'one substance with two sets of properties.' &c. And we don’t see why Dr. Bain should ally himself with materialists if he is not going to call this one substance not as matter altogether but as only matter-mind or mindjnatter ; unless it. he that he is unable to prove himself the existence of mind except flu conjunction with an organised body. This latter circumstance again causes n lower tatwas. From the table given in No. 10. of the first volume of this maga- zine, it will be seen that even the most spiritual beings have a body composed of Asudda or Sudda Maya and we have also remarked, cautioning against the common mistake of calling matter dead, that these higher aspects of matter are so potent and active as to be often mistaken for God Himself. Passing from this point however, we noi^ come to the question as to the nature of the union between this mind and body. And when^we talk of union, the suggestion that it is union in pjace that is most predominant. And Dr. Bain lays jjreat stress 'n the fact that such a local conjunction is not to be thought of, is impossible. There can be no union in place between an unextended thing (as THJbT L ffTETT" OF" TRDTHT or isIDliHANTATTEEPlKA. i.) Chit) and an extended thing (as Acbit) ; and all such expressions external and internal, container nnd con- tained Are also misleading nnd mischievous. The connection if not a causal connection. It is wrong to call each conjunction as one acting on the other, or as one using the other ns an instrument. (The theory of occasional causes and oT pie-established harmony are also antiquated no.?. The phenome- non is a most uuique one in nature ; there' is no single similar :onjunction in nature, so that we may compare it by analogy anc 1 there is no fitting laugnage to express such conjunction either. The only adequate expression to denote a transition from an object cognition to a subject one is a change of state. Language fails, analogy fails, to explain this union though in itself a fact; and it remains a mystery in a sense, though to seek an explanation for an ultimate fact can in no sense be logical ; and all that we can do has been done when we have tried to generalize the various sets of phenomena into the fewest possible number and if we cannot pass to a higher .generalization than two, we can onlv rest and be thankful. We are sure that this is a perfectly safe position to hold and our object in penning this article is in no way to differ from this view ; oiily we fancy, we h^ve an analogy in Tamil, which will exactly answer the point and make the union more intelligible, besides bringing out the nature of mind and matter, in a much more favourable light, than from the stand point of a mere materialist, quali- fied or otherwise ; and wafancy we have been almost every day using language to describe this union, though the name in itself is a puzzle, and embodies both a paradox and a contradiction. Before we state them however we will state one or two fasts so far as they bear upon the relation of mind end matter, and which Dr. Bain states more fully in his Mental Science. It is that all objectivity implies the subject-mind at the same time. “ AH objective states are in a sense also mental.” Unless the mind is present, though uncons- cious, you cannot have object knowledge at all. We cannot have a pure objective condition at all without the subject, supporting it as it were, though ior the time being, it is non-apparent, is entirely 1 lotted out. (Sunyam) Or rather shall we say, though dissimilar the mind has become thoroughly identified with mdbter. Bnt mind can ascend to pure subjectivity and if does not imply the presence of objects, as the object does the subject; and in such r pure subjective state, where is the objecO? It has become also non-appafent ( Svnyam ). Regarding the possibility however of matter being the primary element, there is the fact, matter is found both as organic and inorganic, and what a world of difference is there between these conditions of matter? Is the peculiar organizational ven to it by the presence for the time he/ngof mind in it or is it derived solely by its inherent power- vVe have admitted that, the so-called dead matter might possess potentialities without number. Still is ‘ch^re any sort of similarity between the inorganic p^opeVtic a exhibited by matter and the organic or vital properties. However this be, we will now proceed to state our analogy. It^ is the analogy of vowels and consonants. We have quoted the Gita verse, but we look in vain even in Sankara’s commentary for the meaning we have tried to give it. Possibly Sankara would not give such an explanation as it would conflict with his preconceived theory. So if there was truth in it, it remained locked and ths key altogether remained with the Siddbanta writers The most familiar example of the analogy occurs in the sacred Kura], in the very first verse 'of it. ” && a Qf>/ieQ(2a)Q£p.Qfia>eon u«oi,«ar (y>£/bQ “ As 1 A ’ ia the first of all letters. So the ancient Bagavnn is the first in this world.” We might fancy an alphabet. In which dlqyleCME "A” is not the first, and if the point of compaiqpon.ih merely to denote God’s order in place, as the firaf, yo man; ter analogies might be thought of. Ahct Parimelalagar accordingly notes that the order is not order in place bnt order in its origin. It is the most primary and first sound that the human voice can utter, and it is also the rne souncLwhich is present in every other sound vowel or ccnscnant. All other vowels are formed by modifications of this sc-iod. And what are vowels aud consonant,, pray ? A vowel is defined as a sound that can be pronounced of itself, wjth'out the aid of any other soOnd. . Aud a consonant is one which cannot be sounded exsept with the aid of the vowel. Let us look more care- fully into the nature of these sounds. We every djy utter these sounds, and vet we fail to re- ognizj the mystery in their connection, solely on account of their familiarity. We. try to' utter ‘ A.’ It comes pure and simple, by the mere opening of the mouth, without any modification whatever, and requires no other aid. But let us pronounce say ‘ K.’ It is ‘ Kc ’ in English, THK LIGHT OF TlfUTH or SIDDHANTA DEEPIKA. in Taiqil *it is ‘ Ea 0 or ' Ik/ There is a rowel^ sound precer.'t in it, * e ’ pronounce the consonant. "Well, the task is impossible, you don’t get any con- sonant so,h nd at all. Ir. the consonant therefore there is always a vowel so’und present, though we neve” consciously recognize its presence, though in Tamil, the symbol =to is so highly philosophical that we invariably mark its presence even when we write purely consonants. We dot all our consonants as e • j’ . Bain’s words tnat the connection is both a paradox and -a contradiction. Very few outside the circle of THE LIGHT OP TRUTH ob SIDDtf ANTA DEEPI£A. 17 Siddbaota school qould be made is to comprehend the truth of this paradox, inore w so when their mind is prepossessed with the truth of their own views. But we have aftvays used the analogy 'of vowels and consonnnts with very great effect, aud it has tended to make the subject much clearer than many a more learned argument. *tVc have confined ourself in this, article to deal with the last two sets of phenomena in nature, mind and matter and wc will reserve to a future article, the natuie of the Higher powers, we postulate and their connection with thT lower ones; and a further amplification of the subject, together with the history of the question in Indian systems of thought- THE TAMIL FpiJR HUNDRED LYUll’S IMJKRA-NANNURU. Thk Ciiikktaix 1 Stroxghow.’ Onk of the seven celebrated generous chieftains of the old Tamil country was Vnl-vil-ori, or Athjn-uri (‘ Strongbow '). His title expresses bis special charac- teristic : be was a Nimrod, ‘a mighty hunter.’ His hill was Kulli, on the Malabar coast — a hill from which the Cera (or Malabar) kings take one of their titles. He wjs also celebrated for his lavish gi'ts of richly caparisoned elephants. Three songs are in- scribed in his praise ' 1 lo3, 204) . This chief- is mentioned in the I’attii-pnttu as having fought with another of seven liberal kings, Kari ;of whom we shall hear liy-aud-hyc). lie is also named in 155, lint simply tliu • Lord of the gleaming hill of Kulli.’ His especial bard was l~un-l\irnuar, whoso lyric wo translate in a somewhat eundeiisi d form. It is doulitless'a fair picture of the old Tamil highland chiefs before tiro Muhammadan invasions. Tim I!i.m.«his. Act. in. it (K»:£. WUaL~.iii.isnn 1 1* v :imms ■ *.\ <*i»1 1« *u t Fashioned wilJi many MPik* 1 , H : lion. in VicluriuijK ever wiil» lIiv niitrlii\ l>«nv l.ow l:»y C lie* y inighiy < * l« -| *1 1 :i n i >. and \ Tigers wiili i« li* rnvcniniis j.-.ws. And 5| •• »llt‘«l stni i'|n*ifs with branching horns llcfnr** t li* 'in full* lli<‘ woodland boar's huge Imrnl. Tin* gTiann, neighbour of ihc lowly They kill. Vei Ori limits not Lir mere gain, - T)t?si rcivi.*»‘ migblv though In- In.*; for In* 5 Reigns the right wealthy Lord oMColli 1 * fruitful hill Around whose hubethc mountain AVcamlcis How,— Whose mighty breast chaplets rtf pearl adorn. 0 minstrel maid, sing thou a triumph-wing ! Aud yc, bear burthen with your tambourines. Make ready lute aud lyre, tabor and drum. And every instrument of joyoGs melody ! Then will wo pass from land to land n vd say, There ia> n<> huntsman like to him; in war No arm so strong as his to guard and rule — The lord of A'o/fi’* hill, Ori’ * proud height; The brave one, loved and loving, riclMii gkts ! Another bard, whose -epithet was ‘Owner of the elephaut that chews the sugar-cane/ and who is othevwiso unknown, has composed an interesting poem in his praise. (204.) Till: Ska ash tiik Stkkami.kt. ‘Tis shame io say to woalihy men, * Give ye’ Sorer disgrace when those say. ‘We give not To any, ‘ Take this my gift, is excellent ; To say, * I take not,’ is more excellent. Who thirst, for water will not stoop to drink On the sea's marge where sparkling wavelets apmul Of water crystal clear. Though cows and sheep Thick thronging make the banks one muddy mass. And though the streamlet trickles scant and shw. There'* uv/f-fiW pttfh a /ieiv Street e’ttfcrs jlne- ! If thou give not, thy suppliants blame the time. Aud inauspicious signs, but blame not thoe ; For thou art liberal as the o u -arching her von. This story gives a mere glimpse of the migbty Tamil archer. For twelve cenmrics it. has existed in South India, and has boon the source of many legends other literature.;, and is mixed lip with traditions if the I'aiidiyan kings of Madura, who, being supposed to be 'iicariiatiqns of Siv.., had the how and arrows as their speci; .attributes. But all that is received and accredited tradition aboi:* Ori is eoiitained in thc«e lyrics. Imliun Inylil «!<■, O.i/hrd. ( 1. U. I’orr u.. n.n. j 8 THE LIGHT OF TRUTH on SI DUE ANT A DEEP1KA EVIDENCES Of NATURAL RELIGION. Tm Divim: Pi:kikiTIO.\s. •jOoutiuNrn from f mjc 2H9, Vol. I ) In tlie south rff Italy. »n the shore of the bay of Naples, casting its dim shadow into the azure waves of that en- chanted gulf. stands u city nbont two thousand five hun- dred years old. It is the historical town of Ponipei, only of Inte years taken out of the grave into which its dan- gerous neighbour Blount Vesuvius had buried it under a del u illi frescos those main walls, the sculptors (hat enriched those halls aifll gardens w ith statues so delicately wrought, the masons, the artificers, whose hands were, so to say. the living origin of the ill luted (own. I' com the mere inspec- tion of its^ mighty ruins you l ightly argue that a host of di lie ft 111 artificer.** look pan 'in its building' and from (licit works you qualify the artists, from their works you nppre- efat'' thcir-rcspcrtivc style, and give sentence 'upon their relative-worth. Now. this l ui verse is the house, the palace, iho great building of God.- No very careful Tlie t inverse l lie* ..." jiTcni 1 milling of Cloil inspection of it is needed to see that its lm i Idee, its architect, its linker must he intelligent, '.Vise, All-Powerful, .fust. Good. Immense. Eternal, (nlinile, One. Every created thing asserts withe mil i vailed eloquence that God the Creator is endowed with till these attributes. In our last lecture we saw at some length that God our Creator, ontf-Mnkrr is endowed with the attribute of Per- sonality Hint He is an I nlclligt.it and Personal God. Hut we must a it stop there. We must go further. We must search moN deeply into the attributes of the God-head. Almighty God, it is said, abides in inacyesible light which man’s eyes cannot hear, whereto nmn cannot come up ; but we slnll ask for divine help, we shall humbly pray to Him to reveal Himself to us. we shall beseech Him to the effect, that we maybe admitted lu soon- knowledge of Him, to some friendly intercourse with our Father, our Creator, our God. “ The works and the designs of fhe omnipotent Creator,” says Admiral William Henry Smith, “ afe inscrutable to tjje just brilliant hucnaii intellect, yet enough is revealedf both with regard to the wondrous universe and ou; own mental ^ppacity, to convince tlie reflecting mind that it is a mark of devotion which we owe to our Maker to rtudy with earnestness those beauti- ful :jtd harmonious works around ns, however their im- mensity may at first bewilder us. He who zealously applies himself will verify the sacred promise. ‘‘Those who seek shall find.” bet us therefore apply ourselves to seek with earnest- ness w hat God is. in the hope that we shall attain to some knowledge of his divine nature. God’s nature essence may be briefly described as follows There is one self-existent sene''* 11 E living and line God, Creator of lieavcu and earth. Omnipotent, eternal, immense, incomprehensible, infinite in intellect in will and in all perfection, who being One, separate, abso- lutely simple ami unehnnypnblc spiritual substance or perso.., is to be regarded as distinct really and in essence from the world, most blessed in and from Himself and unspeakably elevated above all things that exist, or can bo conceit ed except Himself! (I)enz. Itidl. The Decree of the l iitieau Council of IS70). ’I'd proceed with sonic order we shall begin by showing that God is the only self-existent or necessary Jleing, as this attribute is so to say the fruitful source whence the test necessarily flow, and embraces in ibs comprehensive- ness the uatnie or essence of God. In Hie probable year of tlie world 2'>lo, and 1*491 years before Christ. God appeared to 1 st If i x. . i.iii t 0 Moses the great prophet of the Jewish people, and commanded him to go forth and deliver tlie children of Israel out of the hands of the Egyptians who held them under the most degrading and tyrannous bondage. Muses accepted the perilous mission, hut lie asked of God one thing only Moses knew too well, that, the divine firing lie was speaking to, was t.ie God of his fathers, the God of Abraham of Tssnc, of Jacob, but lie wanted to know something more about his nature, about his chain •derislie attributes, and accordingly he ventnred to ask of God His name. And Moses said to God: Lo ! T shall go to the child ren of Israel, and say to them The God of your fathers hath sent me to you. If they should >-iy to me “ What is 1 f is name r M hat shall I say to them ?" Now let us hear the divine answer! God said to Moses : “ I am who am God said : Th-us 19 THE LIGHT OF TRJJTH ob SIDIJHANTA DEEP'.KA. thou shall say to thg children of Israel : Ho who is, hath •ent me to you 'Exodus. ch. 11^ 13. 14— God therefore ie He who is, thgt is, He is that only pernou to whom existence is ieata re, who owentiis^wn ixistence to none, who is uncreated, unborn, eternal^ self-existont, indepen- dent, infinite, wilhontSbeginniDg, end ov- change, the first Being^ the only nece^ary Being, the -primary cruise and tbe source of all other things. Gcid heavens! how this idea of God’s nature raises him in our eyes above every conceivable thin'.' ! Before we were born, before the fore- fathers of the Hindus crossed the snptn-sindu, before the creation of man, befose the combining oi earthly elements, lefore the shaping and moulding of the primeval chaos, before the tirfie when heaven and earth sprang into cxis. tence out of nothing at God’s command, God existed, most blessed in Himself and from Himself, eternal, infi- nite, unchangeable and such as lie even exists -in this moment of time. Why so 'r Because God owes his exis- tence to none : but He is the only self-existent, the only necessary Being; that is, so- He exists thfft •’■e'eannot but exist, as he possesses in Himself the necessity of his cxVfc- tenee. Who can grasp adeijuatly this infinitely compre- hensive idea ? Who can fathom tin’s abyss V If we look around ns. we find no creature in the Universe but finite, bnt contingent, namely which so exists as not exclude the possibility of not existing, and which actually once did not exist. Self existense is t lie absolute characteristic of the First Cause. God exists really, and creatures also exist really; God is, and the creature also is. Yat the divine Being arttl the created being differ infinitely from onf another, in that the former is independent, the latter dependent; the former uncaused, and' the latter caused the former lias all tilings of itself and the hitter lias abso- lutely nothing jf itself, but is itself an effect prof need out of nothing according to a preconceived idea derived from the Divine essence. This infinite difference is Indicated by saying that, God not only is, bnt is of Ilmiself in virtue of his own essence; in a word; He is self-existent. (1) c. f. B. Boedder. S. Y Natmal Theology page 331. Indeed, everything that can lie and not be. that s, which so exists as not to exclude the possibility of not existing, is contingent, namely it does not exist of absolute necessity, lint lias a cause of its existence and depends for its exis- tence on n canse outside itself, because whatever does not exist of absolute necessity and in virtue of its own essence, is, in itself, indifferent to being or not being, and is in consequence indebted for its net nut existence to a (....iso or agent outside itself. dint in this ease tli« agent, or cllicicnt cause to which it owes its existence is prior to itself, as the efficient cause is always, some way or oilier, prior to its effect. Thus a house fox- instance, is of irself^ iiidiffer-** egt either to being or not being, namely it exists so as not to exclude the possibility of not existing, and ns it was rpared on its gor und, it might also not lave been x-eared, and consequently, its existence ig limiter), finite, enused or contingent Bnt if be so, the efficient qause of the bouse or the lU-cbiteot must be prior to the liuuse itself, as the first condition of n canse is its priority in regard to the effect. G. Bamtoi.i, s. . 1 ., !>. v. {To he continued.) KAMBAN. (Contin iftd from jrw ye Vo!. [.< a • Utigazheudi was fully aware of the first rate in- tellectual powers of K^inban and respected him as his superior. Puga/.liend i was like Coivper and Goldsmith a homely poet. Kaiuban was Milionic in diction and delineation and was Shakespearian in thought. Ho would have been a Homer if he had lived iu cai li< x'-days. Otta was only a star of the first magnitude before tho other two luminaries, tie was ill fact a Southey with vast labour and erudition but little endowed with poetic genius of a very high order. He was, however, not a scholar and poet of a ver.7 ordinary t po. But, the brilliancy and grandeur of the others hid ii is diminished head- The genius of these poets mco "H iu spgpial grooves. Ve.nha was the favorite metre of iSi. Otta was dexterous iu comp aging (?**•, a. ami j. 0 . soared wlyle clro-i m., iu th © & .s u . The prohaoh- Liluratw neai table to find nett {led of In 1 Kuinhnn : — TV |>voceeditig t» analyse the genius <>l Kami' lot us take a rough gj-nice ai the literature that was available to him, and see what part of that literature Islftpcd his genius and how far lie was indebted to ’ is predecessors. We have already seen that, he lived in the II century. Tit is plain, therefore, that all literature then extant was before him ^The u£ 0 /U(-nr — &, «ri_LS^'fb*/r6»<5 and ufc'QirOT 8hf- izant - un C ^Oeuin: ui> and srii! and (ipiQpii ff if n ^ and other worlds and ebrn- nioitt nics of the last Mi^lara, College were available, lie uih'ht have read all or at least some of the O Major Five Epics and the Minor F ve Epics. The GVj«.irro of rfirus^ii, J \uun and and the *lh and of L£Tsah'«« 0 //rtf «4/7, the OuifitL'c / a 1 enure of Qjine* and the L^teaBLD *f itiL.i. We are not sere whether Gf^euaoir iu had its birth as yet. There was gjeapiu auGuir^eb and ufi3e "’ s commentary thereon. There was also the AtGee iflujii, of Bntliaiuithiranar, and nj/iuuQritEiestu) and a Stas with their commentaries. VVearenotin a position to- affirm who the commentator of Sc^i Gs-tawnd' is and so we cannot state whether tho commentary on it was in the time of Kamban. The commentators of s-smtSo uiDnuSpib were all in and after the time of Ramanuja, whom wc have already seen coming after Kamban. From a reference to ^trai h pSsSfo t,ntSfUijn It. e., i /tn it or 'UQpSfw ^tn l reiii) in the commentary of u>fou(Sai_nib, it is apparent that is£iSg)Ai3ed)jji lived after sv/s#n A i. e. in the loth century. Hence it follows that s AS gjf i'SsJiL'i li v«*d at least about two centuries after Kamban aud that, therefore, file commentaries of iSrfuj end ufiGu-mp + A (contentpora"y of «s iiSaSt-- A) were -not seen -by Kamban. The i ommentator of a ld } viz., #if-'jjnii£ visiteonir evidently criticizes af^^idOa/liLin about the anti- quity of su'nStnih in Tamil in the opening lines of his commentary, and therefore should" have lived after jii'Wi'f. Therf difficulty about *AS Qiitstsjii. Scholars believe that he should have lived prior to Kamban and Kachiyappn, as lie has not in hjs volnminotis commentaries made any reference whatever to tlie-e very famous authors, and has not made any quotation from their works in illustration of any grammatical or literary point. Mr. C. W. Datnodaiam Filial believes (page 22 preface, to nru>cB0 we find that Karnbar had either no acquaintance with it or did *ot borrow anything from it. From this we conjecture he had not much to do with its sister minor epics The 15th stanza of .iinlevmi> (jp iu 3 u.' eir ear ^Qppeoeo Quia tfilOujOr far seems to have suggssted.the 47th stanza of itirL.’Suui- mw of Ramayan “ Q/sa>u>3w fj sowar iSa,jiSL'(y *trsrth Gan luebeosuT G^ » ® Au. csru)3a> lusoffOar £J3ivib Outer: u.3w il.' eoevetr LoazfiuS L^eSarib and again the 17th stanza of the former “anQuiJoenam aec^isQii,H....7eoOu>a)eoirii” might have givqn rise to the 2nd stanza of .*/r:l®tjui_«\>Ji of Hamayan “tun (bQuto/r Qpppipp&i u>«iu_Ou- ea/rui &c., v The styje of Qu£uj>-tiiTaaij> is like the smooth fiow of a gentle river while such is not the case with the Ramayan. The 17th stanza of ^pjtuuu sotb of the Ramayan. “ (jpmiSwaoiL, . .Of aj£it$ p O^sujwuj eSSstrOiuar 3 Qs fir fD $ rp (? p reminds us of 3 1st stanza of QpjpuuusBur of w .® a ppii- ueeSoDL pirgaS fS rap#* fijp LOQt&fars astiLD.if t b n jb C# 3 j> afi* Qerrmer &c.. The 6th stauza of npjuuut—wib of Ramayan. " fitwr-l lorSQpii p 6 bt £tw Qson&anpo &esrpf> G utsoGtv. diZ*>i&a r iDi^oas Giui^^^ai Gaj«b«rCin. seems to be an improvement on the 32nd stanza of ^pJgUUt—WLD of BniSUltfilD. “ MtioSoTrir Sat pi$ . . .urtrsoQ sv A ®ogPor® icilpt uisaGuiEitU Gt-in iiffjijpixsev. Tlie last two lines of the 6th stanza of fcQisiouuu. •vii mairifpiir Quuia-... iSHULifCuj uj^gy iijar^i GeuuiPpii ;Li5uSfi GagaiS# might have been adopted in 3rd stanza of tan uui — sold of Ramayan. aia)r^gi« Bu llu Stiff Qp&*nicLD/i> jduj nQp n” The 7th of jyj SUliw in Ramayan. Gad) LBteasuaDif Lo1wu--ira Ac. “recalls to mind Seep Ute wiiat—io afpjSa: Gn.iBtf IX &.C.” 14-^0S«/7tr-Scan- dam. A careful examination of Scanda convinces us that Kamban had a^thorough familiarity with tcc york though he has not borrowee^eitker the diction or sen- timents of Kachiya^pa. Though these two poets come near eacl*other in many resp^ts. theieis uo denying the faci that the language of Kachiyappa is more polished than that of Kamb,aui Kachiyappa doe^not seem to be beaten down by Kamban; on the other hand, he rather seems to hav- bem* an indir%ct tutor of the latter. Let us now see whether Kamban h«s anything from Chintamani. In the 33rd staDza (kors’s Edition) the clouds poured down like rods of silver on the moun- tain. In the 4th stanza avii of RSmayan, the clouds poured down as it were lods of silver in order to adorn the mountain top which was a bare sheet of gold. In the 51st stanza Chintaffiaui has aarttOsmetr (jei&uiifEi GV.'/j cclS^jit euasoi tsusfts Qp&Quoztr ldswiiS gesf L^s/nr. The same thought is better handled in the 10th of the same padalam of Ramayan uemaar&imL iSj^p^toBsit Qsirp <2 am— aou ,7 east— 3 aii ao « a ir so Qfi 3 ibeu oj aSstuusoir p aSsn oSioiretoui ®_«rar*s pen/Tii &sni~Gunu,i£eiret?iT a2oi isso/r &e\ )nsfi£puir v. The last line of the {18th stauza of Chintamani u>id.i_&n7 puus&p uBmajQuj.i ^sv0ai ^u-Qi—irefi ujb ppw Bius aatflaBs ujb.eogi C01_®«BU_ LLSmiDtSi: LCSOBB# ®C® 6 ®L.i * n qj efi 1 h artel ®or«afCuj. is borrowed iD the 14th zaauLn-ntZ of Ramayfta " ji/ebrorL z/fc J)f ayil, Qu l ’e«'£fitwLD4$£tr tfist rOto*»«B Si^Guitiuu Ljasr a sS QoSes’ p OpifisSsi) ’ if aorfrPujil 6U gjijDt-GuiiTr iuiina§Aui?. ai(5AasuL?EiT^ii£ At.” The style of Chintamani is not so strong a.s tlm Kamcyan but the genius of the First Tamil Epic port in the Sanskrit mode is in no’wity infcrioi to that of Kamban "The Teinil Ramayan,” ^ays Cahltvcfl, is undoubtebly a great poeni,and in this department of composition the Chintamani alone can dispute with it for the pain of supremacy. ” V\ r e will now see how much lie owes to the Kural of er igyebiT !. “ f.ii&dr ifiuj&jLD fiwib t9 fliEsoOwis 1 16 C&* uui_ ion.) is evident! the pur- port of “ QiiusJ.iO;-. tipr.en Ac.” (“). V J ). 2. 41 3«.' «rr erf on m t a Ac. " £311 iS ■* ff jp t : t 'Ja.isrr ^ ; ’ or&w ” c 20, i9 ) is [.irallel to “ ■ wsr/r S- ^ efi ^ J. Q-ni'^r G n&ieoa l 8 .':OsooO - 31 ^ ^ Gxo 7 .^- 9 " to.dcxnn. c 22 TEE LIGHT OF TRUTH ob SIDDHANTA DEEPIKA. 3 -* J> ser Ac. SSTibQ/iaBpiutK eo& eueQoj Qpirm/SivQttomr Ay i»tS(i prnf dr (215 saiGp®u<—eOLo) 19 from ^ Ac” (.0 XXX VIII)* 4. Qftv'tSi? Sp/ipr/fr* »i- &C. erebiSp fipiepni^ir Opir Q^ppQpdmQi^xia or t-u/iCinr, as $ pfi p re p it ilO ps n ^stiev wj s it & gp eb G (61, «*_ ©- a/ui— (the minds of us J^eSTL/KOC-U-' ffOo SVL, OfilflujIT lSpf£(S (2, VIII). Qsor^eueji Q&iiip e.p^s^s it pu t. tW a. 1 ftw iLibtoLU e p l app-^jesm — Ac (66, QlL fiimpuut—ec^,) is lio other than Ofii-iuiiuip Qsujp s.p fcj>\f <1 ADfiL’ ’.LT&QpLa ClTTSS *Q£ LOippmfl^P, 6. SoiipeLH.h srpp^eauj Ac 6-psfcQ&7eir ojitits Os t&Qpg) Old/tlS* miTQpui: u- (1/>kotC?*_/>” (62, SiLS/ratpu ) is undoubtedly from erieeb flOs/Tak^ns® Qptu 7. E « 0 cafl SattpiU&fQppalf UJff® j-ffuir if QsQfUQpLDpLO u(tpfipp(*r*eiw (82 juL/c-suth) is an adpatation of saQ^oeS.firSanp/BppGp Ac A utvauLC&Qpansr nr uQgppp (yio Ac 5 A G XXH'. 8. aaSO'mo'ir lSljubbl- Jf trejLDiuirQss ear (10 ©*uui_ #uii) seems to be borrowed from eoeSpp-iss eSuuass mnsQfi^nuuiOs'Sii (3 LXXVIIj. 9. “ fflj jjrO^) ^ sb pasur p jpu&fi&aLD epQgs tii n as Opes~ Ac " (24 ®ca7*a«r® /fab^^A) is an echo of g(^i«sd> u wipseo n3t» «(j$> sag/mS/flgj Gici lduuu'Blo (I XIV.) 10. *• (7«y«4r^. r» G&ja&if. an nssefi!s(g Gixiiippeuii)” 18 PfSp^uuui — f o id ) is only GeuaHrip tu Q eueb/ti^.ic nisjGsiLip c'lpQ&iL’peiiiEiAaStyiueoui-iSii) (5 XYVIJ) 11. “ e.< 0 iiipturd(gpaSiij ojpeSG-jrruuGeu" (34 ffa/wroS) is from "e^sS o-peSIQsiijiiJuuCi-nir srinSsawfUipp;” (5 XI.) 12. utiiai Gxs-r&p sm.-fiu-Tei'Saruj iSpir .7 is in other words LcuSir-tiuiS-bc'irpnii a&ftiLiievtb & & u$iri? 0 uir los ar^t *.£eb (9, XCVII). The author who borrowed the sentiments and the language of figsisr -^a.if must be supposed to have drawn a good deal from the same author in his dile- ne^tion of the ministers of Dasaratlia, stanzas 6 to 10 ih?,Sjuui_mj . w e have carefully read the ten chapters c.i ministers by .©©susr jt 5 * it. Kamban enumerates aboit a s. aro of qualifications. In bis fine stanzas of four Hues each, i, c , in 20 lines he has said more than what 0 ®eub#?& Qpp&i £?6?77 ££L aj OjUf-tli/jb, OuB 0 3sff (Jfi IQ. UJ l& IT lL GO f tUiLI Quew QiLniSiu uj a u lj *9 it . THis is wHftt may b6 taken as a definition of poetry from the great gram- marian, IVvauantliy, a grammarian of logical accu- racy only defines aud explains poetry by a comparison The human bodv is a mechanism of various elements accomodating life : so is poetry an embellished com- position of words embodying (Qii), wealth (Ouirgsi ) and worldly enjoyment (g)OTut-). A dis- cour-e, therefore, on these three items, should be the object of literary works. This fa the chief end in view especially of the epic. T- Chklvakesavaraya Mtdaluji, m a. ( To Ic continued) . 23 THE LIGHT OF TRUTH or SIDDHANTA DEEPIKA. * t . Tl' " ■' ■ REVIEWS. THE VIVBKAOHINTAMANI -SERIES. Life of Her Majesty Queen Victoria, Eupress of India.* We do not know if Englishmen fairly realize how vast a hold Her Most Gracious Majesty lias acquired in the hearts of the Indian People. In one respect indeed they go muelr further than the"Britisli peoplo in tlio veneration of their Beloved Empress. They arc so prone to Heroworsliip, and so imaginative, that they think, in the words of His Holiness Sri Sankavachavia Swamigal of Sringeri, that *^,so many good qualities would not concentrate in one woman unless sh.- be an incarnation of the Great Almighty,” Herlife of genuine sympathy and love, true modesty and purity, real nobi- lity and greatness will always be beacon light for generations untold. And though there are two are there lives in Tamil already o f Her Majesty, yet we welcome this new Life from our friend Mr. C. V Swaminathier’s hands as it is in no way superfluous. The Life also contains an useful appen- dix describing the constitution of the Government of India and of the India Office, London. We have already spoken of the great work M.\ C. V. S. is doing and we earnestly hope that such work will duly be crowned with greater and greater success. THE STORY OF THE LIFE OF BU1JDHA. t It was purely through historical circumstances and from the nature of th® travestied Buddhist propaganda after the time of Buddha and from its pronounced antagonism to Hinduism that the prejudice has long lingered in the Tamil land against Buddha audit is time therefore that tlio Tamil people understand the true greatness of Lord Gautama Buddha and as such we give a hearty welcome to the volume before us. As we have elsewhere remarked, he was a Hindu of Hindus himself and the best and noblest of them. He preached a simple and pure life, shorn of all hypocrisy and deceri and ostentation, and such a life has always been vbe ideal of the devout Hindu. The mischie f , however, is in its one-sidedness, and even * C. V. 6waminathier. D. K. Agency, Madras, 189*. 293 p. Full r’.otli. Ornamental aides, gilt back, Price Rs. 1—4—0 + (Same Series, Price 14 annas). those of to-day wkp wish to emulate him, womd>3id]y keep themselves aloof from dognuitic -Buddhism. THE YJ.VEK.A MA^JARI* We owe an apology for not ncLlciug this miscellany earlier to the Secretary of the D. K. ’Agency. The volume is tastefully 7 got up and we hare already noticed the first two stories. The Life of Sivpji is new and it contain;-, very many valuable lessons. -The author does full justice to the greatness of this Indian Hero, though lie, in no way, conceals his blemishes About liis time was established the Maluatha Dynasty in South India, and their rule was always popular. As the heavens have willed it, a nobler and superior rule lias been si t up in the land anil we have no cause to regret it. We know rhe Secretary was delaying the publication of the book owing to current events in the Western Presi le?..-y And if is only to be hoped that no sinister meanings be ascribed to books of this sort. NOTES AND COMMENTS. Oii:si:i.vi— . — With the aid of God’s grace, wc have been able to bring the past year “o a successful termination. When wc proposed the undertaking, more dftfculties were suggested to us than encouragement, arid rfow though we have had to contend with difficulties, rvf papers published in the Asiatic Quarterly. You can use these us you like, and if yon can suggest any works that should be included in my sketch, I will try to ir-iude them. I have also sent yon the life of Manika Vachagar with notes, '’’hese notes contain t the summary of reading car- ried on for about fifteen years'. TliSse notes may be of some use, but of course you know more of these things than I do fc I have also sent- you a piece or two from the l’nra- Yaniiiiuru. This very fine work I have finished, and translated all (hat seemed to me of any real value. I have also finished and sent to the Royal Asiatic Society a summary of the Purra-Porul-Venba. I have nearly finished the Pattu-pattu. I am still in want a good edition of Aiiigkun iinurru, and Patliittn-Pattu, Paripadah and Agananumi. If these are published I must have them. — I think 1 have got all else that I am ever likely to use. 1 think 1 prefer the old edition of the Siddhanta works to the new. I am beginning to gel despairing about the publication of my edition of llie Tiru vachakam. I have revised and re-revised, and annotated from a variety of sonre .s these remarkable lyrics, and with lexicon, concord- ance, translation, notes Ac, all is ready and type-written. You were good enough to send me an edition, which I very much value, by unknown editors. It only says ‘some learned men. I find that my own rendering in almost every ease coi icicles with theirs. In some cases I have been aide fo sef myself ri^ht. In one or two T think they me inony.’ I would ask them carefully to reconsidei the printing of the texf which should be divided, I certainly think into metrical feet. And I am i ( uitc persuaded that there are errors in thejext, which an attention to metre niignt set right. They are not certainly of anv great im- portance. I note in number IS, line 2, read U(f £ld ia/9o tbQr) ZUU/T/H By ;«11 n. ans lot us have :\ carefully edited tost. And it gr -*ves tnr sorely to say tlia‘ the Rev Doctor's call for help for the publication of our Beloved Tamil Ppauisliad should not have commanded a ready response. It is not a very great matter i. only our South Indian Zemindars and Matadhipaties would think jf doing their duty. Iitheir devotion to Sri Maniklw Vachakar and his sacred Jyrics is not mere lip-deep, the publication would have been already an accomplished fact. We will once more' appeal to their sense of patriotism to come for- ward and help the iinctertfEring. * # * The Rev. Father Bartoli is another of our contributors, for whom we have to be very thankful. His lectures ate very learned flntl suggestive, and liberal, and we are glad to say, we agree with him in the main. If his remarks about Idolatry had been somewhat distasteful to some of onr readers, we Jiave only to assurg them that the Rev. Father does not mean any offence amWiis remarks are couch- ed in the best of spirit. Here are his own words, “ In future I promise you I shall altogether abstain from the obnoxious word Idolaters, which displeases your kind readers. However as I have told you in one of my letters (He signifies his agreement with us with regard to sym- bolism) I am fully convinced that educated Brahmins or Hindus generally cannot be called idolaters because they are not so. But what of the common people ? Learned Brahmins testified to me that when the ignorant crowd venerate their idols, they really believe that the deity himself, or a particular God lives and resides in that block of stone or wood. "At any rate let it be what it may. If this is not true, so much the better, and I thank God for it.” * » * *• Talking of devotion, he (Dr. Johnson) said, ‘ though it be te e that ‘God dwelleth not in temples made with hand,’ yet in this state of being, our minds are more piously affected in places appropriated to divine worship, than in others. Some people have a particular room in their houses where they say their prayers; of which I do not disapprove, as it may animate their demotion . "Boswell Perhaps this latter custom has fallen into desuetude in England, in ‘hese days of extreme civilization, even among the minority, but tbe ‘ P ttja rnum ’ \s a common feature in every Hindu household, even in Bungalows built up and furnished according to the latest fashion. * * * The 13th anniversary of the Trichinopoly Saiva Sid- danthaSaliha was celebrated on 19th and 20th of (Jus month. The boys of the Sablva's Sunday School were awarded prizes on thefiist day. Pandit S. Saravana Pillai of Salem lectured to very select audiences ou both days, on topics, in which lie may truly claim to have received" new light namely die “Relation of the Mathematical Sciences to Hindu Metaphysics.” S.rila Sri S. Soma&undara Nayagar was unable to attend, owing to delicate health and bis absence was very much regretted. JlAUKts: — Printed by P. C. Kalliaka Svxdaha Nauab, at tBb C. X. i’ll ess, ami Published by J. M. Nacarathnasc. THE LIGHT OF TRUTH — OR — SIDDHANTA DEEPIKA. A Monthly Journal Devoted to Religion . Philosophy, Literature, Science, &c. Commenced on the Qn&tfs Commemoration Day , 1897. MftftRAS, JULY 1898 { No. 2. Tbasslatio n s. THE VEDA'NTA-SU'TKAS WITH S'KI'KANTHA BHA'SHYA. (Continued from page 6.) Adhlkaranas 9, 10. HqNrjng mentioned that form of S iva — the Para- ‘ Brahman possessed of omniscience and 6ther attri- butes — which is to be worshipped as the source of snprepie good, the sutrakara introduces the next section with a view to answer a possible objection that the given definition of Brahman is too wide in- asmuch aB the same names which are applied to Brajiman are by usage applicable to other things as well. AkMft (1 b Brthmu), beeaue of Hie characteristic marks. (I. i. 23). For the same reason, Frcna (Is Brahman). (1. 1 21). The subject of discussion in this section is a passage in 'the Chhandogya-Upanishad, which reads as folrows : “Ali these beings, verily, bike their rise from fckas'a, and return into akas'a .'** “ All these beifig*, vtrt*il?!'"ierge into Prana alone, and from Pr&na they anse ’^ Here a doubt arises as U> whether the terms “Tr%na ff and “ akas'a "—which denote the causj from which all beings take their arise and i? which *>hey likin dissolution — point to Parames'vara, O r to bh&tikAag (akas'a as one of the rudimental element*), fifid to prana (vital air). The prima facie view may be* stated as follows; it is prim a ^ vital air) aud b^uta-akas'd that are treated of here, siuce they are spoken of as the cause of all beings iu the following passages: From prana alone, verily, are these beings rn, bv prana do these horn creatures live ; into prana they go and cuter." •' From ikas'a is the air bern” etc. J Against the foregoing view we hold as f llows. It is Parames'vara who is relerred to *>y the terms “prana" and “i.kss'a, because of His characteristic} # Chnfl. L'pauiehad fTait. Up^niuhad 3-3. X Tait. Upaniehad 2-1. 26 T3E LIGHT OF TRUTH ob STDDHANTA DEEPIKA. nn.;Jr*, such as His. being the :anse of all. Prana (vital air; ahd the bhhU-akas'a ^nnot indeed be the cause of all. Now such passages as “ From prana alone, verily, are these beings born,” only inculcate the proposition that Brahtrar, who is bliss in’essence, is the cause. They do not teach that prana etc., are the cause. On- the other hand, they form mere anuvida, i. «?., the s'ruti merely repeats what has been thought by another. A'kas'a being one of the bhutas or. rudimental elements, it is included in the term all < bbutas’ * and th» rise oH *• all bhutas ” can be from Parahies'vara alf?ne,asth* s'ruti says “ h rom A’tman is iik-sa born.”* Wherefore it%hould be concluded that the material akasn (Irhutakasa) and prana are not the causes of all beings. (Question) What is the use of the qualification " bhuta ” (material) in “ bliu takes a ” ? (Answer; The epithet has a purpose to serve, inasmuch as there exists anot her , akas a viz-, the Paramakas'a- or transcendental Light, the Para- ^rakriti or the Great Cause, the cause of all bhutas. • (Question) Then how to conclude that akas'ajs Paraines'vara ? (Aw-stcer) Because there is no distinction between the two, between Parames'vara and Raframakas'a. AdhlKar^fia II In a former section it^Ras shewn that (Jie solar orb is tM^abofe of Parajbrahman, the Lord of Uma, the ^ord of the whykfe universe, fiee fFom all taint and frijp."^ l%t€nt tendencies of evil, the repository of of unsuroassed good. Here, then, (ho, sutrakara refers to another*abode ot*he Lord : (Brahman is the) Light, because of the mentftn of the foot. (I. i. 25). The subject of* discussion here is a passage in the Chbandogya-Upanishad which reads as follows Now that Light which shines above this heaven, higher than all, higher £ian everything, in the jighe'&a world, bevond which there are no other wcclds, t 'at is the same light wbich.is within man.”+ Here a dofeht arises as tg whether the Supreme Light which is said to be. in heaven, pervading all worlds, is Parames'vara or some other being ? * Tail. Uprfhishad 2-1. t Chha. UpuniBhad 3-13. (Piirvqpaksha ) : The word ' dyu ' stands for betven, and the light whiclHs said to be " above thiB heaven"” may tnerefore here mean the sua himself. Or, as the words ‘the ligtt within man’ point to the light being within ryan, it may be ,$hat the digestive fire in the stomach js here referred to.'' (Siddltdftn) r Wie words “ the light which shines ntfOve this heaven” refer to Parames'vara Himself who is the Supreme Light, high >r than nil ; for, in a former passage, ” All. creatures form a footof His ”fc»* all creatures 'are said to lie ‘a part of this light. This cannot apply to the suu and digestive fire in thfe stomach, whose range of action is limited. ( Objection ) In a former passage, GAyatrl is des* crib*d to be all-pervading in the words “ Gayatri, verily, is all this existence.” t As occurnfl^ao the same context^ the passage All creatures form a foot o ol His ” .teaches only that the universe is » p|gt gf Gayatri. This objection is thus answered; (If yeti say it Is) not so because of the mention of the 1 metre, (wo say) no, because (it is) the medi- tating (of Brahman) in that way (that is) taught ; so, indeed, there is an instance. (I. i. 26). Objection ; : Because of the mention of the metre n a former passage, “ Gayatri, indeed, k is all this exis- tence,” the same thing is spoken of 1 - here, not. the Parames'varS.. {Answer) : It cannot be that Gayatri, a mere metre, is 9.11-prevading. On the other hand, we are taught to contemplate Parames'vara who resembles Gayatri : just as GSyatri is made up of four feet containing six syllables each and is four-footed, so Brahman too is four-footed. Accordingly, elsewhere, a word denot- ing metre is found applied to a different thing in virtue of same point of resemblance ; as for instance, in the Samvarga-Vidya where the s^ruti begid^fcg with the passage, ‘‘These five and the" other 'five make ten, and that is the krxta" J says “ these are again the Viraj.” Wherefere in the deter- mining of the subject propounded in the passage in question, the characteristic mark of Parames'varn, viz. all-peryad-ngness, should prevail as againsd^tf argument derived fiom the fact oi the passage occuri ring in the section treating of Gayatri. * Chha. Upanishad. 3- l> t , t Chh^ Up. 3-12. tChha. Up. 4-3. THE LIGHT OP TRUTH or 6TITBHANTA DEEHlKA. 27 And beenuts of lt« eongrulty with the description of erottnroi ate. u feat, (It ahnli bs) so- (1- 1. 27). The statement that it i%. four-footed by creatures, earth, body and the heart, canflot apply to the metre called Gayatri. Itaipnlies only to Buratnes'vara. The sfitrakara agsiin rnises and "refutes an objec- tion : If (yon hold it U) not (so) because of a diversity in«the teaching, (we answer) no, beeansa there is no in- caniiatensy is either ease- (I. fc 28). (Objection) : It is not right to hold that, because there is a reference made to a connection with heaver in the passage “ All creatures form one foot of His ; His immortal ^ three feet being in heaven,” * Para- mes'vara is described in the passage which speaks of ‘ligkt’; for, the two being quite distinct from each other as shewn by a diversity in their teaching, there can be no reference to the one by the other- Iif tie passages *• His immortal three feet are in the heaven,” and “ The Light which shines above .the heaven,” t the word denoting ‘ heaven ’ occurs in two different cases, (t. e. in the locative and the ablative cases), and therefore there is a diversity in the teaching. Hence the mutual opposition of the passages in question. (Answer) : No, for there is no diversify between the two passages, just as there is no difierwnefe bet- ween the following two statement® : " There is a hawk on the top of the tree and “ There is hawk above the top ef the tree.” Wherefore in either case it is intended to declare that the light is above the heaven. By this characteristic mark, it may also be concluded that it is Paramos' vara who is the Purn- Bha spoken of in the Purusha-Sukta, inasmuch as there, too, it is taught that “ A foot of His are all the creatures. Hence the conclusion that the Supreme. Light which shines in heaven and of which the whole universe forms oulj" a part is none other ^han Parames'vara. Adhlkarana 12 In the last adhikarana it has been shewn that the Parames'vara, referred to as the main object of wor- ship in the orb of the Blessed Sun, Himself coffbtitutes the whole universer The present section#proceeds to ■how that othei* beings form object of worship as ensouled by.Him, and uot otherwise. _ M — ~ ’■ Chhft. Op. 3-12, 13. t Chlui. Upaniahad 3-12, 13. t Xait. Araiijaka, 3-12. So 9 prana, because V tbs oeeurens? (of Hli attributed ;i. 1. 29) a • The passage which has 'to be discussed here is the Indra’s speech occurring in the Kaushitaka-Upani- shad ; “I am Prina; do thou meditate on me as the conscious A'traan, as life, as immortality.”* The donbt arises here as to* whether the being referred to as an object of worship and put m apposition with the word ‘prana’ is Indra or Parojqes'-, vara. ( P lirvapaksha :) Here in the passage “ I Ac farina, the conscious A'tman, and me etc.” we sets that the word 1 prina ’ is evidently put in apposition with 'Indra.’ The passage, “worship me,” clearly state* that the injunction of worship refers to°none but India, it is but proper to speak of him as prina because he supports all beings by means of raiD. As possessed of supreme power, he may also be spoken of as the objec‘ ‘o be worshipped by all. Accord- ingly the s'ruti says "Jndra is the king who rules the world ”+ and so on. Wherefore Indra himeefP ie herS spoken of as the object of worship. The Siddhdnta maintains that it is the Parame^'- vara— Why ? — Because His peouliar attributes — siifch as, He is the Bliss, He is without decay, immortal, Be is the conscious Self — are found described when speaking of the being refeifed to by the word prana : “ He is none other than prina,- conscious Altman, the Bliss, without decay, immortal. 1 ' t In the passage “ Indra is the king” we shftutd by • the context understand the word “Indra” to mean I's'vara. Agaift au objection is raised and refuted : (If you say it is) sot (Ee), because of the speaker’s reference to himself, (we reply that) there is indeed in tkie (section) a preponderance of attributes of A'tman. (I- 1. 30.; ( Objection ): The being here referred to as the object of worship is not Parames'vara ; for, in- the opening sentence such as “ know me alo^ r. the three-headed son of Tvashtri did I slay." f indra who is well-known to ^ a jiva is spoken of as ibe object of worship. And the concluding r o,ssagt of the section should bo interpreted in acco' dance. ®ith the opening passage. (Answer) : It is not “right to say so : in this section," from the very comme-'cement, Parames'vara’s ch&rac- • KftniLjJtftka. (Jpauifikad 6. t Tait. Aranyaka 3-11. ^Kauahltaka Upaniahad 3 THE LIGHT OF TKUTH or SIDPHANT^ DEEPIJCA- teristi' - attributes are found in greet preponderance. Thus, the opening passage proposes to treat of the most beneficial worship in the. woids ‘‘'that which thou thinker t the best fo:- man.”* This, lodjed, is a characteristic property of Par? tnes' vara, His worship alone being the most beneficial as a means of attaining mokBha. In the middle of the section, too. He is spoken of as the impelling spent of others in all their aotiqns, in the following passage : 1 |^r ne hiip, whom he wishes to lead up these worlds, do a good deed ; and the same malice him. whom he wishes to lead down from these worlds, do a bad act.” * So also he is spoken of in the following passage as the basis of the whole universe made up of both the sentient and insentient existence : •' As in a car the circumference of a wheel is placed on the spokes, and the spokes on the nave, thus are these external objects placed on the -objective states of Annscionsness and these states of consciousness are placed on the prana. ”+ And this, too, being a characteristic property of Para- m< s' vara Indra cannot be the being here spoken of as the object of worship. ( Objection ) : — If, as a Jiva, Indra is not the object of worship, then how is it that he inculcates the worsh’p of himself ? The sfitrakara thus answers : (It is) from tho standpoint of tho scriptures that he inculcates it, like Vamaieva. (1. 1. 31). From the standpoint of such passages of the scrip- ture as ' I)fcrhe form of this Jiva entering, 1 shall differentiate' name and form," J Indra saw that Para- mea'varrfwas the being denoted by all words ard that thereiore Indra himself was His body ; and he accord- ingly refers to Parames'vara by his own name ‘ Indra’ and incnlcates Him alone as the object of worship. Henoe the eference to Parames’vara by the word * Indra.’ The e-Hrakara quotes an extftnple, “like Vamadeva” V&madeva saw that Parames'vara was none but. his A’tma i. end exclaimed “ I have become Manu and Sutya.” .Inst so is Indra’s declaration^ • Kaunbltthka Upaniehad 3. , f Kaoehitaka Upaniehad 9. J Chha. Upan’jhad 6*3. § Brihada.Upaniehad 3—4. Or thus : When, by the contemplation of the harmonious nature of Brahman and A'tman brought about by Ved&ntic knowledge, Vamadeva attained to the state of Brahman and was freed from all the imaginary limitations due to the identifying of him- self with the human body ana so on, and bis mighty ego expanded so as to embrace tne whole universe^, he saw that he was present everywhere and accord- ingly spoke of himself as one with the whole universe including Manu and Suvya. So, it maybe Concluded, it was in the case of Indra. Jrij.be passage “ I am prana, the conscious Atman,”* Prana refers to Para- Brabman, inasmuch as He, blissful by nature, is the cause of all life, as said in the s'ruti " Prana is the conscious self, the Bliss, undecaying and immortal." Accordingly it is from the standpoint of Brahman that Indra taught “ I am Brahman," “ me do thou worship ” So, too, Krishna tanght to Arjuna, and se several others. Again an objection is raised and refuted : (If you say it is) not (so) because of the characteristic marks of Jiva and prana proper, (we reply) no, because, Bis worship being threefold and Be being their basis, it is explicable. (I. I. 33 ) ( Objection ): It is but proper that Indra should speak of himself ns the object of worship and as an all-pervadipg being, when, having attained by the contemplation of Brahmajnana to the condition of Brahman, he wps freed from the condition of jivaand spoke from the standpoint of Brahman. Here in the passages “ I killed the three-headed son of Tvashtri”t and “ till prana dwells in the body, till tjien there is life,”t the characteristic marks of jiva aud prana pro- per are evident. So this teaching is not explicable. (Answer) : You should not say so. It is but proper that Parames’vara is spoken of as a jiva and prana ; for there is a thieefold worship. Here it is intended to teach a threefold worship of ParamesViira, — in His own form, in the form of Bhokta or jiva, in the form of Bhopya or the object of sense. This^ may he explained by the fact that He is the basis of _Bhokt& and Bhogya, the jivas and objects of sense. The worship of Parames'vara in His oj^n form leads to immediate salvation, whereas the otfler two do so in course of time. Wherefore we conclude that as n form of Parnmes'-vara who dwells in htm as his A'tmra, Indra forms an object of worship. Thus ends the commentary of Srffc' na the causo of all and as the obje' t of worship in the opening passage : All this is Brahman, as beginning, ?ndi»g f Wtart breathing in Him ; and therefore let a •’©In rnetfifate on Him.” This passage may be explained as follow,: The origin, existence and end of all, this depends on Brahman. All this, both the sentient and the insentient existence, is verily Brahman, and there- fore let a imin meditate on Brahmnn, tranquil in mind. Jn»t as warei -bubbles which have their origin, existence and end in the ocean, are found to be 'illy forms of that ocean, bo, too, that which depends for its origin etc. on msiu associated with s'akti must be made up- of Hralnnaii and twilling else Nothing distinct from Him is ever perceived Accordingly in the Atharvs s'irns it has been declared by I’sfina as follows : '• Alone I was at first, (nlonc'i l am and shall be ; there is none else distim t from Me And then was declared by Him in the words “ I am Brahman, that- i lie- whole universe is llis owe form. And in the words *■ He entered the mr./e hidden firm (or thnu) the hidden one " etc., * His entering into tlir universe is given as a reason for the whole uni- verse lining His own fonn. Thus, this universe having no origin, existence or end outside Brahman, it is not a quite distinct thing fiom Brahman. Accordingly the learned say — llis s'aktis or energies (form' the whole world, and the Malms' a or the firest Lord is the energe- tic (S'aktininn). Never can energy exist distinct from the energetic. Unity of these tvo is eternal, like that of fire and heat, inasmuch as ar.separate- oess always exists between energy and the ener- getic. Wherefore the supreme energy belongs to t.ho supreme A'tmari. since the two ar related to each other i:s substance and attribute. The energy of heat is not conceived to be distinct from fire and so on. V :iyu-Sainhitft. too, sn\s THE LIGHT OF TRUTH or SIDDHANTA DEEPIKA « From S'akti up to eirth, (the whole wo* id) is born Srtl.e principle S’iva. By Him 1 alone, it is per- vaded, as the jar etfe. by clav His variegated supreme S'akti, whose form is knowledge and bliss, eppears as one and many, like the light of the sun." The’ following passages of the s'ruti speak of Para-brahman as possessed of infinite powers of creating, ruling and maintaining the world, all in- herent in Him : “ His sop’ S'akti is spoken of as manifold, in- herent, endued with the activity of knowledge anil life.”* « One verily is Rudra, — they were not for a seSond — who rules these worlds with the powers of ruling.’t In short, on the authority of S'ruti, Smriti, Itibasa, Puriina, and the sayings of the learned, the Supreme S'akti — whose manifold manifestation this whole uni- verse of chit an 1 acliit is, whose being is composed of Supreme Existence, Intelligence and Bliss, and is un- lipiited by space and time — is iuherent in the i atnre sft S'iva, the Supreme Brahman, -and constitutes His dwn essential form and quality. Apart from S'akti •He cannot be the Omniscient, tlio Omnipotent, the cause of all, the all-controlling, the all-adorable, the all-gracious, the means '&f attaining all aspirations, and .. the omnipresent; and, moreover, such grand designations as ‘Makes' vara’ the Supreme Lord, ‘Mahii- dera’ the supreme deity, and ‘ Rudra’ the e'.cpeller of pain, c.immt'apply to Him. Thus it is Brahman whose body is the whole sentient and insentient uni- verse, and who is denoted by all wc-ds. Just as the word ‘blue’ deuotes not the blue colour only, but also the lotus which is ot blue colour, so does the word ‘ uni- verse’ also denotes Brahman, Therefore, such passa- ges as “ All is Rudra verily” teach that Brahman is denoted by all words- Accordingly the passage “ All this, verily, is Brahman” refers to Brahman whose body the whole of the sentient and unsentient uni- verse is.' T he universe being thus a form of Brahman and be ; ng therefore not an object of hatred etc., let everyone be peaceful at heart and worslrip Brahman. This dooti'ne is clearly expounded even in the p ura- nic texts such as the following : — • Sveta, Upunishtul 6*8. f Sveta. Jpanialirwl 3-2. “ The body of the God of Gods is this ftniverse, moving anH immoving. This, the Jivaa (Pas' us) do not know, owing to the mighty bondage. They suy sentiency Is Vidya, and' insentiency Avidya. The whole universe of Vidya and Avidya, is no doubt the body of the Lord, the Father cf ail ; for the whole uni- yerse is subject to Him. The wc?d ‘sat’ is used by the wise to denote tee real and the good, and • asm’ is used by vedic teachers to denote the contrary. The whole universe of the sat and the tsat is the body of Him who is on high. Just as, by the watering of the , roots of a tree, its branches are nourished, so by the worship of S'iva, the universe which is His body is nourished. A'tmart is the eighth body of S'iva the Parames'vara, pervading all other bodies. Where- fore the whole universe is ensouled by S'iva. If any embodied being whatsoever be subjected to constraint, it will be quite repugnant to the eight-bodied lord;, as to this'tbere is no doubt. Doing good to all, kind- ness to all, affording shelter to all, — this, they hold, is the worshipping of S'iva ” And so on. Brahman being all-formed, it is but right to say “ all is Brahman” and '‘let every one be peaceful and worship Brahman.” Wherefore it is Brahman who in the opening passage is stated to he the object of- wovsliip, that is also spoken of ns manomaytv, hb par- taking of- the nature of manas, and so on. Neither should it he supposed that the partaking of the nature of manas is a characteristic murk of a samsarin ; for Brahman may limit Himself by assuming a shape which can form an object of worship. As to the contention that because Ji\fa, is a creature of his own will it is Jiva who is spoken of as ‘ mano- inaya.’ — we say that such a contention is untenable ; for, since the upasana has to be construed as having for its object Brahmau who is mentioned as such in the sentence where the upasana is enjoined, it. is r, possible for that upasana to have again for its object Jiva who is but incidentally mentioned ; as in rhb cs:- of livnkshii,* which lias been proved to appertain r Vis'vedevas who have already been mentioned in con - nection with it, rot the rdjina which belongs lo vajins. Wherefore it is Brahftian who is to be worshipped as possessed of attributes mentioned ir the passage commencing with ‘ mauom&ya ' * A. Maha'dlva S'a'btai, b. a. {Tq be continued). * Bee Juminl. Mimamaa. 3-2-23. THE LIGfff OF TRUTH oe SlUbHANTA DEEPIKA. 31 ' " k | ■' ===== — - TIRUMANTRA BY TIRFUULAR. prQgi)&(& ) u>9aiirGisi *ji * aBT&P jHrQ /SJ)-£0 ID ?«’(* Ipjfi g)OgP,j0LD Continued from page 178, Vol. I. uenremadsp fi&n ear) emeu ujl_ &up ^ tfujjQtr, Qpn i—rr mjpdeiiT (jelearji Qpi (LpiB&n Q(npo£prr p ui— iri^iS e>r (hjgi i uofi uirt& Qf>pjp*ii ai—K^iSar (Ty«jr«(r> sotiiL£e\nT(?&> ptrsirifLi Lj sitn tssf ) uj luhQui. (2.wi) 26. Worship Him who is ever with you. Th#n the Omnipresent Lord will remember you. Beyond all tbonght, He yet dwells in our Lotus Heart. This fortune is from His Grace. sr.ip'i Sidm p/iinena tutraiMQp&p prbpiS o >? if tw^ GSuriH'i S*0ttJsjrj2( lblf£l63>U.I /5/7l«/& Jim uiemnKiS Z'shr (jj sir i^ebr Qp&r .Z3)SiSoir Qposn ei&Sao (itj iztu . i jnupl is n put etifmiEiSliSair Qr?i&>\2i eui^p^FsoyTuiH dio.{ a. ^f) 28- The tied of Gods, He is ever insepaYatily in you. He is in all. He is near you. He ir before all, and He is after all. He is concealed in all. He is the guide to those who worship Him. S.7 oUTI&oV GVtlyjlf- C?l OU -I oil ,% 7 j3)/ .S' 6J Q GV sin 3a>r :h 17 oil p ^ *J j.Q&iiV Oil ji Q&n cmt Z»i> con 3 ^jrra ,* ,# gL iij T'i ld»& -i ftn aisrliiJ sjo3 ufLDir li ^ Zoir (tifQsia. ( a. a.) 2V>. O Tbou Lord who art forced in the heart of the sinless Devotees, as is the iron nail in ngreju tree, Let me behold Thee ! Who but thee b my kith and kin ? I will not be ashamed to embrace Thee. euTsvftrir ( D«mt£'*0 uuiif jU« »d inJDoi gjy z pifs&asi i>sn oyji^.iiQ*n sn deieir^in .< nu*/.0sir trtrcsBssr Jj OenoV ,.U VilUJjLlU&l -jJylbUhl *f!C?IIJ y .H_ 0 30. People desyoud if God will call out to them as with the voice of thunder from the sky. The world is witness to my calling out to Him as the trow- after itff fwat calf. &eisi0*r*j QptS&rjp atkpe&j QpG^r. («.*) 31. He dwells in»Bhuloka (earth) Bhuvar loka (middle regions) and Sutarloka (highest regions) He dwells in the Pranava. Housings the song of triumph with the lute (when everything is Resolved)*. Him I love in tny heart. Qpeuirul .7 rewind? j iT«jr 4?es> ld p near pi euti iflev2ev IJirsiJlS ff.TeTtlJjl— Ulll—Gj>l IOItQlD. ^ IR. i». ) 32. The God of God is our Lord. He spreads on all the ten sides. He transcends the vast seven regions. Mono know His real nature. If we sing Hi paises, we will deserve His Grace. r> « . UpuSO offll/yai 01/6VXU3 &S r Sue\) Q & iLQ ,-s it 677 jy Oldiusoiu) iL/emaair $U6V 2 S6 r fi ^ g ^T, j) 7- 7 *r6V6U 0<- 6 ^Ji0 (cfBaleo r Q m$jfrS)g[ijSTr au.r '■!> Sliin tf'2ir. (r_, t^) 33. Many Gods have they in this world. Many Yedic rites they perform, yet. they know not the Truth. They are proficient in singing the various Vedio Hymns, yet they suffer pain in the hear, without knowing the Truth. • rf T bmjfc] £ 17 L£. hi -tjll 7) 7 ? o.V lb f <£ IJ ft 2 SU %,* .71/ L j i i -Z.TJJiPiL- Qu-ai i'S.t/Ol iu T .7 ii y i,i_.] ivsat aim$p .{nit^ui) 'la^/bjgj i^ALf_.~SlajoTir 31. The Kiug of Krngs who islmited in all liko the smfrW of Kasturi (inuyk) in sanUal paste command' cd the G >ds to follow the true path by repeating the glorious thousand names of llis, w' ilr sifting or walk- ing ^at all tunes). Jtf. O^JlS oM,l HUlfl l'T0 1 3 6>n> oil S&T u Quit vjyiC- >1 C-J! g), du T-j iijnd e\t 1 1 1 tj,i £ If. a> 'o 1 .1 r fi pi *i> 1 ri 1.1 /ry. -» 'd .il®js0 tl i jyai viLi.uf- /£7i_ | j^, innQui. 3b. If you want *i pursue the easiest path (of knowing Hun, 1 , wi/rship Him and sing llis Glory. Then your own glory will grow over yon lilting its head over the W ost,and the Fast and on all sides. 32 THE LIGHT OF TRUTH or SIDDHANTA DEEPIKA. 'ajxjJksr itifia d-j i uircir 6U(ip@8air ">Savij i9pi>G(njy) GtnQcai tEi&dtr Quir.Bisfgl peaiSsaru t9p-p0(nj tfi Qtusat Oli(5 saunas patent (rtjQesr. (s’ ^>/) 38. Him, the great. and subtle I will not fail to blabber about; Him with the Form nucleate, I will not cease to speak about, ; Him with the beloved name Nandi I will not cease to think about. Him, the great Yogi I will not fail to adore. nuny,,i* 611 cievnir iLeirp ,jieirictr ) ^i Qs n jjHen tup Qp/i&sar ainuGs j$?etr.T.5?arp QpsuSsar Qujpfiuj (?toihC?u0 tnirQsXfsf ,«?<«> fin/ tctr/i * Pj 3 #« «»0L - Qup 6 vn Qu.. (/«. <*»( b9. The Light that shines in die heart of His worshippers, the immaculate God who is enjoyed therein, Him, if we worship as our Lord and love him wc will deserve ITis Grace. o x / ,nr.i— i fb : gti (£&>«*(£ <0® ;fjDx i jm-i.-l. G&LrQ'.j .rsaf QeaiGtjnetf Quinsy tapC^sii—cpj Gs-tLi'ittr g,t sun yj pip sueisvtt i.jirs^u t-l u/.jijj l_@ G>* uiu n sin I./ Qj i rS eat (tyGeat .(s’O j 40. In true humility, approach His Feet. Then He will fill your heart with the splendour of molten gold. Those who adore Him without forgetfulness, He will not deceive Ho will dwell in them. Sear^Gstitp ie^sesiri—(Speuiri9sti2earu Ljear^Ostup Qts^SsauuQutt ppeu 6\ievsis (S)i ‘xeet t^J)Q s tup euir eapt p itutrs gftiLCtratQs u9cngfQsiLtp tnsearQursQeaaTtiiSear(y(2ear. (***) 41. The God of Gods who drank the fearful poison if, in their cultivated hearts, they will cherish, the Partner of Her, the adorable and beautiful Urns, will join them (fast), as the separated deer its herd. Quirtu near peat^saru LjSLpemr liQi 1 jv eii g p is n ili a tca)eir(yiq. Qs it;,* _,®y Qsumeu/aj ld ldtiij y> m^ieii a eu 6V cv a ir S tic Qewuszt Qp n si fl*g Q eu tsQ p rehrjpitk nr Gear. ( s’ e_ j 42. 'J’hose who praise the Lord Hara will deserve His Highest Crown Others, though they, the world circumambulate, will they ever deserve the.'Tinion with Uma’s Lord. Quit pflGf.satun st,. n 't t-jc afl i «J7 63T /£. Quspt^Goisarun s m 0 it y caf p sir ear m. Qu spSGtuein uT iDGafp iL/saflpsiTsaTip- Q li n ,b j3 3 tudsr at eat t-j err n3eir,ht(,a>6npQ pQar. (s’ ik.), 43. The Devas ci v, ‘ Glory O Glory to the Feet of the Pure Being.’ The Asnras cry ‘.Glory 0 Glory to the Feet of the P-re Being.’ The Men cry ' Glory 0 Glory to the Feet of the Pure Being. ’ These Feet I also Glori- fy and make manifest in my love. eSl W St t LptUiLSU p' ill Q £11 S 51 ) It jsvs.ll> tiQ&atLfi 1.1 o'attJLO G}(tf)p p/lf-lB to CM gu jS -u •’> sir p lo Q HANTA DEEPIKA. 8IVAGNANA SIDDB1AR or ARUL NANDI SIVA CHAR1AR. ( Continued from page 9.) Si * MTyavadi's Statement. 1. We will state the system pvomulg»ted by the Mayavadi himself, who incorrectly believing that'he is himself God and Jill the world is a whirl-cat* and yet dwelling in the body, professes tojnitiate other Jiv&a in his path. 2. This Brahman is the- cause of all the worlds, the limitless bliss and intelligence, is formless, omni- present and eternal, is true and pure, free from all marks and attributes, and is the measure of the Vedas, and is without distinction of Gnathurii and Gnana. 3. As the one Sun shining in numerous pots of water leaves its reflection in each and yetrpasses be- yond, so this one God lives in each body and yet is imperceptible to the senses and andakaranas. Ac- cordingly God cannot be known by the 6 kinds of proof such as observation &c. 4. The rope appears as snake in darkness. When light dawns, the rope appears as rope and the snake disappears as a delusion. Similarly, the world ap- pears as Sat 'C’lien deluded; in spotless wisdiAiy the true Chit appears as Sat ; and all the world's allure- ments will appear mud. 5. The world appears derived front the Nirvarhana Brahman. If pot, it cannot come into being at all. 1. Sonic uncomplimentary epitlicts me tippliiol to die Muviivnili, um he mistakes tie* -livu gtihjcrt to ktirm.'i, hirrli And ilvwtli mu! Buffering who has no tmlepemlcoce (Atiathiiitrti) imp is of iin|u.i*. vffect inteiliscnee with tlio Bein'?, who is eternally fee mol inn.-lli- (tont, anil omnisciont, self-depi'iKleut {Sint'lurnr) ami si*ll liiminims (Swampmkasa) anil all powerful anil tin* incniiMsti nry of his posit it .1 is hroutflit out that while lie pnil’essis m lie liini.rlr Gml he could not ivoid (Iweliim? in this holly of sin mol sorrow mol while he professes to reject the whole wurhl as .lelesive. In* lielievcs in the authority of llm Vcitus unit tie* rules preseriheii therein. 3. The 6 Kinds of luintai proof admitted bv tin* Mavavadi an* observation, inferems*, Ajttw". Vpamuun, Ariitlm /intt i anil .thara. The lieiuK above the andakaranas is God. Jiva hi ini? alge above the ainlakamnns Jivaand God sir identical. I’rofessorsof i his nvliool how- over quibble and differ u good deal ahout the precise iiieaiiiny oftlie .live or Attna or Burnslia nr stall One learned Swanii detineil it as IV combination of Urahlliaids slnidow, a hit of llllilaklil'mia and a hit of Avidvn ! Another talented lady when we asked for a ih nnition. and wo eapecteil more lialit from her. j?ave uo answer of tin- type o( the old srlmolm aster's tlrUnil inn. refer to the dir> binary' and we wore told to refer to tin* Gita and Bi'ihaihiniiiynkii. Wc will Atsouas these definitions and utliors later ou. W,ll any Sanscrit Pundit tell us in which of the U8 tnaiiislinde this illustration oocuref Whether it occurs in any of tin* It Prin- cipal Upanishads? 3 If it is an^kidependent material cause,' it must, exist for ever. (The reasen why it changes is) because, a delusion. Wh»n botit the shefl and the sifver piece are thrown into the furnace the silver comes out bright bat the shell is destroyed. So, in ipAramartfiika. (he changeles* God appear* as true and the world dis- appears as false. 6. The material cause of tl^e wfflrld is the Sat. Ab the spider produces from itself the thread an cl work* it into a web and then takes it buck into itseir, so God, originates tbe woild as real, and seetains it and wjieu he resolves it, it becomes unreal agaft. Looking to its place of origin, the world and all its appearances are also Sat. The course of evolution is this. From Brabm was produced A lens, from Akas air; from sir Are ; from fire, wafer ; from water, earth : and from these elements, plants, and from plants food, and from food» the body and its six component parts. 8. The above -^-Mitioned six parts constitute an»a- inuyakoshn when the air vitalizes these, they consti- tute the prano.maijnlco*ha ; with the mono*', they form the inlhwmayakuxLa ; with litddhi and ynauendriya ^ they constitute the rtynunomayakaxha ; with tlicabovft and karinendriyax, they constitute the uvandamaya- koxha. !). This Brahman appear^ united in this visible body composed of the above mentioned Punrtifllcosha*. The way in which he so appears is shnilsir to tlieTa^s of the Effulgent Sim which is difficult to he readied in the sky becoming reflected in several pots of tanWr. Vet God does nwt become tainted by such contact, as Pasa cannot hind God. 10. As' tire same thread strung throiiglf countless beads of different coloiys .appears ;^so as particoloiir- 7. parts urc skin, bone, Mood, neiTFK flesh, and Mririen. w 8. Kesha means mi oi'giiu or part. 9. Jf ko, we have asked, to whom is lihundn, birth and death, win and sorrow, to whom is inokslia ? Mo all (lie*! hapjHU to 'ho Arniii^r tc, the hqjlv ? If I" l In* body, ami tin* soul does not Buffer, why tare we In attain freedom from death und hirtli ?„ WJn reck weif the body Buffers all this? Are we really seeking moki ..i* for the flesh atnl not fur the soul? Arc all these timers* deluHlfui* morel v ? IF so will not the attempt to free one from delusion Im it- gel F a 'delusion ? And then why should it not remai* in eternal delusion ? Are there any defects attached 1“ remain .ffc in tin* slate id’ delusion and what an* they ? These <|iicMtion and moro have been asked nigiiri urd ni'ain, am] except Site hon* .t rpply*thot they are not uuswornlile. no reply has ever l**en Tort h coming. And vet the tide rnl’s on for « .'eraml how many get plunged uiidir its blinding waves ! Jfl, * To whom (Jocb he appear as different and os undergoing different experience* To himself or to others ? If tu others, who nrv they ? THE LIGHT OF TRUTH or SIUDHANTA DEEPIKA. ed, so the one God dwelling in different be - ies appears as 6 Parent beings a _d appears as undergoing differ- ent kinds of bnjoyments without in fact undergoing such. 11. TLe one Brahman is known by different names by its uuion in different bodies and appears to under- go enjoyments of pleasure and pain. It undergoes in the body the four ava-thas, Jagra, Swapna, Sushupti and Thuriy is. In Jagra it is in conjunction with the organs; in Swapna with four; in Susbupti one; and in Tburiva all *kese organs, and the resulting enjoyments vanish. 12. To identify all the bodily organs as the self is Bhanda ; when this false' knowledge is destroyed, mukti is attained. The seed of Bhanda is in avidya ; and i'y-its acts, maya and its products attach to the Brahtnau. When avidya is destroyed, maya- also vanishes, when this happens, wisdom (guana) is secur- ed, and Huilia knowledge disappears. 13. By practice of Karmic rites ..ndakarauas get purified. This purification will induce Gnana (wisdom;. This Guana will induce the knowledge of ' Aham lirahinasmi’ ‘I am God.’ When this ‘ Aharabrahina’ knowledge attains perfection, the self can be perceived li maya as the iluon’s reflection is seen in still water. • IT. Bralnnagnana is knowledge that the Ego is Brahman. And when the self becomes self, and en- joy: tuo self in the self, and when such things as both, senses, prana, lose their form and name, when the great elements are destroyed and the self remains unchangeable, this knowledge is possible 15. Winn we understand the Muhavakyas such as ‘ Tatva masi ’ Ac. enshrined in the Vedas, tliev teach us no more truth thnr that thou art God. Those who do not att""* this knowledge perform worshin on the live Antinax (postures) and eight kinds of yoga, for the purpose of attaining this unit am know- ledge. It. 'flic i.vc external Bouses, eye. ear Ac., and the live sensations saoda&e. a-d the lour nuilakurnuns tire i lie t'inirtccii organs active in Jagra ; the four active in Swapna are t lie I'tniv atulakaranas ; ami the nil' in Siisliupi i is cliitta. 13, Wh attain* (iiiuiin, Hnilimnit oi’ something i*l*e •* 1 h ihis attainment cal or false? Why should this ue pobBiblr l>y the pu- rilicadon ol oodily tense* ? Cannot the llruhiuaii sec his form ex* rept in Mayn and before he ittiains M iikti ? 15. The live asanas arc kun.iasann. Vimmasnnn, iSilimugimn, Pudmasan-', and Yo^iiHaim. Eitfla minds of Yo^a arc JyumH,' Nyama, Abumi, Pruui'iyfcimi Piatyjkkiira, L liarana, Dhvnmv and Sainudhi, MayavadTs Refutation. 1. The confusing statement of the Mayav&di that he is god and that jivas should attain Mukti by attain- ing AhambraLma gnam.n does not explain* the true meaning of Soham Bavaria and Moktihananda. His statement is like that of one who says that the barren crow picked a piece of rock flesh, and with it fed its young oner, to satiofy their hunger and thirst. 2. If it is true that the Veda states that there is only One, (without a second Padartha), then as the same Veda states that there are gnalhuru , gnana and gneya the statement that there is only one becomes refuted. Besides the statements being contra- dictory, the value of the Vedic authority will suff'u- (or that statement of Ahambrahmagnanaui is incon- sistent with the Vedic doctrine of ‘ Tatvamasi ’). As you do not postulate an intelligence as the soul, separate from God, Anubhuti .enjoyment) in Bliss is rendered impossible. 3. Your postulate of the only one Existence can- not be true, as, following the analogy of one Sun shining in many pots of water, the one (God' is form- less (unextended) and it cannot unite with a body with form (extended) and cannot produce reflexion (extended form) ; and no reflexion is also possible, as there is no second thing in which the reflexion can be 2. Gnalhuru or flic knower in the soul. Gnana is t) e chit Bsikti of God whereby the soul knows. Gneya, t lie known ig God. .liinUni/i implies liolh perception, knowledge nnd enjoyment. I'uless difference lies ut the root, such perception or knowledge ig mu possible. II. (It her objections ;U*e taken os follow. Hc..v eitn the limitless nmi formless nmi eternal Being originate in a Unite and change- able oml ex l ended body ? The sun is limited and extended, its ivlleetiou is further limited null extended, and the pot of water ig also limited oml extended. Wlmt ig reflected is not t lie gun but one only nf its countless rays. There is ns Midi- division of the one God involved. And no one mistakes the rcHcxiun itself for the sun. The real fallacy in the use of the analogy. consist in ignoring thill in the I i>ii mi' i/ii, thing compared, elements corresponding to a re- lied ing ir refracting medium is positively ignored. And there is also the fallacy of miglukiug the reflexion of God for the jiva instead of for God llimself: If we take the son as God, the reflexion ns t i oil's presence in man (soul ) and the v\ a ter, in whii h the presence is felt as the jiva, anil the binding element, pot, as maya and karma I hen the whole analogy comes oil tpiilc correct. Fur a full dis- cussion audehiboratiou of this nualogy. see my edition of Siragnnna- bothuiu pages 110 and 111. The analogy may ulsu lie viewed in another light. The reflexion or image perceived mi the water is only a del usivo appearance. The real image is formed only in the retina af the eye, anil without such perveiver, no reflexion is again possible. Thou ;h the sun or muon might ghine on a whole sheet of water, n image will he formed unless the eye becomes focussed at a certain point where the light falls IV. have frequently watch- ed how this image follows one's eye, as one sitg watching in a mov- ing train, the muon shining on the tank or shirts of water lying by the road si lc. Mo also without a knower, soul, God will on'jt be a nonentity or as good as nonentity. In Bhanda, God is as much Asat to the -oul. as the world is Asat in mokslia. THE LIGHT OP TRUTH ob 8IDDHANTA DEEPIKA. 35 formed; snd as it also follows that some one else is retired to see the reflexion of the Sun (G-'d) formed in th« water (h6dy.) 4 . The being dwellibg in '.he body does not under- stand except in conjunction with the different senses enternal and internal , sbistras also support euch view ; and yet you assert liVe the man who asserts the exis- tence of hare’s horns, that the One Brahr. an in union with the body knows by itself. And then the Brahma- Gnana said to be attained by your One Being cannot be of much real import. Difference doer exist between the Supreme spirit and the human spirit. 5 . If you compare the oneness to the unity of the ruby and its brilliance, yoU^uly destroy the oneness. 4 . In this verse, ® fact ie appealed to as proof, besides authority. The fact is that human intelligence is found to be possible I.i mani- festation only when in conjunction with the bodily organs. Between the human mind and the body there is an exact correspondence, correlation and connection and the one rises or falls with the development or decay of the bodily organs. If cl la being is a v«bhu, the bodily powers tend to limit this intelligence, and it becomes an anu (jf 91 ). This fact is either real or not. If real, it requires an explanation. Which ie the being wJhch is bo limited by the body or which grows or decays with the growth or decay of the body itself? Which is it therefore which is in Bhanda? We point to a being which is in Bhanda ard which is this Bcin^ ? It cannot be God or Br&hmau, as the very idea of God is opposed to all sense of limitation, growth and decay. What else is it that is in Bhanda? The Siddhanta view that it cannot he God and that it is the soul different from God that is actually in Bhanda becomes irresistible. If the soul is not postulated, the BJwnidu will and must surely be asoribed to Br&hmau. If the idoa of Bhanda is itself declared unreal, then the idea of seeking liberation from it, the usefulness of Tapos, S&d&na, Sadushtaya and Toga ai l dnana the idea of moksha are also delusions and we will ho landed in u practical absurdity, and moral suicide. Wc noc \ not quote more than verses 36 to 38 in Gita chap. 3, to strengthen the position that man is really dragged into the mire and m&ilo to commit, ns it were by will* constrained (SaNtoxra explains as nservant by the king) and Avidya and Maya becomes the King as tho Jiva becomes the servant. (See the whole note iu pp. 24 to 32 in my edition of Light of Grace). What can it el6c be but blasphemy to call ‘this' that s smoke-enveloped and rust -covered and aiii-eubjugated, us the one Supreme Light which is 'Scam para- Prakatu,* 'Rrudur/im’,’ mid *8ra Yagase’, 1 Sica, 8tff/w»n’ and ‘ Sm Ya#y(t ’? The brilliance in tho ruby is only a separable accident. In dark- ness it has no brilliance. The brilliance is really derived from ex- ternal light. As God is nirguna, llis relation to the soul or world as gunt and g ina cannot be postulated. The M&yaradis would deny to God, Will, Intelligence and Power, his authorship of tl o world and would interposo a lower brahman, who possesses these attri- butes ; and South Indians who belong to this school regard this lower brahman as asat or no Brahman at all, whereas those lu tho north of Swami Vivekananda school (the editor of the Light of the East asks why should wc distinguish between Brahma, Vishnu, Budra because all these arc ouly asat) fully identify the two, Baying the distinction is without difference. Some in the South again * onld deny that this one is Satchidananda, while those in the north admit it to he such. Under any system of theistic philosophy Indian or foreign, the ouly proof wc l ive of Besides, tLo ruby and its light are related as gnni and gnna. If you deny even the attribute of *• \aha Gnana and Kriya *o the Or.e, then the One cannot create this world and It cannot be intelligent. 6. You state that the world is produced from sat, as when the straw sticking out of an ant-hill is fan- cied with great fear to be snake. If so, the person, becoming so deluded must alsi be the Vihiru or modi- fication of your Brahman. Such doctrine will only induce deluded knowledge and 3011 will never attain Divine Bliss. ■J. M. Nai.laswa.mi I’ii 1, \ 1 , n. ,\.. {'In. be roiitiniirtl;. <;nwviTiil li ( , who is the author of die origination, tsuatoiilurioii amt jtsuIiu i . of this world and if God is therefore m> creator and protector oft hi world and (assesses neither guana ami kriya, tho position of c.i K > Lokayitha is only thereby strengthened and wc cannot prove the existence of such a god. We have elsewhere stntcc' our reason* why the brahman re^-nd to in the second of the Brahma Sutras, cannot be regarded as tho lower one iu addition to the rcastms pointed out by Dr. Thibuut. li. The fallacy in this simile is in omitting the seer in the Pra- meyn to whom God appears falsely as the world. There bci; * merely God it is unintolliblc liow any bet ha knowledge will an- at first unless tho one himself became a Vikari modified by delusion When He clothes himself in delusion tho world would result, when he did not choose, the world will not result. As such, maya be- comes a real Bhniula of Brahman ? Fancy how it looks that this Brp liman should forget himself and mistake himself for what lie is not. In our human c.pericuce and in the illus- tration of rope and snake, it always happens that when such illusions are caused, the very thing involves tho existence of tno real Giim-s and of these two one is mistaken for the other. Both snake and rope are real thiugs. Both of them wc know independently. Wo mistake the lope for the snake. Why Y Because our eyesight is dimmed bv darkness or weakened by some nervous condition of the svstem. With perfect visioi and in light, (tv will never make the ‘mistake.. The real cause of the mistake is thus traced to an imperfect in- telligent mind aud docs not exist iu the rope or snake itself. So the question resolves itself into this. Why is tho Jitinian mind imperfect? If it was ever perfect, why did it become so? This question is fully discussed in tli # » article ‘Another Siile^irintcd iu Xo. 3 of Vol. I of this journal and need not therefore be discussed by 111 c at 1’iigth here. That the simile involves a real difference of imdorthn.* combined with a mistaken similarity ia well pointed out bv Sri la Sri S. Som&suudara Xayugar iu his numerous i orks. The two things will not be mistaken for each other if i here were no points'- nf similarity between the two. The snake will only bo perceived in a rope twisted a9 a snake is. It will not lie perceived j . a pioev ol rock or clay, or shell or silver or any other dissimilar thing, '"he snake perceived will be of the same dimensions as the original rope. Are all these circumstances present in the Prainn/u. God is Sat, In- telligent and Ananda. The world 19 asat, unintelligent a- . boitoi - producing. Is there any point of contact between the »vo ? 36 THE LIGHT OF TROTH ox* SIDDHANTI WHCPIKA. TA'tlTM ANA VAR'S POEMS. and lock them o£,«afl it were, in the frame# *1 cfeaMftt (Continued from pag • 12.) Qpjip$twiuQpr£iu> u»«rnrt4iC/f^l Qfi « ee ® u * w&e © QpirStaotSi a&a* «r pGwppsSQfguH-i &ts& GL'3k)&DBJ 6$ &Q LLCMJ/TeOMtr&Gu Dtf«* ■*> ^^4) U* U 9 ipG iai—iGBf*Jirs&&/b/0a' r u(oLor Qu* (yp Gun g til •— LDW €*(*<& * G ufi™ u • ^ l£iS «00 Q&jpfaa3&irjSii>&(*i Qu>'drjp&sriG f &s&pQ(orf *$& j&jeV&LDf$ U-it fiGfi* tS&uiiAjarjiaijp QptSiftcpi*(§a$0e£ Suje asp S a> pQue(u,Ct^ m ^ ( & ^i) m 93. O Tholi All-filling Intelligence, the Soul of souls both in their, bhaniia and moksha condition^ ! Insuperable are here * the damnable pleasures of the sex. Tjieir pretty pearl-like teeth, their sweet Vords passing through their coral lips, their bright shining countenance fresli with saffron yellow, their swelled breasts prominent with strings of gems glittering on ^pd seeming too heavy for their slender waists — all these do excite a violent lust in men and, having wrapped them in the snare of their fierce eyes • Tho Saint wauts to iniprcsB upon liis followers or readers th© plain fact of ■»<.’■■ uni Vic in x hit* life being the strongest of evils the man m heir to sail the consequent lesson for n~ # that we should try ‘ and try again fill oar life time to estrange oursel^fes from if by declaring %pd declaring in verse and prose if* vicious results. Hence even tho typicffl Saints like Apparswami Ac., have often •uug the injurious s equences of y ielding ourselves to scxuul appetite in us. nay, they n plun»e them deep in the oeeaa.wf libidinoi^ maya* Nid ui ous ma'ljn is according to this school, an entity (magpBt with its own attributes or qualities illusory in their nature or HoA* but the attribute (illusion) is often confonnded by the orghgo^K Vedadtius with the entity possessing each attribute. It Way ha asked here ‘what is then meant by a Saiva Siddhanti calla% tip mays to be false’? Tho Siddhanti fairly and without aay tlQpaf answers the question thus: — ‘A Siddhanti calls ‘maya’ an etHtj and says it is false because it is literally false is. f alae= iP wrri t fil (Latin 'faleue'— deceived), while an orthodox Vedantim Mlh ‘ maya’ false (not an entity) becanBe it is an iUnsion. I would ssk any disinterested inquirer to ponder over here and answer me fair v~/i ieh TTtjst be correct. (Correctness means Logical precision, absence of any fallacy apd not open to reasonable questionings nor hostile to reason and experienoe). If the maya which is fnlse (deceitful) u to be understood as a non -ratify (which no best lexicon seems to support), then why an the systems at Prayer or Guru Darsana or Guru seeking* or the doctrine of Divine Aral or the inspiring Mahatmas, or the temple worship cm Vedic learning or the Vedas themselves, enjoindS as necessary to, remove onr ignorance, sii.ee ignorance dne to mayaic — — — osspot • then arise at all ? They are sometimes followed end adopted erea by tho orthodox Vrdantins. If everything is non-entity , -tt — p#i their own ‘ Self ’. then their 1 Self ’ can with safety damn theap systems as they (Vedantins of this typj) will hare no things an entities to coutecd or struggle against with the weapons of the prescribed modes of SAdhana rhaflmshfaya, Sonya Ac Ihiy preach against these systems and ret themselres adopt Am . THE LIGHT OF TRUTH ok SIDDHANTA DEEPIKA. 37 THE LIGHT O F T RUTH O R Siddhanta *Oeepika. MADRAS, JULY 1998. GOD AND THE WORLD. The Adyaita ** The Vedie Texta irad nithi ‘/(nit Bruhwn,' * Eknm Eva Rudro Kudin fiyya Out* teh ’ mean that there \n only One Supreme Being without a second. And Oiis One is the Pnthi and not- the soul. You, who say ignorantly you arc One with toe Lord, are the soul and are bound up with Puihj. As v.t* Kay without the (primary sound! ‘ A ' all other letters will not sound, so" the Vedas say, without the Lord no other things will cx.at.” SivaguanaboHiiun (ii. 1. b\ " + £ filter u?. woi Jr & Jif> •>* pb, 4 becoming one with that to which it i9 attached.’ The Hindu Idealists try to r.nive at. the postulate of the soul precisely by t.h3 same mode of proof as is furnish- ed in Bntras 3 and 4 of Sivagnnnaootham, and arriving at this postulate which is found to be above the 24 tatwas, above the elements, above the tanmatras, above the Guana and Karmendriyas, above the four andakarana, they have not paused to discover its fur- ther nature and characteristics, and have straightway proceeded to identify it with God whom they have read of in the Srutis. and have not tried to learn the rela- tion between these two ; and all the absurdities of the Mayavada school are clearly traceable to not under- standing the nature of the soul aright. These further aspects of the soul and its relation to God are there- fore well brought out in sutras 7, 6 and 5. And how tnis Jiva can possibly become Sivam and in what sense, is beautifully brought out in 6. 2. (e). jl^Qeuar gt Q uinaxpap/S ^ fiaiab /S QeuOp m & O* ear ptS lufltyQpasrCi—ii - — • gf&tQ&eur flff «w_60iVgr)e> Jr 'jSlJLO/SG £U Dll US. God is notone who can be pointed out as “That.” If so, not ol1_" will He be an object of know ledge ,it will imply a Gnatha who understands Him as such. He is not different from the soul as an object of know- ledge. He becomes one with the soul pervading its understanding altogether. The soul so feeling itself is also Sivam. Chapter II of Light of Grace has also to be read in this connection ; and Saint Umapathi Sivacharya asks a question to bring out tbe importance of this great cha. Acteristic of the soul. “ Are there not objects in this world which become dark in darkness and light in. light ? ” he asks, and the answer given by himself e',e where is “ the eye, the mirror and akas are such objects.” The eye loses its power of seeing in darkness, and recovers it in light; and the others become dark or bright as darkness or light surrounds it. Saiut Thayumanavar also refers to this pecu- liarity in sevoral placea and callB the soul hub gam jp upjB-a gtS&tuMuaiL i&sirjpi uisgtDjtu) uaflt aSoru. &g£> it. ‘You who are like the mirror or crystal removed of d^st, becoming of the self same nature of one to which it is joined.’ Here the Light is God, darkness is Maya and the Mirror or Eye or Akas is the soul. We all feel that there is a sentience which suffers this change from light to darkness. If this sentience is io*,. tiffed with God himself, surely tbe change must descend on his head. We have not yet been able to under- stand fof course we aro ready to confess we do not belong to the superior class of mortals said to possess ‘ the sharpest intellects, a bold understanding ’ to which ranks our brother of the Erahmavadin elevates himself — vide p. 749 current volume) how when they postulate only one padartha, One self, and no Jiva, how God can be saved from all the impurit_ and 9in and ignorance present in nature- To say that the Srnti says that God cannot be tainted oy such contact is only begging the question and is no answer. To assert that the Infinite God by this false imposition, Avidya lmd become div : ded into millions and millions of finite beings and without stopping to make good this statement itself by proof except by giving sn analogy (which analogy is found to fail most misera- bly in most important details) and to assert with the same breatn, that this sub-division * is false is a vueie myth, a dream, that there is no universe, men or Gods, you or I and then to say further that you and I, gods and men and the world are all God seems to be the height' ->f absurdity and uot born of ‘ the sharpest intellect, a bold understanding.’ If so, we must have altogether a different definitions of these terms. We will close this paper by quoting two verses from Saint Thiru- inuiar and we challenge comparison with them with anything else found in any writing ancient or'trodern to express the truth of the double aspect and relation we have been describing above with ig£' utn usguju cfcsr, ujgang KLenrtpguP uaiiQpg g>y>g u>, uagjdetfl ujoi ua iTQfggi^+gic . The tree was concealed in the m"}! elephant : The tree concealed the mad elephant. The Supreme was concealed in the world ; The Supreme concealed the world. (Here tree means a wooden toy elephant). QuHsv2sbt umg^gjg Qunats es arisen « ni t Quit m uot LD&Qg sg_g Qu Tatar £Mi ui t gmSsa tcmggg^ g oar a a »»® aeraus, gaai6 aFtPir mtviajii g ^ g ear a atwa rat The gold was concealed in the golden ornamenr The gold eoace'-led the golden ornament The ' I’ was concealed in its own senses; The 1 1’ conceded itB own senses. These two verses though they look similar are not the same and ve will expound their meaning in our next. 40 THE LIGHT OF TRUTH or SIDDHANTA' DEEPlKA. F V IDENCES OF'NATURAL RELIGION. The Dmifk Perfections. (Continued from page 19.) Now, ns it was above shown, .\I' the beings of which we have experience are contingent, namely, are efEects of other causes, and in so far they are posterior to them. But who will venture to.say that something is prior to God ? Who will be so bold as to assert that something is prior to the first canse ? Who will be able to maintain that some one stands to God .u the relation of Maker or Architect of his existence ? The primary idea that all men entertain abont God is ;bat He is the first Being, the firat canse of all f created existence.. If therefore, God i« the first Cause of every thing, the first source of every existence, He is also the only self-existent, the only necessary Being ; that is, so He exists that He cannot but exist, as he possesses in Him- self the necessity of his existence ; in a word, He is self- existent. • This truth is in itself so -r, that neither materialists, noi* evolutionists nor pantheists are bold enough to give an explanation of the origin of the present world, without supposing an eternal and self-existent Some- thing, either “Maker” or ‘the Unknown,’ or the so-called A bsolute, or the pure Ego. or anything else. This goes to „how that the originator, or the First Cause of the Uni- verse must exist of itself, and not be indebted for its actual existence to some other tiling, that it must be self- existent. * Picture then to yourself that abyss of eternity when nothing was as yet created, but God alone existed happy in himfolf an A from Himself. Then there was no sun, no moon, no stars, no vaulted heaven, no earth, no trees, no animals, no men, nothing whatever. Yet^Jod existed. Do not ask whet. He was created or born. When Implies time, and Godis'the Creator cf time »lsq. God is neither created nor bom. God foryesr was. is and shall be: self-existence is H>’~, nature, his property, Bis characteristic. As the characteristic of light is to shine, the characteristic of heat to warm, that of foocVto nourish, so God’s characteristic is to be, self-existence is His nature, his essence, his charac- ter, the root >f all his other attributes ai d perfections. God being the necessary, the self-existent Being, it v. » follows that He is the Firet cause (jod tlieX'.ret Cause „r . • ., , Of everything ot ev erytbing comes anyway to existence. £rea^ures do really exist : but their existence is limited, finite and caused. 1'hey exist, but they are not. self-existent. They only partake of existence. They all tank, ’though in different degrees in the scale of created exis.st.ee. Senseless matter exist? hut its existence ranks .lowest in the scale of creation. Next comes vegetable bJaltter, still higher stands the anippal kingdom, bnt the sumtatW this visits? world is the domain of man k its king t lfCxetid, its ’most perfects representative. Bnt the scale the world of minds, not entangled with matter, r\fing higher and bighfer flhvards that infinite minence where in the sunshine ©t self-%xistence and immortality, almighty God abides for ever a>d ever. All these creatnres rjaterial and spiritual are not self-existent bnt partake, though in different de- grees, of createtf existence. Now \o whom shonld they owe their existence but to God, the first source, tbe only fonntain of existence P It belongs to beauty itself to make everything beautiful, to wisdom itself to render every- body wise, and to the self-existent Being ^o draw from an ideal state into the state of real existence, everything that anyway really exists. But who, save. God, could confer on any one the gift of existence? Who but God could cross the infinite-abyss that divides nothingness from existence? Who but God should be that self-existent first cause to whose power the origin of all things is rightly ascribed ? We readily grant a certain power of production has been communicated by God to all secondary active causes : but that power must be derived from the same source, whence the contingent being itself is derived, namely, from the self-existent first cause. Iu FranSe some years ago, a young man, a native of one of the provinces, was sent to Paris to complete his studies. Like many otbehe he had the misfortune to meet with bad companions. His own passions together with the impious language of his comrades soon led him to a forgetfulness of the pious lessons of his mother, and to a contempt of Religion. He came to the point of wishing, and at length of saying, like the senseless creatures of whom the prophet speaks, ther^is no God, God is only a word. Incredulity always beginsby saying these things as it were iu a passing way: it is a plant that takes rootonlyin corruption. After many years' residence in the capita^ the young man return- ed to tlier bospm of his family. He was invited one day to a very respectable house. There was a large company assembled. Whilst very one talked about news, pleasureior business, two little girls, each twelve or thirteen years of age, were reading toge- ther, seated in the recess of a window G. Bartoli, s.j.,o. o (To be continued.) THE LIGHt OF TRUTH os 8I&PHANTA DEEPIKA. 41 CAMEOS FROM TAMIL LITERATURE. Hihw’tb we present a Jg w more jdctui^s, which in their "Hturalness, and exq'uiwte beauty challenge comparison. How often do men forget, engrossed as they are ip their various worldly pursuits, that they leave behind them, in their hom?s, one heart who^o sole occupation is in fondly doting and in anxioosly brooding over tbe return of her absent lord ? 1. Oa*a£ jg tpa£> Can j * . arda^ & ipiaac pG pi finasa airsre ae-jip © p esr ^GailSan njnQQorjt &irm]Gai 1 oiaiu @j8g?. itGu-, Q&uL/sSfair (jO0S/Si> Q&eitvitJii lipujiripiG axi^tr tut veSar ^rMbenii $Qu, l1C«, LDSBBx L 61) «®LD«J/IU UJ>Gu«Or Qitnu&m ufjy ® co(?lo £Qu f plirio ran aittp&w sfsfj siLit.v t '»ir j inifijjjjiu «fi ic/ Qptfi &(ciu fiait-Gs, 4rh"u>n asfiuiB aaGopi ufrovuGura g)fe3«f« 0» jar aftr i\iirGeu. SGiu, LjtvuuS ptrsnOwa® Ooir®«/«9/ n ©tfsSjgid a/cviiu® ainiuit ryfi Jtmit&jjfi* ©**<_■«• sf>*/0 u>aD«nOi_iiT» (§»»» wtrpjpGuin Qptbatuj Gpap Qptu sip jrQ&iii Oun ® j -r . The Maid. — “Scorched by the summer sun, redhead in body snd panting for water, the wild ele- phants run after the mirage in the reinless desert. This desert, 1 hear you speak of crossing ; dear sir, will you let me ask of you this, a little. “ You" bent on the preparation fur your journey are straightening the bowstring with your hand ; whereas. She, like the inoou crossed by the eloiids over the clear full moon, has her unspotle 1 . face Crossed by the shade of sorrow". “ You, strapping tight, yetir strong belt, are chousing tlio best arrows lit for your purpose ; whereas 11 She, Kke tbe bright blue lily filing from tbe shower of rain, has tier eyes over* -wing with tears| Yon without any tender thought, am^solely bent on acquiring wealth, are brightening yoar victorious disc fi^e from duet ; whereas. She, like the lsrge stamens and petals fulling from the white Gloritisa tree, h%s hee bangles loosened from her wrists. “ Therefore, when her condition*^ such, at hear- ing the noise of preparation^ w jere will life be, when you desert her And then, can all the wealth brought from foreign land , bring back her sweet rife 2. The -following piece continues the same subject introducing some fine similes, and some morar sayings on the duties of kings, and the change of fortune. The Afatd.-r-“Scorched by the Sun's angry lays, as by the cruel misrule of the king, advised by his mi— ier, who could neither uphold jus- tice nor possess grace, the elephants which formerly shed its juice, over which the flies swarmed, now shorn of their beanty arid their strength, fall down flat on the deser./ sand planting their tusks right into the ground, like the plough driven into dry soil. Such a desert covered *with smoking hill sideB you resolved on crossing though ev’eb with- out intimation to us, 1 have a word to say to you, in\' dear Sir, ijvtl you hear me. The seven strings of the lute which gave plea- surt^to»its hearers suddenly smtp and* the lute becomes useless. \\ ealtli. less stable than this lute, ean buy one ' ever desire ' “ I he tiodde.s.s of fortune abandons its quantk » favourites in inoro pitialoe jdight than be- fore- Wealth le.-s stable than this (inddeSs can guy one ever desire The minister, iorgetlul of his own inle 1 stu, hi J ever iiilgnt on securing the glory of hisgias- ter, JlifTerod ignominy and death at the hands d tin- angry and ungrateful king. iVealtii, less -laid, than this king’s rill", ean the ■I desire ■' •12 THE LIGHT OF TRUTH ob SIDDHANTA DEEP1KA. “ O my Lord, don’t desire such wealth, abandon your journey, I pray you. No harm will result. Honor your gufHs ai.d enjoy the sweets of home. AVealth consists m no c'.her course. QpnffQ GLiefio* O/rfijr eSfareurr G*n &.G pi n pp Lufv gsgusb G+tzoGua®) {gniufj* d . o uj & ear & G<$ p r j$*r ju aLOtj>*L—x p Qfnaf&iu Q&ffiwGa/ l£>ld ^Sportt* QevuuSluj (* u Q*no>o*n fdpuup & eml ft >* a# ir * Q & >• q^G u a ( yen G&irdvfUev jpanL-Gio e& Geos iBw.r y. onp^tu, e?(Z giird 3 bM p £^o ujuj oin 3&t— <£^bB>(_ 3pnp .7 p ld u l j.t e_lt. fSSevuSevniJ Gun n^csniqtb ft& &-uG&" . ucifgj^piff® Q*rr<«»i_»r 6 ®irfi O *n civ l_ d * np Guff&tr^ iShfluj ©<* np (Sip Qnai erru iSif-ei? Ljpion jpi m # $06&go/ii) S^cuSevnu Quatyleviq ft & & u C eu n ? Lft&jj? gju uiuGgV)d&it it &uLnng*> iu ev aj ir em a SUODD Q$SBp)ti- Q/F JULCQuIT Qjpf&p Sik, W In reference to the article " The Nature of I he Divine Personality” which appeared in I lie Sidtlh/ntln I hr pika for May, I 'beg leave to make the following observations. Two ooirts are in dispute ii. the learned article. First as to tho'.'iunie Sagiina and Nirgimu, which of the two namely lur v he said of (iod. Secondly 'as to the definition and meaning of the word Person. To-day I shall attempt to clear up the lirsl question I \ I need rot say that the word 1 Person may la. said of (iod I iv analogy only mil by identity, I, is mum "Person” being primu'.ily applied In man and not to Ciud We say that man is a person, and to this word we connect a corresponding idea, which we likewise and by analogy apply to God. This word person is to be found in every languagv, and Sanskrit is no exception to the rule. Now, most Sanskrit scholars speak of man as Saguna, or endow- ed with quality, and by that they mean to 6ay he is a Person. Are they wrong in so-doing “ We think not. For, the import of the term Guna is quality or accident ; hence N^rguna moans want of properties, or also of good proper- ties ^cfr. Colebrooke on the Philosophy of the Hindus page 258 ; Ben fey Sanskrit English Dictionary ; Monier Williams. Religious thought etc. page 31.) That Sanskrit scholars are light in rendering the word Human Person ” by Saguna, it may be thus proved. According to the Sankhyan theory, the same thing must be said of the individual soul or Purusha and of Prakriti since the same theory lias been applied to the evo- lution of matter as to the evolution of the soul. Pra- kriti in itself is a mere blind and dark force, nor, if left alone, doe.s,.it produce anything. In order that creation oe apparent, Prakriti must unite itself with the three Gunas-Satva. Rajas and Tumas. Thus Prakriti, fecun- dated as it were, by the three qualities, brings forth Buddhi i. e., the inte'lector intelligent perception; and next the faculty of self-consciousness or personality, called the I-maker Aham-kara. In like manner, Puru- sha in itself neither thinks, nor feels, nor is conscious. It is when in composition with the three Gunas that Puri’sba becomes Jiva or Jivatman the oersonal soul or spirit. So far goes the Sankhyan theory. Nor is it wrong, if we take it in its main features only. For, a per- son, in the common opinion of mankind is a being that lives, thinks, feels, and is self-conscious. Now all this stands (o the soul, as qualities or gunas -stand to matter R — Therefore 1 answer to my learned opponent that God described by him at page 278 “ as tbc supporter and spectator and seer, transcending both Prakriti and* Puru- aha and Gods and Ishwaras ” is undoubtedly the true God, and as such can be called Nirguna Being according to the meaning stated above. I cannot however agree with him in the description of God as Nirguna, Being such as is found in the Gita, chapter IV. versus •> to 18. For in this chapter the Author of Gita follows the Vedanta theory according to which Goil is essentially devoid of uqualities, inert, nuconscions, neither existent nor non-existent. This being, or rather Non-Being is the God of the Yedantists, and as such it is neither Saguna nor Nirgnna. it is not Saguna, because, as it was said, inch a Being, is essentially devoid of qualities; it is not. Nirgqna, because this supreme soul or spirit of the Uni- verse (Atman, afterwards called Brahman) does not enjoy a separate and independent existence, and it exists OBlyt-In no far as it begins to exist in any object, t« think aboOt anything, or to be joyful about anything, and it i: investing itself with three corporeal envelopes, luere- fore signing against ^he Vedantists I should say that God is Saguna i. e. a Being endowed with qualities, which however are not really distinot from His Diviiu Essence’ and therefore God may b^nghty (jailed in the sense of my learned opponent tjTirguna Being. Manoalo&e, ) July 3 rd, 1898. j G. BUbtolY. s. j. REVIEW. THE LAY OF THE JEWELLED ANKLET * A curious Tamil pbem called Silappatliigarain : 'the chapter of fche Silambu’ (an anklet worn by dancers) — hollow and filled sometimes with pebbles, sometimes with choice gems, which give forth a tinkling sound, has long been known to a few Tamil scholars. It is in three books and eighty cantos. This is an e\egz~^>, but comparatively little known composition, one of the five ancient Tamil poems, being a romantic story like ‘ The Lady of the Lake/ and not rising T;o the dignity of an epic. It is often obscurei sometimes very tedious ; but it is full of genius. The following is a specimen of its style. It is the dedication of the first canto to the Sora king : — I. Praise wo the Moos ! Praise wa^lie xoo.s It affords grace to ike fair and fepaciun9 world, like the cool White umbrella over the flagn^t-flowcr-gnrlatidt'd head (or the kin*). Praise w# tbc six ! Praise wo the Sex ! Like the chariot of the lord of Kaviri’sf domain It wheels around Morn’s golden heights. 3. Praise wo r.lie van cloud ! Praise we the vast cloud ’ Like I) is gra^) it pours dov\ u blessings on the wofld Regirt by the fearsome sch. V. Praise we flowery pugau ! Praise we flowery pi oak !£ It uplwte itself, and spread*-, and grows together with his (ffc* ta lirat year, and we congratulate the conductors oil the able way in which they nave been conducting the Magazine and widi them every success in the future. Wo must, however, take this occasion to warn them of the danger they run in regard to the pritnc objcct of their magazine, by admitting translation* and commentaries on Sanskrit works in their pages. Their objrot soems to ue to be the elucidation of moot points in Tamil sacred and philosophical literature. The faeination of^Sanskrit is st) strong on even those who might be expected to feel none of it, that the Vedanta Sutras Are being regularly translated- iu the pages of this magazine. Vie again say we regret the deviation. Not that we hold tightly the treasures of Sanskrit literature, bot we do not like the tendency everywhere to tread its u ell-lboddetj paths. Weave grateful for our contemporary's remarks and quite appreciate his anxiety that we should not deviate from our devotion to the cause of Tamil. But a reference to the first umber of our Magazine when* we seTforth ‘Our Aims' will show that the translation of rare Sanskrit- Vorks was not without our scope. In fact, in the short memorandum which we originally circulated to onr friends, Srikanta’s great work was expressly infilnded in it. About Sriknnta’s work, itself, by an irony of fate which we cou!d not understand, it has been.left unnoticed by every Kuropean Scholar of note, though. Indian Scho- lars admit that it is the most ancient commentary on the Vedanta Sutras now extant. This is the commentary followed by all the Tamil people, and this fa- . will s «-ve to explain what was meant by Vedanta, whirh is approv- ingly alluded to and distinguished at the same time from Stddhanta, in Tamil works and to explain that leaven BrOtnrinism in the - Tac.il race. The translation of this work will, we ar.-snre, throw further historical light on the much debated question, whether -Saukam’s inteppreta- 48 THE LIGHT OF TRUTH or SIDDHANTA DEEPIKA. tioa of the VedAnt%pStiy> is the correct and««ncient one |T tha. of other Moo)*- The follo^»R quotation from ft.t3 DueMen vrill'show to what extremes enthusiasts of Ssnkara’B school can go. Say she,#‘It is ftrue that even here, in the sanctuary of Vedantic metaphysics, the realis- io tendencifc, natnra^to tnau. have penetrated, producing .he misinterpreting variation* of Sankara* Adiaita known npder the name of Vish stidvsita, Dvaita, Siddh&dvaita of Ramanuja, Medhava, Vallabha, bnt India till now has frncn seduced bv their voices. The italics are ours, •Od if tha»stat^ruent is true, Srikanta must have attempt- Jdthe impossible. We will examine the learned German Doctor’s figures as regards the numerical following of each school later on. - *\ Wk regret very much that the Hon’ble Justice M. G. IJ^nade's proposition before tie Committee of the Bombay University Senate i» re tile recognition of the vernaculars should not have been earned, by the mere casting vote of the chairman. • • » A Revrreni. Doctor observed at the meeting that the indy of vernaculars should be encouraged and voted against the proposition. How does lie hope to achieve his object when no body thinks the study of the vernacu- lar of any use to him to pass his exas-irxtion and earn a )lying ? *** Another Hon’ble Gentleman preferred the classics to vernaculars. The question is notone of individual ft/ate nor- of comparative merit of two languages and literatures.- The real question is as Mr. .J. Kapadia put- it to make’ the vernacular a proper and fitting vehicle for conveying and spreading Western knowledge and Western culture among the masses. • • • One of the arguments adduced against the recognition of vernaculars is, that it docs not want encouragement, an^that (here IS already a good vernacular literature in it amfsclrtilnijs well versed ! This suicidal argument would involve and require the non-reeu£hition of every popular language, vhtropesn or Indian. • * * To the credit of the Madras University and Government be it said, every one of the chier vernaculars of the Presi- dency have bceu recognized from the beginning am' we lire now tugaged in agitating for a lurilier extension. Only the examinations and rules instituted l>v the late Director of Public Instruction revolutionized the mode of non-eolle- giutc education obtaining in the Presidency before bis time to a-coii-fidernblc extent. * " And the result of this Ims been. :is was well pointed out by our o 1 -l Professor, a high educational authority, the almost tot..’ abolition of the purely indigenous vernacular selioo's, thereby taking the bread out of the hands of tin- old class of iitliiiir pundits, and who-bad mound him the nick of his pupils to impart the k- uwledge of the higher department* ot vernaeulai literature. With the loss of all hope of securing a fiovernmen. situation, have vanish- ed also all flie chances uf pursuing a pur ■ vernacular edu- cation. .*« It has panied us to see some of the old class of pandits literally starve, those who had not the good fortune "to secure a Muushi’s plac®in an English school, or felt it infra dig t’o accept such a place. Thes^ men in the olden days would have had rjch -pupils and patrons to help them and to appreciate theTT labours. In a few years, we are quite sure we wou'd have seen the 'ast of the race, which Heaven forbid somehow. Oi k contemporary of the Indian Social llefo, (following the Madras Mail) would not admit that the system of education has any thing do with the decadence of Tan.il literature, but would trace it to the peculiar Social conditions prevailing in Southern India, namelv that the literary class, the Brahmins, have never owned, Ihouvrh they had adopted, the vernaculars as their mother tongue. Hr asks also how many Tamil classics are I lie work of Brahmins. The reason and the *qnestion confiicf ariiong^hemselves. If the Brahmins are the sole literari- class, and some only of the Tamil works were written by the Brahmins, how does lie account for the mass of Tamil literature racier* and modem that is now extant ? Of course this results from forgetting that Brahmins have not been the only literary class in Southern India and that most of the ol/> 0 1—12 0B U ItpJ 44 If not, the achit world will not from God arise As riofh from mud you can’t in any way surpriBe." the visible '"'world and corrupted and deladed. If you reply that the spider is not caught iu- the toils of its ovrn web; but, (theu the change would otherwise be impossible), as no cloth can come out of mud. 10 You say th. t God manifests Hir.iself in differ- ent bodies. If God, is so pieseDt, then why does He not manifest Himself when" the -body undergoes various avnsthas, such as Swapua, Sushupti, &c., (or in dead bodies). If you explain, tl^,t it is so, as manas and other karanas are not *eb itself. 0 The material of the web was neither non-existent before nor after. And it cannot be -aid to be of the same nature as the Rider’s liie-pCd- ciple. So all this material cause of this world was neither non-exist- ent before nor after and cannot be of the same nature as God’s But as in popnlar language we always identify the sonl and body together, our poets and philosophers always sing of C>e identity of the worlds and God ; though they at the same time take care to assert their difference. Even the insignificant spider has a purpose in making its web; but by denying the existence of tho separate souls, May&vadi's would deny tb God that He has any purpese in creating aud resolv ing these worlds, r. f. Swetas Uponishad vi 110. “ May the One God who, spider-like, en winds Himself with threads spun from Pradhana, following His not lire’s law, may lie bedlow •;»; us regression into Brahtn.” 10. The Purvapakshi cites as an example the presence of .£Jcas in different potB. To this, the folio., ing objections are taken. Why does Brahniau leave the dead body ? Even when Brahman is present, why do the senses become active and inactive ? If tike same Being is present in all bodies, why do you hate some £fOple and love others ? Why is one of different thinking from another? Why is one an athieet, a another a theiet ? Why does one undergo misery, when another undergoes pleasure ? Is the person suffering in hell, the same as-bne entering Moksha ? > re the King punishing, the felon punished, and their respective capacities tBn- s&me ? 56 THE LIGHT OF TRUTH *oh SIDDHANTA DEEPIKA. % w sinful and deceased by old age Ac., and shudders at very thonght*of such leaving ! Though you are fullv aware that- your Brahman. (souL is attached, it is your vain hope that it be not so. 12. V'ou spoke of the beautiful beads strung 011 one string, aftd of these beads being different and yet resting on the same string. You are no doubt correct. in comparing the different worlds to the beads and the one unchangeable God to the string. So the worlds i;hauge but God remains unchangeable; but that does aw av. with your doctrine of Ah' tha- 13. Hear O, madman, who say that God is cover- ed bj^ividdei and may a in^ union with the body and undergoes pleasures and pains, and yet at the same time assert that He has no attachment, This only appears from your statement that the doctrine of non -attachment cannot be true. If not, why do you undergo pleasure and pains from attachment in actual life.. If you say that this is only a barana of the Jiva, then you must have really :no shame to say that the Brahman has no attachment and that the Supreme is past thought and speech and that this Supreme Being is yourself. 14. If the A'tma fills each and every body entirely then it cannot undergo the arestax, and become inactive. If you say that it is not the A'tma but the andakaranas that ' undergo the nvesfatt, then where did your God who was present in the body hide Himself ? If God was present, the Karanax tould not become inactive. If you compare God’s action- on the andakaranas to that of the magnet on a piece of iron, then the same analogy does not explain how the andakaranas become inactiv-e. 12. The Sirtdlinul r«i-<’e|itb I lie 'Simile, and no wonder, liecuusr the Bimile occurs in the C* # efiOungj Qev n (§enr zia, 6$^. a .r p, r $ u iSStLiig) * /Satp facrfpu uje&'$ tdmfitr.tafajuiu LLtw efi n eoLori fit iSpaSi-i Gst/S? ff icr* Olo trail’ th’ip aiQf gr^-ia. *-•& ajp&p ffauanLO &■ ri ft "fi tu it H unfitf Q&'K;aLDffitO *0£r> 6B'U'£lS0 ’b OJ IT U r “ My liead 1 crown with lotus feet, of Sivakama Sundari Who with the Absolute inseparably is blended As flqwer and scent, as sun and ray, as life and body, As gem and lustre, form and shadow, word and meaning, Who to the manifested hord as Consort shines. Who ever cures the life-hunger t of her children, all living things, With ceaseless bliss ambrosial feeding And in Freedom’s mansion establishing.” } * Ituslry ‘ Evolution null Ethics.’ + lanliility of tlic soul to nil it hccoiiics |>un- null tit for union with (iiut. . «J Cliiduinlwnuwami, ‘ l’ancliiulliikirnvilakkuin.’ J/jr m fi). Wbat do we s^e or know save this Powei >? The opening rose bud, its form, scent, colony the larflf“at break of day from^ullen earth arising and singing hymns uk Heaven’s gate,” the 'eaf tutting on the highway-, Bill Sykes on li i s burglarious errand, the hardness of the coal-scuttle ■ that nftikes his shins tingle, the loviDg son) that toils among the lepers and seeks a leper s grave, the K#er proclaiming ihe truth “ Gil the world is wrought to sympathy with hopes and tears it heeded not,” — all, all is Force, the Divine Emanation. J he various manifest ions of Force are grouped by the Saiva Niddhanta sclipol nnibr five heads whirl* are deemed the principal aspects of the Great. Mother. Evolution ’srisliti), maintenance (sthiti', involution i sain lia.ru) , obscuration i lirobliava), grace (unngvaha). The evolving Sakti t Brahma i evolves for i ach souk according to its deserts body {tauuj, organs of knowledge (karana', pains and pleasures (bhoga), tind spheres [bhfTvnna) to experience them in. The maintaining or preserving Sakti islinii) maintains them for a time and enables the soul to experience them. The involving destroying Sakti (Rndrflj withdraws them and makes them disappear. The ob .scoring Sakti (Mahcs'ii) entangles the Tsoiil in then; sn that, nnable tr, distinguish the real from the unreal, it identifies ifsell with its • fictitious envelopments, calling the body and organs of knowledge ‘J ’ and the pains and pleasures and sphere* ‘ mine. wki G racious £>akti (Sadas'ivnuij cnlightemathe soul. fi- vers it from its delusion mid bondage, =1114! establishes it in union with. God, the ultimate goal. The earliest manifestations of Sakti are Vibrtition (Nada, and the \\ ord Amone the later eianiiesta- tions the most venerated in India is gentle, lienien IJmijbel oved of Siva iSKa-Kami), “mother that yields all the heart desireth” According to an ancient tradition she appeared response to the prayers of a Huuala.yan king ns an infant floating in u golden-lily lake and was thence taken and icared by the king until given in marriege to the»P,nrd Siva who came to claim her. > Hence the refrain of the Ode, “ Lady Uina who h vest mountain hanntsand west. born Dear to the Mountain-king as the apple of his 1C 58 THS LIGHT OF TRUTH or SIPDHANTA DEEPIKA. In t5i* character of the Highland Maid, undet the i.hihc ot Malaivalar Kitali (w taaiern».ip«SI'\ sh® is worshipped at Tevai* 'near Rarinad in the Madras Presidency; where the Saint Tavumanavar sang this beautiful hymn wb’cb recalls the choral odes of Sopbok les and. I think, excels them The translation which I have added does -.cant justice to it. ld 2bu an err t <* it p sS • SSyavOi t-ijS>rt>£sm< US'ZQpfB* r$> & ti dV QP iC LJ 6 & 0 F €B 3 6 VE (£ LGHaUJLD f ji QjuP 3 (/)««) •«•?<$ €• ^(7 SWL07© ***-#* & * *111 (if. (§. £qd p iL/ ezn t * t,*v il un evweQLn£ar rnpeiilp & nrj p Q £ i bn 3t ryjaifL-i@6iJ3*v ^piu^em — ei—Genar g ru-tu penp tuatnt— u B ^iiGtroin ezr ig Qaitr eU’G tu fipnip equGw Gap nip Gwner Gw > 5 'ft>0 0 ::cr wezzflun tyfglp pwzkt> O/o rtQ^np jJlV^L/rDJl aoiiGnj. Mansion and wealth, children and friends around, Splendour ever and throne, the certainty That Death’s dark messengers draw not nigh, Wisdom’s light, purity, wo'udrous powers, — All these are mine, so with Thy feet My thought he one, O Mather that hast Thy scat beside the dark-throated Lordt ! Light and Bliss ol Knowledge S.u’iretne. that .Swal lowest religions as ocean rivers ! 0 Stillness, tin 1 Vedas’ goal, Thv tonn seen where vibration ends ! O \\ isdoni, in.: of 4 1 ’ and thought ridding ! Lady, heaute'ius as the mooli, Madusudana’s sister, Uma who Invest mountain haunts and ivast born Dear to the Mountain-king us the apple of his eye 1 Qp 1 — aGiii> uL'alf (/. ICC- ,017, C,J-/1 UJ Qsui tpiiDZ & ib jft me- uS Gen rsm_ uSG'cii .* s3 tpi S Q u-tQ.n'pp GiwntfijiGm iT'jtiSsmp Gun — iy,7„-u tuettir u—lO-Qzv L/Sart/gp «'*_j 'IT :q_ •/ £ >j t^. ,o j 5 (/ z'j ’ ' LD ' •‘■'Hti' oily uf tilt- l.iuiv from \\ \ i (Saiih 1 Drvi) tSjr:,. »!,, • ,11. .1 Nila Us ilia (.lark tlm.al.al). hi, ,| mmt '•‘'il 1 ' 1 „„ ; s "'■'"l'"''' ‘' l " s ‘ ,v *' ’-■.rstials from .k.g tP1 „- l»V 11 : Visin ^pflpp (^.5fciiiiSC?6>) £p@ezrp k Aoi.57 ill c/i^ r «8w jpmipiudl—® Q.tilipGsetL&tiujnw cu j&tQG ee Qutl emptiSG *v fir ctfl ul n) li StnQupp euap l S(J e» ld tm!eu pp Qwiii 0igjsw GeVkjstfiQpir assr LOLlif(*£0 war jpQfeu £s& WQ^enfsaOgjl wrruiQ at GpeaatucGf euatttffng gg/k fi0*tsr uxttriun mjfippwi w aerr ria it p eQuGiu 0Q ic G uj . Maidens’ wiles, repartees, slender waist. Witching* eyes, gait, honeyed + speech, Eyebrows like the crescent moon, Beauty-spots, silk robes and scents, shapely feet, Full breasts erect, ravishing pose, — lu these my curious mind not to enteT And wander dazed, but in wisdom’s search And self-restraint and Thy servants’ company, Enduring love and knowledge pure and tintb, Thy feet alone to seek, wilt Thou gracious Grant to me. Queen of fertile Tevai ? Lady Uma who Invest mountain haunts aDd wast born Dear to the Mountain-king as the apple of his eye ! f^PQpp fill a(?SU input f. UJIBpQp-.D QunujQtuat Qp3snt a>4> /Tcliy Qu-igi Qunppjp ■vQcunS ti)Q.n$j)i jietstiirp Gutpj^ r si'£ppnth g)^w uo/(5 ata.pp'ip eudrSarGuj SarSatGu-' GtL.arGuja’ up i jp ujeiG q G& tg u'F Ai.itXieiu ..v„«Lny p at a> w cs «j tb. . r * tfQpC. g sbn salt M a li&jgji t&ig&tizt I. *£i6ziLE a. uj 1=1 Qgsnnp Qn eSu ns^w ^S^fia-ir pilipr putt a,'n«l' d/U pQ.*a tuner: ak^ GwlLi^it s Qp 4 s ^g> an i_ u>nta(")ti ip a » <£ n pGw euamnng fpk^(t >i£tmr ineatiiun LcSai &j€nngnp e\^uQu- iioss.’ Sou note to \ . ZA wl A Howl in lilis*.’ THE LIGHT OF TBD^H on SIDDIJ ANTA DEEP1KA. 3 * Without beginning, without end,” Thon saidst, And skilfully establish’dst nr», O Mother, Who vouchsafest pure kuowledge and bliss, Yieldiug all the heart desirettf. Forgetting Thee gan I, poor wretch, live 'i Darling of thd three-eyed Lord*, .of nil ills The panacea, beyond the reac 1 ) of them That lack the iuner eye which illnmineth The Vedas and ^ccellent Agawas, Beyond the deaf who hear Dot the Draise of Thy might. Beyond the stricken with the plague of contro- versy ! Lady Uma who Invest mountain-haunts and wast born Dear to the Mountain-king as the apple of his eye ! i£*RC<*SJ/7 JjUuSC. L_ «S«Qltm$V) eau—is^ distil— QfeMuiifii pZweui u$ev emtsinmu Gup fast «n *s Qpa.jS Opm BUf.iiSu-t— umyiCuf u#8»>® &m far Qu *>,€t lo 0 61/ G pmru sj g G * mime an* aii3®»«sw uojrfbuff m&lppuifai mien lisa p shi ljGUj fipaiLuGu . Body all broken inwardly with lite of Affliction, My days in pain tef spend nt the gates of the proud rich, — Brail m;i thuB my cruel fate hath ordered. + All I do and toil, poor wretch, Is for a ragged span belly's sake. Wh en'oli when, Thy servants shall I serve ? GreeVI gentle parrot whom the Vedas pure Declare to be the base and crown • Bird. The* ■third eye in the eye of wisdom, located between the eyebrows and dosed except in the JnAni. Its site i* insetted by the ^wt of Bandal or other paste which Hindastfisually wear on their forehead to remind them of the latent power of vision which it should Ite their endeavour to awaken aod master. t Hardly to be taken literally, for the poet was an honoured prime miuisfer biased with nearly all the good things mentioned in the 1 st stanza. The allusion is to the troubles ami distractions of political and court life, usually fatal to spiritual growth. X Exotcrically the Sakti ie represented as of dark green colour. Of the Lord w^ho at A'rur gfitfioas paced* The peerless woman Paravai's door. To pity melted by His servant's strain Of rare, pure Tamil ! Queen of fertile Tevai, Lady Lima who lovest rpoufltain huontstiDd wast •born Dear to the Mountain-king as the ‘apple of hi eye ! y a «i LfOapS grirnas Sn) spifpfi L/0IT/5p& piPlLll6U& Qiutflp Lfiasai mnp uiiSGn miaamHiq iBqQsc Siam* lot paisi? y> ssimssapeif fu vr ui(jr taf Gpaiaj uuoGs QiSBnritf gptdwrnsmr u>mihuj.T iti fippuafal euartanp aijOugiM./iSj. All-filling, Ancient, Auspicious, Independent, Destroyer of the Triple ctty.f Three-eyed, Beauteous, Excellent, Blissful, Causing bliss, NArnm on fchousand-pe tailed loins X throned, Sovereign Lady beyond the ken of thought, Cosmic Force transcending quality. Manifest there where Vibration ceaseth” : — Of Thy servants who thns chant Thy names Am I worthy even to otter their names ? As Mistress of the Vedas hailed by Him § Whos^ locks are wreathed with a'tttflower, — Mother of millions of world-clusters, Vet Virgin diy the Vedas called ! 0 Swan I) whose form is bliss ! Fertile Tevai's Queen, • Siva is said in the ‘Pet-iapur&n*’ to lift ve acted as an Intermedi- ary to effect a reconciliation ’'between bis devotee Suudaramurti and his write Paravai. For the Lord ie “the servant of His servants.” Much more then should others serve His servants. t Three strongholds of Asuras (Titans), enemies of the celestials. X Siva. § Laterally ‘pca-licn.* !i According to" the Hujtt Yogi then* runs through th* spinal cord a canal celled the Sashumim, at the base of whidti is a pleaus called the MnlddhAiu (buaic) and at the crown in the brain £he pleads called the Sahanrdxra (thouaand-petf^led lotus). In tho basic plexus is stored the cosmic epergy an infinitesimal fraction of which is distributed throughout the body by the sensory awo motor nerves, and mainly by the two columns of nerves oalled Ida and Pingaln on either side of the Sushumno canal. This canal, though existing in all animals,' is closed except fn the Yogi- He dispense* with sensory and* motor nerves, opens the caua ) 4 sends through it all ipeDtal currents, makes the body a gigantic batterv of will, and rouses the vast coiled up power (usually called the Kundnlini) fnm the basic plexus to the ‘thousand petalled lotus’ in the brain. As the power travel* up the canal, higher and ''more wondct/ul powers of vision aivJ knowledge are giyned till the jjomI is leached of union with (ioa. 60 THE LIGHT OF TRUTH or^SIDDHANTA DEEPIKA, TraiBed of Ganga in whose waters maidens sport ! Lady TTma who lovest mountain haunts and wast born Dear to the Mount tin-king as the apple of his eye! UT&CiAf OujDSlf 3 rp LJ ielUOt L£)S0 uSl-XT + LD «l I0£if iDGWf&jb lj gnml^Q io tr & pjpnBtkv S iu mG uun Q+uj&^u UlT iu G& U ' U (Tf)LJ Gps(cLD* 0 » arGuin » <65 tdiifjiGiuxp & U'r infT G&oQcU-V (Ojpss^isr LL6& J^GlDII QlDpptSy^J) QpevQ&iUiSjGeusir (filQjr fQ inn i op'oLOIT f^pCo 0 IT fiQ ID n G SO 0 L/C* LD IT Qp {D Jpl LDJ V efilLi Gitutpitup (LpfluSt- - C 3 »- SocgQg non i£ &u.G U>nGp t^QeuGtfil sjr Qpeaufi «x«rw®G(. G uirmGeu mta&ajiB pe&scVenvGeLi GaiGbVjt pis^sniu* aan pifd Severn gs aS «s i G uj £> Unfcfilj'jL £$€B& (? JV jfl/ G i to S> <53 4t nfr QmpO 1 u fl wen psifp Oa( 0 cJ.i^.iu et-ispma iL- mnQr-rjp & tsu cyirl G iv oSgbl—Gujjpi QidldlS b ttss ldbjTjP* Hone-ftp iduS G el GJtXirtire gpts&fThGmi LDaxfitvg «/ fippuitto astti-urp sQuOu^neauiGiu. With the accumulating dust of deeds In this body choking, — intelligence Daily ravaged like bale of cotton Whereon wind-fed fire hath seized, — Death-demon, old age, more and more Affectionate daily growing, — shall I Wander this earth a blind ownerless bull ? Lady, whose dark locks wreathed with fragrant flower Excel the blackness of uiifht, Cupid’s charger. And drive rain-clouds to hide 1 in shame Over the mountain -lops! Bright eyed Uma, — 'Near to the heart of Our Lord* that rid<-th the Ox, — Who lovest mountain haunts &nd wast born Dear to tlie Mountain-king as the apple of bis eye ! uLpSmGtr SipSiv ldhuGuuj&st' ijii&Qpp erniesrGuujaeir Guitinr U lj). S 0 €9 QlDUT GSTlLlh £ .1 tt Q * iU €j9p emp an oli(TF > GlDsG tl) (6Jj I? G8T G>, It fUT/ijfrin uSGflO QlfTpiS® l^O&lDUJLL UJGtsyXQ Qp css a eo ifl UJ Lns$ JtnicQ Qurf)ujQu.7(0)Gerr Goernc p n & lo sxfi aj ft €nnoO uj . The devils, organs of sense and action, Comrades of the five elements, t The devils, mind-organs, The furious warring demons, anger and the rest, Have bred^woe, my intelligence destroying Thus hatfr Brahma willed. To end all this w^e, wilt Thou vouchsafe The knowledge of Thy Word of Silence, Thou whose form is Vibration nnd the great Word ? 0 Pure space there where Vibration ceaseth! O Rain-cloud that raaketh true religion thrive ! Mighty Substance beyond the ken of all Brawling religions ! Swan J of wisdom and bliss! Lady Uma who lovest mountain- haunts aid wast born Dear to the Mountain-king as the apple of his eye ! P. A. * Siva who rideth the Ox (pasu,‘al80=the soul) and ib called Pasupnti, Lord of Souls- + The organs of sense and action (Jnanendriya and Karmendriya) — not * he visible organs bnt the brain-centres — spring, according to Hindu psychologists, from, and are maintained by, the subtle ele- ments (Suk.ihm’v bhuta) : hence called their comrades. X Lit. ‘Pea-hen.’ 61 THE LIGHT OF TRUTH ok SIDD'HA.NTA DEEPIE^L T H E LI G H T O F T R U T H O R Siddhanta Deepika. MADRAS, AUGUST 1893. THE TWO GEMS. (Sat and Sjjasat). Ie eiojQevaji ier cmiSjiLfai p en euiS pci® j in fOea li n&iu pur.uir an sujdlSsd/d.” To e»cli and over* om\ HiR own nature impnrtinx (),ir l.nril stands nknic, Supremo. Full of liram ThinivaZhakain . We proreed to explain ilie two verses we quoted from Thirumnlar at the close of our last article. The two verses seem so like that unless they are looked’into more closely, their meaning is likely to be lost. These verses explain in fact the Bhaniia and Moksha conditions of the soul, and the soul’s ascent through various stages, called Tutiva Darsauau, Atma Darn twain and Siva or Para Daman am. The "verse, “The gold was concealed in the golden ornament &c.’’ has to be taken first. The object before the seer is a golden ornament. The thing can be looked at from two different points of view, in two different aspects. It can be viewed as merely gold, and then we are solely engaged in looking at its colour, its fineness, specific gravity &c., and while we are so engaged, the other view of it, whether it is a brooch, or medal or a bracelet &c. is altogether lost to view. And in the same mannrer when we are viewing the object as a mere ornament then all idea ot the gold, its fiueness Ac. is lost. This happens when the object before us is one and the same, and neither the gold as gold, nor the ornament as ornament can be said to non- exist, in either case, can be said to be unreal or a mere delusion. We merely change our point of view, and we are ourselves under no delusion at either mo- ment. The delusion is neither in the gold nor in the ornament nor in ourselves. The object before ns is so made that it possesses this double nature or aspect so to gay, and our own Psychological structure is such thvt we can change from one to the other point. And 16 each point df view has its own vantage grougd. A person going to a jeweller’s shop cannot afford to Jose sight of either point, and if he does, he is sore lo make a bad bargain. What would we thinkof this man if he goes into the shop with the*firm idfca that of the jewel he is going to buy, tWb *ao'd is a tnftre name, and delusion, or the ornament is a mere name and delusion. When bargaining, however, rtterbe had once tested the fineness of the gold, and coloui, he heed trouble himself no more about it, and he can proceed to examine the shape of the ornament, its si-^e &c Taking this analogy, Thirumnlar proceeds to point out the same relation between the individual ego, the subject, and its objective,- senses. The word used is ,?*"■, standing as it does for the individual ego, jiva, soul, pasu, or chit. The phrase i^wnjBni/sIso brings out the meaning of and it cannot refer to the Supreme Brahman, as was interpreted by n Hindu Idealist. Of course he could not help saying so, as the being which lie postulates above ‘its senses’ Siam in * err) is God, the Supreme. Saint Thirumular was prophetic enough to see such a misinterpretation of his words, and it is therefore why he sung the next verse, “ wcpa>? ‘the tree was concealecf &c.,’ In our article on ‘Mind and Body’ we have fully discussed the relation which Saint Thirumular per- ceives between the Individual Ego, the soul and its body and senses. When the individual pasu lives a purely objective existence, by caring for his b'ody ^ his comforts, his weath, his pleasures, &c , Fiis true .self, the mind, ij altogether identified with themvorld; and fee himself lies buried, concealed. Look at tlu words, our Saint has selected. He does not cry false, false, delu- sion, delusion at every turn. He actually uses ‘uos^j p.p P&r ‘'aenpipj ’ “ concealed ’’ and “ is concealed" ? Neither the soul nor tlw world is affnyth, a dfelusiou ; but only, when the mind was in an objective couditiois, it was concealed by the object. When rhe soul regains its own self, by forgetting the world, the world has not become a myth, only it lies concealed, inerged^n the sou] itself. The thoughtless critic is apt fo con- sider such distinctions, as mere wordy warfyg, butlio student of philosophy can easily afford to ignore the first principles of correct reasoning, by choosing hik words, each one to express one particular idea and no other ; and mauy a specious and delusive argument has had i ts genesis in such ignorant and ambiguous use of words. To proceed, when the soul li^s so con- cealed in the world, this constitutes its bhanda, bound condition, and the -thiug so concealing” is called THE LIGHT OF TRUTH ok SIDDHANTa DEEPIKA. hhamla or Pam. Wh*n the soul learns to discri- minrte between its own uature and the nature of the world, and to rate the lower, as its own worth, then its attains to Tahna Datvanam ajul Atma Darsiuiam. And the whole field of Ethics is evolved from our perception of,tliese'rtlations aright. When man p trceivos that the more he is attached to the world, the more his own faculties get clouded and he is led more into sorrow and suffering, and the inure he frees biuiself from such attachment, the more he frees him- self from sin ana sorrow and dewlopes in himself his higher spiritual nature, then it is that, his moraj faculties are developed and in course of time strength- ened hv constant practice. But then there is this peculiarity ;i bout the mind of man. which is nowhere noticed i it anv other system that we know ot and which we have already referred to in our last article, its in- termediate nature between Sat and Asnf, and which therefore gives it its name of S a fatal and which peculiarity Xuimudaya Vullalar (author of O/.hivilo- Jukkutn) emphasises by using the expressive name of jreif, or Hermaphrodite, neither male nor female, neither Sat nor A. sat. But the rule in Tamil grammar for determining the sex of the hermaphrodite is i jPui-ilB qipuea ag ‘ The sex follows the more predominating organs present, ' and so a hermaphrodite person will always be called either he or she and notit. The life of the individual soul is as such passed either as Asat or as, Sat, and it has no life ot its own. That is, it cannot exist bv itself, independent of its relation with either Padartha. If either God or the world did not exist, the existence of the sou) would bo an impossibility. Saint Meikamiau uses two analogies to illustrate, the, position. 'I'ho-soul is com- pared to au objuct suspended air, and a Hood of water. We cannot imagine an object suspended in u,ir without a support. It the support removed, the object falls to the ground. Saint M'-ikandau bad as such distinctly before him the question “why does an apple fall to the'gruund.” The actual example he had before him was a swing attached by a rope tb a tree. 'Die tree holds up the object* by its own force. When this force is weakened and loosened, another force is brought into place, the force" of the earth, gravity. The object was in fact held in between these t\ o forces. The object must either be attached tc the tree or to the earth. Iii spite of the enormous power of gravitation exerted by the earth, the tree was able to bold up the object for a time. Only for a time, for when tins fmit matures, the tree cannot hold it up, however it. mav will to do so. The same act accomplishes the severence from the ,tro**«nnd the bringing it to the earth. Just so, in tlie case of the soul. It is bound to Maya and .Mala, so long, the soul is not ripe. Before it is ripe? we do not perceive its brightness and sweetness. Wl'en the soul perfects itself, fed by the juices from tlie earth (the Grace of God) it finds its resting place in God. WhtfV it so finds itself, united, it becomes one with God, as the fruit itself when left alone becomes one with the ea> + ’ The flood again cannot stand still unless it is ln-a. ■; by an embankment When this embankment is breached, it will run on and on till it finds its resting place i, the broad arms of the ocean. Without either of these means of support it will be difficult to restrain the fleeting soul. The embankment or the flood gates are the "May., support of the soul. The ocean is God. This support is called in Tamil upp:, a support, a bond of attachment, a rest, desire, love. It is this peculiarity which Saint Thirivallnvar expresses in the following couplet, t-i/bjpi* u pp fleas’ luuujbji upjjis, upjDiaSt-pgj. which again is the mere echo of oar Saint Manicka- vachaka’s words. "fKp'Siu eu rtuynsir Q(ffso p upjB tlSu U d & cHl p U uppp II I* u U fil- .T fle upfiiu Q u o .~gf pu> lji A & remiLdiLfl X I his peculiarity of the soul we have been discussing above lias a tremendous bearing in connection with various philosophical schools The ancient Buddha, and the modern Agnostic would not postulate this other support and resting place <>f the soul. And we find they are landed in Nihilism accordingly. The moment of perfection is the moment of annihila- tion to the Buddhist. Nay, with his modern Apostles, Mrs. Annie Besnnt for example, the cry of.the Vedas, ‘whence there is no return, there is no. return” is merely a vain cry. I here is no such thing as final perfection, beatitude or Moksha. The soul must, roll on ever and anon, subject to the never-ceasing and ever-recurring evolution due to “the moral necessity coirnectec. with the central and most precious doc- trine of the exoteric Vedanta, the doctrine of Samsara.” Here of course we see the phenomenon of - extremes meeting. The Vedantist conld not deny the possibi- lity of the sonl attaining the so-called .noksha, *e- THE LIGHT OF TRUTH or SltfDHANTA DEEPIKA 63 earring book into the cycle of evolution, as the original retrogression of Brahman into Gods and men, brutes and worms is itself not explicable by him. The Agnostic not believing ir. God, examines into the nature of the mind or soul and perceiving how inti- mately it is connected v. ith matter, denies of course, its separate personality and independent existence ; and hence his denial of the soul’s immortality and future existence, when once its mortal coil is broken. In the case of the \edautist, however, this peculiarity of tLc soul will alone furnish the excuse for his theory. And we have heard honest Vedantists admit this as the only explanation of Sri Sankara’s otherwise untenable position. When in union witlnilod, the soul has lost not merely the consciousness of the world, the Asat, it loses also its self-consciousness, tnot be it remarked its self-being) it loses also its consciousness of difference from God &c. and the only perception that remains is the bare perception — the bare enjoyment of God, — the fall manifestation and Presence of God as Love and Bliss alone is felt; and in such a condition, Sankara conld say there iB no second thing. “ sb ft 2# pfgtsu (IpiL iifi GpiL&Qpata'ZrLD ” Sankara’s experience will therefore becr.ly OQe-sided one, and the statement cannot stand as a matter of proof. The state in union with God is called Thuriya or Paia-Avasta, and in this condition, though the conscious perception of the world and soul may not be possible, their be-ness (existence) is not gone. And it is tbis condition. Saint Thiruroular expounds in his next verse. LOOflGBf manp p ps B u> ff u> p iu c 3 bht , iatr uiGBiJDfc & ft ir.n tap aj , urrpaip ices . The tree was concealed in the mad elephant; The tree concealed the mad elephant. The world concealed the Supreme, The Snpreme concealed the world. The Supreme is concealed in tbe world (not non- existent), the world is concealed in the Supreme (not non-existent). In the sentences, ‘ I was concealed by tbe world, the world was concealed in me, note the fact that there are only two names, two categories' in- volved, namely I and the world, soul and maya. For an ^intellfgeut understanding of the proposition no other oategory is required. But consider well the propositions, ‘ tbe world aeacealed tbe Supreme, the world is concealed by the Supreme. These propositions could not be true as they stand, unless both these stand as objective to the seer, as in the illustration of the wooden-toy itself. The wood of the toy cannot be conscious of its being concealed or not by tbe elephant form, noy the elephant of the wood. In human language and expression, and argument there is always an qjlipsis and the suppres- sion of the middle term. The firsl two' propositions relating to the wooden-toy cannot be true as they staod but is only intelligible, when “we supply the factor of the seer. So also, the* propositions that follow though they only contain the two categories Sat and Asat, involve the presence of a third, the Satnsat. What we have stated above will explain the Sivagnanabotha Sutra, “ U_.J i*>£aa/,C5 06sf?G ? ujfliuirg', ■L.*j 03 O£i j'JT, S*C5^f r ’ ar ^ a / s '’' «§aru>?.’’ That -ye are concealed by our Maya covering is a fact, the sharpest intellect and the boldest under- standing cannot get over it, quibble and juggle as it may, and this being a fact, “that we are here ir* ignorance, sin, misery, and that we know the wav out of them, but the question of a cause fyr them is senseless."* For nothing can he more senseless to ask for an explanation, when the fact to be explained is itself an ultimate fact. An ounce of fact out- weighs a pound of probabilities, say the lawyers.’ And they only express a logical truth. But the proposition advanced by the Purvapakshi is that the jiva, being neither a part nor a different thing, nor a “variation of Brahman and must be the Paramatman fully and totally himself, and as such is, clothed -with stich attributes as all-pervaoiogness, eternity, almightiness, exemption of time, space and causality, and that this jiva is hidden by the world t (maya and avirjya') as the fil e in wood, (or as Saint Thiruinular would put it. wood in the elephant) and he asks what is the caqse of this concealment ? Why should the perfect become deluded into the imperfect by avidya and ignorande? Dr. Paul Deussen admits that here all philosophers of India (of his ilk — Sankain included) and Greece and everywhere have been defective, until Kant came to show its that die whole question is inadmis- sible We say * ditto ’ -also, whatever might be the learned Doctor’s understanding of Kant. The whole •Paul Detisaen'i Elan' nt* nf Utrlnplujuie*. p. 334. t Ibid. p. 334. THE LIGHT OF TRUTH oh SIDDHANTA DEEPIKA. question is inadmissible, nay the whole prfepositiou of the tPurvapakshi on which this question is based is inadmissible, it is untrue, is not a fact. The fact is not true that, the Supreme Brahman is concealcd.by Maya and Avidya. Dr. D5ussen .vould put bis unfortunate Brahman into tie dock.nn^l arraign him of high crimes and nfisdecneanours (our friends are never conscious of what (jross blasphemy they are guilty of — our mind is extremely pained that we should even write so, for argument’s sake) and before proving his guilt, with which he ch:yge°s him, he would indulge in irrelevant and irreverent talk, as to why and wherefore this Brahman committed these crimes. Any ordinary ^udge would rule his talk as. senseless; also, such talk from the accused's counsel, kindly' engai^d by the crown, would be ruled as senseless, when the accused admits the charge, and there is besides overwhelming testimony as to his guilt, leaving no room for doubt. The case contemplated by the learned Doctor will find a parallel in-some of those occasional cases of judicial murder. A great crime had been committed, there is a great hue and cry, some body ought to be punished, ought to suffer for the unknown criminal. The Police run down some one they have long known, an old offender, witnesses (Pseudo-gnanis, with their ^wanubhuti* and esoteric experience) only flock in overwhelming numbers to prove the prisoner’s guilt the weight of testimony is only crushing, the poor prisoner ‘at the bar is simply dumb-foundered and cannot find speech to exculpate himself, however inno- c^pthe might bo, and his silence counts for gonfession and life js condemned to die. Before his bones are whit- ened however, the real criminal turns up. confesses his crin\f, and the first conviction is found after all to be based on a case of mistaken identity. We nave already sliown lmw liable is* the soul to be mistaken far God, to mistake itself for God. Saint Mejjiandan evenAvhere he teaches the initiate to practice Sohatn- bavaua, cautions him before and after not to mistake himself for God. ‘ givanaiiLi (aystfluj.i ep'ZpQi.’ ‘ In tile Presence of th^ Sat, else is Sunvam.’ Why, because, * before the Perfect and Eternal Intelligence, (Truth) the inlperfeel and acquired intelligence, (the semblance) is sliorn of its light,’ .answers our Sifint, and lie illus- trates it by saying that the Evil Asat*ceases to exist before Him, as dues davkness fueffire the sun and explains that Hara cannot kiftiw 'them as objects, as nothing is outside Him. How well this explanation fits in with Ibe vedic text, “ ThePe shines not the sun, nor moon, nor sEars, neither these lightnings, much less this earthly fire. After Him, the Shining One, all c things shine, by His Light is lighted this whole world And vjren before "this shining Ooe, even the suns and moons pale, they dare assert that darkness, muya, and avidya<;aff d#re lift np their heads and veil aifd conceal and u it iu iS&ixj uipioptia uefiiiisShr iLuhtLMih. Thou art like the Light frojpethe emerald, wirapii, lighting and'colouring everything it touches after itself. era/Qaiaiir psa eiaLQiL/ih jot exuSp u&pjjni. pnQsr iuir@iu pujuuaa ! The Diamond crystal (&rii ir p pan sueaxusa^x^uj) and the gem Enyerland (#ittiipp pax these are the symbols used'by the Sy/dhantis for the Soul and Sivam. Students of Science know the structural difference between those two bodies, as mediums or distributor^ of light. This Divine Light is Uraik, (literally wisdom or light) that Lady wondrous fair who showed to the astonished immortals, ’Her RovAL Consort, aud her colour is green emerald, anfl vye Wslk * Svretas. vi. 14. t C.f. “ Sl&iirdurQejf um> rear to ©Manurin' rrei^piD jivfQgF 0^ir^u3io«r GjTr^eSOijo r fit LD3S>pu Ou»0iT QiL’ef UJ/Tgjli. 0 Thou parrot-tongued Maid, The emerald Light from Thy sacred body spreading, Converts the red coral reeTs into green nnd the big pearls into so many emeralds. And the winged swans floating oo the cool waves into so many sporting peacocks Aud thus explain the truth whfth flic Vedas proclaim, ‘That after you, all things shine. EVIDENCES OF NATURAL RELIC TON. Tin: Divixk Pkhkkitioxs. (CtiutiiiH'il fmm ptujv 4.0.) The young man approaching, said What romance, ladies, are you reading with so much aUcnfTon “We are not, sir, reading any romance' they replied. “ Not a vomanee! What hook, then, piny ? “ We are leading the History of the people of Cud. “ Tile History of the people of Cod' llo you then, also lielieve that there is a (Lid r" Astonished at such a ipiestion t lie young girls looked at each other, their faces covered with Mushes And yon sir said the elder. “ do yon not believe it ? ” J believed it once replied flic young man, lint since going to reside in Paris, where I have studied philosophy, mathematics, medicine, anil politics, I have liecn convinced that Cod is only a word. As for me. sir" answered the little girl, I have never been in Paris; I have never studied philosophv, or mathematics, or (hose otlc-r line things .which you know I know little more t Inin my catechism. Hut since yon are so learned, and say tlioi-c is no Cod. will yon (ell me. wlmt does an egg come froni. The child pronounced these words in so clear u lone of voice as to he heard by a portion of the company. A few persons drew nigh lo know what was the matter; others 17 followed ; and, finally, the whole^ company' assembled round the window to hear the dialogue. “Yes, sir," continued the child, ‘ since you say there is no Cod, he so good as to Jell me what docs an egg como from ? • w “ An amusing question ! .An egg conies from a hen.' 1 “ And what does the hen conTe from ” ? “ The young lady knows as well as I a hen comes from an egg." “Very well, but which of the two existed first? the egg or the hen ” ? “I certainly do not know what you want to make of your eggs nnd your hens ; hut. in a word, that existed first w as the lien.” “ There was, then a hen which did not come from an egg ’’ ? “ Oh ! pardon me, miss, I was not paying attention ; it was the egg that existed first." ” There was, then, an egg which did not. come form a hen ? answer me, sir.’’ Ah — if -pardon me- 1 mean - -because — you sec- — “AVhiit I see, sir, is that you do not know w hether the egg existed before the lien, or the lieu before the egg. “ Well 1 I say it was the hen.” “Re it so. There was. then, a lien which did not from an egg. Tell me, now, who created this first hen from which all other hens and eggs have come ” ? With your liens and your eggs, you seen, to fake »u do not know, permit me to tell vou. rla who created the first hen. or the first egg. which eyeryoii please, is l he same being that created tha world, and we call him Cod. Vou cannot, sir. without Cod explain the existence oT ai. egg or a hen. anil yd you pretend, without Cod. to explain the existent :• of I lie wuld ! The \ cnig infidel asked no more ipicsiioiis. In, 1 steadily seized his hat, and disappeared As much ashamed: re- marked one of the company, as a fox had been caught by a lien. (f i lllllllc ( 'iltccllislll, Vnl. I. Lcs. III.) Now. what we say of ri t i cl'H' or :i hen wo in.u>t also re- pciil of that |ii inii‘\;il ehantic or elementary mat'er. I’l.nu wliirli some seieiitisls are wont tliat Hr>t the inoiic- 1*011. then nil forms of life u j » lo man sue derived. !rl it be granted I'm a moment, that all tilings came by evolu- tion from that juiinorial matter or i’rndlinin but whence did that matter ii ell eome r Did it exist of itsel* in virtue of its own essence Iroin all eternity, or did it. arise by (Jinnee '{ The tir*l raunot be true, for, .f it were so, matte* itself would be at ihe same time ti«»d and not (jud. If matter were sell -existent from ah eternity it 66 THE LIGHT OF TRUTH or SJDDHANTA DEEPIKA. woulcbbe the only anil 1 'cal God, because self-existence as euvh is the ^hief characteristic of the Godhead : but at the same time it would not be God, because to change and develop into higher forms is the chief cliaincteristic of material natuie as distinct 'from the unchangeable God. Neither can we say that this primordial matter arose by cJjuocp, and that higher forms of existence again by chance developed from it, because every sensible man knows that nothing arises by haphazard, much less a settled order of organic and inorganic beings. Therefore we must conclude that every existing contingent being is derived from God as the self-existent First Cause of the whole Universe. bitwise we see that all tilings iu the world are respec- tively to one another, causes And effects, so as to form an uninterrupted chain or series of contingent beings. Hut from whom will the first link of the chain he but from God >> On whom consequently will the whole succession or train of things depend but on God the creator of that lirst being that headed the scries oi succession, the creator of the first Jink that started the chain. God fiom nothing created the first man, the first animal, the first tree, the first herb, the first element of matter, the first atom, the aggregation of which has formed the plastic root of the material world. God therefore is the first cause or the creative power and energy of the Universe: and Ci 0*1 infillin'. , ,, . . „ ., j ■ as such He is infinite. God is an infinite lieing, without bounds, without limits of any kind whatever. There exists no perfection in the spiritual and material wot Id that is not found in Him, just as there is no drop of water in the rivulet that is not found in its mother spring, no perfume iu the air that is not found in the flower, no light intlie atmosphere that is no* found in the sun. All creatures outside of Cud are limited to one species, to oiievkiml nothings, or al least to the perfections of one in- dividual. A tree has not the perfections of an animal, an animal has not ( lit* perfrcl ioits of man, man has not the perfections of pure spirits, a spirit has not. at least, the perrtetinns proper to the whole community of spiritual livings, lint n.it, so with God. Cod is the unlimited the never-fading sou ire of all possible perfection, and as such his .imply unity lie comprehends either formally all I no lections that severally are the eliaracleristies of all creatures.*' CoiK is infinite yet his infinitude does not exclude t he most perfect simplicity. (Soil is .■ >im|i|i -|iijiii,il infinite namely, bis Heing has ito I.elllV. l " imils to perfection not to matter. < bid eminent ly precoiitains- iu His most simple lieing all perfection that is included in matter, just as a gulden coin includes all value contained in ilvereoin, not being stiver itself just as man contains all t lie vegetative powers of the vegetable kingdom, himself not being a vegetable. On tbe other hand, infinitude as to matter Involves contradiction, because the infinite cannot be measured and matter is measurable, the infinite cannot be greater or lesser and matter is divisible in different proportions, finully matter is jiertssarily limited by three dimensions without which not oply it cannot exist nay, oven it is altogethei inconceivable. Regarding therefore Gud’s infinitude, perfection not matter, it may be easily understood how God is an infini^ spiritual Heing, and yet simple. For, what is composed lias parts and is capnble of division into parts. *But parts must exist be- fore they can be put together, or at least may he thought of as existing before they combine together to make the whole they are destined to. But if the parts must exist before they are put together, they are prior to the whole, and .mist have a cause of their union, ""Building materials are not the house, and they exist prior to the house, and require an architect, namely a cause of their combination, and orderly arrangement. Hut who will assert that some- thing is prior to the first cause ? Who w ill venture to affirm that some one stands to the first and self existent Heing in the relation of maker or architect of his exist- ence \ Is it not this a tint contradiction ? Therefore let us conclude. God the most high is a spiritual, personal, self-existent, infinite, simple Being. God being infinite, it follows that He is immense, ntme- , , . ly without limits of any sort as to (>o«l uiMiicnsr. apace. God is abo^e any boundary of space, namely, is Immense, because by his activity God is present everywhere and by his incorporeal presence He is wholly everywhere. In virtue of this perfection, God exists everywhere in space, without consisting of parts corresponding to parts of spnee, and without being limit- ed to any extension of space. God exists in corporeal things not being Himself a corporeal Being God exists spiritual beings, being Himself infinitely above the rank of any created spirit. He exists everywhere, in His entirety, without suffering tbe slightest change. Jle is present to every created thing, and the ili vinesuhstance is such that it would lie present to any possible world, suppo- sing that world to start into existence. He is present everywhere by his presence, power, and essence, therefore we must say that the Divine substance has an existence eminently equivalent to any possible extrusion whatever of corporeal worlds, namely that God is really immense I reserve for my second lecture on creation to explain more fully tin - three modes of God’s existence in corporeal things, wiuTobv He is said to he in each of them, hv essence, presence, and power.” G. Hartom, s. i., n. i>. (To hr cont'untnl.) THE LIGHT OF TRUTH CAMEOS FROM TAMIL LITERATURE. " • ]. mflarm aSsr ssliaOui m enuif.aj w>9n iuainiL> Q/Bwat Qa%jmnj>Qua (irir/iftriia^ tfjpe&atfl m - lianm gm oRjp SGunai (JauOfiQ LAirgiSL ii.tn shifisfln G/*!P^6v S areoa/pjt* gmfc-Q/ sue flem flu Out qoiGisl i„%Sa Qai&ou&ar sSfkrefio *p (?«ir«5G<6(TuL e-sraiSte UJ £ 96 *J$UJ € 3 J (LI If LD ff Qgu@* 1 I U ; fj)a)(—Q$/T**m £«P4 iun&p fjetiQ 9UJ0 it LO. ffSI5 aggipueuar . QurgG^gaSu iSSd^it Quirrs,flSufissra &&lLi3sv u>*&-kp m&Gs Lousoa^irSp ufSwicarC® a iB«s><- iS *& A I Jrgfl gfiiumpiBsa ar^d^ia icjfltSga LDOieoiiQairssa t—ifluaia derail &£, eS&vQa/o^S BQaeStif eSIBiBeu at^uSOs sau LJ Air uS Lfin UJ /Smattee tut fir a*.pu au0u« Seoa/Qtu OsurOisgsas /§<6&)€K)L ^ # 0#*vOa/«^f* par^pp Q* /&S& gct ev%strGiu 2. j|r,rf# nu aipOtaufi uQ^lGzjnr* *fftp0£id> Quid fiu umsQzua rj» (tu^esii p QfJ» 0 £ltA i^Sficr atptS/b Lfoaia&iLia *(jQic raru iSdOfuanrimhu OuIqst ra/sSp O aar/mE sirpeu r m/^euirOara/ euu tusl^i nj su eB t 'j u so oj n sgr Gae£afi; • j>tQ.fn*i(§ lAsneSsisfl users vsersnr Q&.ldsi.ldiliit p *if.uj(2ai a ar m (9) if i iu stiQi—siirry naa.rC. 5)_ (Bif.uty.s auiipiko asoaStu Sbsjt « tuniru l$d}- ££i—ig u l$ GP gp snr &B> /El asSBi icst&j (ySsa rr ggsw G D , Qtm ugfl ginf§) oSekofirsg uscodsdu * p jjiq jw a. /b fmaiuOu an'Si—sn ^ c san — ® sc sir t-f Q a n ssa la .uQtjam ussi 9^ju euQpggsmp Qi&an @pa ffireoup US's i -ipQssser sit Qpsr. s g 0 sbtG o aafJ)»9 '•Jia/ije. , ir_s aSssraSii: 3 g jp * so a o jf at m (tjWS anQ—sir ( 7 y dtfaiM-l® JUgc^fig tBsasa mu rat *.•(!*, i flu-' la l—uiS Scaring [Ctf; gamBifi&o* San Sg gsifi *®67 atitoQuar tu yiemaggar a wsuiiift, ou SIDDUANTA DEEPIKA. tt7 ■> l . ‘ . *■ — *. I. The Maid to her'^Motter : — " The branches droop like the } - onth of thwpoor And no shelter aflbrd. like the lowly miser’s hoard, The tr^ withers to the root, a| when the evil-doer Shonj,of all fame, nears Ms bitter end. \\ ith the tierce heat oT the ^uroiug suit, stricken sole Like the country under the shelter of the unjust •king. Fleeced without scruple by h^i ministers, despite the people's cries. In such arid desert, stand the tall trees bate. •‘ Of your crossing such desert, on gain intent, if she hears, * Will not her heart break and the light flee from her eye ‘t She, you know, will bemoan her loss, ou the do%ny bed, If even unconscious, you, roll away from her arms. • “ Of your gruel separation on gain intent, if she hears. Willjier eyes hod sleep, without overflowing with tears? She, you know, will indulge in cry. yonr beautiful wife. If even in play, you were absent, a moment more. “ Of yonr journey in quest of gold, if she hears Will not she lose her dazzling beauty and plunge in sorrow ? She, you know, will make herself greafjy miserable, If even, for a moment, love should not lighten your brow.” Maid to her Lady “ You part from her and she parts her life, I said, Anon, your noble lover with the bright spear, his jour- ney dropped Therefore, my dear, put on your bangles tight." ( Kalitogai No. 10). '1. The lady to her Mi Giving in rare cham_, to those who com’c beseech ingy His foes, by a victor's st length, subduing, m And living in a union of love, formed in former life Thinking the^e his duty, my lover who left in search of wealth. Will he return soon, you think, my dear: I think so, now, hear Hot like fire, uutrodilulric So severe is the desert, my dear.” said lie In this * desert. _ * The water, made muddy by the thoughtless young ele- phant. Making his mate drink first, the male elephant wculd drink after.” said he. Itcvoid of pleasure, the leafage being withered and gone. The desert is simple woc-begene, my dear.' # said he : •• In such a desert. The pain, undergone by its loving young mate. The dove alleviates by Hupping its wings. ’ said Inn Ou the hills, the liambnos droop and die. the sun scinch- es so, And so difficult *J apmoach the desert, my dear," said lie In such a desert The young deer, siftfemig for want of shelter. Her mate protects under Jii< own shadow , said lie THE LIGHT OF TRUTH or SIDDHANTA DEEPIKA. g)fcsr«®> Qprni—k.' sits® QrmOtyii tyAwjstfi iraieiir icSBre.'nS/b US bOsS f ^ODV f jur an AfXU wS'ShaS <5^ l— Gar The desert, possessing 6 uch loving remembrances, My partner will not. bear to see suffer long. Hark L The lizard did speak from the right quarter And lo ! My beautiful eyelids on the left flutter. (Kalitogai No. 11.) KAMBAN. (t’o nttnned from page 44). In the ciise of the author who composed and com- pleted his Ramavati in a fortnight, bad syntax in some places is allowable and excusable. But his indulgence poetical license is unprecedented. Some of his words bear the stamp of oold gram- matical coinage. That he cared very little for stiict grammatical accuracy the very first line gives evidence. * l a.** aihu* anariu-^ps has no 0,'lohSw j alliteration j. In the stanza “ tirif u-QutTQor itc./' the first two i.nd the fourth sentences end with a jjF^aS&r, while the third ends with a rSgt.flSAir. In the stanza “■ ujAgnur Ac , ’ "Kamban makes a blunder with using it as an infinitive lustead of as the past participle. ««gr) means ui2 and not -,«<* Kamban would have it to mean.’' (Mr. Sundaram Pillai in the r hriistiun College Magazine). In the 17th stanza “ us n su u»»> Ac of C sua-sH Bala- kandam etesr ua dk according to sonic scholars is ^6®^. But others only force a meaning mien aavu‘“i. He USes iSlpw for SGofic (133 ust: tut sj u* n and uingLtui for u.irgti—ii (.*>0 uuutvii-mip * ) on account of rhyme yeijpcm * ). is “* .* .2 : (vp i. $ i (? (r;- : ’ in stanza till (jiCiunj). pss-p a -o sr»v ssr is contracted into p-ijjjt.iOf.iii a in 29. LfaiSeer Cc\nQufi r is & pi a Loan z p. p xv U.o ^oarQOTijii of Sanskrit G'..v ujir (stair jj,u> Qscn (?jm 7 and this very hold conjugation, ct -»• r-sStj is of the 7th case in C l g'i6ar i rev li A c. 2 f > u of a aisfi a n am __ ld r, lE ill IS j li'toig) in ‘7&p*ji —J. II to I OF jpi 0 c? .1 &t St .7 0Lfl Qp afi «£l ~i 'd> ] p XJ far tV ( ) modern poet will make hold to coin an adjective 6 }L 0 trom fjlii ill jSsOiM iron a (3 I sfl a ijd a uu<—a)u> jgir svjyQua dSd C^iLtEu ga jahp tt p ® p j 6 (dLoCrsyntr moans ssi(£ (fate). In 6 jg£,£«nsoij uupGpa lj« 0«9 jji/r/i^/i 66 coi@a uu^aiui jn3iLnrji) the 1 st means aud the 2 nd means £ d # J_/ Lfi ■: o . “ in a 60 i in pn^esr srstapw Lans 2 Qpu> Qpti—Ap&.fiiiri'' (2) SiSa-Jh-i—LB is £u)isoiii = (g®(gu>to(rib. ^v..®v means dtlio. ill sfjaainss jjG etr p jild (10 a9 r o «ot), jtSar means j/ari and l/Ssht means t-iesrsa iu 4 means jtfhSotrai in 29 ntt — (WuLii-evib. There is no necessity here for multiplying such examples. Those who have had any experience with Kamban will feel this want. Kamban ma'-es so many words and phrases serve his purpose in so many places that even the context cannot give us the due in many instances. When some of the pandits who are supposed to have read deeply the Hamayana are dead, many of the passages will become obscure. The I’amayana serves as a valuable text in the higher classes and it is indispen- sable that, at, least the educational authorities should take unon their shoulders the accomplishment of this most useful though laborious task. A fe.v mannerisms we have noted in a per.vial of Kamban may be briefly stated to be the repetition of the form srOtpnOi^ip and e>i 0 pirant_i^ i his frequePt reference to the tender affection of the cow to its calf, and his frequent allusion to the meaningless love of THE LIGHT Of TRUTH cm SIDDH4NTA DEEPlftA. 6» harlots in places referring to meanness, One more of this tflass ia the comparison oF the swiftness of the arrow to the immediate effect of the curse of sages and rishis. T/w? bright ride of the picture : — Let ua now turn for n brief view of the bngh 1- side of the' picture. The most noteworthy feature is the use of the most sublime and very apt simile * in the Ramayana. To examine even a greater part of them will be impossible here. We will only refer to some. The river Ganges takes its sonrce at one place in the Himalayas, ramifies into many branches and euters the sea b\ one mouth, even as the first cause of the world is one, who is spoken of as different deities by the different religions, though, in the last resort, they all tend towards the selfsame first cause. (19 Qpji-uut— mil. Dasaratha reigned his country as carefully as a poor peasant watches his field (12 ^oShueo ). Rama’s arrow pierced through the throat cf d and away it went like a valuable lesson given to the vulgar (72-/f»t-*»sa-ans). The king’s ministers when they heard of Uaearatha’s resolve on a life of penance and of the installation of Rama were in the state of a cow between its two calves. (3'2-u:6,Siruu‘—n'tj>). The face of Rama, whcu he was oidered by Kaikeyi to go to the wilderness, appeared better than the lotus which blossomed just at the time. (108-.w®(?rftf QifeSSsn). "VY hen the army of Bharata was going to overtake Kama in the woods, the silence of their trumpets resembled the silence of the wise in the midst of the foolisn vulgar. The water of the tank uuiemu was as clear and deep as the thought embodied in the numbers of great poets. In the 8 th stanza of aitBpdajru-d-the golden wheels of chariots which rolled on the roads over the base of &is£otm*swu> gave a golden line to the rocks underneath, even as the great sages, when they mingle with the low, change their folly. In the 20 th ibid, the horses, when they got up, after rolling on the ground, shook the dust off their bodies, just as the good, when they come to know the evil nature of those whom they befriend, forsake their company. There are innumerable passages whole a word or a phrase produces au effect not so much by w.iat it expresses as by what it suggests, not so much by the ideas which it directly conveys as by other ideas whi'-h are connected with them. Tor instance in the 49th stanza of Jlaffaeoifap ot Aranyakanda 18 a(Bjfer,u> sjptu&iBi auvfcpjj 0 pp&iih Q& c-i (4Q*« dn p gw QuiQiptf Qpn p0(n,j, ui-Ouxjo<7u ear ai/rrs\)06!7ffsir #q*ni Qayqir fi A QpeerptSoir £t a (gih fri-'.L-Cp.' Rama addresses Vasishta as the son of Brabpia. But the implication is that “you are only a boy and you have j-et to appreciate the sacrednesB of a pro* mise.” In the 87th stanza of the same padalam. afdar (fyjSsarijiua -laxQjer iSed Qeev ft i—ft fi&QGBl Qf>LL loop or qjgs ^ ©sir p ui tr p p j $ p rndeear(^,d>fiiL.'iii^di jjG i a As long as Dasamtha was alive, even forest life was city life to Beetha. Now that she beard of his death she stepped into the sea of misery. The phrase jyi^w.a/^ff.-rsuggpsts that she knew no misery up to that moment and that she had yet miseries in store to pass through, lhis strikes a clear note to her future miseries. In the 28th stanza of of the same karda 11 ad^Qtar dcr'ku: * * 1 mdaGraor Qsnerr S icpmpiu Q & n dr i u>pQ&; *d 'op dr the word u»v£» as per context means earth. The word here carries along with it an idea implying scorn What you waut is only mud. You can very well have it being but mud (but in the other, my life is enter- ed).” In the last stanza of (aeoQpaip S*r of Balakandam we have ■■ Qaajtrda pem usr Qfi^tenujQa Q a u ® p p fi Qnv Quti^iSidp eS.t p Olj a $\> lOT d p&r. p> Ojff Uf. S *HfSl L ft U-’ ,** Here Iu'ji. of course means dust. But the inference is ; — -If the mere dust of Kama's feet can execute such wonder, what then of his feet and other limbs. By 70 THE LIGHT OF TRUTH - or SIDDHA'NTA DEEPIKA this Viswamithra jftoduces in the mind n_ Janaka a very otrong impression in favor of Rama, and gives him to understand that tbeie cannot come another personage capable of handling the bow which is to decide the fate of Seeta. In the 40th "'stanza of GsuarsBuuL-evu of the same kanda Qisir (JaiprtSaaiu .lis^jsrdr adar aati uSp srppanr” the simile of course simply shows bow carefully the brothers guarded the sacrifice. But the simile suggests how the brothers made a divi- sion of labour among them of the duty of guarding the sacrifice. The younger brother was guarding it from a place standing still like the lower eyelid, while the e’der Rama was moving to and fro like the upper eyelid. What we have giv^n are only some of the philosopher’s stones doing duty in the ha ids of Kam- ban. Substitute another word or phrase, the magic is gone. There will only be a pebble. Kamban sometimes plays upon words and they are very charming. 11 eS/s d ed C p a uj , n irsu^i a f&Qp /ptba&QijaeBrGeb (npsir” (39- c #* i j* 1 SuJL«J._eod>). isnudr Qeit-ippanS'u gji/ceiiar /sn lLl-# pn dr t puudt Q&ujfgpeudr Qeujppsudi erdr 6i dr Ban (yd” (\8-'§iiuuaaBs). “ eopiLi 30 /nr, E.ani_u//tS/ni;/raD«i/i(/io e.oo l-.il/wit so aan (/rpoi” (23 ibid). “C-dreirG lo ^luQuefid ,£fUL/ODi_/iJflW> i £# Q fird gti Gm an” (2 l ibid). “ Qaaduftsaojiur. pd sS err diS&v” &c. (2V- GaieiraS ) — play upon OaoarerW (&&tciodr) the minister of Mababali. “ "/huh- LDirdaSaa><-.yiB Quadi , wi*Qp ma*(y> .iiremti—Kpirdi"’ (32-«ff /igoaii) — aS«ue eSemaBGar an (22-# i—"d). He has a command of very happy metaphors : — “/?eii)0»%6irE/» &sS i£anjLC,fxti ld/7l_ arenni Cpirjpis C flirdnjn0 ff ifijo sy ib **mn—nA” (tDfjfad&ir Llfc-14) « JUjiSSair {L/anriip p @ Qfeue&i aiDeOiB seruei&jB adai—fi r (ibid 15j a^reir ff appear pltuieoff u>ei'n dr uu— «o/i’54). ‘'la/ipos Bips^Apib (ip* ppircvp, aQffiiSiltt- oj edta&p lS sm £ id t p QapjS (ibid-ib) “Q&iis Pp so 0 s& n f$i—Qeu ci Qppisojp iiu n srtr f 6> (Epe&Gor suss aa? p u a sis ( a 44-JV* < tf£a/L/u 1 _*vii). fiffen «L/ 077 LL &LD(E.$^nQZLpU$ZO USA gL€U(T6VT 0 Seiu U 0 If. U-! 0 . uSCgbt gbj iC ( 1 34- u sr < o Sujsn^,ULJi_e 0 ib'j . T. CheI.VAKESAVARAYA Mudaliar, M. A. (To he continued). EXTRACT. The following reviews, >ve extract from the July number ot the Asiatic Quarterly Review*-- 1. SivfRinrma Botham of Meikauda-Devn, •Translated with note** and introduction, by ^Callaswamy Pillay, b. a., b. l., District Munsiff. It is impossible to do more than announce the publica- tion of this translation of the most,, import ant Tamil philosopihcal work known in th^South. It contains a good (leal of Tamil, and the supposed Sanskrit original of the fundamental principles of the system. The notes are exhaustive, but we rather think will be most valued by that render who can compare the Tamil Text and Commentary with the learned author’a*own exposition. We ac- knowledge to having given some laborious, bnt pleasant, years to pondering this treatise and books connected with it. There are in in it very grcai- truths, mingled with equally great errors both philosophical and religions. If our Tamil friends can be content to view it as a contribution towards the study of philosophy, and can believe that all truth is really one, and is developed from age to age, and that every system must learn to £hrow off from time to ti\he its worn-out garments, it will be well for them. The editor is angry • with some recent writers who believe that the intercourse with the western world, which the Tamil peoplo had fromevcnjbeforc the first century of the Christian era, had influenced and materially modified their writings and systems. A tree is dead when it ceases to imbibe and absorb the influences of the soil and the atmosphere in which it flourishes. There is a subtle interpenetration of philosophical truths which makes every suc- ceeding philosophy the child of all that has preceded it. Tamil philosophy has much to cast off, as much to recast; but its interest and importance can only be denied by the ignorant. 2. Meykanda Sattiram — The Text (with commentary) of 15 treatises on the fundamental Doctrines of the Saiva-Siddhanta System, edited by Naga lings Muthaliar of Kanji (Conjeevaram); pp. 864. We have not space for even the names gf all the treatises included in this bulky yolunie. In fact It contains, in somewhat difficult verse, the whole of the text books of the Infest philosophy •f the South I* -diaii Saiva school ; and to find anything analogous to it we shall have to go u> the writings of tfio Schoolmen in the Middle Ages. The founder of the school, if we may so call it. was Meykanda-Devar, w'hose history, or rather legend, we should like to give. He is said to have derived his philosophy from tlio Sanskrit Againa*. and to have reduced it to twelve great aphorisms, which arc iiV fact the texts which all the writers in this volume expound. But, as far as we know, Sanskrit originals have been published (or found) to anything but the aphorisms themselves. — which however are supposed in the legend to have been composed in Tamil ! Concerning these Apaimr* there is a profound mystery, in more wave than one. One of these norks is the Siva-Progasain # The editor informs us that he feels surprised at this charge. The only sentence in the preface that can give room to this charge is the following. ‘ But the deeply implanted prejudice lingers, and it leads him to Bay that truth found in the Ktiral mnst have been derived from a Christian source.” There is nothing savouring of anger in this remark, bnt it only refers to the hobby of most Christians that wherever anything good is found, whether before or aftc.r Christ should be derived from a Christian source, and it is to correct this feeling, the Rev. G. M. Cobban wrote in the Contempovs r 1 / Review- And the editor wns quite agreed with the latter Rev. Gentleman to acknowledge truth wherever it might be found. The- question however in one of pure historical importance but when we have no proper historical data, none* need be in any way dogmatic about the question whether the Bast or 'West has received influences from the other; bnt in all probability both have benefited by the mutual contact. w THE LIGHT OF TRUTH or SIDDHANTA DfcEPIKA, 71 by the great Umapathi, who is also the author of four or fire of the eery beat of the series. He lived in the neighbourhood of Chidambaram, and belongs (as a date in hia work shows) to the late thirteenth and early fourteenth centuries. The most notable matter, we think, in the whole system is the emphasis laid npon the absolute necessity for the reincaAatiOh of Siva in the person of the consummate Guru, or Divine Teacher. The necessity for a divinely -imparted gift of enlightening and sanctifying Grace is insisted upon, in a very cnoat series of types, myths and legends- To an Englishman wishing to know w hat South India thinks a^d feels on the highest subjects, this work (and the ability to reat^ it) is indispensable. 3. The History of Uooikka Vacagai ', the Rue uf the Biiddhint*. This is the title of a pamphlet of some sixty pages, containing a paper read by Dr. G. U‘. Pope, of Balliol College, Oxford, before that institute. The paper itself is contained in about eighteen pages, and the remainder of tire pamphlet is occupied with a discussion thereupon by those who were present and beard it read ; this is followed by a, lengthy appendix, containing very mnch that is valuable alike from a critisl, historical, and religious point of view, — a remark which applies also to the numerous footnotes which accompany the Lecture throughout. For a great many years the contributions of Dr. Pope to the Indian A nt tynar j and other learned periodicals have familiarized ail lovers of Oriental research with his profound learning and literary enthu- siasm. Everything therefore, which proceeds from his peu must be deserving of careful attention. In the present lecture he gives an elaborate accouDt of the sage Manikya : commencing with the sage's history prior to hia “conversion” and with the events which, led np to it, Dr. Pope proaeeds to the narrative of the manner of that event, and then passes on to an account of the sage’s doctrine and of hia manner of life aa a teacher. The work is well written, and is admirably calculated to aaaist missionaries and all who are desirous of thoroughly understanding the nature of Buddhism am^ tho conflict of an earnest-minded Oriental in the investigation of its claims npoii human acceptance. Of ooorae, it iB in its very nature a more or Ipbs religious work ; but it is on the snbject of religion that all Orientals are most interest- ing : all their literary productions are inspired with the religious- spirit and gather round this as their prime centre ; for the Orien- tal, and especially the Indian, is nothing if not religious. Apart, however, from this, the pamphlet is full of matter which will well repay the attention cf the antiquary, the lingr-et, and the hhtoafan. NOTES AND COMMENTS. A Tamil changam . — A Tamil changam is to be formed at Knmbakooam, under the auspices of His Holiness the Pandara Sannadhigal of Thiruvavaduthurai, tv bo in pro- missing his support, desires the eo-operation of all the well-to-do mirasidars and native gentry of the district. And no doubt he is right. It has of late been the prac- tice to expect that some of these things should be done by some people and some people aloDe. When such hope prevails it is a sore sign that nothing will be done. The dnty is on all, and self-help ought to be their motto. When each one tries to do his duty, it would he time -enough to find fault with others, even though these latter may he expected in a greater measure to take the initative in-, such 'matters. We fe. vently hope that the projected changam will be an accomplished fact epe long. • „ « * ** Loyalty of the T%niil People . — We referred to the loyalty of the Indian people, in our review of the U. K. agency publication of the Life of Her Majesty. The Rev. Dr. G. IL Pope, in his yeview in the Indian Magazine and Review for July pays a graceful compliment to the loyalty of the Tamil people. He says '‘ThetTamil people have always been loyal. . The Tamil sepoys have yielded to none in bravery ; and it maf safely be said that the hearts of the 16 millions who speak the Tamil lan- guage are full of the most reverential and affectionate regard for their great mother. This makes the publica- tion of this graphic and well-written book most fitting.” * • # ly the forthcoming October Number of the Asiatic. Quarterly Heview, Dr. Pope reviews some moieof the Poets of the Tamil lauds. The serial No. 6, notices the Naladi- nannuru, Tirikiadngam, Elathi, hanueri, Qiru-Panju-Mu- lam, Paramcri. Nithi-neri-villukkam and in his summary, this veteran Tamil Scholar points out the originality of ancient Tamil verse, and the excellence of the subjects dealt, with by the Tamil gnomic poets, and their inflnence on the character of the people, and observer that “ it is therefore to be desired that in Schools and Colleges, the study of classical Tamil should be maintained. These quatrains are a well of good, old, strong, wholesome Tamil. They are calculated to strengthen and invigorate the character of the people. It is never good for a racw to forget its old genuine literature” • • * In the correspondence we published from the Rev. Father G. Bartoli in our last, we beg to differ from the learned Father, about his estimate of Gita, that it follows the Vedanta theory. This is the common fallacy, ergated by the fact of the great use made of the book by Vedan- tistg. But it is not so, and it was only some time ba^k, that a learned professor and joint editor of a Vedanfa magazine confessed that the Gita does not certainly postulate the identity of the Human and Supreme Spirit, and the Maya theory itself finds no place anywhere, the word itself occurs in two oi three places only, bar even then, it means not illusion but power on creative po^cr only; and the Bralimavadin admits that “ it Ts rather difficult to evolve out of it the later Vedantic sense. ' (p. 297, -Vol. I). The description of God, *' Sts the Supporter, .Spectator and Seer Ac.” which our lear ned correspondent approves is also found in the Gita, (chapter]:!, 22,) and of course is a quotation from the Svetaswatara Upanishnd. and it is a remarkable fact that the Gita contains moi% quotations from the Svetaswatara than from any other Upanishnd. The expression ‘ Sat and Asat,' and neither Sc.t"nor Asat has been growly misunderstood by almost every writer, though the leal meaning has been very clearly pointed by Mr. Davies, iD his ‘ Hindu Philosophy ’ (Trnbner's) note B. p. 135. Thejihrase does not mean existence, per t>e and non-existence, but manifested, or developed, Pratiak- sha, and unmamfested Ur undeveloped, Apratiatcha or A vyakta. If in every ulace, the phrase occurs, this meaning is i-esd into it, the whole passage is as- clear and THE ^IGHT OF TRUTH .or SIDDHA\TA DEEPIKA. unambiguous n« anything. e hope to extract the is bole note, which is a very learned one in our next. • * The quotation from Boedder is VC .'V beautiful and true, and God's nature is compared to tiiat of the Sun. illumina- ting itself, hv Mint verv light, with which it Vightena up the whole world. The single wont, Siam parofnakasam convevs the w hvle meaning. ( cf p. t>0 Sivgananabotham). • • • Mnliahnm. —The learned Editor of the Crr.-,vnt ha- addea this sketch of the most important temple of the south, to his large collection of descriptive sketches of various shrines. The sketch is an exhaustive one, giving ns it does, the old p uranic traditions, connect- ed with the origin of the temple and its various shrines, the historv of the various endowments attached to the temple, and its condition in medieval and modern times, with a brief account of the various festivals held during the year. The temple is chiefly famous for its associa- tion with most of rhe A lira >■» of the Vaisliflavite faith, and the sketch deals with them, also in brief. Of course, the antiquity attributed to the temple and its connection with Rama and Ijakshmana cannot be treated seriously, and the brief account of tlie various builders of the temple and its different, portions as gathered from the inscriptions is defective for want of proper dates, if they were available. # • Thk Indian Social Reformer says: — “ The current number of tlie Siddhu.ul a Deepika has some -obser- vations on our leader on “ Vernacular Studies in Madraa.” We have been the first to admit as will be seen from the back numbers *of the Reform or that tlie Brahmans had not their own way in all things in Southern India. Kcfer to our notes on Kapila, the Tamil poet, for an illnstration. W'hnr we do bold, however, is that as far us the hold of the Brahmans became stronger on the people, as it haB apparently unaccountably been doing since the advent of the Bri- tish rule, the development of vernacular literature in South India was Miecked. 1W irr re referring to recent timer and present Condi- tiOnr onit iuit to t hr undent or middle ages.” ■ The italics lire ours. The Reforma- proceeds to out gratuitously enough who the Tamil Agastya war not, and refers very kindly to our credulity in believing him to he the author of several hymns in the first mandala of the RigaV eda ; and in indulging in this irrelevancy, he has forgot to answer the main question, we put, “ Why did the Tamllians themselves ntfglected their own mother- tongue ?” * o Thk question which our contemporary asked in his leader was why isjt that with far less encouragement from the University in Bombay, the vernaculars there grow and thrive, while with far greater encouragement, froA our University, they tend to decay ?", and the poser be put wd«f “ are the advocates of greater official encour- agement, being given to vernacular studies prepared to face it.'* And w e had better quote the whole of the follow- ing few sentences, as our contemporary has apparently forgotten the same : — ' - “frsid they ere not. Evesthe mention of it may be unpalatable to some But it had better be told, if at least fpr the purpose of preventing wild hopes being entertained of the oubcoroe of the sererul proposals that have been put forward. The fact is in this Presidency, os over the greater part of it, the literary class, the Brahmins, have never owned, though they had adapted, the vernaculars as their mother-tongue. How many of the Tamil darkies are the work of Brahmins ? There may be an exceptional scholar here and there like Ur. Swaminatha Iyer of Kambakonam, wb« has coneit ently stood np for tlie superiority of the Tamil language But the major it it of thg literar it elate, which unfortunately hid* iihrayt nunniged to he the*eolc literate class alto, recognised no devoir ■ to *he Tamil litiiguaye The italics are ours, and we Woutd a«k our contemporary to read these sentences together, and* see, note and digest,, if they mean the same thing. “ Always," can it refer merely to /recent times and modern conditions' ; and the Brahmans, ‘ the sole literate class,’ include the people, who- •* hacf a highly organized society \nd a well-developed language.” N^i doubt, our contemporary did write the last clause but it is only human nature which conveniently sacrifices facts, when they cannot serve one's theory. Our contemporary was so far carried away by his theory (we admitted his theory was partially correct but did not meet all the facts and so had no reason to crow over the advocates of greater official encouragement), that he forgot facts known to himself. We don’t t wish to be bard on our contemporary, bnt as a Reformer, while charging' others with credulity, he has to be more careful of hit ovm facts and theories. •*t As regards, the difference, of encouragement accorded to vernacular studies by our two Universities, we should think they oount little. We believe our contemporary is a m’ofeesed utilitarian, and the' common people w bo- have hollies to take care of are greater utilitarians than he. Oar contemporary most have heard the people talk of amtarusmi- (bread-studies), and with this feeling of groee materiality on the subject, our contemporary oaouot ex- pect- them to avail themselves of the facilities afforded 'by our almtt mater, when such distinction- cannot pay. (We know what pay, a distinguished Master of Arts in the vernacular subject* is getting). What , are the facili- ties pray ? The subject is one of so many, to be Isarntp and a master^ of the English language is essential -for »U other subjects, and t-he study of this vernacular is a* such narrowed, limited and crushed by want of scope and en- couragement and inducement, • • • We have jk> desire to pursue the subject any further, but in passing we may remark, tjie position of Sanskrit- stands not much better than the vernaculars, in spite- of the great revivaliBtic stimulus. Aqd the Hon'blg Or. Duncan had as much the Sanskrit in mind, as „the verna- culars, when he made his first proposals, and bewailed of the decay of the Pandit class, whioh fact we also referred to, just above the notice of our contemporary 'a view*. The question on which onr farmer question wa* based, i* why should the Pandit class (Sanskrit, hod Timil) die out ? For want of space we postpone the consideration of the qUastiqji of who our Agastya is to our neat. Madras: — P rinted by P. t, Kaj-ljana Bukhara Nadar, at the 0. N. Press, 99, Godown Street, BlucL Town, and Published Jjy J. M. NagaSathnam. THE LIGHT OF TRUTH — OR — SIDDHANTA DEEPIKA. A Monthly Journal Devoted to Religion, Philosophy, Literature, Science , &c. Commenced on the Queen's Commemoration Day , 1897 VOL n. | MADRAS, SEPTEMBER 1898. j No. 4. Translations. THE VEDA'NTA-SU'TRAS WITH S'Id'KANTHA BHA'SHYA. {Continued from paye 54.) Adhlkarana 4 The next adhikarana proceeds to show that the Parames'vara, who has been proved to be the all-des- troyer in the adhikaraoa just closed, is ever associated with JSvas, the manifestations of His own glory, as declared iu the following passage ‘■'Two birds, inseparable friends, cling to the same tree. One of them eats the sweet fruit, the other looks on without eating.*’* Those who entered into the c»v» ere verily the two Attnens, because so it is seen (I- ii. ID- '•’he passage to be discussed in this adhikarana runs as follows : “ There are the two, drinking their rewards in the world of their own works, entered into the care (of the heart), dwelling on the highest summit (the ether in the heart;. Those who know Brabmgn call tfietn shade and light ; likewise those householders who per- form the Trinachiketa sacrifice.’** Here two beings are spoken of, as distiuct from each other as shade and light, those two who have entered into the cave-of the heart in the body of a brahman or other person, — which ia spoken cjf as * the world of their own works’ and as ‘the highest summit.’ — and who are the eaters of the fruits of works. A doubt arises as to whether these two are Buddlii and Jivn, or Jiva and Parames'vara. ( Pi'irvnpukt'La ) : — T Ii e t w o a re m >n e o t h e r t h a n'B u d d h i and Jiva. — Why ? — Because the words '* driuking-the rewards ” show that the two are enjoyers. Pnrames'- vara is not an enjoyer, because we find it said that “the other looks on without eating.’ It is agvell- known fact that Buddlii and Jiva are enjoyers. Moreover, there exists no such thorough distinction between Jiva and I's'vara who are both sentient, as between shade and light . Buddhi being insentient,- •S'vetisvtttara.Upanisliait 4 — 6. Ivathu-Upanishad 3 — 1. 74 THE LIGHT OF TRUTH on SIDDHANTA DEEPIKA. there is u distincti{(p"between Buddhi and Jiva. Ihus Buddhi and Jiva are the two beings spoken of here. As against the foregoing we hold as follows the two beincs who lie in the*cove are none other 'than Jiva and Panimes'Tani, because we find it said ihat they have entered'into the c*ve in the following passage : '• Him who is difficult to bo seen, who has entered intb the dark, who is hidden in the cave, who dwells in the abyss, who is the ancient.”* As to the contention that IVvara is not an enjoyer, it is wrong to say so; for, the words “ whose delight is in prana, whose bliss is iu man&s” show that even Brahman who delights iu A'oman is in the enjoyment of His own inherent bliss which is accessible to inanas alone The Parana also says “ He is a youth who delights in the joy arising from the tasting of the nectar of His own iS'akti ; who as a rule tastes only the sweet liouey of the su- preme infinite bliss.” Every oue knows that Jiva is the eater of the fruits of his own Karuia. Though we are thus told that the two are alike enjovers, a distinction has to be made in Accordance with the nature of the twoenjoyers. When, for instance, we say ‘the king ami his servant eat food’ we mean that each eats that kind of food which is snited to his rank As to the contention that there is no distinction between them, we cannot assent to it; for, though the passage *' the eternal of the eternal ones, and the sen- tient of the sentient ones” tdeclares the equality of Jiva and IVvara in so far as they are eternal and sen- tient, there still exists a distinction between them caused by the existence of beginningless mala {origi- nal sin) in Jiva and its absence in the other. The 6'rnti ' there ars two, one knowing and the other un- knowing, both unboru,one strong and the other weak” J declares that there is a distinction caused by know- ledge and ignorance, by independence and dependence and such other attributes. j[ Objection ) . — While both of them are alike associa- ted with a body, how is it that one of them is afflicted 'with ignorance and other evils while the other is un- touched by any evil ? ( Ansicer ): — There is no room for uny such objection, ftieir occupation of the same body has nothing to do with the blissful condition of the one or the miserable omditio!i of the Other. On the other hand it is the * Kath* - 'Jpani aahad. 2 12. f Kktht -D^iiEuI b-13. - j STetieratara-Upamahad 1-9. independence of the IVvara that makes Him blissful, and it is the dep^idence of Jiva that makes him miserable. Accordingly the S’ruti says : “ On the same V«e* man sits grieving, immersed, bewildered, by his own impotence. But when lie sees the other, the Lord, contented, and knows His glory, then his grief passes away.” •The traditional interpretation of this passages is given as follows : The Jiva bound by the shackles of begiuningless Karina, having entered into many a body made of May A — each suited to the enjoying of a particular fruit — is subjected to a lot of incurable misery ; au«l unable to ward it off on account of his impotence, he does not know what to do and grieves. He is thus immersed in the ocean cd grief caused by his great delusion. When, however, by the Lord’s Grace he intuitively sees Him who as the Impeller dwells witliir himself, who is gracious to all, who is ever associated with UmA, then he attains to the unsurpassed greatness of the Lord, free from all grief. Wherefore though S'ivsi, who is independent and who has been free from sam sir a from time with- out a beginning, is in contact with the body, he is not Bubject to its evils as the Jiva is. Wherefore it is Jiva and Parames' vara that are said to lie in the cave of, the heart. 'The Sutra kAra again explains : And because of the specific attribute- (1. il. 12 ), Morcovcij iu this section of the upauishad, Jiva and l’nramcs'vara are specifically described. Jiva is described as follows : “ The knower is not born, nor does he die,”f and so on. The Pararoes'vara is des- cribed as ‘’smaller than small, greater than gveat.”J How can this specific description apply to Jiva and Buddhi ? Hence the conclusion that it is Jtva aud the Parames' vara that have entered into tfco cave of the heart and dwell therein as the impelled and the Impeller, as the body and the Embodied. Adhlkarana 5. Here will be mentioned another place fo t worship- ping Parames' vara who has been shewn to be the ob- ject of worship dwelling in the cave of the heart. (Parames' vara Is the Being) who is within (the ayt) because (tv Him the attributes are) applicable. (I. Ik 13). The subject-matter of discussion in this section occurs in a passage of the Chbandogya-Upanishad, which reads as follows : * Mandate - Upanishad. 3-1. t Katha - Dpaniehad. 2-18. 1 Ibid. 2-20. THE LIGHT OF TRUTH ok SIDilHANTA DEEPIKA. 71 ’* The person that is seen in the eye, that is the •Atman. This is the immortal, the fearless, this is Brahman.”* Now, who is the person within the eye spoken of as 'the immortal’ etc ? Is he the I's'vaia or some other 'being T (Pi'trvapaksha) : — Such a doubt nrising, we hold th&t he is a being other than the PHrames’vara ; for, in°the MahanarajHiiopanishad 10, 1 1 etc., the Parames'vara is Bpoken of as dwelling only in the hr art-lotus. On the other hand, Jiva enters into the organ of sight when pereeiviug colour etc , in virtue of his connec- tion with the manas. He is the person in the eye. Or, it may be the reflected person. (Siddh'intu) : — As against the foregoing prima facie view we explain as follows : It is the Parames'vara Himself who is spoken of as the person in the eye ; for, to Him alone are applicable such attributes as immor- tality and fearlessness in their absolute sense. As to the contention that the l's'vara is nowhere Bpoken of as dwelling in the eya, the SfitraUara -ays : Aai beoatlse Sell declared to ho seated and so on. (I. ii. It.) I's'vcra is declared to be seated in the eye and to rule it witbin, in such passages as the following •‘He who -dwells in the eye, and within the eye, whom the bye does not know, whose body the eye is, and who rules the eye within, he is thy Atman, the ruler within, the immortal.”t Wherefore it is verily the Supreme lVvara. The Sutrakara now proceeds to show an incongruity in case it is held that the reflected image of the person is spoken of in the passage referred to And wily became of the declaration that ht is endued with biles. (L 11. IS.) The person referred to is the l's'vara for the very reason that he is declared to be endued with bliss in a former passage which runs as follows : “ Bliss is Brahman, akisa is Brahman.”! Indeed no bliss oan exist in the reflected image of a person. As to the' contention that the person in the eve is the Jiva, the Sutrakara says : r •Op.Cit. 4-15 + Brih. Up. 5-7. Chbendogya Upanishad 4-10. And for that rerr reason h* Is brahman. (LUIS.) O f . Becanse to Upakosala who was afraid of aamgara, and sought to know Brahman the s' rut* beginning with the passage "Bliss is Brahman, akaaa is Brahman,’’ teaches that "wbat verily is bliss, that verily Ts the ikasa and what verily is the akasa. that verily is bliss,”* therefore the akasa spoken of as " Kha” is none,, other than Brahman. Is there any.such approprinteness iu the CBse of J'va ? Indeed in Jiva there caiihot exist the absolute bliss. Wherefore, the very Brahman who has been spoken of in the opening passage as the infinite bliss being afterwards declared to be the per- son seated in the eye, Parames'vara is the being spoken of as the person in the eye. In the Purvapaksha there is, raoieover, an incon- gruity, as the Sutrakara says : And becanse ef the mention ef tbe nath of those who have learned tho Divine Wisdom. (I. Ii 17 ) Because the s'ruti which begins with the words “He goes to light, from light to day” and end3 with the words '• there is a person not human ; he leads them to Brahman ; this is the path of the Devas, tbe path that leads to Brahman ; those who proceed on that path do not return to the life of man, yea, they do net return teaches, in connection with him who has known of the 1 person in the eye,’ the patbof light etc*j — the path which has to be learnt by those who have known of the nature of Brahman, — therefore, the per- son spoken of is neither Jiva nor the reflected image in the eye ; on the other hand, he is none other” tlpm the l's'vara. Adhlkarana6. Owing te looseness and Impossibility, not the other- (I. ii- IB.) The passage which has to be discusseddiere occurs, in the Muhopanisbad and reads asJolIows ‘•The thumb-sized Purnsha, seated in the thuiyb, the Lord, the Muster of tbe whole world, the eat- er of the whole, is pleased, t Here a doubt arises as to whether tbe Jieinp spoken of as ‘ thumb-sized’ and so on is the Paraines'vava or some one else. ( Piirvapakeha ) : — Inasmuch as this passage occurs in the section of Frdncgnihotra, and becanse the Pu- rusha is spoken of as small — by the epithet ‘ thumb- sized’ — we have to understand that it is Prana or Ah Vital air which is the.eater of the five oblations. And • ChhLndogyH Up&nishad 4-10, 15. + Op. Cit. 35. 76 THE LIGHT OF TRUTH ob SIDDHANTA DEEPIKA. it cannot be urged Prana cannot be the eater ; for, ev^n the air is spoken of aa an eater in such passages as the following : “ The waters ami the earth are the food, and the fire and the air are the eaters.” From all poin'ts of view the passage refers to the vital air. ( Sidahiinta ) : — It is none other than Parames'vara who is spoken of here ; for, if the attribute of lordship over the whole universe and that of being the eater of the whole be (somehow) applied to the other (Prana), then these attributes are too loosely applied.* These attributes cannot be strictly applied to it (prana). Wherefore none but I's'vara can be such a bein£. He is declared to be an object of worship even in the form of prana, as the s'ruti speaks of Him as the seat of prana in the following words : “ Thou art the knot of all pranas (senses). Thou urt Rudra, the destroyer (of pain) ; do Thou ent^r into me.”t As to His being spoken of as “ thumb-sized,” there can be no inconsistency, inasmuch as He is so des- cribed only for the purpose of meditation. Though the vital air is found described in several places »s the -eater.it cannot be* the eater of the whole.’ Accord- ingly we should understand that the I's'vara is here described to be of the form of prana and has to be worshipped by Prinignihotra. Adhlkarana. 7. For-tlie purpose of contemplative ^worship, it has been shown that S'iva, the Supreme Brahman, is seated in the orb #f the sun, in man’s heart-lotus, and so on, though He is all-knowing, all-powerful, all-benign, and all-pervading- This section proceeds to shew tllatjie is seated everywhere. (He is) the Inner Holer abiding in the Devas, in the worlds and so on, because of the mention of His attributes- (I. ii. 19). The U’xt which forms the subject of 'discussion in thig* section occurs in the Antaryimi-Brahmana and runs as follows : “ Ho* who dwells in the earth, within the earth, whoiji the earth does not know, whoSe body the earth 13, and who rules the earth within, he is thy A'tman, ftle ruler within, the immortal.'’}: • That is, ihey become applicable to many other entities. t Milinnimyana Cpaniahad 37. * Brihadaranifttka-Upanishad 5—7. A doubt arises as to whether he who is thus spidren of as the Inner Rulewin all beings, — in all things men- tioned an the series extending from earth up to A'tman, — is tie Paltam&s'vara, or Jlva, or the Virat- Purusha, or thq,Pradbana. (Piirvapaksha :) — It become%only Jiva to enter ipto the sense-organs of all beings for the enjoying of the variegated fruits which he has earned. It becomes the Virat-Pnrnsha to enter into all beiDgs, as he is the upadana (material cause) of all sentient existence. dr, it is right to maintain that it is the Pradhana which pervades all, as it becomes trans- formed in the form of the mahat and so on. It cannot be that the Parames'vara who, as snperior to the universe, is declared in the s'ruti«fco have crossed beyond all phenomenal existence (vikara) has entered into the universe of phenomenal forms. Wherefore th$ Antaryamin, the Inner Ruler, must be one of the three mentioned above, — Jiva, Vi rat- purusha, or Pradhana, — but not the Parames'vara. (Siddhanta ) : — As against the foregoing we bold as follows : He who issdescribed to be the Antaryamin, the Inner Ruler in the earth and so on, is Done but Parames'vara, because of the mention of the attribute of being within all and the like. In the Atharvas'iras also the Parames'vara is found described to have entered into all beings as their Ab'ttnan. In the words "He is thy A'tman, the rnler within, the immortal,” Siiva alone is described as immortal and liberated from time without beginning, it being said in the Jabala-Upanisbi d that “ these are verily the designations of the Immortal.” Just as the Parames'- vara is described in the s'ruti as superior to the universe, He is also described as all-formed in the** words “ all verily is Rudra.,” and so on. In every subsequent passage of the section (following the one quoted in tbe opening part of the adhikafana from the Brihaderanyaka-upanishad) the word ‘ immortal* is used evidently to show that He is not in the least tinged with the phenomenal change though He is present in all changing phenomena. In that section of the Atharvas'nas which begius with the passage " He verily who is Rudra is the Blessed Lord; He is Bhuh.ilhuvah, Suvah, as well as he who is known as Brahma ; Jo Him, verily, we bow, we bow, 1 ’ the Parames'vara is described as Brahma, Viahnn, Rudra, Uma, Laksnrn, Sarasvati, Ganes'a, Skanda, Isdra, and other guardian spirits of the world, the seven worfds ccmprisiug the earth etc., the five material elements comprising earth etc., the sun, the moon, the planets;. TM» LfG&l or ffttJ'PH OR SlDOHASl’A DEEPIHA. 7l Om ignty MM and so ■*,— fir e*ch chad repeating in M t«n) «B Mat im bws Mid whws ‘deserfbing Him m BrshmA in the opening pMMgto* of (He section fcarv spotwd.J. Asd even fcere>‘ with & theW to pMTWt the notie n that owing te Hie entrance kite 1 »W ■ntcut Md ktMnfient existence He, may become win ted with evil, the word “ Bbag&vat” (blessed Lord) has been need in each ease, tbns showing th^t Me is always endued with the excellent divine attri- butes of lordship end so on. Wherefore it is but right to hold that S'iva, the Supreme Lord, is superior to all aAd is the A'tman of ad. As to the contention that PradhAna etc. may be spoken of as the Antarvamin, the sutrakira refutes it as follows : And sot whit the snrfti speaks of, there befog no mention of its attributes ; nor is it tho embodied- (l- ii. IS). And we osneot hold that what the s'rufi speaks of as Antaryimin, the Inner Baler, is the PradhAna mentioned ia the stork* (of tho Sinkhyae), there being no mention of its attributes, snth Os changeability, pwrtnees- and so o». Nor cam tbh embodied VirAt- Parnsha be the being here referred to, inasmuch as be' eeaeot he the ruler of alb And ft is ntft Jtva either : • Both alike, vfrily, declare Sim as different. (I, ii. 31). Both the echools, the Kanvas as well as the MAdhyindinaa, declare the Antaryimin as different from the Jiva, in tfce words " He who abides in the WijflAna, A and * He who abides in the A'tman,” and so on. Wherefore it msy be concluded that Parames'- vara is alone the Inner Ruler of all,, not the Pradhana, ■or Yirtt-Porosha, nor Jfva. AOTW MMt a t hie adhikkrana is introduced with a view to shew that the Para n>e»' vara, who haw bees declared to be embodied in the risible forme Of toe earth etc., is not Himself visible like them. (Parim'tara ia the being) possessed of tbs attributes of iBfMUlity (id h on, beeetit* of tho montion of (His) attributes. (1. ii. 32.) The pMsage which forms the subject of discussion in thi6 adbikarana runs as follows " But the higher haowledge is that by which the indeedructiWe (Akshara) is apprehended ; that which cannot be seeu, nor seized, which has no family and no caste, no eyes nor ears, no hands nor feet* the eter- 20 nhf, the otnnipreSeiit; iAftUiteifthaf, ^htit which i» im- perishable,— it is that which the Wise regard as the source ef all beings.* * Here a ddubt arises as to whether the indestructible (Akshara) refers to PradhAna, Jiva, or Paraines'vara. (Pvrvapakska ) : — Here Akshara refers to Pradhina, inasmuch as it can be the source of all beings, trans- forming itself into mahat and so on. Or, Akshara may refer to jiva. He, can iud'eed, be rightly spoken of as Akshara, as said in the following passage of the s'rtfti ; “ That which is perishable (Kshara), the PiadhauW, the immortal (amrita),.the indestrnctible (ikBha- ra)*”t He can be the source of all beings through his Knrma. Wherefore Akshara may refer to one of the two. (Siddhniita) : — As against the foregoing we hold as follows : The Akshara is none other than Parames'va- ra. His attributes being spoken of in the words "From Him who perceives all, and who knows ail, whose pe- nance (tapas) consists of knowledge’'^ and so on. In- deed, Ruch attributes as omniscience can pertain to none other than Parames'vara. As to the contention that PradhAna and Jiva can be the source of all beings, we ssry it is wrong to say so, inasmuch as they are (res- pectively) insentient and possessed of limited know- ledge, and are therefore incapable of the act of (creat- ing all beings'. Again, the Sutrakara proceeds to show that ‘ Aksba-* ra’ cannot phoperly refer to Jiva and Pradhana : And because of the mention of qualifications ted a dis- tinction, (it it) not the two others (I. ii. 23). Here the Upanishad opens with the enunciation^ the proposition that, one being known, all is inown, in the words ‘‘Which one, t) blessed Lord, being known, all this becomes known ?”$ Besides this, there are- other qualifications. Owing to a mention of such qualifications ‘ Akshara’ cannot here mean Pradhana. Neither does ' AksbaTa’ refer to Jiva, inasmuch as the Akshara i9 described to be different from Jiva in the words “ higher than the high, 'fygher, than , 3 | Svetauvatartt- 1' jiaiiigli&ti 1-10- j Muiulaku L puiiibliuU 1-1 9 § Ibid. 113. f IbU. 2-1-2. 78 THE LIGHT OF TRUTH ok' SIDDHANTA DEEPIKA. “ Fire is his head, his eyes the sun and the moon, the quarters his ears, his speech the Veda dis- closed, the wind his breath, Iiis heart the universe ; from his feet cqpae the earth, he i^, indeed the inner Atman of all beings. ”* And for thi?> reason, Pyrames' vara, the A'tman of all, is alone referred to by the word ‘ Akxhara,’ Adhlkarana 9. It was shewn in a former section that Parames'vara is to be worshipped as the seat of prana. This section proceeds to shew that He is to be worshipped as the fire -n the stomach. The fire (Vais'va'nara is Parames'vara), because of the speci- fication of the general designation, (I- ii- 25.) The following scriptural text forms the subject of discussion in this adhikarana : “ But he who worships the space-limited Vaisvit- nara’ A'tman as identical with himself, he eats food in j 11 worlds, in all beings, in all A'tmans.f Here » doubt arises as to whether the Vais'vanara here presented as an object of worship refers to Para- mes'vara, or to some other being. (Piin-apdkuha :, — The word ‘Vais'vanara'’ denotes the tire in the stomach ; for we fiud the word used to denote the fire in the stomach in the following passage : Agni Vais'vanara is the fire within man, by which /lie food that is eaten is cooKed, i. r., digested. Its noise is that which one hears, if one covers one’s ears. When he is on the point of departing this life, he does not hear that noise. Or it may refer to ‘ fire’ the third of the five ‘great elements,'’ the word ‘ Vais'vanara’ being applied to fire in such passages as the following : “This fire, verily, is the Vais' vanara.”§ Or, the word may denote the god known by that name, inasmuch as lie, as the god to be worshipped, is declared to be the giver of the reward in such passa- ges as the following “ When a son is born, oblations should be offered to the Vais'vanara in twelve cups.”*f •Ibi.l 2 11. tCliliandii.L'ja l.iiitiHKliad 5-l.s. I Bi'iliH.I:u'iiiiyuka.U]i;ini*hu. § Tniitirivu-Pmnliilu 3-3 #. TH'i'1 2-2- It can never refer to Parames'vara, since the s'ruti teaches us thnt Vs.’s'v&nara is a finite being, in the words “ space-limited.’ (Sxddhanta :) — -As against the foregoing we hold as follows : Parames'vara Himself is referred to by the word ‘ Vais'vanara.’ — How ? — Though the word Vais'- vanara' is a common designation, yet in this section tf the upanishadit is defined hy such specific design- ations as ‘ Brahman’ — which ar j peculiarly applicable to Parames'vara, — in the following passages t “ Who is our A'tman ? What is Brahman?”* You know at present that Vais'vanara A'tman ; tell us that.” This specific designation cannot be applied to the fire in the stomach etc. Wherefore Vais’vanara is none but Parames'vara. The But) \»kara adduces another piece of evidence to show that Parames'vara is meant here : Inasmuch as what is repeated may form a mark hy which to infer. (I- ii. 26 .) In ..ucb passages as “ Fire is his head, his eyes the sun and the moon,”t Parames'vara is declared to be embodied in the form made up of the regions extend- ing from heaven to earth. Such a form is spoken of in the section of the upanishad we are here discussing in the following words “ Of that Vais'vanara A'tman, the head is Sutejas (having good light), the eye Vis'varupa (multiform), the breath Prithagvartman (having various courses), the trunk Bahula (full', the bladder Rayi (wealth), the feet-, the earth. ”J The form here spoken of forms the mark by which we may infer that Parames’vr.ra is meant here. If (.you hold it is) not fee) because by word etc. It is said to be established within, we cannot (grant it) be cans? of its being se taught for the sake of contemplation, and on account of its incongruity ; and, moreover, they declare him to be Purusha. '!• ii. 27 ) (Objection) ■■ — This Vais'vanara fire is i.one other than the fire in the stomach, because of its being spoken oi as the three fires and as the receptacle of the oblations offered to the pranas, in such passages as the following : “ The heart is the Girhapatya fire, the mind the Anvabarya fire, the mouth the A’havaniya fire. • Chhumlo^yn-Uimnifilmd 6-11. Mumluku»Upu)ii6lin<] 2-1. t Chluimloijya-UpQniehad 5-19. THE LIGHT OF TRU^H ob 81DDHANTA DEEPIKA. 79 Therefore the first food which a man may take is in the place of homa ; * and also because of its being declared \p be establish- ed within man in the following passage “ He who knov^ tlTis Yais'vanara ffl-e to be of the human form an* established within man.”+ The Vais'vanara fire is not Parames'vara. (Ansicer) : — Not sp ; because it is taught that He has to be worshipped in the form of the fire iD the stomach, and that it is impossible to hotel that the fire in the stomach is of the form of the three worlds and so oit. Moreover, in the words " this Vais' vanara fire is he who is known as Purusha, ^-the Yaja&aneyins de- clare this Vais' vanara to be the Purusha. Moreover, none but Parames'vara can be strictly spoken of as Purusha, as the s'ruti says " By that Purusha all this is filled. Wherefore it is right to hold that Parames'vara is meant here. Henca only, neither the Ood nor the element. ( I- ii. 28- ) Because this Vais' vanara has the three worlds for his body and is known by the name of Purusha, therefore neither the fire-god nor the third element (of fire) is meant here. It having besn proved that Parames'vara is denoted by the word ‘ agni’ (fire) as having to be worshipped in the form of the firo in the stomach, the Sutru.ka.ra now proceeds toidinw how other teachers (acharyas) have variously explained the application of the word ‘agui.’ Jsimini (sees) no Incongruity even in literally (apply- ing the word) (I ii- 29 ) The application cf till* word ‘agni ’ to Parames'vara is justifiable not merely on the ground that He lias to be worshipped in the form of fire, but also on the ground that the word can be literally applied to Parames'vara liimsclf ‘leading (the devotees I to the front. Thus Jaimini sees no incongruity in applying the word to Paramos' vara. * CliliamlodiJt-Uliaiiiiiliiul 5-18, 10. t S'iiiu|Kii!itibraliniaiiit 10-U- 1 -11. X Mrjiaiiariiyuim Upanblia*! 2. AVmsrsthys (holds It to b«) for mubfesUtion’s sake! (1,11. 30.) Sage A's'marathya holds that the Unlimited becomes limited in space occupied by the regions from the heaven down to the Earth, with a view to manifest Himself to his devotees. Badari (holds it to be) fur recBgnition’s sake, (-1 ii- 31) Badari holds that the representation of the regions from the heaven to the earth as the bead, reet and other parts of the body is meant for recognition, that is, for the attainment of Brahman. Jaimini (holds it to be) for exaltation's sake; so- indeed, (ths sruti) reveals- ( I. ii. 32- ) Jaimini thinks that it is with a view to exalt in thought the oblations to prana etc. — taught in connec- tion with the worship — to the rank of an Agnihotra that the chest etc. of the worshipper arc represented as the altar and so on in the following passage “ The chest is the aJtar ; the hairs, the grass on the altar ; the heart, the Garhapatya fire ; the mind, the Anvaharya fire ; the month, the Ahavaiya fire.”# And accordingly the s'ruti says ; '• He who offers this Agnihotra with a full knowledge of its trne purpose.” t And they deelsre Sim to be therein- (I. ii. - 33 .) The Taittiriyakas declare that the Parames'vara dwells in the devotee’s body when oblations are offered to prana etc., as the recipient of those obla- tions, as the following passages show : “O oblation! enter into me as S'iva, that there may bo no sensation of burning.”:}: “ The Lord is pleased, the eater of all.”J Wherefore in the opinion of all teachers, as also in point of reason, it is right to hold that Parames'vara alone is to be worshipped in the form of the fire in the stomach, by the praiia-agniliotra. End kva S'a'stri, b. a. (To he continued.) * Clih:iiiliu- 24 . X MaliaiiH. U|». 80 TflE LEGHT ©F TRUTH ok &IDDHANTA DEEPIEA. TIRUMULAR’S TIRUMANTRAM. (Continued from page 32). In Praise of the Vedae. (?6 &nr)u Lf Q&ppemp aipi£S>&>) GotppfS G^&)PP p(^mp Qcagvgvit Qpeir pir its euirppemp gSiL(S Lnpp^ir euerrQppp Gnapptap Guirjj)GiLi eff&Qup (yir&Gerr. (*) 1. 'There is no Dharma .outside the Vedas. All praiseworthy Bbarmaa are set forth^ in them- Leaving aside works on* logic, the wise attained to Moksha, by the recitation of the Vedas. Qeu p Qpanj ppr arum GeujSui gpfflevsirr Get ip nponj p pa jj&io GoJpir eBeiriEi&i— Genp Qp cm r ip it gni Lp Gej^jjj G ghbit gQ i sr uj Geup (ipemn p pit as!hi9 sir iDri—i—np GoilL ® eS(TijULiirir ainpiS 6u sv/rpeu jpth© tSt_ igjOtf 7 65 t cS^svspii rftjGs. (f&) 6. The hypocritical Brahmins who have not lost their desire, go and recite the Vedas in unholy and public places resounding with the song and dance of immoral women. In praise of the Agamas. jydjJ'sw G ro6ufi ujiflaneuGiun ir uir&pp eoriS^G^ir tp-Qupjp fysan jhgtt ojTsld LDIWT/^gQ \ujfup p JtfGUQT) LD^Tj&IT Qp*pS 6U0th QutT^GTT Gd,C.L-Gp. (*) 1. The emerald-hued Uma’s Lord gave out the the 28 Saiva Agamas, from His fifth Face, on the supplication with raised hands of the 60 Lord's of Pranava. ^fGssiossr evQ^Girir edarrj,u> OLD605T65?fl eSpjUpQpgSIlT G ofl ijr J&T (yltSjlj) aSessr tsnen /PVsjr e8(tguu Qp omr p p git ir 15 aim isrfhS tin puQun^ GG*pp>l6u «>)(?63r. 1, The live faces of Lor the UpQiiisiiads and they fully Btute the Saiva Philosophy. Unfortunately none of these works are yet in Eng- lish. C&rc should he taken to distinguish these Agamas from tlio books ul the Northern Left-hand School^ wliicli arc clearlv vc'ry lato productions fiflly tinned with the Mayavuda Doctrines. Asthc Sa»va Apamas are dead uyainst the idealism ot nl-ura, it is intelligible wl y lie made so little use of them und tried to ignore them and throw dirt over it too. THE LIGHT OF TRUTH or siddhanta deepika 81 2 The number of verses found in the Saiva Agamas graciously given oat by onr Lord, is 28 crores and one lac. The Devas praised the greatneqp of Isa, (from the study of the Agamas) I rflso praise the Bame Being, proclaimed in the Agamas. Utaaif.3 airtutit^ uJdQenr 1 _® U U n GO) L ILj mj aean—aii euirQ jdra uf’f'ip.fiii pittsor ufiQ&riLfBu uiresu—iLj lcsbrl— Qji pec ir euj&srQs itsitqsi surQp. («-) 3. Real Pandits are those who understood the meaning of the author of the 18 languages. And it is for their benefit and for the whole world, Lord Hara made these 18 languages. j>j sisr ssur ev'jwjerrir eo 0 ^/s ^euujrsu>iD eSaaieaf) evLDjrr pu>&(9ju> e&Gtidiaifi 0,®«KV«saf? Qevrigu& G&iry-^/r (yt£j Qu, oar ssaf? jy/ /?.f(?to Qsvqgppjgi 6utr(3j$ii>. (a-) 4. The beautiful Agamas given out graciously by oar Lord is difficult to be understood by the Devas- Their number is countless. Unless^understood properly, they are like figures in water (of no use). u umtu0'ii &irt- Uf- iL/6v(dp p a QaipstiLom fttrQesiQ'f irsv a/rsvp 4jrig) njiDjiT* cr is-i^ ,t y Soilditld * <* Q*& (£}(&)?*$ D ttaiLDreo i 9 ilE*it Qupp % alau/r «ld Qldkis, ewr ikjSQup ;yQsn. ( >.. ) 3 . The following verse *cta furth wlim Hu 17 la ti^« lari's an* « Tamil. £».* JfJ-y 2**.TV*U), *.**<*, *.!■**$• ^ — 1 J>, P *- >-1*4. P *< ». * , > So according to Tirunmlnv Tamil or SaiiMril is not ti.i- mily lnmruaye bv which (iod manifests his truth to maukiml 6 . My Gfiru N^ndi, got the nine Agamas jvhich Sakti got from Sivam, Natham from Sakti, Vinthu from Natham, Sacksiva from Vinthu, Maheshwara from Sadasiva, Rudra from Maheshwara, Vishnu from Rudra, apd Brahma from Vishnu in succession. Quppaev 6\)rrn ' li G3Tem6Ssr euempisp euplai/iS ujTtflJijL QbjreidrsmOcS Qa/np_ il/ iS.t^ld QevctgpQp. ( ) 8 . The Agamas so graciously given out by our Lord contain countless verses. If the trife meaning of them is not understood, the reading, of them will be perfectly useless. iunBiL/iEi Qair »j>u.iLfu j a irrriu&sfl ^jrihiaihev (Snjip.iLj Seirp’ii SSetraSeir ® * a SUTldjj QptbplD (LglDapt—QsW Q TTbVgQs, iu t / r d v, i) a^SsoyrQ^dj pr^em. It. When during the summer and in winter, the dew does not cease, and the tanks are dry, in su*h a sore time, our Lord imparted the knowledge of Turn*! and Sanscrit to His beloved spouse out 6U rf J7J aiStp 4 Qpirev siu_G=rir«v Oa sjytn/i,, bfruGm(b. (y.Bnrir r tl. \VV ;in* iii I In* niiu ujp®p p & ppfd&> Gupicrror ^a^oflSm d uj a i$ i & <- £u-s«n"ia j*» annweiu Qppjfieti Qu>p*fduO Qpa'iSOf*)® @f,Qu> 6sr®u^*s Ou><»'gru3« r (J, .jJ/ujT arttp&OB p3*» ertm e#Seoenw iuiru'j&.p* tSujeOLf*- fty** onpnj Qujinirie^ua ajirifieueifi Q&utr LBesu\a.aApi (Joo9(flg>® Qmjiiij^ Setup Sep p Qun (fjG&r . (*«.) 99. O Thou All-filling Intelligence, the soul of souls, both in their hhanda and moksha conditions ! Much glory and praise be to Thy Beneficial Manifes- tation* on my accouDt. Most delightful were its immediate results . The dele- terious a ultra, which had tempted me unperceived into the unholiness of babbling that Thy Subjective Nature &nd my objective nature were one and the same and not different ,+ was by Thy blessed light, subdued to a state of nullity 4 like darkness before light; the changing samsara\ with its ebb and flow of rebirths dwindled away at once ; the phenomenal appearance of the ‘magic ma ya’ ceased ; and, above all, I was given the gnana of bliss that led me into the Infinite State of Supreme Ananda where there would be for me (soul) neither before nor behind, nor above nor below nor within nor without nor sides. * The reference is to the Saint's initiation by Sivu through Ms. + r. r. with notes verses 50. 83, 89. 91, 92. 95 ami 98. t Ai.avu (ignorance) mala- the origin of samsurs — never Leases to exist even in the soul's moksha state. It only loses its power for ever like the heated seed or the suppressed senses of a yogin or Jirau Mnkta. c.f. Saint's couplet. li ,* u >« i»u>,i> ufipi so,*., •.m — , , & pirgB)* 4tci@(?^(rjSL.;iraia(jtjth ir a eu fimtr ruacar i_mir OujmuiSiL dip pwauu iSrpQptipusirii rSia(gm: tSedit&icaiu enaij^ioar Lojsgxprp iSiitneOn asriipiauLDi ruu Qurogi i8p/)it &tiLDtr fSofii^prar Guifteiru Qu>tLifj)^nLDe* Q utuiLarenp tuenr m.0 oj pnu$e&« LI lS iriee Gi iireo iSfprcs GaiinoerBap.ni ebr ett orrp up-u: firS edt(ge£r pu irdfnof^ rne-aip iSeipusu uj®srr/TBj ritauifi ygsw aieemi^pp jtnuiner reSpo es ip^oiGio. (*r) 100. O Satchithdnanda Siva, the iimdivided and indivisible whole extant in all ! Thun. art the omnipre- sent and all pervading Gnana- Akas wherein the J bhuta-akast with all its myriads of differentiations earth &c., occupies a very insignificant position ; Thon art the self-luminous Heavenly Brightness outshining and transcending the fire of seven tonpnes,J the Sun and the Moon. And Thou art .the Soper-eminent unique Wisdom of Infinite natnreand bliss evidencing Thyself in the universality of life. And yet Thou art the Eternal Unconditioned one non-dual in character and void of properties and beyond all thought and speech. Notwithstanding Thy Supernal existence as afore- said, I have knit myself to the infernal mind and de- graded myself to the position of a helpless orphan without taking to sacred quietism § of bliss. * C. F. 1st verse (lust portion of translation.) This word is the compound of Sm (re.il-existence or being; + CAi<(Inte)ligenee or knowledge or gnana) + A .... hiln (bliss or delight or joy or supreme pleasure of eternal unchangeable nature.) + It means in brief . [hut Siva- Lord is eternally everywhere like the akas or elemental ether send is not tffc latter ; and Ue is Gnana or Cliaitnnyam by nature and Pure Love and imparts highest delight or Ananda to His Matifred devotees, c. f. Sri Konta Bushy a on the Vedanta Satras I. i. 23 A 2-t. r. /. Tait. Upanishad 2-1. « From Atmar (‘ Paramakaaa') inakasa bom.” ♦ (.' F. 36th verse (translation) and nates, thereunder to 7 dames. C, F. Muni.. Upanishad Section 11 part 1-8. “SK-en life-power come from Him, seven dames seven foods (to feed the flames)." § Here the reference may be to the school of Quictists “ wh° flourished at the close of the 17th century and who taught that th® soul, tlir {iiinoiif of the Supreme Good must retire from the ra- norts and gratifications of sense, and, in silence, be 'absorbed An contemplation of I he Deity.” ”• THE LIGHT OF TRUTH os 8IDDHANTA DEEPIKA. S3 Do Thou g«ajit now the unchangeable state of solemnity in which I shall remain for -ever self- controlled in Thy contemplation without subjecting myself to the implacable mind, (5 0 o*«srrii tj*!3«uaiL/ usfGaias eSjps mi— fi.fi tmvefickfC mmtGfmr Omimm^iOm Miter# it umSiLj «a/iAo> | iui0ui * 0 LO 0 « L.an_ . QmiLLt-'-^euC. L—fije&imif,LO Geu^easms npjpi&ap jd r<-laDi_ (yu^-eSGei 1 QusiuGuit eSgis^ Olmiubjitu) 9\—kQ*m 9 * pQt»isr Jt -Slfii Lauj ,i j^»g>8 SfiuQpesG(»? rsiuA ^s «w eumtmt—ifi ^euurar f-m&ps or i^AoiSu). Im) Wl. Q'JSatchith&nanda-Siva, the undivided and indivisible whole extant in alL! 0 for the d^y on which :I ishall realize my 1 blessed .Gnana-Svarupa * eternally raised .above all conditions of time, after gaining 'knoitriadge.of ibis my infirm, self of seeming wality. This eelf which is the temporary erection composed of five elements jnst like the quarters east, y and inseparable with me - and for me hath . been -the bondage of action. {Karina MnlaV caused by my (mar a rmad* the antecedent* cause of this Maya mala (*. e. this matter, my biK^f). Thus matter (maya mala) being co-existent with souls •unwell as God and the sonls with it being ever co-existent with and dependent on God, the query as to its (matter’s) origin becomes This aelf which is the froDt-th&ll possession nine clear* windows. This self which is the play-car handled in festival by Mavmatha t and conducted by means of its white sinews, bones and flesh. This self which is the fleshy bellows ejecting impure liquids red and white from the eyes, piond-flesh, and secretions- This self which is the nest-egg df the drug of re-incarnation. This cremation ground with the trees of ‘desire, J thereon which send forth their shoots as often as they are chopped. usmfifi QfDAsUmp utai u ui^ieGeuir upfilQu/B vSet&sGaifi utratiiu satuuguaias ^paiiQeuj ugkaies^s uesGattr dtfn&A/LBMteo Q*j/r mfifi Qpu.soQ.uar (tr^fiG/Dt GLotmtaisfi ^ermQaijgifipii eu B.tSnQmij>* p fi — Qmnire) Sflemu* jgu aiufifi ^fiG&ujiuGejit Gus/re & fi QevQ^tjs Qldv ifiuJeSl&o QtMUQ^aar GiDnmr^fi afi pmQ&asi (tpe* QPPWfi ufiurrm epfie errGareSta GeoQajqpip pnefifi Gnajsiud(g Ladiipuj en isGlo perm/i peMuOu^mieGtu ■firuuifi juntas evaa»L-fifi fimittnrm ee&pn one p&sjGu, (nr a_) 102. 0 Satchithdnanda Siva, the undivided and indivisible whole extant in all ! Any attempt oi^ my pavt'to sing in metrical verses Thy Supreme Powdr illogical and unwarranted. It is our daily experience „ve sec that dirt will remove the dirt of copper when rubbed together by an agent ; but if allowed to gather, it enshrouds the natural brightness of the copper. Ro, we (souls) require an author (ruUber) the Supreme Siva, who, out of pure Benevolence, effqyts by His Aral Sakti our bodies out of Maya (matter) by the process of differentiation. For Maya or matter cannot differentiate itself nor do the Souls by their nature possess the power or capacity to^bring about the differentiation of Maya towards their evolution. Hence the God is appropriately called Siva i. e., God of Love or Benevo- lence. c. f., verses 07 and 9fl with notes and also 72nd verse. ♦The 9 windows are: — *-2 eyes, 2 ears, 2 nostrils, the moutlvand the 2 lowest orifices. To these some Sages add the navel and the opening at the top of the skull. f Hannmtba is the Hindu name of the God of Love 9 X This description of our body shew s the Saivtr’s view which jfa. It is this Female Principle that is represented as Malm Vishnu (not the Trinity Vishnu) or Parvati or Kali. This is the reason why the bigoted Vishnuvites adore and worship ‘Parvati’ (Goddess) only in Siva-Temples, thns making a fa, uitic distinction between Siva and His Sakti. f Siva &a,juj„a is the Highest state of Moksha. It literally means “ intimate union with Siva in His Absolute Nature as Love.” «./• notes under dlst verse. wiicb arises in them from Thy knowledge Supreme the final Siva-gDant^!* g)eau>tusua/ Gusta pOiuirQif eethues »*» or an 0 p LDuji (g »5 lds dSar^ih jpiunpjd umadltjtir itpt-ipfl^iurmtvif^ (geapuSil. at.ipff sold s-emlckp i© ton loitodiu tuihwmLD Qfi/sveoQ eveSOpa j/@ehQupp CuisQsaxr Qu>nafiQupj[t SpQtSi p^Qfxntai ei»trj((Lo 0 (?«rr &usujQ (i/B sijfayp *ireh£it (gdipiouy p piStuGar p ^sTrfiyay <*60/7 iL) eusemu.pp piaunse* fe&pa eripmaiGLD. (*tvs»). 103. 0 Satchithdnandha Siva, the undivided and indivisible whole extant in all ! Ah ! How can I conquer this deceitful mind of maya ? It causes a momentary winking • to appear as long as a great cosmic period of Kalpa. t It gets me to imagine thra earth to be some other phenomenal region. It makes a Maha Meru J of the sexual love and not only causes me to bepr that burden serving itself »6 a pad for my head, but also constrains me to a vicigss condition of life stripping off all my good qualities. In short.it leaps and frisks about and plays' a wonderful juggle. Yet, however, 0 Lord, in those blessed muktas of Thine, it becomes as bright § as Thy Grace. Do Thou make me understand, 0 Seer of all, trans- cending all religious thoughts, whether such s mind in its nature is the Divine Light of Thy Grace or the unholy darkness of ignorance. || * R. Shdnmuga Mdpaliab- (To be continued). • Compare the 3Gth verse (translation), and its notes. t Kalpa is the great cosmic period — a day of Bramha equal to 1000 yagas. I Maha meru is the greatest of mountains used here to represent the hyperbolical character of the mind § It i one of the sound postulates of this sohool that, of the S males, the anavA (the cause of the other two and the offshoot of the mind) of the muktas becomes one with the splendour attained by them (muktas) and sub servient to their wishes. II Ignorance is the uuava mala. THE LIGHT OF TRUTH oh SIDDHANTA DEEPIKA 85 THE LIGHT OF. T R UT H O R Siddhanta Deepika MADRAS, SEPTEMBER 1698. THE ANALOGIES' IN GITA. Analogy is very largely used iu the elucidation and explanation of various principles in Oriental philoso- phy, and with more or less effect. In most cases they servo a very important function, and many truths there are. which by reason of Mieir dealing with the ultimate existences can alone be demonstrated by such analogies and not by any other kind of proof. In the use of such analogies there are great dangers also and the analogy may look so plausible that one is apt to be carried away by it, without noting the inherent flaw in it and which a little closer investigation will clearly bring out. Care should, however, be taken to distinguish between analogies which are nrntrely similes or metaphors, based on a mere semblance, and intended merely to bring home to our minds, the subject matter in a more impressive and clearer light, and analogies strictly so-called, intended as proof. In the latter case, mere ambiance alone will not do, and there must be sameness in the various parts of the illustration and the thing illustrated. Neglect of this rule often leads to great confusion ard error in thought. If for the particular inference desired, the antecedents conform to the antecedents in the analogy, the inference will be quite justified if it conforms to the consequence in the analogy , and it would be simply illogical to strain the illustration to other purposes and to extremes. Analogy at best is but an indifferent kind of proof and where we no not take the proper precautions in using it, its value in philosophic argument will be almost nothing. Another source of eivor in the use of analogies by Indian writers is the b-evity of expressions which is characteristic of such analogies as we meet them in some of the most ancient books. Where the analogy is tqjten literally without . supplying the necessary parts and ellipses, they Can- not but lead one astray There is one school of philosophers in Itadia, who are inordinately fond of these similes and who at almost every step seek the aid of a simile tp help them out of their position ; ^nd these similes have now only become too much hackneyed and they pass from month to month, and even educated persons repeat them parrot-like, who woald» easily find out the fallacy, if the matter is only put before them for a moment. We expected at least those learned in the lore of the West to explain their subject instead of building all their argument on the strength of these doubtful similes and in this respect, even European scholars ate not without reproach. For what shall we say of a scholar like Dr. Paul Denssen, if he gives expression to the following false analogy ? Says he, “ And then for him, when death comes, no more Samxara. He enters into Brahman, like streams into the ocean he leaves behind him naifla and rupam , he leaves behind him individuality ; but he does Dot leave behind him his Atman, his Self. It is not the falling of the drop .into the infinite ocean, it is the whole ocean, becoming free from the fetters of ice, returning from its frozen state to that what it is really and has never ceased to be, to its own all pervading, eternal, almighty nature.” In these few lines he crowds together as ftany fallacies as there are words in it, and we have neither the time nor pRtience to indicate all of them. We will however point ont the most glaring of them. The Soul returning from its migrations to its resting place, its final gpoal wh 9 the ^ stream returning to the bosom of the miuhiy ocean. When the stream joins the ocean, it loses its name and form ? Does it really do so, and if it did jwhat of that, how is it iu any way changed ? What we generally call a stream is a small body of water flowing between two banks. The water by itself without its local connection cannot be called -the stream. The moment the water leaves its local con- nection, it ceases to be sailed stream. So it is not really the stream that flows into the ocean but that the water of tlte stream flowed into and mixed »with the water of the occ^n. What makes really the difference between the ocean and the stream is the difference in the largeness and smallness of the res- pective bodies and the largeness and smallness of the* receptacle. The water in either receptacle is acted 86 THE LIGHT OF TRUTH or SIPDHANTA DEEPIKA. on by the sun and wiifd, is tempest-tossed and dis- coloured and made muddy. The juggle by which the learned Doctor converts the stream water, nay a drop, into a mighty oce&n is not manifest in-the illus- tration. The drop or the Stream water is the "drop or the stream wator in theiosom of the ocean though, for the time being, we are unable to distinguish its identity. When the identity is lost, its individuality is not seen, is lost in a sense also. The water remains as water and has not lost its nama and rupz, though this water gets other names by other accidents. It is the accident that determines the more specific Dame and we will have to enquire how the thing acquired this accident or became parted from it. Then we come to the figure of the frozen ocean and the free ocean. Here is a jump from one figure to another. The bound soul was formerly the stream, and the freed soul the ocean- In either case, we observed above, the two bodies of water were subject to the same changeabili- ty and disabilities except that one was larger than the other. Now, the bo and soul is the frozen ocean and the freed soul is the ocean after it had thawed. And the learned Doctor speaks of the fetters of ice. Wh; t does it matter to the ocean whether it was in a frozen condition or otherwise ? How does it cease to be almighty, all-pervading and eternal when it is frozen than when it was not ? One would think that if the ocean’s wishes were to be consulted it would much better like to be frozen than not., as it would not be subjected to the mercy of the Wind, and the- Sun and the Moqu. Water is water whether it remains a liquid or a gas or a solid substance. Aud it would be mere rhetoric to ascribe fetters to it. And this fetter is real or fancied, either an evil or a good. If real and an “evil, how did this fetter happen to be put on. If nor, why try to get rid of the fetter. The tetter was put on by the ocean’s own will or by another will more powerful still. If the ocean put it o.. by its own will, it may do so again, aud there is no inducement for any body to try to get rid of this fetter, and '* th at range ft support of pure morality, the greatest consolation iu the suri'eriugs of life and death,” would surely lie undermined. If by another’s will, who ’s the greater than this A'tman ; no doubt the Parainntinau, which ends in veritable dualism. In file case of the ocean itself, it did not become frozen b> its own will or power As water, its nature is unstable and changeable, and the change is brought about by other- causes. If we apply heat to it, its liquid condition disappears and it becomes a gas. Withdraw the heat, and the more you do it, the water becomes more solid, and in the arctic regions, whei e the sun, thousands of titfies Ibore powerful than the ocean water, is altogether absent for several months the water gets affected by eolef and darkness, and gets fettered in ice. The learned Doctor failed to take stock of the antecedent agent, in the frozening or otherwise of the ocean, namely t^ie snn, and hence his error. The Siddhantis take the water whether it it be that of the ocean or that*of the smallest rill as analogous to the Soul and the universal Akas present both in the water of the stream and that of the ocean as the Parames'hvara and Paramatman, the universal Supporter, and all-Pervader ; and the ^5’ioriouB Sun is also God, whose panchakritya is also felt on the ocean end stream water, in its making and increasing and dissolving, and under whose powerful S'akti the minor powers of Karma (wind and moon) also find play, and the whole cycle of evolution is set agoing. And it is this learned Doctor who spoke of the misinterpreting variations of Sankara’s advaita, known under the names of Yisishtadvaita, Dvaita, Ac, and it is the frequent boast of people of his ilk, that San- kara’s Advaita is the most universal and ancient sys- tem, wheseas all other forms of Indian philosophy are only partial and sectarian and modern , and in the present paper, we propose to deal with this claim, to a certain extent. by taking np the Gita, their most be- loved Upanisbad, and by merely takTng the various analogies used by Lord Krishna, we will show, whether we find among them or not aDy of the favourite and hackneyed similes of this school, and whether the similes actually have any bearing on the special tenets of this school. The first simile in the book occnrs in chapter l T, 13. *' Just as m this body, childhood, and youth and old age appertain to the embodied man, so also does it acquire another body.” This is n popnlnr enough simile, and its meaning is plain but it cannot be construed as is done by Sankara, that the soul undergoes no change or is not affected by the change Of avastus or change of bodies : for it cannot be contended that the intelligence of San- kara is in the same embryonic stage as tjiat of a new born babe, and the denial of this would also militate against all our ideas of evolutionary progress and thj necessity for undergoing c. -nv births. Iu the previ- THE LIGHT OF TRUTH or 8IDDHANTA DEBPIKA. S7 ousVerse, Sri Krishna postulated the existence of many souls, by asserting, ■ neithe*r did I not exist, nor thou, nor these rulers of men, and no one of os will ever hereafter cease to exist;*“and he reiterates the same fact, in chapter iv, 5, where* he alludes to his own former births which fact is also mentioned by Sri Krishna himself again in the Anucasnna Parva and stated by Vyasa in the Yuddha Parva. By, ‘I’ and ‘thoa’, and ‘these’, h« clearly does not refer to (heir bodies as Sankara infeiyrets. The next figure occurs in verse 22 of the same chapter, “just as a man casts off worn-out clothes and puts on others which are new, so the soul casts off worn-out bodies and enters which are new." Similar instances are that of the serpent throwingWiff its skin, the mind passing ^rom the conscious into the dream condition, and the Yogi into another body which are given by SaiutMeikandan. The next one occurs in verse 58, where the Sage with- drawing his senses from the objects of sense is* compar- ed to the tortoise withdrawing its limbs, at the ap- proach of anybody. The same simile occurs in Tiru- varutpayan. In chapter 3, only one illustration occurs and this in verse 36, which we have often quoted. “ As fire is covered with smoke, as a mirryr with dirt, as an embryo is enclosed in a womb, so this is covered with it.” Sankara explains," as a bright fire is covered with a dark smoke cu-ex intent w.irh it... so this is covered with desire.’’! The italics is ours. Wliat ‘this’ and ‘it’ are, are seen to be, man and his wisdom-nature, Prakriti- guna Rajas arid Desire con- straining one to the commission of sins. ‘ Constrained,’ Sankara explains as a servant by the King. Man is enslaved by his passion ; his wisdom is such that it is deluded by unwisdom, ignorance (verse 40). Sankara leaves these passages qnierly enough but when explaining the similar passage fxiv, 5r) “ Sattva, Rajas, Tamas, — these three Gunas, O mighty armed, Kirn of Prakriti. lniul fast in the body, the embodied, ihe indestructible,” Sankara says, “ now one may ask: It h:is been said that the embodied is not taiuted (xiii, 31). How t len, on the contrary, is it said here that the (Gunns; bind him '! We have mat this objection by adding 1 ns it uerc’; th*is ‘they hind him as it were.’ ” It would have been well for his reputation, if he bad not raised the objection himself and tried to meet it in the way ho has done. Why did not the Omniscient Lord Krishna himself add this ‘as it were,’ and leave these passages alone apparently cdntradictingeaefr other. In hie expla- nation, be has omitted the force of ’fait,’ end he Sas forgotten ‘Dragged and constrained’ end of the co-eats- tent darkness and delusion of thS former pateage and explanation. There is one other passage relating to the soul and its bonud condition namely verse 21 in chapter xiii itself. “ Purnsha, as seated in Prakriti: experiences the qualities born of Prakriti ; ” attachment to qnalitiesis the cause of his birth in good and evil wombs.” Lo, the Supreme Self, attaching itself to qualities born of Prakriti, constrained to commit sin deluded by co-existent darkness, having to undergo births and deaths and getting fettered and seeking salvation, and all this ‘ as tt were.’l What a precious excuse would it not prove, this ‘ as it were,’ to the mar" derer, the forger, the liar, the thief &c. ? Besides, Sankara identifies the embodied of verse 5, xiv, with the ‘dweller in the body’ iD xiii, 31- Even so far as forms of expression go, they are uot altogether the same thing. It may be noted that the ^expression ‘embodied’ is always used in describingothe soul, Jiva, and never to denote God. Though God is seated in the hearts of all, be is the Sonl of Souls, Bnd Light of Lights, He can never be called the ‘ embodied f The expression ‘embodied’ conveys itBelf the idea of attachment and bondage. Anybody reading verses 36 to 40 of chapter 3, and xiii, 21 ; xiv, 5, 20 ; and, verses iv, 14; ix, 9; xiii, 31 together, can fail to observe the utter contrast of the two entities ; and we appeal to common sense if Sankara’s ‘ as it were’ will dt> auvay with*this distinction and contrast. The distinc- tion and contrast is brought out in different chapters, in the same chapter and in contiguous verses (xv, J6, 17, 18) nay in the same verse (v. 15). The word ‘ another’ ‘ Anyatha’ is itself a technical word^as ‘ the inside of’ ‘ Antas’ &c., and occurs inThe Gita in other places and in a number of Vedic texts tc denote God Supreme as distinguished from the sonls and "the world, the entities admitted by .Kapila Sankhvas Adliikamnas 4. to 9 of the Yedanta Sntr^, and the texts quoted therein which appear in this very issue fully bear out our thesis. The apparent confusion caused by both the husnan spirit and the Supreme Spirit being spoken of as dwelling in the human body is altogether removed by the Mantras which speak of ‘ the two birds entering^ into the cave,’ ‘ Rudrn, des- troyer of pain entecs into me/ ‘ He who abides in the Vijndna,’ ‘He who abides in the Atman / ‘higher than the high, higher than the imperishable/ (c. f. xv, J3, Gita). Leaving this subject for -the present THE LIGHT OF TRUTH on SIDDHANTA DEEPIKA. e§ we piooeed. Chapin iv contains aho only one simile, (87); " As kindled fire reduces fuel to a«hes, O Arjuna ; se does the wisdom fire reduce all Karma to aabee.” The next illustration occurs in chrpter v. 1 6, and is a very familiar one) that of Sun and darkness. « But jo those in whom vnvifdotn is destroyed by the Wisdom of the Self, like the Sun the wisdom illumi- nates That Supreme." We have to read the previous passage together. “ The Lord tabes neither the evil nor the good deed of any; wisdom is enveloped by unwisdom ; thereby mortals are deluded. Here ‘wisdom' clearly [means atma, atmagnan, Sonl, Soul’s intelligence. This intelligence is covered by Aguana, unwisdom- As contrasted with ienoraDce- covered soul, there stands the Parameshwara, un- touched by evil, tbongh dwelling in the body. How is the Soul’s wisdom to get rid of the veil of nnwisdom. If it was able to get rid of this wisdom by its own wisdom, it could have got rid of it the moment it -wills so, and we will never hear of a soul in bondage. So the illustration explains how this is done. Un- wisdom is destroyed not by the soul’s wisdom (spoken of merely as wisdom) but by AtmagnaD, Brahmaguan Sivagnana, leading to the perception and enjoyment of oivananda, as the darkness covering the individual eye, flees before the Rising Glory of the Effulgent Sun, and the Sun while it dispels the darkness, at the same time enables the eye to exercise its own power of seeing (soul’s wisdom) and makes it see the Sun itself. The reader is requested to read the simile as explained, with Sankara's own explanation and form his own conclusions. “ As a lamp in a sheltered spot does Dot flicker ” is the simile of the Yogi in Divine Union, ‘fianiru-'pp teduum $«or# ,” v Like the waveless sea- water, the gnani attains clearness and calm” is another simile. The water and the lamp are by nature changeable, any little gust of wind (karmamala) can make the odo flicker and the other form into ripples. But. the Sun, or Akasha (God) can n either flicker nor change. And this is exactly the simile in ix. 6. The simile in vii. 7 demands however our prior attention. There is naught higher than I, O Dhananjaya, in me, all this is woven as a row of gems on a string. Here the string is the Ishwara, and gems, other creatures and objects. Neither can the string become the gems, nor the gems the string ; • it only brings ont the distinction of the lower and the higher Padaythas spoken of in verse 5, and how Ish- wara supports and upholds the whole universe, as a string does support the various gems. The next simile aTkeaay alluded to is in chapter ix, 6. “ As the mighty wind moving everywhere rests in the Akasha, know thou that °so do all beings rest in me." And Lord Krishna states the truth 'explained by Q this as the Kingly science, the KiDgly secret, immediately comprehensible ; anc^well may he say so, as this explains the true nature of advaita. The verses l and b, have to be 6tafed in full. “By me all this world is pervaded, my form unmanifested. All beings dwell in Me; and I do not dwell in them.” “ Nor do beings dwell in me, behold ray Divine Yoga ! Bearing the beings and not dwelling in them is my°Self the cause of beings.” With this we might read also the similes in xiii. 32, and 33 “ As the all- pervading Akasha is by reason of its subtlety never soiled, so^God seated in the body is not soiled." “As the one Sun illumines all these worlds, so does the Ksbetri (not Kshetrajnai illumine all Kshetra,” and the simile in xv. 8. “Wl\en the Lord (the jiva the lord of the aggregate of the body and the rest — Sankara) acquires a body and when he leaves it, he takes tbese and goes as the wind takes scents from their seats." Here Parames'hwara is compared to Akasha and the soul, jiva is compared to the wind ; and the relation between God and SquI is the same relation as between Akasha and wind or things contained in Akasha. And what is this relation? Logicians and Siddhantis call this relation as Vyapaka Vyapti Sambandam, container and contained. We explained in our article on ' Mind and Body ’ that this was not a very apt relation as it has reference to quantity, yet it is the best synonym and illustration of the Advaita relation not Betha, ( Madhwa) nor Abetha or nor B"thabetha (Ramanuja! not Parinama f,Va)l*bha), not Vivaita (Sankara), but Vyapaka Vyapti relation. Taking the five elements, and the order of their evolution and involution it is seen, how all the four evolve from and resolve into Akasha. But earth is not water, nor water earth, water is not fire, nor fire water, fire is not air, nor air fire, none of these is A kasha nor Akasha any of these. And yet all solids can be reduced to liquids, and liquids into gaseous condition and all disappear into Akasha. The one lower is contained in the one higher, and all in Akasha but Akasha cannot be said to be contained in any of these, though present in each. Each one is more subtle and more vast than the lower element. THE LIGHT OF TRUTH ok SIDDHANTA DEEPIKA 89 an4 Akasha i* the roost subtle and vastest and roost pervasive and invisible (‘my form nnmanifested'). Akasha is not cap%ble of any change, though the wind and water and fire and eartlf contained in it can be contaminated by that to which it becomes attached. Wind carries off scents, and is subjected to all the forces of sun and moon. Water of the ocean becomes saltish, becomes frozen, and becomes tempest-tossed. The lamp flickers and becomes smoky or bright, spreads a fragrant smell or otherwise by the nature of the oil or wood it is horning. The vefV' illustration of sen (space,) water and winds is used by Saint Mei- kandan ittvii, 8-3 to illustrate ignorance not attaching itself to God but to the Son). Ignorance will not arise from God who is the True Intelligence, as it is Asat (like darkness before sun'. The soul which is ever united to God is co-eiernnl with Him. The con- nection of ignorance with the soul is like the connec- tion of salt with the water of the sea.” The word ‘Akasha’ by the way is a technical word, like ‘ another,’ ‘ antas,' ‘ jyotis’ Ac. and is n synonym for God ( riile Vedanta Sntras f, 1-22 and texts quoted thereunder and in the article ‘ House of God, ‘ Chir Ambara’ in p. 153 last volume) The simile of streams and the sea occurs in m, 28, to illustrate not the entering into moksha, but under- going dissolution and death. The similes in xv, 1 it 2, the Ashwattha rooted above and spreading below. jmd in xviii, 61, that “tile Lord dwells in the hearts of all beings ' jivas; O Arjuna. whirling by .Maya all beings ( ns if) mounted on a machine ;”nre tin- very last to 1a* noted. Thcseare nearly all the siniilesdiscnvered in the Gita, and do we not miss hero nearly all tbo favourite similes of the Msiyaviula school, and if so, how was it the omniscient Lord Krishna failed to use any one of them . EVIDENCES OF NATURAL RELIGION Thk Divini: Pkkkkctioss. (OontttiU'd fwin par/? 66.) Since Gnil is the First. Cause and the only source of nil tied Eternal. P , , " ,K j ble bni " ff ’ . He mnst nf nlmolute necessity and therefore can have no beginning or end. Eternity 'properly belongs to God alone, ami it. is identified with his essence. As He is now, so He lias always lieen in the past, and will be always in the future. Coexisting with nil assignable moments of time the eternal Cod is above any of our measures of the contingent duration of ci-eated things. In Him therefore there is neither present, nor past nor future. Thou O Lord art the Everlasting God who hast created t lie ends of the eaith. Ps. 40. 28. Ilefnrc the mountains were made, or the earth and I lie world was formed from eternity and to eternity thou art Cud. Ps. 80. 2. Thy years an* unto generation mid generation. Ps. 1(11. 2*>. In the beginning O Lord thou foumlcst the earth and the heavens arc the worksof thy hands. They shall perish lint Thou rciiiaincst and all of them shall grow old like a garment and as a vesture thou slialt change them, and they shall he changed ■ Hat thou art always the self same and thy yoai-s shall not fail. Ps. 101. 20 . Indeed God is always this sel f -same. name ly.liiiehaiiging, and this follows Ironi liis being un (Sml iititii 1 1 r ; 1 1 • I « * . ... nitiinlc aiifl simpli* As it has been pioved above. God is infinitely perfect. !tut evi- dently. Ileeould mil ho so, if he were liable to any change : lor, by this Ife must either become more or loss jie vect and good. If we lake the lir.sl alternative and suppose Him to hr bettered by the change Hi*' could not. have been in (i -i i I •• in perfection before it. The other alternative is still more obviously untenable : if he heroines loss |a*r- foel bv tin 1 change. Ifis ilililiilv would evidently cease to be. The same conclusion limy lie drawn I mm the si di- cilv of God. I*v every change, a thing" must- either lose or actpiiiv some ipiality or :■ fleet mn of its In ing. On the former supposition it must consis.nl at least two ivally distinct realities ladbiv it changes . .1 lief wise it would lose nothing. On l lie latter, it is composed of at least two distinct rcal'tics after t he ehaiige. In neither ease mill it Is; necessarily a simple lleing. Hut as we have shown, God is necessarily simple to the exclusion of all ival and even of all virtual coin posit ion. I 'uiiscpietilly lie must he absolutely unchangeable. Cfr. II. Ilocddcr. S. Y Nulural Theology, p — • >0. $0 TtLE LIGHT OF 'J’lOJTH as 5IDWHANTA DEE-PIKA. We shall finally orajm all the attributes of Almighty God, by asserting of Him, that He 00,1 0ne is One in essence, namely that the Divine nature exists undivided, that is, is not something belonging severally and distinctly to several beings. I may appeal firs* to the unity of the universe as testifying to the .unity of its author. Science goes to show that the universe has beenbnilt qnnne plan I he universe iWelf is one system, namely each part is either dependent upon other parts, or is connected with some other parts by some physical law, as ly motion, gravitation, affinity, elasticity and so forth. The universe is absolutely one, there is not one atom of matter independent of the thousand laws that govlrn«ihc existence and the activity of this beautiful universe. When you look at the starry heavens, think not that those enormous globes situated so far off hare no influence on our small earth. It may be as yet unknown, it may be as yet not recognized by science, but that they do exercise influence is shown by the general law of ana- logy Make for instance the water of the sea less salty by half than.it is at present and the whole world will be very near destruction. The waters will be very soon cor- rupted, the tide will fall short, the evaporation will he doubled, no gentle rain but a deluge will sweep away lands and fields, fishes will die in the sea, men will starve or else die of pestilence on land. There exists nothing,' but that contributes either directly or indirectly to the %xistence, conservation or ornamentation of the universe. There is not a blade of grass in the meadow, a pebble in the river, a microzoa in the water, an atom of dead or living matter in the air, but has its why creation, its laws, its many-fold links by which it is connected with each creature, tnd with the whole universe. But this unity of plan, this uniformity of design bespeaks unity of designer also, and proves beyond any reasonable doubt that the intelligent architect- of this world, the infinitely - intelligent Maker of this Universe must be one in Essence, One in inmd, one in wilt, that \s one intelligent personal God. To this conclusion assents .Mr. John Stuart Mill, a iliac not too easy of belief. 1-esays (Boedder Natural Theology, page bS>.) “ The specilie effect of science is to show by accumula- ting evidence that every event in nature is' connected by law- witlcsonie fact or facts which preceded it or in other wolds depends for its existence on some antecedent, hut yet not so strictly on one as not to be liable to frustration or mollification from others for these distinct chains of causation aie so entangled with one another, the action of cgo;h cause is so interfered with ly other causes, though each acts according to its own fixed law, that every effect is truly the result rather of the aggregate of ull causes in existence, than of any one only, and notlrng takes place m the world of our experience without spreading a perceptible influence of some sort through a greater or less portion of nature, .And making perhaps every portion of it slightly different from what it would have been, if that event had" not gakea place. Now when once the doable conviction has found entry into the mind that every event depends upon antecedents • and at the same time, that to bring it about many ..ntecedents must con- cur, perhaps all the antecedents in nature, in so much that a slight difference in any of them might have prevented the phenomenon or materially altered its character — the conviction follows that no one event, eer- tainly no one kind of events can be absolutely preordained or governed hy any Being but One, who holds in his hand the reins of ull Nature and not of some department only. At least if a plurality be supposed, it is necessary to assume so complete a concert of action and unity of will among them that tiie difference is for most purposes immaterial between such a theory and that of the absoluto unity of the Godhead. The reason then why monotheism may be accepted as the representative of theism in the abstract, is not so much because it is the theism of all the more improved portions of the human race, as because it is the only theory which can claim for itself any footing on scientific ground.” Science therefore is to show that Almighty God is the only ruler, the only architect, the only creator and Lord of Universe, and as such is one God only. Nor is the conclusion of reason different either- God is, as we have shown, the self existing Being and as such simple and immutable. If there are several self- existing Beings the reason of the distinction between them must either be self-existence as such, or something out- side of it. The first alternative is absurd, contradictory and inconsistent with its terms : because should self- existence be the reason of the distinction between them, only one would be self-existent : all the rest, for the sake of distinction falling short of it. Nor is the second alternative less absurd : because as the self -existent Be- ing is of necessity simple, there is nolhing in Him but self-existence, and in consequence there is no ground for the distinction in question. Moreover, God being infinite, the coexistence of two Two lntiniic linings infinite Beings becomes at once impossible. absurd and impossible.- For, if they are said to be two, there must be some difference between them, else they are not. two but one. But no difference is possible between them except in so far as one lacks something which the other lias. Now, if the former lacks something which the latter lias, what will become of bis infinity ? How can lie still be said to he infinite, whilst one corner at least of his being is limited or curtailed of one perfection, which the other has, and which is the ground of the distinction between the two ‘t Therefore that there is one God alone is a truth that cannot be call- THE LIGHT <0F TRUT*H os 8IDGHANTA DEEPIKa 91 question and in foes of the argument* above given, M> oaeoan possibly attempt to defepd the worship which the heathens otter to theu- raise Gods. “T h ere vs not an object,” says ( >the learned scholar Moaier Williams (Religions thoughts and life in India page 350} “ in heaven or sarth which a Hindu is not pre- pared to worship — sufr, moon, and stars ; rocks, stocks and stones; trees, shrnbs and grass ; sea, pools and rivers, his own implements of trade ; the animals be finds most tise- fttl, the noxious reptiles he fears, men remarkable fflr any extraordinary qualities—, for great valour, sanctity, vir- tue or even vice ; good and evil demons, ghosts and goblins, flrftspiritx of departed ancestors ; and infinite nnmber of dMiihtnnan, and semidivine existences : inhabitants of the w ve h upper and the seven lower, worlds — each and all oasne in for a share of divine honour or a tribute of more or Isas adoration.” I know that some educated Hindus deny that their oo n p tr ymnn are idolaters. They say that idols are only like jtkotoirraphe, serving to remind us of those, we love. This may be true when said of educated people, but it is quite false in regard to the mass of the common people. The pantheistic theory which more or lesB underlies all Hindn religions sectB in this ^ country ,induceB the worshippers to view their idols in the light of God, or as real personifications of the divine attributes. So much is shown by a Hindu the gifted Ram Mohan Roy 11 Neither do they regard images of these gods merely in tfce light of instruments for elevating the mind to the conception of thoae supposed beings ; they are s : mply in themselves made objects of worship. For whatever Hindu purchases an idol in the market, or constructs one with his own hands, or has one made under his own superintendence, it ia his invariable practice to perform certain ceremonies, called P ran- Prat bishtha, or the endowment of animntion by which he believes that its nature is changed from that of the mere materials of which it is formed, and that it acquires not only life but supernatural powers. Shortly afterwards if the idol be of a masculine gender, he marries it to a feminine one : with no less pomp and magnificence than he celebrates the nuptials of his own children. The mysterious process is now complete ; and the god and god- dess are esteemed the arbiters of his destiny, and continu- ally receive his most ardent adoration.” There are some who try to excuse the worship that the Catholies not Idola- Hindu people offer to idols by tors. saying that if it is idolaljry to pray to images, the Christian Catholics too aif idolaters. Now this plea is quite insufficient ; for Catholics, pray before imager, not lo imager. Catholics make use of ima- ges as of photographs serving to remind them of those ttysy lore ; but they do not regard their statues or pictures in the light of gods or as real personifications of the divine attributes. Catholics do not belitfve that, by the blessing of the priest, their.statues and pictures change their mate- rial nature into the nature of God, or of those superior Beings which the statues or pictures represent. Catholics do not bglieve that their stataes and pictures have a super- natural life and eupematvral powers, thut # they are pos- sessed, inhabited, animated by the deity. If such were their belief the^ would bo no Icqp idolaters than the great mass of the Hindu people,. The veneration whieh Catho- lics pay to images is not abndnte , in relative : it does not stop at the image, it is not refeired to th^image. butte the person which the picture represents, just as when we bow to the statue of Her Majesty the Queen Empress, we bow not to the statue but to the Queen of whom the statue -is a senseless aud material likeness. Moreover, in order that* the homage paid to images may be defensible, the images must represent persons worthy of veneration. Now, are the gods and goddesses of the Hindu Pantheon worthy of a veneration ? Are their lives and morals, as depicted in the Pnranas, such «s to deserve reverence and adoration ? Let each Hindu answer to himself, and I am^sure that .his conclusion wiN not be far different from mine. G. B*KrOLI, S. J., D. D. (To he continued.) KAMBAX. (Continued from page 70). Now and then Karnbau expresses his ideas in the most impressive and striking manner. Dasaratha, instead of saying to Kaikeyi that “You will sdtm become a widow when your son is installed,” is mode tO say “ *-•», •arrirSiar OLDts^or " Then, again, thinking of Kama, he soli- loquizes thus : — 1 e 2&irif)tL.. t u/Bwgjjiii# j L/fni u ldaQst r n 1 / p iq il; / r MUtneat- Oc» (y an” implyiifg*thut he -Will certainly die. &■ r aiso p pus f t tun Cfu (4 — eiu> of Ayddbya kanrlaml — what Sumanthiran indicated by his look Vasishta understood without words. a Lorjjj LLsmtatw oil of £3 >uj£ G i a il i_ frnc Giieo.-v?b also St&riaeoA «7a>tavu «ua»i unm sSlLi— £sO LC _B 3 J f."r £idx *dAi_ a» I . and again (aniiQpew 35 ) ujeio tfb(n>ipsiii ptrfftar 'iBt&jffi fm’drrrn s(b irf rjr u> fS ft 'J aoa uj r eu ST ®£*®i «ahn_sjrf j>»&J Gaili.nl. 92 THE LIGHT OF TRUTH or SIDDHANTA DEEPIKA. Noto-whnt snvs : — 1 m/a IJCBtClLJLLDLJ «/ Afi# gll^S ri jf?p’i&& e * TxrT ** uj €i> or is 1 * fC&r /§ ( 7 G-eun a>p.) •U*-f$jS ef O OJ 3 *) : pan G& T) Q&s$a&ujuu$£ £ /nij *£> pot d ? o Ggf (89-ibid). W lion Hunuinau returns from Lunka lie bows and sbjb to Hama anxiously awaiting his message '' <— mar a ptS 4 tu sazT&ei'iiai” ( 58-©® e-'tr-Q,# " Qpp ui—rnii Snndarakandain). Note how appropriate the order is. Rama would lie in suspense thinking whether Ilsmuiuan found Septa. In order to remove this suspense, he opens i) is sentence with aatn—anm. As soon as Rama hears this, lie would further be in suspense about her chastity. Haiiuman, tlieretoie, adds next (•*«»<- or as-) Ap\Ssus-^aeK^aj (the ovuameDt of i -hastily), lu such places, disturb the order of words, the whole effect will vanish. While Ra.ua and Seeta were approaching the u@* aiji on the banks of the Godavery, they are both made to exhibit very pretty humour: — Rama, finding clink ruvula birds there, looked at Seeta’s breast.- Seeta. intent on his shoulders, looked at the adjoin- ing beautiful hillocks. Rama who looked at the swans turned his eyes towards Seeta’s steps and made a smile Seeta who looked at the elephants which went away after i|iicurlimg their thirst turned her eyes towards Rama’s steps and smiled also. Rama saw the ereeprrs on the hanks of the river and gazed at Secta's waist Seeta saw lotus blossoms amidst a forest id blue lotus and gazed at the whole form of Rama. This humour and playful fancy is most appropriate and lias a drama tie effect as their separa- tion is approaching. Kambaii makes a very superfluous use r>{ ,s/b@*9u (! upf'it. (Reflection natural occurrences), and it peculiarly befits his description of the dawn after Kaikeyi s conspiracy (which wo explain here as a sir king example of this usage). The matron of darkness, finding the deed of Kaikeyi who did not syi.ipalh ise with the misery of her husband though she had been acting all along as though she were his life, went, away as if sho were ashamed of even standing before her. The fowls indicating the hour of dawn seemed to beat their winged hands over their i insists unable to bear the lamentation of Dasavathii all the night, long. The starry heaven which formed as it were a canopy of pearls for the installation cere- mony of Rnina vanished having known that the ceremony was put off. We will cite another instance. Just after the ministers bad consented about the propriety of raising Rama to the throne, Dasaratha sends for him, and . on his approach embraces him- The poet adds . — What beauty is there in saying that the father embraced his son ? In order that he might judge of the capability of the son to bear the sove- reignty of the . world, he measured the breast and shoulders of his son with his own breast and shoulders. Kamban vevsun Valmiki, — Such are some of the beauties we have gathered with some difficulty. To choose a beauty where beauties abound is a laborious task. After all it may be said that the Tamil Rama- ynn is not an indigenous production bnt only after the Sanskrit original. A very cursory examination of the Sanskrit original and the Tamil imitation will convince any one that Kamban has not made a verbatim translation of Valmiki. The bare plot of Valmiki is all that Kamban borrows. Bishop Culdwel says that “ the difference between the Tamil and Sanskrit Hamayan may be compared to the difference between Pope’s Iliad and the Iliad of Homer.*' Kamban even makes bold to slightly change the plot in his own way. We compared the Tamil Ramayan with the first two kaudams of Valmiki inDutt’s tran- slation, and noted that all the first portions (which, are believed to be interpolations by western scholars) are very dexterously omitted by Kamban. Dasaratha consults his ministers in regular assemblies about what may be done for securing a son. They advice this and that sacrifice. Sumanthirwn says in private to the king of what he heard from Sanntkumara, and Dasaratha then learns that Kal-iikkottu Maharishi is indispensable for conducting, the sacrifice. But Kam- ban in the very opening of the story makes Vasishta to inuse upon tbo divine mystery aud to hint to the king the procedure to bo adopted. The Kalaikkottu Rishi (if Valmiki’ is dealt with as an ordinary person- age. But tliatllislii in tho hands of Kamban com- mands the awe and respect of the reader. The message to Dasaratha of Rama’s marriage is all narrated by Valmiki in a short compass. But Kanibau makes undue expansion liere. He allots one whole chapter to the inarch of the imperial army and four chapters to their riotous revelling* on their way. In the second kanda Valmiki goes on narrating like a garrulous old man. It is in this kandam that Kamban is most dramatic. Valmiki’s account of THE LIGHT OF TRUTH on SIDDHANTA DEEPUCJ M packing Rama to the deserf is most tedious. But Kamban makes Knikeyi call Rama Rnd give him his father’s injunctions. Rama straightway takes leave of his own mother and his younsrer aunt who ordains Lakshmana to accompany and serve Rama. Seeta troubles Rama that "he will also accompany him to the woods. Suimmthirn is ordered to take them in a chariot and leave them in the near forest. Valn.iki makes Dasaratlia ard his wife see Kama drivii/g in the chariot till his head disappears, ami this is omitted by Kamban with the intention of producing an impression on the reader that the horror of the news when brought by Snmanthiran was unbearable by Dasaratha and he expired immediately. Wo find from such comparison^ that Kainbavrwhere he varies from the plot. i>f Yalmiki varies with a purpose. He either gives a dramatic coloring to his variations or puts a stronger epic impression udoh them. Like Yalmiki, he lias nor mentioned anything of the Sniva baptism of Rama by Agastliya. though other authors of Athyathmaka Ramayan and puranas are strong upon the point. Katnban’s Innynpadnlara in the Ynthakanda is certainly his interpolation. His object in putting it in the mouth of Yibhishana must be raising Rnma in the estimation of Ravana. His execution of this episode is so masterly that even should the otli^v portions of his Ramayan be destroyed that single chapter would be enough to give evidence of the master hand as a poet and an epic poet too. His sentiments and language and spirit are so strong there. In his paper on Tamil Literature in the Calcutta Review page 159, July No. 1855, Vol. XXV, the Rev Bower of Madras says : — “ We have read both Valtniki and Kamban, and at times we were at a loss to know 10 which of the poets the palm of victory 'vas to be assigned. Valmiki is diffuse and simple. Kamban abridges but elaborates. There is a profusion of ornament at times, here and there, abounding in beautiful touches of expression.” Kamban judged by the canon* of Aristotle. — Even when judged by the canons of Aristotle, in their fourfold classification of the fable, the characters, sentiments and tho language, in reviewing an Epic, Xnuibao does not fall short of any of the requirements- The fable with its episodes and the characters are the partially historical and partially mythical creations of Yalmiki. Tho sentiments and the language of the Tamil Ramayana are Kajnban’s own. Except in soma places where Seefca abuses the Raksbss&s, and the 24 Rakshasaa abuse tne monkeys and -heir ma nly, martwp there is no vulgarity to be traced anywhere. Wei have already noted the fine sentiments of Ram ban and also the beautiful language in which he couches them. His style always carries a majesty' with it. An experienced scholar after one reading oan distinguish between the verses of the Ramayan and the Chmtka- many even, if they should be shuffled together in confusion. Another beauty of Kamban’s style is that the sound and the sense are always in harmony. Yon can regularly dance at a joyous passnge and weep at a pathetic passage. The strength and cavability of the genius of Kamban. — We believe in the anecdote that Kamban, when risked how far he had composed his Ramayan, while in fact he had not even invoked the muse; answered that he was going on with 6 i)lo, whereas his brother poet was actually going on with He was conscious of the wonder- ful power of his genius and was sure that he could overtake in a few days, and he did so in one fortnight. Every page of Ramayan shows the author who only took care of his thoughts and whose words had to take care of themselves There ie nob one line which is laboured He had not to press his forehead for • simile. His knowledge of the world and acquaintance with literature were very wide. Being of the middle age his practical experience was ripe and he did -< his best thing easiest'*' as Emerson would say. We will parody Emorson and say “ Kamban’s principle may be conveyed, in saying that he, of all men, best understands the Tamil language, and can say what he will." "That he did ' compose the Gf&u tpa* ut-n—tviA at a moment’s notice in the royal court we cannot doubt. The incident contained in this chapter was so fresn in his mind that it served as a simile in the 9th stanza of Ui—d'LC, LD -f> jfJ LD FGJ&9V UjBpjfi L£> a uAhiQppfl) tummity Omk p p V)«j iv pfkar Qmar 6bt*4Me—A stS Affi ijpGu). His other works -. — The genius of Kamban had its full play only in the Ramayan. His is the only other work T hioh shows a roaster hancL_ His si shitu fit uji was perhaps his juvenile compost* tk>D. It does not bear the stamp of a ripe and' strong intellect. In fant it has not the excellence' of #«*» imA of of reoeni date. ELi 94 THE LIGHT OF THBTH o* 8IDDHANTA DKKPIKA. utmflj believed n doubt that a ftaily ad oral ion to tha* Muss rtmsgtbtmd the talepts wad powers of a P°+ ua* dpQfiii ummdGfbai a ti/b aaempgi jti aaet Gurp meat ii — 9mt-«/s* u»0Xh •a'ei|G«« aotCpa ad?. T.- CnLTinuvAtoTt Mudauae, m a. (7b bt Continued'. NOTES AND COMMENTS. Wrote Or. Johnson to his friend Boswell, “ Whatever philosoph y may determine of material nature, it is cer- tainly true of intellects*! nature that it abhor* a vacuum : Our nah cmmot be empty; and evil will break in upon them, if thej" are not preoccupied by good, My dear sir, mind yoor studies, mind your business, make your lady happy «wd be a good Christian." We raiM across the passage a few days ago ; and after what are wrote about the nature of the Satamt. we were not a little surprised. Our old pandits used to express the mm truths more popularly when commenting on the Moeesity why our Good Mother A mi ee joined “ smm* •i< < >00,1, he.” “To visit the Good is good Ac” immediately after laying down, nj^-f pGjfJec .* “ To visit the wicked Ls had. Ac." We admire the sage and mast practical advice contained in the last line of Lh\ Johnson quoted above. • • * W. are glad to welcome the first Dumber of the Re- Awikeued Jndia or Prabuddha Blumti. under the ne» msnagetpent, and in a new form, the rea-on for which is explained in the editorial. The'present contains a slmrl notice of the passing away of Pawltari Itaba of Glmxipur. an 10th Jnne last wlio is «mitcuibi-r ueiuU-r of the • a cuRWtfnmAcnt uotiriug a new edition id Malialnrata in Drvanagari Ty|*v by V* Kama nujarliariar. -Pmjwictui-. L. H. Press," t’oliioon, S I. K.. -talus as follows. "In-IS!si, some gentlemen of Two jure District, Madras PreuideBcy, associated themaelves together to bring ant a Grwetha edition of Bharwta ; they finished the first five parrss or cantos. The editor ofttbe present edition was one of them, but as he would not consent to the others ttrddng out mme .. *', eappori of ike Seirite end ike Sektu system of faith, end putting iu other stanzas of 'their own eomptmiHun m praise of Viskan, he severed the connection and established a press of his own at CoJeroon, to bring out the complete text *n Devwnagari letters.” • • • Snch things are going on almost every day, and when we sent a copy on old Sanskrit manuscript obtained from the Tanjore Library, our Pundit wae horrified to find how tlsu text was mutilated here and there and badly interpolated with expressions and sentences which coSki not by any pos- sibility have oosne from the original author's lips. What an uproar would have been raised in Europe if even the most harmless liberties of the kind were takes by editors. Unfortunately in India there is no proper press criticism of such misdeeds and no effective public opinum, aad w hen anybody says the least offensive things against sack mis- deeds be is easily put down far a sectarian bigot. 1 Iu the case of Mahahharaia, the texts began to be interpolated long ago, aad Dr. Inaseu has noted down in variosa places the texts prohahly interpolated : And Srihsri S. Sonia- sandara Xayngar called attention to the fact how, in the edition of YiUipwttdrar’s Bharwta (Tamil) many ■ were omitted whoiemle and how other otnor alteralkew were made in the tests. • • • Wtbave received an nuautbentieaml communication, signed * A critic,’ taking exception, to our notice of the • Life of Her Majesty ' of the 1 irokar hi utsmmtt ._u Lu aad containing aa enumeration of errors in language aad diction contained in the book. There was however nothing very extraragant in oar praise of the book, and i be criticism Ls also very unfair aud prej ad it*d and. unr. incorrect too. For msiaace where he «l>jtvjs I.. redan- ilancy in ex|>ress>oiu like ‘ -tmSu 0_,r*w ’ ulu-re he says * ’ (heralds) i- mias|alt for * - iml goes on to compare the mistake t.i that of the (u-iNter « lu, mink- J. >. Mill l In- greatest «/, /.tv r or the age. \Yby tv*- Lima- a recent ]«.rf<>cutanre a great functionary anti scholar who lrausUte-l a Yeclania treatise ewiiU.d u *' - mj fy;._t't i into “art cur, h* Jq»i (not a printer's mistake sarely). The rritir h’Sctcr object- liCvlic use , .f unfamiliar Sanskrit wruila and with unusual sjielling and In ll»e free use of fureign sonls though in re Jin. pi ini ,:s»\ sin] -mw- other mistaki-s. « i»h |a-i-b:«p< greater j»sii,s.. |S„, must I., re-lu.-nd.wl at Wk- same lime, that tin- wril.-r re a ’trahmis >»l » gnwla- ate a ml who re»ulil not Imvc acriaicrd rnuc-b fre.-Uas in THE LIGHT OF TRUTH oh SLDDHANTA DEEPIKA. 95 the one of pare classical Tamil. But oar own experience of what is called pore classical style, approved of, for instance, by the Editor of the Gnanabodltini is triso dis- appointing. There is no harm in introducing colloquial foreign words if they are effective and otherwise indispen- sable. As the new school of Indian Tamil graduates are not altogether writing for the vulgar, they should also take care that they do not altogether drift into slang ; though a certain amount, of freedom aud lightness is altogether essential in such compositions. • • Says the Indian Social Reformer : — "As for Agaotya, who is said to have perfected Tamil, being o Brahman, we would advise our cun t^TTi poritry not to accept these thiufrs too literally. Who is this Agnstva why is said to have done no much for the Tamil language ? Certainly not the Agastya the reputed author of several hymns in the 1st Mumlala of the Big Veda, in one of which he figures in the odious light of the old husband of young Loparoodra. It so happens that Lnpunuulni is a name fur the river Canvcry, and if we adopt the credulity of the Sidclfuvnto DeepiJLe, there can be nothing none cosy than to give the Southern Rishi a southern wife. It is, however, more in consonance with established facta to bcliece that Lopaniudra wus adopted long after the vedic times as t he name of the Cauvcry, suggested it may be by the nanic of the southernmost star known to Hindu astronomy, Agastya, which the Greeks called Canopus. Nothing is mtirc natural than that a pnstorni aud agricultural people like the ancient Aryans should distinguish a people as the children of the star under which ami the river on whose hanks they dwelt. Wo are inclined to believe that the Agastya of the Tamil language is u mere myth, meaning no more than that the language flourished in the country' which lay in the direction, and, therefore, according to old-world views, under the protection, of the star, Agastya. It was the settled policy or tin; Rruhnmus to give everything they came in contact with n lirahmanicnl pedigree, provided it wb» not absolutely licentious or rovnltiiigly inhuman.” Well, according to our learned contemporary the ' Tamil Agastya’ was no person, much less a Brahmin, was a mere myth, and was the name of the Southern Asterisin. We would •’.sk him for his authority for saying so : mill in what old book of the Brahmans or the Tamils is this fact recorded. We thought our contemporary found fault frequently with Revivalists and Reactionaries for giving -explanations for facts and practices other than those denoted by them. • • We are sorry to say our contemporary has uot grasped the true way of reading ancient Itikasa and tradition in India. Valuable suggestions on this point were thrown out by Sir Alfred Lyall and Dr. Leituer at the discussion Wltich ensued on the reading of Mr. Sewell’s paper 11 India before the English.” And then there ia another way of regarding these traditions and legends and which is sug- gested by anch a great historian aa the late J. A. Fronde. He aaya, in hia book Oceana, page 69. — “ Where were the lines which divided truth from falsehood in the mind of Alcii.ous ? The words of Ulysses had form. O-gnuic form is possible ouly when there is life and so the problem returns winch so often liuunts us. What is trntli ? The npplo fal'j by gravitation. Whether Newton ever watched an apple foil mid drew his inference in consequence. has nothing to do with the miivenal reality which remains unaltered if the rest is a legend. The story of tin applu is the shell The truth is the kernel or thing signified. Sacred history in like manner, busy only to convey spiritual truth, is cure- less us AlcinoiiB of inquiring into fact. It takes fuel or legend nr whutever uuinci to band und weaves it into form. The lieunty of the form, und the spirit which animates the form, arc flic guarantees of truth and curry their witness in themselves. Thus no nro rid for ever of critical controversies. The spirit is set live from i he letter ami wc ran breathe and helirve in |ie:icc. Two good news to be true! Perhaps so. fu a long voyage where we cull do nothing Imt read ami reflect such thoughts come like shadows upon water when it is nutoiielied by the breeze (u fi). The air nifties it again and they are gone. So what we conclude about Agastya is, tliongli wc never said lie was the Agastya of the Vedas, ‘ the odious husband of yonng Lopamudra’ (though as a mattcy of fact young wives run away from tlieir young and beautiful husbands and sometimes shoot them dead too), yet nearly nil the Puranas and Itikasas written by Aryan Brahmans attest Agnstya's sojourn in the sonth, and the very first Tamil work written by a Brahmau, author of T alkappiyara” refers to him in the following verse. i anOfinQ^uraSar (JuepQiBuj.CT.gjrfiir h tiu Qup fj Out gtl and the sume t nidi l ion is preserved in several other important works. Agastya is believed to be the author of the first work in grammar “ Q u a * p £ iu m” a work believed to be lost now. ami Agastya is always spoken of as the Tamil Muni ; as such Agastya was probably n well-know-i histori- cal figure, connected with the very first settlement of North Indian Aryans into the T-mil land, aud who soon after their settlement, identified themselves completely with the Tamil people for centuries, (and so we have the fact that till the time of Nilakunta aud Sankara we have very ftw Sanskrit works of any importance composed in -Sou f belli India; und even if Agastya was not n Brahman ami was a mere myth, the traditions connected with him are enough for our purpose to show the feeling of social unity which prevailed in those .times between the Arraus and Tamils. Guana Sainbanflia of the Kaundinyu Gotra fa \ edic Gotra by the nay) always calls himself very frequently. 1 Tap’Ll Gnana Sambuntliau hut perhaps our contem- porary will say lie was uo Brahmin and was a myth also. • • • 9-6 T5tE LIGHT OF TRUTH, oa SIDDHANTA DFBPIKA In mmnoriam We fegret to record the passing away of Pundit Vgnkatanunana Dass of Staakulam, Coimba- tore, on 11th August last. He belongs to a Vaiebnava family of the Sholiya ¥ ct and bis family members were heriditary archakas of the*Vishnu temple of *he same village. He Jearnt Sanskrit in bis youth under one ApptUinga Sastri and but his proficiency in theTan.il language was more or 0 lass self-acquired, though he received somo finishing from Pundit Kandasami Mudaliar of Coimbatore. In early life he was helped by some local magnates, .and subsequently he got engaged in a Bajanakutam on a small salary. During this period and latterly he speut his time mostly in preaching and in literary work. The pages of Rrahuia Vidhya, Hagai Ni/fl- Jochani. Viveka Vwakaran aniu aj0-' 6 r »6)u Q fined fs,mu= Gredd pipGajsisr uf‘ iB^t—ear ju d ,& ear sin uppi"!? tstyGeo. ( ,R -) 3. Hear, 0 ludra, why I remained so ! The weal- thy and most powerful mistress of the Tamil land, l worshipped in earnest and with love. fjtr 3 s>ig p p &i in op p & u$ij> Geu a to l^ipiTfenfl lUlS^G GfSwhy GirSVlfl iu') •t. When the goddess of the triple Tamil learning born of the Sadasiva Tatwa, appeared before me on lier seat of purity, I too leaving all indifference, assumed an attitude of love and attention and by her Grace I understood Her learning. IL/T SVT.blS, (?6Wu9*/® mireineu.i 3 'fajreamw Qsvir, hj9 Giosifl Gs$a>tp ujaQeiraQ 2ps\rrv* ir.rs Qu.rip aB-i'fVesr arSVribjn G ausS panj * QruusuG QpGstn. (®) Hear 0 MalanWa, why I came into tCis earth ! I Came here to proclaim in Tamil, the mystery (vedic inantra) of the Dance of the slrv-hued and well- bedecked Lima’s Consort. No i'K.” — IjO ! Look at the great spirit <±f the great Tirumular who with heart tilled with love, and to benefit the Tamil land with the best readings of the Agamas in Sanscrit woidd gracious!) venerate cjie people's language and apeak to the people in their own tongue ; ami modern-day reformers would even force our girls to muster a foreign language to make them participate in the fancied benefit of the lore of the West. GlblPiitolfsIllT BUI 7o»lf? npft till B3T.iit.l Qu^emi.. it^n .rr Micir i^iiiiujui,* ,4/r «o’w i—mdr ?0ffl/l_ LI IT «.!/ IfUtV CJJ 61/ (b p mu ® m v >f(gs*i— ujtlii u*dn Q4 uGmSsarf Gfiii ^(iffiG^ein £ta/ss)s»® flsiu'Tienp G f.ii i jx)(iF ) rbQ / 3Bi>r (naiQuir &u9 off ipeSsn Gfii QqfjibQpsiir &uute3jLDriiair Gen it £Giu . ftp") 7. ('lived with the CoDsort of the mountain Maid, with Siva of Thiruavavadnthurai. 1 lived under the shade of the sacred Bo tree; I lived repeating the names of Siva. 63t! i J.IJ it ;,4 G^> Qmsmn esiPcQ (?<*/7»p_ SK 5* ilisu G it 3> jfnr up/iGp Gs?T7 697«W/5,S H't&VSJlf A SGfp. (.ty) 8. I lived in this body for innumerable ages; I lived where there is neither night nor day ; I lived in the Heaven praised by Devas ; I lived under the Foot of my Nandi. i9sj 7 2air iSeirQpBii Gear i.9ns8 Qu JP/eu ip (T pew Saw /Eei7(5><* QpiLieo^eu^j) Q-rtuSeS'ir erttSssr G ear ( tt^ sQ ss> ii ai sir uesu—ppesrfir pesrtisst /sea /nB LpQ & ujil/ in a G p ^ our thanks are also due to the Rev. Fletcher Williams, who tried bring home to Tin* tiuimrian rlmvrli. tb© Indian miiuls a fi»'tn of Chri- stianity which was much more ac- ceptable to them. And the Unitarian Church which he represents is a slow and rationalistic upheaval and ('row- til out of (lie shackles of the old orthodox and ligorons Christian cieed. And in our review of Airs. Humphry Ward’s Robert 101 seme re. coq£i ibuted to the Madras HtrJW#/ U'l/nr, we have noticed "at great length the im- portance of this great struggle in the West and its hear- ing on Indian lYohlems. Wc shall lie glad to welcome him whenever he again chances to come into our midst. Tli cause. And the Temperance cause was warmly pleaded by Air. Grubb as the spokesman id tbo i L"i|Miami Anglo-Indian Temperance league in England, to whom our warmest gratitude is due. The Demon dri'.ik is only numbering more and mote victims within his grasp and we are more and more despairing of any improvement in this direction, where for one Air. Grubb, we have thousand other Englishmen to set ns the example and the fashion. We expect of education accomplishing many great things, but when the flower of the educated fall victims to this Denton drink, where is the hope ? • • Axo then the National Congress and the National Social Confereuce. We cannot Loi o wnl Kci-M help referring to the Congress, if only to allude to the grand peroration of Air. A. Af. Bose which was divine in itsdone. And somebody remarked in the hall itself that it was a long winded sermon, and we wish we had more snch men to preach to ns on the same text Love and serve", which sums up the ideal of our own noble Religion. The Social conference was a great success in every respect, though we could not help remarking how all our grand and reverend seniors were sitting aloof, except a very flew, and the whole work fell on very young shouldere, guided of course by the master hand of Air. Justice Ranade. We approve "f the entire programme of work gone though ; and we commend specially the con- ference passing a strong resoluticm as to the necessity for speedy legislation, on the Temple endowments question, which it declined to do at its previous sessions. In regard to the readmission of converts to other faiths, and id foreign 1*1 travelled men we 110)10 to collect miu publish the texts bearing on this question in these pages ; but we would* respect fully ask- of what use is their rendmission, if not to participate in Social ml vantages, if they would not in fact cherish Jove for their old country and religion and their people and their habits nnd customs and would not give up the habits and practices acquired by them anew and which are obnoxious to the community ? What the * 1 community Says to such people is “ better be outside, than be in nnd corrupt us.” • • s Wk publish elsewhere Air. J. AI. N’s. criticism of Mr. Justice Ranmle's address, and we wish to add one or two other facts The hill-men in the Palney hills call^ them- selves Vellalahs ; and amo.ng them the custom of breaking the Cali and remarrying is still in full force. And then the etiquette of uncovering the upper part of the body is in full force even now in t he extreme south, though of course routined to males. And of course we fail to understand whether the .South Indian savages forced the Brahmans to introduce or sanction all these rigorous customs for their own benefit or for the benefit of the Brahmans themselves! There is nothing in the wfcble of the Tamil literature sanctioning these enormities. And we are also glad to And that our contemporary of the Imhan Sp>ctatr,r also takes the same view of Air. Justice Ranade's address ns Mr. J. Af. N. does. And in its issue of Xth Januarv, tlip learned Editor refers to the disscussion that was going on in the columns of our magazine and of the IWiua Siicinl liffnnncr about the ancient Tamilian Civilization, and he quotes from AI. Barth to show the antiquity of Saiviam anil Vaisltnavism KAJVALY A AND AMIRTABINDU UPANISHADS * The translation of the first of these upanishads by Paudit U. Anautakrisbna Sastri of Adyar, with notes from the comments of Narayuna. and .SanCarauahda has been lying on our table for some months past and we have-gut our own Pandit to add bis comments ; and it will be apparent when they are printed what the difference is between the two inodes of inteipiet- ation- The one inode, as in the book before us, lakes for its certain guide, one’s own inborn and inbred «uii- viction produced by an immediate or intuitive cog- nition of “ Uhe Thing in itself,” vs opposed to “ the conclusions professedly based on pure speculation”, as our learned translator puts it, or as we would put it, it follows for i^a guide what the professors of the Mayavftfla School or the Hindu ftjealists regard as • Minor bjr Pindit A Mihnri«vi £a»tr> i. i , Madru 10 * JS 2 THE LIGHT OF TRUTH 01: SIDDHANTA DEEPIKA the outcome of their innate cognition as Opposed to dictates, of all human rea60niiur ; and one might pos- sibly cavil at the high position claimed for professors of this School by our learned translator, over ^eachers cf all other Schools; and when {.his so-called intuitive conception of Truth is so opposed to all human reason- ing aufl common sense, one might also question the correctness of this Aliatn Brahma GnaDa and doubt whether, after all, this boasted Self-knowledge nmy not be an illusion of illusions. And we know on the authority of the commentator quoted by the learned translate*!’,' what havoc our nianas plays with us. After nil, such a mode dealing cannot have a very high value ; and another man can as easily say that his own intu- itive and immediate cognition is different and it would be simply impossible to decide between the two sets of intuitive experiences. And the effect of it on the possible student is that he must choose the one or the other on the principle of “ Believe and be saved. 1 ' The other mode of interpretation is not so ambitious nor so presumptious. Tt does not seek to interpret things as it suits one’s own fancy or preconceived bias. At any rate, it advances one step higher, and instead of quot- ing this and that Acharya, and his followers, it only (jjiotes from authorities or works left to us in the prehistoric period, and whose authorship is unknown, but which were anterior in date to this and that Acha- rya, and tlie authority of which is accepted by or at any rate cannot he denied by this or that Acharya. And what our own Pandit has done is to quote in elucidation of the wordor passage, a passage from some other srnti or upanishad, some ltihasa or Purana ful- filling the characteristics above set forth. And where modern Oriental Scholarship has failed is in ignoring the Puranas and Itihasas of undoubted authenticity as invaluable helps to understand the much more ancient Veda and Vedanta. For it is a fact which our pandit proves by his quotations that the difficult words and passages in the Upanishads and Vedas are ex- plaifled and illustrated and commented on at great length in the Purunas and Itihasas. Col. Vans Keunedy had remarked “I cannot discover in them *■ Q. (Puranas) any other object than that oF religious instruction. In all the Puranas, some or other of the leading principles, rites and observances of the Hindu Religion are fully dwelt upon and illustrated, either by suitable legends or by presenting the ceremonies to be practised, and tile prayers and invocations to” be employed in the worship of different deities.” Speaking generally of the value of Puranas, Prof Wilson also remarks, that" A very great portion of the contents of many, some portion of the contents of all, ’is genuine and old. The sectarial interpolation, or embellishment is ajway^ sufficiently palpable to be set aside without injury to the more authentic and primitive material ; and the Puranas, although they belong especially to that stage of the Hindu religion in which faith in some one divinity whs the prevailing principle, are also a valuable record of the form of belief which came next in order to that of the Vedas” and which was in vogue about the time of the Greek in- vasion, and as such more than 1 1 or 12 centuries before Sankaracharya. Further, our own Mahabharata sets forth the value of Puranas in its very first chapter (p 2 . P.C. Roy’s book) "The purana highly esteemed* which is the most eminent narrative that existB diversified both in diction and division possessing subtile meanings logically combined and embellished from the Vedas is a sacred work. Composed in elegant language, it includes the subjects of other books. It is elucidated by other Sastras and comprehendeth the sense of the four Vedas.” And the ordinary rule of interpretation followed by Hindu writers generally is that the Vedas andUpanishadsliould be explained by the Agamas, the latter by the Puranas, the latter by the Ithihasas, the latter by Smrities and so on ; and. where there is a clashing of authorities, the more- ancient one is to be preferred to the ^authority of the later one. And of course, this rale never contem~ plated that in course of time, we woqld come to get a body of Upanishads and PuranaB which are palpable forgeries or cannot at least lay claim to that high antiquity as such writings generally command in the ordinary estimation of the Hindus. Ofcourse we quite agree with Mr. Mahadeva Sastras opinion that simply because an Upanishad did not happen to be commented upon or referred to by Sankaracharya therefore that Upanishad is not to thought of as later than*his time, but we are not prepared to accept his other dictum, that there is no harm in calling anything as an Upanishad in which any man might choose to air his own views as the highest truth and the most intui- tive Revelation. Under this definition, even an Allah Upanishad can pass muster. But what we generally mean by an upanishad is an integral part of the Veda called the Brnhmana and following closely in time to the Veda itself and anterior to the Puranas. and Itihasas. And in our own view, we would not give any importance to any Upanishad which in its view of Sankhya (Philosophy) and Yoga is inconsistent or THIS LIGHT OP T*CTtt*oa 8ID0HANTA DEEPIKA. 193 i* tr* bas-ae owt by the teichmgs contained in the M ah ~ *~t ~~ * and which would introduce names and ofa&raeters of the time of this great epic huiI of times Mbseqoent. The Mahabarata- occupies a unique poaeition >h oar literary record ; and being such a vast store hoase ot ethical^ religious and philosophic and traditional lore, and mach less touched liy inter* potato is thae other works of the kind, we may snfejy pat dow« any legeod^or custom, or principle of ethics or religion or philosophy as recent if it does not tind • place therein. J edged accordingly by the test we have set up, the &rst of the Upanishads translated by Mr. Mali»deva8astei would be classed ns recent, unless the last word is taken to be an interpolation and we have already objected to the. practice of giving the .pQgarttm (literal meaning) to every proper name, of tfanslotiag * Srv» ’ as * naspicious ’ • Sankara ' as ‘the doer of food/ and ‘Badasiva' as ‘the ever food ’ Mwbeshwara as ‘ tlie great Lord ’ Ac. Ofcourse ISO eould understand Ranoartuja's anxiety to do so hat to gneh uf theta we would usk to put their finger into tlie M*h»bbnr*t itself and explain away every word in this fashion And we l?ere take opportu- nity of recording oar strongest protest against that mischivcros mode of rnterpretiirg snch names as they -oaowr as the names of the Lower Sagtma God, ns -opposed to what they consider as the Highest hTirgnna, • most patent -efkmple of which is tarnished in the •oonunent e® 7th mantra. The mantras commencing from what is marked to 7 mantras is one siagle ■enteooe and it describes the posture assumed, and -ehjeot oeaimnplated and the end obtained by the AtyMradla yogi. The object of this contemplation the Dhyeyah is described by giving his attributes and add names, and ka *, single clause ; and yeit our sastri fioMowiitg. hie Achavyss would make the words (in the 7th maDtwej denote the Saguao, and the words preceding them theagfe in the same clause describe •he Mirghiml *t»d he is net aware what a fatal error he plus gas into I In his iwtrodaetion be learnedly sets forth th-it Nirgwna oootemplation is for the highest perfected beings (of the Pa ram whams* School) and die Sagw wft ifecm Ho the lower order ef human being* and soma and yeti* these mao frits, which begin trr presordw the coateanpfotion for* the Atyas* . »— si (e x p l a i ned-** the highest Parama hn a wa merga by AmbuMNods), he is made to choose the Saguu*! We are wet) aware that there 1 are different forms of and me «#p Pandrt quotes the passage from WrtWff-Parrtoa which names and describes three classes of yogis, who are called Randiku /or Saguna yogis Sankhva or Nirgnna yogis, and Atyasraroa Yogis-y and the Atynsrama Yogi culled also Brahme Yogi, occupies thg highest place ; and -our learned friend’s Nirguna jdigi has only to. play second fiddle to him. “ The Yogis are of three kinds, Raudik Yogi Sanlfhya Yogi and the most excellent Atynsrama yogi. The first Bavaaa is in Sagnna ; the second Bavana dwells on the Akshara (Nirgnna) and the third Bavana dwells on the Pantmexhnara (Kurma Puran 2 chap. p. 3|>. and the fuller descriptions of them are given in the first chap- of the Pivva khanda and as we give them in onr commentary, we rettain from quoting them here. Of course Mr. Sastri cannot oi will not choose to understand the conception of the Godhead as held by the Siddhantis, and we would only quote here n verse from oar saint Manickavuchaka, to whom there are more shrines in .Southern India than to Lord Krishna himself. 11 rasu (jo a* gr-- (_ ir-3v Q&sr *8 p-i n i u.-r « iQtuipn Q'Utap eSpnaSQ me^csv j euG 0 . Qp ai Q o (* p Q jj UdiS) o it QiCT/sviZzfl u> ot CpsjQtai (7 pnSjp/Lca is Qpeaiem ljU su.i&fijt slQ it Oar saint asserts in the strongest possible language the distinction of his God from any of the Trinity and yet identifies him with the Lord who saved the host of Devas headed by Vishnu from the diie effects of the fatal poison and Who overthrew the great sacrifice of Daksha who had invited from Vishnu downwards It would be too great labor if we are here to .enter into ike meanings of these allegorical legends themselves and the meanings are plain on the face of the puranic accounts themselves. And the subject of the high antiquity claimed by Mr Sastri for the line of bis teachers like Sankara and Gaud»pa.ia and the subject of ‘the most uncrent records supporting Mayavad i or Virvarta VaeU are subjects about which such high authorities as (Jolebrooke, Wilson .’MaTc Muller, and Gough, Col -Jacob Thibaur and others have quarrelled aud though we woold have onr say on this subject some day, we only note it to-day to mark oor dissent from life postion taken up by our learned translator. We dffer these remarks the best of spirit, and we in no way wish to disparage the work dene by Mr. Mahadeva Sastri- The criticism herein offered is more of the sabject matter Flinn of himself or his work, and as for the work turned out by ) t)rn is concerned, it is done in the best scholarly stile THE LIGHT OF TRUTH or CIDDHANTA DEEPIKA. possible Rnd the harvest beiDg large and the labourers s» few, our learned translator deserves as much support and encouragement our countrymen can afford LORD SAMBANDHA AND AN UNKOWN DHAV'lDl AN PROSODY. ( Continued from, page 1 17.) Before proceeding to point out aud explainthe ident- ity of the several n n-Sanskrit Mr. C. I* Brown's J r . views on n on -Sanskrit vtrscs in tilt? thrG6 I Ji a«\ ldian Taiu^u inrtres. languages, we shall be permitted to say One word .more about the hard lot of these ill fated Dravidian verses. They havebeen treated withsuch great disfavour everywhere that even learned scholars have been induced to disown them altogether and Tegard them as foreign elements in the language. Mr. C. P. Brown the well known Telugu scholar and lexicographer, remarks in his Telugu Grammar with reference to these verses, that they wer e borrowed from Canarese by Nannaya Bhntta and others and were experiments in metre which never att uned popularity. He does not however quote any authority for this proposition and we have had no opportunity of knowing how far Telugu scholars agree in his views But are we to believe that an author like Nannaya Bhntta trifled with such a big poem as Bharata and risked its popu- larity and his own reputation .by introducing into it Teliign n ou ‘Sanskrit unknown metres from another vereee not Uirroweri language and making metrical from Canrm-so because . . thev also occur in Sum- experiments in an epic poem . If handha. we can satisfactorily show that such verses occur in our Lord’s Poetry, what would be the result ? Are we then to suppose that Canarese borrowed from Tamil and tried metrical experiments which proved unpopular and failed? We do not here wish to pursue the argument any further as we shall have occasion to discuss his views fully and refer to sefveral arguments showing how such views are wholly untenable, when wV come to deal with the metres themselves. Rut we refer to them here to show how unfairly these verses have been treated and what is still worse even disowued as Telugu metres, in the belief probably that Telugu could Have nothing of its own except what came into it from the Aryan invaders. Dravidian verses Strug- The fact however seems to be gie for ciistencn with that these Dravidian verses in Sanscrit verse-. spite of their e)astin elegance ’ and fluency as’ opposed to the unyielding, monotonous Main metres in Tamil qIbo suffer. regidity of the Aryan verses, had to carry on a dqrdlv campaign with Sanskrit verses against powerful ukkH. until 'at last some of them died valiantly sworu in hand and others fled the country unable to withstand foreign resistance, leaving no traces whatever of their existence behind and the remainder less courageous and independent, probably submitted to the conquer- ors, made peace and settled with thorn, losing thsir> individual and social characterise Final success of San- .- , . . , ,, tkrit tics and becoming inseparably mixed up with them. The results of the campaign were apparent even in the time of Nannaya Bhatta and the snccess of the conquerors therefore became only a question of time. It is very curious to think that the same re«*4ts should have- been arrived a Telugu and nnd'cniiaresc. 11 ' Canarese though in Tamil the- results are somewhat different. The undeserved unpopularity of these verses, far from being the consequence of their foreign origin is in our humble opinion the result of powerful foreign forces working in the language. Even also suffer. the Bre-Dravidic Tamil verses. had beeo seriously affected and damaged and lost much of their power and popularity. With these remarks, we shall quote from Smnbandha the verses which have similarities in the other Dravidi- an languages and hope the reader will kindly take pains to follow our arguments closely and attentively until- Header's dose etten- wo complete the subject- We tion requested. Eye and specia'ly entreat the reader to- not car to be used. l a y aside his ear impressions and- using his eyes, firmly grasp the principles and under- stand their operations, The ear may help him in. identifying vaguely a few modern stanzas that have specially pleased his ear but is perfectly powerless to compare the metres of one language with those of another. The subject may at first sight appear to- be dry, dull, and uninteresting and even repulsive especially as the Tamil readers have not, to our- knowledge and experience, been accustomed to exer- cise themselves much in scansion. Our following observations may uot clearly be brought home to tbe- reader unless he is thoroughly acquainted with the Tamil metrical formulae, and has them at his fingers'’ ends, Wo shall as far as possible avoid coniplicationa and details and present the results as clearly and briefly as we can. We particularly wish that the reader would accept nothing ou our authority, but test our result^by independent investigations at the places to whioh we TJIK Mt.HT Ob’ THl'TH ok S1DDHANTA DEEPIKA 186 si all direct his attention anil on the lino we shall jKiint out. Tho first in Sninliinniha flint wo shall lake up for ■'Misiderutinn is ' 3 eini«t>«Cuilic a* il. i is only n few mites from Kndambattur Sta- tion near Trivet lor* on the Madras Railway. The history of this uS*ii> is 1 elated in stanza li>0j in S*»k- kilar ou Sarnhandha. Wo shall quote the 1 st and last voises together with tho 6 t]i"lieirig the middle one, pointig out the scansion for every lino and explaining the metrical principles, as it is absolutely necessary to understand metrically and determine the nature of our own verses as they occur in Sambandha, before we can hope to identify and explain the corresponding vessel? in the sis:cr languages. 11 z. *nf)u a Q*us>pufi »r ta icatp **n:mr *pi Saw jw Saw (gnm&ut l jBj m c Qe& /BtiDjuj* i *v sr ,j & f'mfitraauu £ G..CQ u enfl. 11 / * 0 ^ tc mvb mwiQuwiu 0 4. Qojis t w-ii 3*3 fi:_ «9ov«ar*i (!sr above quoted LoSbiiSgyii p(*,fjfiu>wp (?>_■ forms the 1 st half and &nu.o>p* «»ffl QnJpji’orw is the 2nd half and the two together form the 1 st tine and we find four such lines in the staoza. We call them halves because wZitatsw «. the > possess no and if they did possess it, we should consider each half as a separate line and the stanza would then consist of eight lines instead of fonr. The abovestanzas, thertf ore to use the common phraseology, are ftaa&jaatfidiia. eoeS^ppii). We find in the above scansion that occupies occasionally some of equals *?arii the seats which we have pointed Csua^ren' out ; s belonging to For instance in the 1st stanfea in the 2nd hajf of the 3rd line, we have Oe® <_q«vi which is L/eiPuw> in the 2nd seat which properl' belongs to eSswtF@e and so iu the 2nd half of the fourth line, w' have e< ifienOaiensu which is in tbelird^pat which ought to be occupied by cScr sQ*. Phis principle of using io^iaswiu for eSeru . i is a very oid one ant^is recognised aod constantly (iked in the three lan- guages. Wlrtu we come to the metres of leiugu and Canarese, we shall poiot out how clearly and nicely the principle is recognised and laid down by the shrewd prosodians.of those two languages though the principle, while in constant and umv^sal nseiu ancient and moden* poetry in Tamil hat not been opeDly laid evLDaDijiLjBGs fti_ (Bit. •9 ^ S , ^ e ^ 4* 6 r*' Do. m b 9 ^ ,9 * o -g « T r < i. LD&oaS^n U0UU^ k JSlQjfiuiCp Gujt LOB^eolf & • snQQibiijp fine jrii) 2. fiSecjSItG*) Qm ^jan/r p vs jj^iasr r *jir * if,® erf .5 (? c6 <9 li Gpflu Siceosisr • > U, ■*3wa9(6j;if iXw utScKsiw 2g8&Qili n ®/s j&nSleo *ir«wsvj> t— i_/iu £ <$ sarLDnS ear jy> l. iDlm: > 1 $ ft) tr # odlj lc'-cJ u o ifi vSerdr onuujiKj G&niLfB Qgbt L$€iQ& iTsrra 1 £ tu&o VI [Gu. 1. 1//SBT Qpsvc LDlL. 3 # er> £j*ao o WJt* /7 tp & *X > 1 — . M$»riLDfi} & 6 (fu&UJ p3sv ev as 8. L/fiff-Qtfl-Tf LOtyJV* . 6ttf(VT) 51 9C * IT Quo etp Lx>JzznQ€n$ p. fiw&W UjL tU'ib 4. * lf}G3r'*U>SW LDfUT)— SSDJ uS)%G*;ii>ee)\JtuG Qs> o lLQ> tan <%uji uG ufODtiQu eaQsorL^lwQsn&Teu^iusoOu, XI 1. * ipde* LoeVaffcur aL-QevtreV Gu. n pe) £naneu!' equals in Tamil, Telngu and CanareBc. K« bMt so «ed u ik Ant I ■ «. i ^rv «f , dw ^ »# *«iy 4nrf» *• mmi Jv* noaaal iu amJ W kil« V* £j&xt ppiMia a Dr«rto>« ww, « a»-afl fee able to mfatto j wm*r ameaeut ****** Mi BUT vnftktiB will nwi •«;. We ttoaB h««MT n-fer to .1 H«rr wW* *f' pam «- ku« * mt& afc».a m injinw M be •*- to turn •??■- toe tto ml ■•» 'to l£ 111 H^MC. W ItoBItop a iisi i nuiMwiaiit n tie todAe TX K TJ*5 ■P)towiliy bww oa+aiMu tbasgfe atm-w. Bat lie tt In ftasaB of VI IWlliin li rt I 111 S’ £wirac«_iiu m 5«* 4_t?.i and s«-e wto-ther 1. tfarr is a oi^ii instance of aat ieviatitni from xbe tea toe have n rpiaroed ]n tW l*t baH line tote feed. 2. s^db^a, ujgn-n- a*- , ST<*,ppu,r i art- a ]| #* asd tow ton foot 3. -to is 5toi au xbe g M Uf be ayuto to UHM) J>& «« ttofcj, aw ail torsft feeing all #*<> aad k lbs is fed? «f tbe M line the expreasiaBs 4 are ail fe«r*-£r tofepniaW A w a®tos*^» at the -ptonsort nf vtoa pool X! We oaa> fix tbe too its- erf tbe somber of barer'- iororrti 1 few exelad mg oonsooants if we retiwmLer tb«o »D tbe fM mt a ball fese waf begin e/tofe totber Aw -• rnmm mrSm$m*. Im tto f a ris a r esaa, each fctof hw toil! to to U V to uii far to sanaivw and is tbe fatoar to 3. btow to eat* bslf few tbwofo re wiH -mgr fen* 4. 11 to V- aja a fall hae Ina 22 to ttt) m lafe^ dto-ief £ mtoto. Spa-sto d S^ds * Si. .ftmJ S fito, aSm-J W e^~ Cam_ im ^M/gc ivrmrgp i jf>Tr*" gB»,_tosT ffinrfaj —it. «t.sn Su§S 3 M Ifto ... «.g P i ib aa Sugars' •**# THE LIGHT OF TRUTH on SIDDHANTA DEEPIKA f87 From the scansion, it will be clear that the mens of this is the same as that of the pit- ceding S)*"LiiaBuiuK/(ie>r^_lPiruuB^ir.. There is oue more uj£«u. ji* Smnbandlia which iv Smnbliuncllm* ; !,lso tl,e same ,ne t rfi Leiil}*- *'*• "-S*** «• »>•<> a®**#',.**, utm ' i v real he inveighed against in the previous year, and the Librnitinn from restraint he talked of at the Ander- son Hall. The reference to “ onr ancient pristine purity" was very frequently on his lips, and he seems to think that all the calamities that befel the ancient Aryan pure civilisation and morals occured about the beginning of the Christian era, and after the rise of Buddhism and Jainism. Though Buddhism and Juinisin had their rise in Northern India, yet they do not account for the down- fall of ancient Brahminism in the North as in the South, and the learned Justice invokes the incidents of •Scythian and Hindu invasions to accouut for the unsettling of morals and religion in almost the same wonderful way ; and he seems to think that all the Puranas were written in the South and not in the North, and with special reference to the inroads on these made by South Indian barbarism. And he see ins to think tuat modern Hinduism, in its adulterated form, was a compromise effected between the pure religion of the Aryan sages and the barbarous Deinonism of the southerners. Among the catalogue of enormities with which he charges South Indians are the rigidity oficaste, the fall of woman from her high estate, the introduction of Snti , the sale of girls in marriage, polygamy, and polyandry ; and, to their discredit also, he traces the prohibition relating to remarriages, late marriages, sea voyages, etc., which the priests laid down as being unsuited to the Kali age. And he grows positive as he enumerates these sins of South Indians, and this seems (o him as the only poSsihle expla- nation foi the degradation of the old civilisation, which not being entirely extinct, the great Acliary, Sankara. Ramanuja aud Madhvacharya. who with their great succe- ssors entered their protest against this cruelty and wrong and degredation of the priesthood, though their efforts were again frustrated by the establishment of Moslem power. And he recounts in glowing colours all the great things the Aryan people were capable of t.lie \ edic and Epic periods ; aud my attempt herein is to show how falla- cious Ibis teasoning is and to prove ’ y these very records the existence of these very enormities which he wishes to trace to South Indian barbarism- As regards that first chatge, the charge of demon and ghoRt worship to South Indians alone was once before made in your pages by Mr. Charles Jhonslone, in his learned article on the union of Hindu philosophies, and he stated that the gruesome description o. God contained in the transf’gu r8.tion scene in the Gita was probably derived from the wild faiths of the dark aboriginals 188 THE LIGHT OF. -.TRUTH ok SIUDHANTA DEE PIKA. niul demon worshippers of Southern India. A review of this appeared in the Inst March number ol' the Riihlmiltt Pt-'fik't, null the writer litis traceil this very trniisliirni-iitlon seene in nil its earlier forms through the earlier |iortimi of llie'Miilmliiuwta itself mi l' hack to the very Ynjur Veda, the very central fon t i mi of it culled the Citf'int'l- belauded in several L jrmishads anil in the Mnriiibhiiburtitii itself by Krishna himself; and the writer observes truly tint if this he true this demonology of South Indians, instead of hoint i bm«‘ repugnant, nmsl have been glorious indeed, to he copied by the BrahiiiabadiiiH of Ynjur \ eda davs 1 lie description oF God as tot 1 ficice vlesli over, ilu- do vomer of all men, Druna tiud Blii-Jitna and the warrior hosts contained in verses 25 (o 31 of Chapter XI of Gita are simply the same idea as is eon - taiued in Katlia Upanishad (1-2-25). Leaving this great concept ion of God as the dost: oyer, I come to the minor question of the worship of (lumens and "hosts. And here are a couple of passages from the Sanaa and Y ajtir Vedas, which our lit to outweigh the pound of inference of the learned Jnsticr " May the gods, demons, benevolent genu, spirits called Cus/iiuitmht, trees and all animals which move iu air or in water, which live on earth and feed abroad ; may all these ipiickly obtain contentment through tho water presented by me. To satisfy them who are detained iu all hells and places of torment., this water is presented by me. May those who aro and those who are not of kin to me, and those who were allied to me in a former existence and who desire oblations of water from me obtain perfect contentment.” The same passage is also repeated in the Yajur Veda in a slightly different, form. So these facts make it certain that if the pristine purity of the ancient Aryans was iiiHtienced by the demo- nism and safigei-y of South Indians, it was not after the rise ot Buddhism and birth of Christ, but long anterior to the composition of these ancient Vedic Lyinns and Epic poems. As regards caste. Dr. Muir has collected all the passages bearing on the subject in his first volume of Shnskrif texts and they are traced back to the very Rig Veda itself and it occupies a prominent place iu the Pnrusha Sukta daily recited by every B/ahmin. If the: Brahmins received any cheek in any part of India to introduce and stermitype their caste system and to assert their supriority, it.^was in Southern •India, and for these reasons. The Non-Brahmins of Southern India never would done the bjjdgc of servility attempted to be put on them by Brahmins, and would not call themselves “Das” or l)asa ” (slave) but they called themselves “Nayanars and Nainniais (Nails) (Masters) and Menons, Nayagsns and Nnyndu#, (Lords) Moodelliars (the first in rank), Olietty (Sresti) (chief) and Pillais (sous of God) etc. and the old Tamil words Aiyer, and Parpar and Authanan were common words at one time meantuy the learned and the pious, before they came to be appropriated specially by Bruhniiiis. I have elsewhere pointed out jlint the only form of raste, if oaste it can be called, was the distinction into Moodelliars, Jdayar and Kadnyar, first, middle and last, and it is this that lu„s still been preserved, though Brahmins cried hard to impose their fonifold distinction ; and portions of the South Indian roiniuuidty who display greater punctiliousness) in the matter of caste are all people who have become more and more under the syny of Braliniinistii ; and even now if there are instances of Pariahs entering temples. and lion-Brnhrnins oftii-iiiling as priests and nou-Brahndn women cooking For Brahmins (in Malabar for instance) they are vestiges of the older influ- ence of non-Ilialimins before they were subverted by the dominance of Brahmins, and especially dining the days of the great- Aebaryas, whom Mr. ltanade chooses to eulogise for tedeeming wrongs, etc. tor it is a remark- able fact, that the followers of tliess A chary as are the most orthodox- and intolei-ant nten on earth which in the case of Srivaishtiavas 1ms created distinction between man and man of their own sect As regards the position of women, in what part of India do women possess sole rights to property to the exclusion of males, as in South India (Malabar) ? In what part of India had female Sewereigns reigned and do still reign r In what part of India is marriage based on love and love alone as the tie and noton contract or religious sacrament 'i In what classes of South Indians is widow marriage still prevalent ? Among what classes is infant marriage still practised (to instance a stray instance of no historical value) 'i A large faction of Idaijur* and those heloxv practice rematriage even to-day. If a portion of the Idaya ■ class (middle class) and thope. above have given up the p. notice, it was by copying Brahmins. If there are classes of non-Brahmins that now practise infant marriage, they are those who are known to be notorious imitators of Bialiiniiis And wo cannot also forget the fict that the references to widow marriage in I he old texts are so tew and so guarded that, it must lie evident that, widow marriage was rather an exception than a rule, even before the days of the Epics : and the passages i,e will quote below from the oldest texts in- tegard to wifi will show how a widowhood was even then dreaded. And these passages a:e from the Rig Veda downwards, thus disproving that South India had anything to do with the conception and introduction and maiutenunce of this custom. The passages are all collected by Coleb.oke in his easy on “ The Duties of a faithful Hindu widow” (Pages 114 to 122 Vol 1), and 1 will only quote a few of them from the early records so much relied on by Mr. Justice Ranade : — “ Om ! let these women, not tv It widowed , good wives, adorned with collyrium, holding clarified butter, consign tbemseves to the fire. Immortal, not childless, nor THE LIGHT OF TRUTH oe 31DDHANTA DEEPIKA 180 Husband less, well adorned with gems, let them pass into the file whose original elment is water.” (Rig Veda.) “ 'J’lie wife who commits herself to the tlamea with her husband's corpse shrill equal Arupdhati and reside in Swarga” (Griya Sutras of Angiras.) Though the husband died unhappy by the dis- obedience of his wire ; if from motives of love, disgust (of the world ), fear (of living unprotected, 1 or sorrow, siio commit, herself to t lie flames, she is entitled to veneration" (Mahuharatn). This text, by the way, clearly explains the motives and the reasoning which lead to the establishment of anti, and not, as was suggested by the Hon’ble gentleman, to any panic. And in a contribution to the Siddhnvta Deepika (Yol I P S7). 1 have tried to give a more rational expla- nation for the pr.'liibition againfj. widow' marriage ‘'In- dependent scholars and pundits with some honesty will freely admit (hat the custom was not one nnkown in India in remote times. In lower clases of society they still prevail. But the pundits say that such remarriage is prohibited in the bad Kali age. Who prohibited it, we ask Y Is it not the fact that the slowly and steadily dawned on the mature minds in this Kali age. Be it said (rather to its credit) that singleness is better than wedded life (one of the checks to population in the Kali age) and that a widow would do well to keep faithful to the memory of her first lord, if she can afford to do so. It marks the highest sentiment in love thnt thelovers should remain true unto death. Tue Europeans have also built their faith on St. Pauls words : — ‘1 say therefore unto the unmarried and widows, it is good for them if they abide even os I. But if they cannot countain, let them marry; for it is better to marry than to burn.’ it was only the other day that tfce Indian Social Reformer praised Her Most Gracious Majesty for her noble widowhood. If such i« the sentiment in Modern Europe, need we won- der that in India, whete the people attained an early civilisation, these thoughts became crystallised and hand- ed down accustom (unfortunately some evil practices have had this tendency too) and the higher c.istes began to prohibit it altogether ; and the mistake was made in not, remembering the wise caution of St. Paul that it is better to many than to burn. Besides, this rigorous custom is opposed in one sense to the generally recognised freedom in Hindu principles, as deduced from the doctrine of Karma, etc.” And in the previous page 1 also remark that the much despised Kali age has seen much greater reforms in reli- gion and morals and much greatei advancement in. Philo- sophy and Science than the three preceding Yugas, so much belauded by the learned Justice ; and I have given instances of the same. And the editor of die Indian Social Reformer, (which by the way extracted this whole article at the time,) is also good enough to recognise that the statement in tbe Puranas, that what was allowed iethe other Yugas is not allowed in tbe Kali Yoga, does not necessarily prove a conscious and selfish surrender to any prejudices, but it is only a way of reconciling old texts with new customs, these new customs, it being remembered, having come to prevail even in the life tame of those ancient writers. And before I leave this question, I refer again to the passages quoted by Colebrooke in the same essay referring to the disabilities of the widow in regrard to food and drink, -d to the fact that no non-Brahmin ever knows any such restrictions and the only women who shave their heads in Southern India are Brahmins and Komatis. 1 may also here refer to some Rarnayana incidents as serving to illustrate and support the above remarks of mine. Regarding caste, the story related in the Raraa- yana Uttarakanda sections 73-76, which stated shortly is as follows: — “ A Brahmin’s son had died young, his death was ascribed by Narnda to the enormity of a Sudra pre- suming to perform austerities. Rama goes and finds the Sudra in the act and kills him. The gods applaud the deed, and od being solicited to restore the Brahmin’s boy to life, say that he had recovered his life as soon as the Sudra had been killed.” And to this act of liberalism of the Dwapara or Krita (I don’t remember whiob, we ait. tempted to use very strong language) our great thinker wants us to turn our eyes with respect and admiration ! And rs a contrast, where, _if not in Southern India, did the holiest of Brahmins set up images of Non-Brahmins in their holy shrines and worship them as tbeir great Acka- ryas ? And some of their divine outpourings (not the result of their barbarism certainly) are read daily as the very Veda itself by BrahminB and non-Brahmius. And what is strange is that most of these writings came into exitence just about the time when Mr. Ranade thinks the ancient Aryans were corrupted by *he barbarism and brute force of the South. To revert again to the importance of Rarnayana, do we not there read of King Dasaratha’s three principal wives and sixty thousand other wives, and was not a whole holocaust of these latter sixty thousand made at the funeral pyre of Dasaratha P And what do we see in the intrigues of the wily stepmother except what you may almost every day meet with in our Law Courts of to-day P Another holo- caust was made also after the great batileof Kumkshetra, and the loves and amours of Lord Krishna are certainly worth imitation! And the heioine of Mahabhsrata, bow many husbands bad she, and she wished for one more; and this sentiment of hers could only he upp.eriated by readers of Thomas Hardy's A pair of blue eyes,'’ where the heroine explains her apparently inconsistent conduct by 190 THE LIGHT OP TRUTH or. >IDDHANTA DEEPIKA -Mserling in the most pathetic manner that her old love bad none the less diminished and we have the scene there " •of three of her lovers standing tincovercd over her coffin ! .So it is Dot to sovagery and barbarism alone that we have to look for most of these phenomena; and ff we hud instances of polyandrous com imnities in the 'i*\iothyars and Todas, they were exceptions which proved the rule ; and dhe might also ask why did not the Brahmins cepy their example. Nor could it be asserted that the Brahmins were able to reform everybody else but these, which would again cut the ground under the honourable gentleman’s thesis. As regards Malabar, all that I can say is that Abbe Buboes is entirely mistaken, as are many even to-day occupying the Coromandel Coast, And the famil}' tie is held as much sacred there as iu any part of the world, a circumstance no doubt due to the law of property prevail- ing there. As regards the uncovering of the upper part, it is merely a question of dress and etiquette, and in these matters many differences may prevail without involving questions of .fight and wrong- One might insist on the head being uncovered, another the feet, and another the middle part of the body. And one might do this as a duty and another might do it as a fashion. And nations admire the semi-nude figures of ancient Greece and Rome ! The charge against sea travelling is not worth refuting, as the .Tamils have for long colonised Ceylon, and the Eastern • Arohipelago, and their struggles in the West are matters of ancient history, and I know a man who returned from British Gniana, aud none of the Moodelliars and Naidus who ever went to Europe ever . felt any difficulty. And cry Good Old Mother Avvei says: — “Seek wealth by crossing the framing seas " And I may also rgmark that these prohibitions do not find anyplace in the entire Tamil Literature ancient or modern. Nandyal, 14th January. J. M. N EXTRACT THE POETS OF THE TAMIL LANDS. By the Rev. G. U. Pove, M.A.; D.D. ( Baltiol Collect und Indian Institute, O.'fovd) VI. THE NALADI NANNuRRU, OE 400 QUATRAINS, AND THE LATER TAMIL GNOMIC POETRY. Continued from vuge 16 S. 9 § 12. Sum&Akv. We have taken a very cursory view of the incomparable stores of didactic poetry existing in South India. Iu conclusion we may •mpbasize a few facts which are necessary to a full%nderstanding of the claims t»f this department of Tamil literature. I. The metre of all these gnomic bards is the IVnlw. ThU is fully explained in the Introductions to the Kurral and Naladivar. We have only to say here that this metre is absolutely unique. Tho Tamil poets have not imitated the Sanskrit, as those of the other dialects of India have. , J , * lc y # ^ ave elaborated a species of verse more nearly resembling the Alcaic than any other, but affording greater scope for variety than tint charming measure. The originality ot the Tamil poet 9 is signally- shown in their metres, which ore melodious, infinitely varied, and thoroughly original, llie rhyme in the beginning of the line, with the constant use of alliteration and assonance, arc matters that render it nkin to old Keltic and Su.von poetry. *’ II. There has been a good deal of speculation as to the origin of many of the ideas in this South Indian poetry. It is quite cevtniu that no part of India has been subject to so man} foreign influences as the extreme south of the peninsula. From the very earliest times coasting vessels have tome down tho ltcd Sen and sailed along the western coast. Navigators borne by i he Trade winds have come over from the African shore, — Arnla, Moors and legions of others. Solomon obtained ivory, npea aud peacocks from the Tamil lands. (The Hebrew word for peafowl is the Tamil 11 togoi.") Greeks and Romans visited Madura, to which Augustus sent an embassy. In Tamil lyric poetry we read of the Yaranor (a common name for western foreigners) bringing choice liqueur* in golden vessels. Brahmans, Bnddhists and Jains have come down at different periods from the north, and swept over tho Tamil lands. Learned men from Alexandria huve taught in Mailapur. Armenians have had mercantile settlements, certainly from the fo jrth century (a.d.). Christians and Jews have had exteusive settlements in the south ; and at one time Nestorian Christians seem to have pervaded the whole of the Travancore country. Portuguese and Mohamma- d&Ds have had wide dominion and lasting influence, and now English thoughts and convictions are making themselves felt wher* ever the Tamil language is spokon. Thus the proverbial philosophy and traditions of the Tamil people contain gleanings from many and varied fields of human thought. It has been of singular value to the Tamil pfiople to have had such a variety of influences brought to bear upon them, and especially on their proverbial poetry. We need not wonder to find here things that closely resemble Hebrew proverbs, old Sanskrit saws.Jain, and Buddhist aphorisms, Arabian sentences, and in fact signs of influ- ences wafted from every corner of the earth. Tamil men need not complain that their literature is felt y many to have traces of foreign influence, for it is only by the mingling of tho thoughts of many and various minds that any tiling permanently valuable can be evolved. No doubt there are villages in Cental Africa, or Islands in the pacific, where their thoughts arc wdiolly their own, but tho thoughts arc shallow*, and the literature scanty ! III. This gnomic poetry has had a vast influence upon Tamil character, and possesses it still. There is no doubt that in monv respects the Tamil people are among tin* foremost in the British empire. Wherever Englishmen are found these make their way. There is no Indian dialect a knowledge of which w*ill carry a man further than t lie Tamil. Tamil soldiers were with Clivo in Arcot, with Coote nt Pj»rto Novo, with Fordo at Masulipatain,-»-and, in fact, wherever a good fight had to be fought. We belief that Tamil ethical poetry *has tended very ninth to fashion Tamil character. IV. It is therefore to be desired that in schools and colleges the study ordassical Tamil should be maintained. These quatrains arc a well of good, old, strong, wh define Tamil, They are caicu- THE LIGHT OP TRUTH ok SIDDHANTA DEEPIKA 191 lotod to strengthen and invigorate the ch ante ter of the people. It i« nftVer good for a race to forget its old genuine literature. V. It muni be added that here and there an expression occurs that we should wish to see filtered. Especially it must be noticed that a veiu of fatalism a ud ‘pessimism euns through a good deal of Oriental verse. The question of eliminating such things is a very difficult one. but I think the time is at hand when it will be dealt sKth by competent Tarnif scholars Of course nothing should be permitted to be issued with the sanction of Tamil scholarship which v is not in every respect healthy literature: and this on tin* while Tamil gnomic poetry is. I sleep, but iny heart waketh. HIS EXCELLENCY SIR AMHUR HAVELOCK SPOKE AS FOLLOWED AT THE OPENING OK THE -MADRAS EDUCATIONAL CONFERENCE. Mk. Cuaiuman aM» (iltMi.tsiAN. -l understand that the purpose, or this Educational Conference is to givcun opportunity to teachers to take counsel together and for mutual encouragement. A worthy and useful purpose this is. The determination of the Educational Policy of India lias beeu a work of stupendous difficulty, the best efforts of the liest intellects that India has know n have been broglit to bear on it. An interest in the subject reaching almost lo enthu- siasm is found among the more enlightened classes of the people, and yet the feeling exists. - a feeling which I believe i* growing iu strength-— that the system of education upon which hu much talent and so much labour lias been expended docs not. in culti- vating the in tel leet. and in forming good men. anil good citizeuv attained the rail mfnmiiv of success which was ex pee tel l* of it. Probably the body of teachers whom 1 address, are quite as much alive to tho imperfections of the result of their own work as are outsido critics mid uhsen ers. A modern French writer in comparing the Educational system of France with that of England sacs that the French system has us its essential ami prominent result the .iimnufnctming of functionaries, that it is little capable of turning out oilier product and that ii i.- above nil badly adapted to the making men. 'I* he brooch Educational system is. in common with other buiuches of French iidminislmtioti. u comparatively recent creation bused upon ilieoi v . uud worked mil with watchful regard to method and symmetry. Our system in India is of iiiHcli the same rduc;ii ioual value. The result iu both citsCH sceniB to be nut dissimilar. Our Educational svalein provides fur little more than cramming the heads of the pupils with a certain amount of facts and theories trusting to i licui to uKsimilaic those things, leaving the format inn of mind ami character mainly to their own unguided perceptions, ami to the inlbier.ee of their MimniiidingH which are not always healthy The pupils are prone to look upon College* and Schools "»• have up uutiiy racturics for Turning out the raw material o! vmiths into the manufactured article of clerks, lawyers and Got irnniciit officers. The youths themselves regard education from much the same point of view. Out leaehei'H mid professors are. I fear, not free from the same weakness. I ask tin- same teachers now belnrc me whether they are not templed in remird i lie obtaining id the passes and diplomas as llmir chief aim ami objcei. and whether the formal ion of mind uud character is not leh somewhat out of sight , Criticitm of oar Educational 8yttern is easy, bat to propose a remedy tor the defects of that system is difficult. An article in a recent issue of otic of our local journals alluded to the im perfections i.t our system such as the examination mania, and the same article proceeds to say that the Government are to a great extent responsible for the creation of this examination maria which cxgiHtti not only in oor Col lege*depart?nent but also ir oar Schools It proceeds to condemn our lower Secondary Examination and our Primary Examination as being a most widespread and or tive cause of the examination mania and recomends their abolition. A very rudimentary acquaintance with the subject leads me to think that the author of the newspaper article has put his finger ou the sore spot. I understand that these examinations are meant to serve as a test to enter the Government service. Tbe inducement time offered of possible Government employment leads thousands of boys to submit themselves lo these examinations. The unwholesome lesson that Government employment i: the end and object of education is widely taught, and it Beems to me that the actual system of teaching itself is corrupted by a system of cram. As a further remedy for the examination mania a suggestion is made that a teaching University should lie made to take the place of tbe present University which, as you know, as at present constituted, is nothing more than an examining Hoard and which, useful as it is, is not a University save in name. After long reflection and discussion the University of London i* ubout to add to itself a teaching branch, and I appre- hend that the grounds for this action, which exist in the ease of the London University, are not absent from the case of the Madras I’nivcreiry. Vet another possible remedial expedient for the alle- viation of the examination mania and lor the infusion of souuder health into our Educationul Policy is substitution of teaching in the Vernaculars for teaching in English. English is taught as a language only and thut not tint ill a fair ground work has been laid say till the fourth standrad of primary department haw been reached. To begin with such a measure obviously tends to reduce the temptution which exists to treat these Examinations mainly if not solely as qualifying for a Govern- ment or other employment ; but upart from this, the considera- tion whether or not the Vernacular forms a w ore effective medium of education than the English Language, gives a strong Additional ground for .suggesting u careful examination of the desirability of change on ir 9 own merits. Does not leurning in u foreign tongue cause waste of energy in the pupil and does it not impair nt-curacy of the knowledge acquired ? Incidentally, too. Kiich 31 measure is nilculnted to facilitate and stimulate in the higher educational grades the study of t lie classical ami Vermicular literal lire of India. The strongest advocacy which 1 can suggest tor 1 Ilia line of at tuly is contained in the words of that illustrious Ktjiti'Miuin. Mounstuari Elpliinstoue, who writing in 1824 snid It would surely be a preposterous way of adding to tic intellectual treasures of the languages to l-'giu by the destruction of the indigenous literature, and I cannot but think thut the future attainment of the natives will lie increased in extent as well us in variety by being, ns it were, engrafted on their own previous knowledge and imbued with theirown original ami peculiar clinriirter. So mueli fer The examination liiHtiiu. There arc o! Iter 1 ire mi i*r mice* wliir.i obstruct completely Bound educational police iu India. First, 1 he immaturity of the Indian minds for I h«- reception and assimilation of much Westivn leaching. \o system nf eilucniwni is possible That does nob teach Western idea* Micial :iml political and yet such ideas suddenly in trod need anion c an alien people, different from the West in re.'igiou, social 191 'JJHE LIGHT OF 'XR0TH ob jilUDHANTA DEEPIKA. and poliiivil habits wd trainiag, must at 6rd prodace an un- hetlthy cetadHion. Kuoki (hat i» absorbed remains nniBsimilBted, and undigested. Time is the only remedy for this, but much time will be needed, i am one of the many who feel strongly that no system of oducation. can be sound unless religious teach* ing forms part of it. The difficulty of giving effect t£t his principle, 1 fear, is insuperable- And now gentle men, 1 most confess that 1 have not put before yotmny orignal observations or any fresh suggestions. All J, have done is to describe to you a condition of things which has already formed the mi bject* matter of yonr deliberation, but with regard lo which no definite action has as yet been taken and for which no solution has as yet been found. The only* practical proposals I am able to make to you are the following: — (1) Should secondary ami Primary tests or Examinations he either abolished or gradually modified. (2) Should »i teaching UuiTcrsity take the place of the Examining Cniversity of Madras, (it) Should the Vernaculars be substituted for English in the Primary department, or. possibly, until the Upper Secondary or High School department in reached. Mrs. Bvsant delivered her address, al the anniversary celebration of the Tbeoso- pliicai Society and we extract the following brilliant period relating to India. “As you stood with India of the past, as vnu saw piles of her jewels, her treasures bursting with gold, as you saw piles of her riches, ahnps of her umrehants, cottages of her pcasunts. everywhere you found one pervading at inosphcm, thnr atmosphere of spiritual life, of reverence to religious wisdom, to. worship and pay homage o Ur. gods, if Judia to-day is poor while once she wa* rich, if . ndig to-day is ignorant, whiie once she was learned, if India is to-flay asking for food from abroad uu she whs a year or two ugo. instead of neinling food- from her overflowings after meeting lmr needs, asking, for the assistance of distant nation j, it is because hidiui . )kgs fallen from her spirituality, and this lets dried up the very .go unoe .Ind fountain of prosperity * * * India in the past wa« given- by the supreme- tliu one great duty amongst the nations of the world Co be the motluer of religion, to he the cradle of faith, in send om . to ail other people the truths of chut spiritual life. Vltat wh? Ilia primary duty of India .and all other good filings were here as lm»g aa •♦he* fulfilled her Karma. As she gradually fell hwhv from the positiuh of that mighty imperial mother of tho world s faith, and as sho abdicated the throne of the world s thought, sin* loft all ofac that made her glorious in flu* past. Her woaltli di- rr *nish#cl, her independence was gradually undermined, and lower mid lower ah». sank ur*ij her people well nigli lost their place among tho nut Ions. Other nut ions have trodden the path bi.fmv uV There were mighty civilisations in ilie elder world, ami i liere is noiliing blit the the ruins remaining to-day lo mark where once they inleil, taught and lived. Tli«’iv was a Uhaldia. broken l ilea tell the story of her greatness. There was Egvpi. ’ll,,, pyramids are bui tools of her groutnes.-'. but rained iiiomuneiii * bearing the epitaph of her life. There was a (Jreeer ; Iml (ireeee has vanished, and tha degnerate Greek* of to-day play do part ia the moulding of the world's thinking, and uo longer give beauty to fascinate the imagination of the world. There was a Rome, and Runic lies in her ruins, and her eagles have closed their wings on the capital and never again shall fly os the mighty conquerors of nations. Nation after^natidn dead and buried, people after people, whose dust scarcely remains, and India, an India older than the oldest of these, not yet dead and buried, her dust not yet on the funeral pyre nor to be found in the urn of the monuments that are well nigli gone, India still alive, though grieving faint and law* India still alive, though even her Sons despair of her and will not livcjmr life nor think of her tlioiighL, {ndia the ancient mother, the must ancient of all, but India still standees Dhnrga - stands with enternities lying behind the goddess; but she remains ever young, immortal in her youth, for the spirit knows no age. no birth, ami no dying, and where a nation stands as an emblem of the spi- ritual, she must live, though her sons deny her, and though her luvers stand fur off. And the mother looking over her land and seeking for some to servo her, she raised her eves to her mighty gods and said. Lo ’ J will take some of my children’s souls whom J have nursed on the breast pf my wisdom, souls that arc penetara- ted with the love of iny knowledge, the 6ouls that, are waiting to serve me. Lo ! I will call tliem and send them fortli on earth, 1 will send them to other nations, they shall be born among other peoples. I will clothe Llicm in tnxticp that they knew not and make their faces changed in the laud that really gave -thorn birth, they shall carry w.itli them the wisdom they had from my breast, their love shall remain warm ; when the love of my children of the land lias grown cold, then L will bring them hack to household ; 1 will draw them over ocean and |land> from the far-off nations of the earth, and f will plant them hero to tell my children what they should be and to recall afotftigBt them the memory of their ancient faith and the possibility of revival that lies in t he spiritual nature". Vs f said. India whs riot dead. No, India ha* begun nguiii to climb thr luthier, she is nc> longer on the lowest step, her feet arc *n> longer held by tin* mins of materialism, by the binding mud souring fot curthly gold, she lms begun to elimb up the great ladder, .she is living, ami she is showing the rea- lity of her life. Ami I tell ymi. the children of India, that tho future that lies Ik* fore vim shall Ikj greater than your post has beeu, mightier in spiritual knowledge, grander in spiritual achievements, and more potent in spiritual life, that i lie very Kish is themselves who are witliotiL standing waiting, shall again find their home on Indian soil, that India tHuit gods have blessed and their blessing shall never he withdrawn shall take again her place on ihethroun of the of spirit n:il empire, shall again find .other nations coming lo her for spirit mil truths, and .Irnll again fee I he* peoples of the world ask fn- her spiritual riches; and as she rises to that spiri- tual prc cuiii.cn re and is again reverenced as mother, as teacher of the nations, in rim train of that shall mine with the love and re- vereuei* of the world that shall surround her every blessing that lies waiting on r lit* knees of llu* gods. aH the prosjierii v, the com- fort and the wealth that men in llu* childhood of the soul desire; bnl i hev ran only safely enjoyed and eait only be w isely used ivhe:* 1 lie greatest in tin*, nation live the life t Iml is simple, fru- gal. holy in the discharge of duty, and show that the spiritual man is the ideal of liiiuwni : Ty . and that while leaders of tin* nations are spiritual there all else the heart desires shall obtain. THE LIGHT OF TRUTH — OR — SIDDHANTA DEEPIKA. A Monthly Journo ! > Devoted to Religion Philosophy , Literature > Science &c„ Commenced on the Queen's Commemoration Day , 1897. VOL. n. | MADRAS. FEBRUARY I8gg ) No. g. Translations THE VE D A'NT A -SU'TR AS WITH S'UI'KANl’HA BHA'SHYA. ( Continued from page 175.) SECOND ADHYAYA. Adhlkarana I. If (y *»fOrg# that) St would lead to tie fallacy of miking no room for tit imrlti, (we reply) no. become (other wjee) It woold lead to the fallacy of making no room for the other emrltli. (II. i 1.) It has been shewn that all Vedantic texts as well as the smritis which are consonant with their teaching, point, as the main drift of their teaching, to the most highly merciful Si’va, the Paraljrahman, who is Exis- tence, Intelligence, and Bliss in His essential nature ; who by nature is omniscient, omnipotent, and so on ; who bas been defined by His occasional attributes, that He is the Being from whom the universe is born, and so on ; who is distinct from all, the Atman of all ; who voluntarily assumes the beautiful form, divers-eyedj 49 dark and yellew, dark -necked, aod so on ; and who is* known by such specific designations as Bhava, S'iva , Mahadeva, Pa.rarnexra.ra. Now, this adhyaya is intend- ed to answer objections on the ground of the said construction being opposed to the smritis and argu- ments which point to a different conclusion from that of the vedanta. The main subject of discussion in the whole of this adhyaya is the construction of the Vedanta made out in the prceeding adhyaya. First a doubt arises here as to whether the vedic teaching thus made out has to be modified or not in accordance with the teaching of the Sankhya-sinriti. — How ‘t — The Veda teaches that Bruhinaa is thecausr of the universe, while Kapila’s smriti declares Pra dli&na to be the cause of the universe, k'apila is indeed, one of great wisdom Jupas), and, therefore, bis word, too, is an authority. And the Blessed Veda ■ is the Sovereign authority of all and cannot so much as smell of untruth,. Accordingly a doubt arises an to which of them should prevail against the other. ( 1‘tWrapakska J — Now, the Sankhya-smriti serving no other purpose, is stronger in its claim to be consi- dered as an authority in this matter; whereas, the 194 THE LIGHT OF TRUTH on SIDDHANTA DEEPIKA "Veda serves its prrpose as teaching Dharma (ritual) tt>J is therefore weaker in its claim. Thus it is but right to modify the Vedic teaching in the light of the EMriti. (SiddhAiitn :)— We say, no — Why ?— Because, other smritis, such as that of Manu, which are un- opposed to the Veda, would then receive no recogni- tion. To the Sankhya-smriti whose foundations lie in * sruti of which the very existence has to be inferred from the existence of the said smriti, the orthodox enquirer should prefer that smriti which says “waters alone did He create in the beginning, and in them did Re cast His energy,”* and thus declares that Brahman is the cause, as taught in the now extant srntis such as the following : “ Hesaw the Hiranyagarbha being born. ”+■ And because it is sot found (in the Smritis) of others (II. i- 2 ) Since Kspila’s doctrine that the Pridbana is the cause of the universe etc,, is not recognized in the smritis of the omniscient teachers such as Manu, it is but right to say that the doctrine of the Pradhana has no foundation in the sruti. Hence no necessity for modifying, in the light of the Sankhya-smriti, the given construction of the vedic teaching. Adhlkarana. 2. Thereby has Toga been answered. (II. i 3 ) The Smriti of Hiranyagarbha, too, which treats of the means o f attaining yoga speaks of the Pradhana as the cause ; so that a doubt arises as to whether the construction of the vedic teaching has to be modified or not in the light of that sinriti, though it has to undergo no modification such as may be caused by its opposition to the Sankhya-smriti declaring that the p radhana is the cause. [Piirrn finkuha : ) — We say that modification is neces- ary. — Why ? — In the S'vetas'vatara — Upanishad \ oga- vidytl is elaborately described as a means to the kxIfUM rn or intuitive perception of Brahman. So that, though the Sankhya-smriti is founded only on a s'rnti whose very existence is a matter of mere infer- ence, it wonld seem proper to modify the construction upholding the doctrine that Brahman is the cause, in the light, of IFiranyugarbha s smriti which declares that Pradhana is the cause, and which is founded on an extant s'ruti. • Miami 1.8 f h|>. I<» ( Siddhdnta :) — As against the foregoing we bold as follows. The given construction of the vedic teaching has to undergo no modification in tbe light of the yoga-smriti. From the sutra “yoga is the restraint of the thinking principle/' onwards, it is devoted to the exposition of the vedic yoga with its eight anjja.v or subsidiary stages, as the main point of its teaching, but not also the non-vedic doctrine that Pradhana is the cause. If it should lay stress on this doctrine also it is but right to reject it as we have rejected the Sankhya smriti. Wherefore, it quite stands to reason that the construction of the vedic te^ohing as tending to the inculcation of the doctrine that Brahman is the cause should undergo no modification in the light of Hiranyagarbh’s smriti which teaches that Pradhana is the cause. Adhlkarana, 3- Again the aut.rakara first sets forth and then refutes an objection on the ground thnt the given construct- ion of the Vedantic teaching should be modified in the light of the Sankhya’s course of reasoning. (The universe is) not (on emanation of Brahman), being quite distinct. And that it is so (is known) from theWerd. (IU.t) A doubt arises as to whether the given construction of the Vedanta has, or has not, to undergo a modifi- cation in the light of the Sankbya’s reasoning, while it need not undergo any modification in the light of his smriti. Piin-apaknJta : — From all points of view, the doctrine that Brahman is the cause has to be modified in the light of reasoning. — How ? — The universe being of a quite distinct nature from Brahman, it cannot be an emanation of Brahman. .If you ask how this distinct- ion bas come to be known, we reply, it is from the Sruti itself. For, the sruti “ Intelligence as well a3 non-intelligence,”* and so on, describes the uni- verse as subject to change, as unintelligent, as some- thing not to be sought for by man. It is, therefore, distinct from Brahman who is Existence, Intelligence and Bliss. How can they be related »s cause and effect, any more than the cow and the buffalo. Because of the specific mention and ef association it is only a mention of the preeiding Intelligence (II. f. 5.) Objection against the Purrapaksha ; — If this uni- verse bo insentient and, as such, distinct from thb intelligent Brahman, then how is it that the created • Tail ii|..2 C,. 196 THE LIGHT OF TRUTH ob SIDDHANTA DEEPIKA. Prakriti and Purusna difficult to explaiu according to his theory whicli Bolds that Prakriti acts in the mere* presence of Purusha who is immutable. Purusha, immutable as he is, is not capable of this act of confu- sion which consists in attributing in thought the pro- perties of one thing to another; and Prakriti which is insentient is altogether incapable of thought. There- fore, the theory which holds that Pradhana is the cause should itself be set aside in the light of reasoning. Because of the inflnality of inference ill. i ll.) Inference being not a final test in itself, and the doctrine of Pradhana being founded thereon, and it being possible to infer even to the contrary, it is the doctrine of Pradhana, not the doctrine of Brahman, that has to be rejected. (If ycu say that It) has to he inferrred otherwise, t.we say) even then there can be no deliverance (II. i. 12.) It is not right to maintain that the Pradhana should be so inferred in another way that there can be no room for an'inference to the contrary. For, even then, it is possible to suppose a contrary inference to this inference ; and therefore there can be no release of the test of inference from the defect of being not a final test. Wherefore properly speaking, it is the doctrine of Pradhana, Based as it is on bare inference which has to be rejected, but not the doctrine of Brahman based on the strong authority of the b'ruti. Adhlkarana S By this, eves the heterodox doctrines hare been explained- (11. 1- 13.) Jusfas the Sankhya system has been rejected as being founded on inference, as not being final, and so on, so also, and on the same ground, it may be held that the heterodox systems of Kauada, Akshapada, etc., have to be rejected. That is to say, even the atomic doctrine of Kanada and others has hereby been refuted. A&Jilkarana — 6. (if you say that) as He would becemelau enjoyer, there will be no distinction, (we reply) there can be (a distinction) as in the world. (I I. ’. Id). As to the declaration in the preceding adhyaya of the ViB'islita Sivadvaita or the unity of the conditioned Siva as based uu the ground that Siva without a second, associated with sentient and insentien* uni- verse, is Himself cause and effect, a doubt arises as to wbether-this idea of unity derived by an exegetica) interpretation of the Vedantic texts will have to be set aside as opposed to reason. Now the pnrvapalcxten says : If it be admitted that Parana es'vara has for His body ttfe sentient arid the insentient universe, tfien he becomes an embodied being. Being thus embodied, like the jiva He too may become subject to pain and pleasure ‘attendant opon contact with the body. Then there will be nj» distinction between Parames'vara and the jiva who is in a state of bondage. Thus sinbe nothing seryes to distinguish the one from ihe other, it cannot be proved, on the theory of Parames'vara’s being inti- mately associated with the universe, that He is by nature free from ail evil. Siddhanta . — There is no incongruity whatever. A distinction can be made between Jfva and Parmes'- vara inasmuch as His form is free from all taint and blessed in every way. One becomes subject to evil not because one is embodied, but because one is subject to the control of another. For example, in the human world, the king who is au embodied being is not subject to punishment con- sequent upon the disobedience of his own command, simply because he is not subject to the control of another. Thus He is not an eDjoyer in the same way that the other is. The independence of Is'vara and the dependence of Jiva are self-evident, as the S'ruti says : “ Knowing and unknowing are the two, the power- ful and the powerless.”* Heuce no absence of a distinction between Parames vara who is independent and Jiva who is a dependent being though they are alike embodied. Adhlkararva— 7 Although a distinction can be made between jiva and Parames'vara ou account of tlieiy mutually opposed attributes of independence and dependence and the like, still, it uiay be shewn that, aa cause and effect, they are one, not distinct from each other. They are net distinct, because ef the ward 'creation’ and so on- (ai. i- 16 ) A doubt arises here as to whether it is reasonable or not to maintain that Brahmau and tlie universe, the cause arrd the effect, are not distinct,’ as thn S'rutis declare in ime voice. This doubt arises because they are marked off from each other by the mutually opposed attributes of sentiency and insentiency. ■* «S* vctu. L*j>. 1 THB U6HT or TWJT3 m 8IDDHANTA DEEPIKA- 197 1 PArwipafcoba can their unity he explained! In the preceding ad h ikamna, Paratnes'vara and jiva Wee been distinguished from each other, the one be tag poewwaed of teaniecieece eto., the other being ignorant and anbjeet to ea}«ynieut and aufferrog A* to the insentient beings, they being of a qwite differ- ent oatnre, there ia no shadow of reason to hold that it is not distinct freon Brahman. The fact of theif being related to each other as cause and effect cannot peers that they are met distinct from each other ; for we hold that the cow-dong and the scorpion are dis- tiact from each other notwithstanding that they are related as ctutse and effect. Even in the case of clay and the pot, wp find that they are quite distinct from each other because they a>e foupd in experience to serve quite distinct purposes, and so on. Or thus : if the cause and the effect are quite identical, the universe and Brahman must be quite homogeneous, so that we should not experience any distiction among things, such as we daily make between an act, its agent, and the object sought to be attained. As against the foregoing we hold as follows : The universe, as an effect, is not distinct from Brahman, its cause. — How do you know it? — From the word 'creation,’ and so on, in the following passages : “ A creation by speech is change as well mb name; what ia railed olay is alone real.”* “ Existent alone, my dear, this at first was, one only without a second It willed ‘ may I be many, and be produced.' All this is ensouled by It ; That is real ; That is Atman ; That thou art, O S'vetaketu."f “The whole being, the variegated world, what has become in many forms, and what is becoming, all this is Rudra-t As to the contention that tlie relation of cause and effect cannot prove unity, the Sutrakara savs . Anj bscause of the perception i of the cause' during the existence (of the effect)- (H. i- 16.1 During the existence of tlie effect as the p.jt, we perceive that the very substance of clay is the pot. Therefore, the effect is not distinct from the cause. The same tbrng is taught also in the following passage: “ A creation by speech is change ss well as name. What we call clay is alone real ”§ * Cbhandogya Upaniehad 6 — 1. t Ibid. p llahanarayan Up. 16 Chhi. Dp. 6-1. SO Thai is-to say, change of state as well as name merely enable ns to speak of a thing and to use it for certain actual purposes. The very snbatnee of clay, when assuming the form of a pot and named as ‘ pot/ serves certain actual purposes and enables us to speak of it in that form. In point of fact, the pot is real only as clay, so far as logical proof is concerned ; for apart from clay, we find that no pot exists. Or, the above passage may be explained as follows : The effect, namely the pot, exists in so far only as we speak of it It is the very substance of clay, and it is not a distinct substance, — only undergoinga change in state to serve certain purposes in oor actual life. It is because the pot is mere clay — but not a distinct substance — -that the term “ clay ” applied to the pot refers to a real substance, a substance whose existence can be proved by proper evidence. Because a pot is nothing but clay, therefore the effect is not distinct from the cause As to the difference in the purposes they serve in actual life, it can be explained as due to their being different states of the sftqje substances, while they (clay aod pot) are in fact one in substance. Wherefore, like clay and pot, Brahman and the uni- verse are one in substance, the one pervading the whole of the other. Hence the Puranic saying: “ From the S’akti down to earth, everything comes from the principle of S'ivft. By Him alone is it pervaded, as the pot etc., are pervaded by clay.” ■ Objection) We hold that the pot is pervaded by clay because we cognise that the pot is mere clay. Not so do we cognise that this universe IS Brahman ; and therfore the universe cannot be said to be per- vaded by Brahman. (Answer/: We do find that Brahman as the existent pervades the universe, as W9 cognise that a pot exists, that a cloth exists, and so on everywhere. If the universe were not pervaded by S’iva in His aspects as the existent and the conscious, then how could we cognise that a thing exists and becomes an object w of consciousness, detached as it is from existence and consciousness ? It cannot be a reality at all Where fore, it may be concluded tlvat as the rot etc. are pervaded by clay, so this universe, as the effect, is pervaded by S’iva, the cause, and is one with Him. And became of the existence of the other- (II- 1- 17 ) Because the effect exists in the cause, the effect is not distinct fiom the cause. It is because the pot etc. were clay itself before, that we now perceive the pot etc. to be mere clay 198 THE LIGHT OF TRUTH ok SiDDHANTA DEEPIKA. (If you held that It ii sot bo) bacaua of lto balng mentioned u nen-wditwit, (vo i»y) no ; btcaosa It la due to o different eesMtlen, u oh own hy the ooqnel. by analogy, and by other passages (II- i- 18 ) (Objection .) — The effect does not exist iif the cause, because the S’ruti says thitt the effect was non- existent : “Nothing whatever of this (universe) existed at first.”* (Answer:) No. The universe is mentioned to have been non-existent because it was in a different con- dition, i. e. in a subtle form as opposed to its present gross form. — How do you know ? — Because in the sequel t.he S’ruti says “ Whjle non-existent, it thought < ma y I be.' ” Even thinking is possible only in an existent thing There is also an analogy pointing to the conclusion that the mention of the universe as non-existent is due only to a change of state. It is only iu reference to the clay's mutually opposed, but positive, states of being as lump, as pot, and as potsli red. that we say that the pot did not exist before, that it now exists, and that it will Dot exist at a certain time in the future. When we thus see how clay itself which exists in all these states may be spoken of as a pot nop-existent, it|is unnecessary to assume a etate of ‘abhava’ or ‘'nullity,'" a different state of being altogether, corresponding to a pot non-existent. Accordingly the S'ruti says elsewhere : “ This, verily, existed then undifferentiated it was (since) differentiated in name and form.”t The main* conclusion may be stated as follows • At first Siva is pure, endued with the Paras'akti, the Supreme Energy inseparable from Himself, and composed of the sentient and the insentient existence in so subtle a form that they cannot be differentiated in name and form. Then He projects oat of- himself and evolves that Sakti;- which is Himself, ,.in»a groin form as opposed to; the a previouR*el&te,i in the font -of the sentient and the insentiate existence capable < of being differentiated in name and forint When' the Energy is withdrawn from manifestation. Mien takas filace pralaya or dissolution ; when it is mnnrifo^udL, creation takes place. Accordingly, the authorities say- “It is, verily, the Divine Being Himself. the ChidAfe- man who manifests the whole objective ex-i scene© out of Himself from within' like a yogin, by Hit will, withont resorting to an trp&d&a&.’ > That is to say, without resorting to an upad&na external to Himself, by Himself becoming the npad&na or material cause. Wherefore, the created 1 universe is one with the Supreme cause, S'iva, the ParaLrahmap. Another example is given as follows : And like a doth (II. 1 19.) Small when folded, a cloth becomes when extfendbd a large one, and in the form of a }iut become^ a u, effect. So, too. Brahman iS the cause when contracted,, ami when extended in form He. becomes the effect. And like prana and tha libs (II. 1. 90 ) Just ns the Vayu, one in itself, ) assumes , different forms as prana or upward breath and as on, acoording to its several activities, so, too, Bralpn^, ijj vjrtue of the various activities of S'akti assume^ mnnjfold form such as Sadasiva and so on. Wherefore it . is bat ' •' 1 I • 1 ‘j i right to maintain that the nniyerse as the effect is one with Brahman, the cause. A. Mah'adsva "S'a'btbi , 1 b. a. * Tait Brahmans 2 — 2 — 9. t Bri. up. 3-4-7. (To be continued.) THE LIGHT OP TRUTH or SIDDHANTA DEEPIKA. 199 KAIVALYA upanishad Ihtroduction by the Editor. It is not well nndni6tood that the word 1 Upanishad ’ really means the same thing as the word ‘ Yoga’ Yoga means the sad ana required for bringing the soul and God in unicnC and Upanishad is also the teaching of the Sadana whereby man can come nearer and nearer God by destroying the bonds that bind him. The root meaniug (Upa-near, ui-quite, sad-to perish) is hit off to a nicety in the Famous line in Tirvvachakam, ‘ The House of God,’ 7th Verse, Gffaripi Ajgp ejartgu), “ nearer and nearer to Thee I drew, wearing away a^orn by atom. Till I was One with thee.'* And in the passage we quote below, and in several others, the Upanishad is used as a synonym for yoga. And this derivation really explains the scope of an Upanishad, a misunderstanding of which has led to no end of confusion. The Siddlianti takes the Upanishad as the text book of the Yoga-pada or school. And the other padas are Sariya-pada, Kriya- pada, and Gnana-pada. And the bavana or eadana is peculiar to each. The bavana in the Sanya pada (Uasa- marga) is that of master and servant ; in the Kriya- pada, (Satputra- marga) that of Father and son ; in the Yoga-pada, (Saha-soham marga), that of friend and friend (or equal and equal) and in all these bavana, there is duality (consciousness of duality ) ; and ib the gnana-padn, there is no duality (consciousness of dua- lity). Whatever, there is complete blending as that of lover and loved ; though love is also the requisite in the other bavanas. In Yoea, the soul by lovingly contemplating that God aud himself are salia, equals, or identical, (Soham) approaches the truth nearer and nearer, and as its fruition, it reaches a stage the Sannyasa Yoga, when it can hardly recognize any individuality of its own {v-niirQ-til'ii) blends itself so well into the Bliss that it dedicates (as Arpana, Sivarpana) all its acts to God, then its bonds are sundered, and it is exalted into the Highest Bliss. Perhaps there is just a little consciousness as the Yogi passes into the gnani, and it is during this moment, the Yogi breaks out into that p®an of Triumph, “I am all »I am Brahman, the secondless” (mantras 18 to 22). In the preceding mantra, (17), the Yogi is actually practising “ Soham Bavana ” and carrying ont what he was taught to do by his Guru (mantra 16). 16th mantra is fnrther identical with 8 sutra of SivagnoDp- botfca, 17th mantra with 9th sutra and 18 to 22 with 10 •sutra. And Yoga pada or Upaoitfnad stops so far ; and does not go further. And seeing that these Upanishads, almost every one of them, end with this " Soham ’’sloctrine, we identify * Vedanta with Yoga- pada, an3 distinguish it»from Siddhanta or Gnana — whose postulate is contained,* not iu thB Upanisbads but in the Agama, 1 1 sutra of Sivagnanabotha (see notes there under for difference between this and 10 sutra.) And it is ooe of the principles of sonnd teaching, that in the various lower stages though we deal only with symbols (bavana) of Trnth, and not. with absolute Truth, the learner cannot be told that that is only a symbol and not the Timth, and he has to be taught to believe in the teacher who puts its forward as absolute Truth ; though a caution now and then is absolutely esssential, so ns not to lead the learner altogether astray. And it is the form in which the teachings of the respective Pada have been set forth that have misled people into mistaking the symbol (bavana or sadana) for the Truth. In the Madhwa system, the bavanu of mastef and servant have become petrified or dogmatic ; in Christianity, the sat-putra Marga, (Father-hood of God and brother hood of man) has become petrified (dogmatic) ; in the Maya-Vada, the saha (soham) Marga has become petrified People will care to understand the differ- ence we have here attempted to draw between the true Vedanta (not the petrified or dogmatic Vedanta of the Maya Vadis) who really understand the difference between Yoga and Gnana. Dog- matism has entered even among Saivas; and we have among them the School of Siva-Sama \adis, to Vhich Srikauta (the true Vedauti) belongs ; and two such eminent persons as Gnanapragasa Swatnigal and Sivagnaua Svvamigal have crosed their lancee in this fight- A genuine scholar and aspirant after Yoga like the late learned Editor of the Saddarshana Chintanika has just a fair perception of the diffemeces we have abote explained ; and in his Commentary on the Vedanta Sutras, he expresses himself to the following effect. He points out that the main body of the sutras of Vyasa, and texts of Veda support and maintain the doctrine of the essential difference of the Human spirit and the Supreme spirit and -in following them, he says Madhwacharya and Ramanujncharya are right ; bnt there are other clear texts also which affirm as positively “That Thou art,’ ‘Tattwaro Asi,’ I am God,’’ “Ahem THE LIGHT OP TRUTH or SIDDHANTA DEEPIKA’ Brahmasmi” Ac.- one for each Veda; and he says that the last two Acbaryas attempt no explanation of these texts ; whereas SaDkaracbarya simply adopts them. Bat Sankara does not himself explain the pre- vions sets of sutrss and texts. “All these four inter- preters find it equally easy tct graft their systems on the Brahma Siitra, the general style of which seems at first sight to admit of different interpretations. But all these Acharyas find it hard to offer consistent inter- pretation of some Sutras. Under these circumstances, they are compelled to over strain and to propose far- fetched interpretations, for making Badarayana conform to their doctrines-” (p. 206). He however thinks that this is no case for despair and that there must be con- sistent explanation forthcoming; and the following explanation he gives as his own, though the real truth has been with the Siddhanta School ever so long. “ What is to be done ? There are doubtless a few texts in the Veda which support Pantheistic views. Most, howeyer, support the Theistic principles. But so long as Pantheistic texts are not explained, the proposition that the Vedas do not teach Pantheism cannot be accepted. Again, the adjustment and inter- pretation of these proposed by the Theists cannot be accepted, because of their being fav-fatehed and forced. But we do not see how the few Pantheistic texts couie in the way of Theism, because we believe that though they be interpreted as the Pantheists do, yet they support Theism. How can this be ? The essence of the Dnalistic doctrine is adoration (bhakti). While engaged in adoration, the mind discovers two states-the one consisting in being intent upon serv- ing the Lord, in doing that which He approves, in offering to Him the best things one has, and in obeying His commands. Thus as good parents are to bo served by a child in the same manner (rod is to be served and worshipped by his servants. This kind of worship includes all t-hc nine sorts of adoration mentioned in the Bhagavata Purana. ]. Exclusively listening to the praises of God, 2. exclu- sively singing his praises, 3. remembering and cons- ♦gutly thinking of them, 4. falling at His feet, 5 worshipping him, 6. His adoration, 7. exclusive de- votion to Him. 8. constant association with Him, U. laying one's sorrow or happiness before Him. But there is a special feature of such adoration — a feature not included in any of these. It is the ecstatic con- dition of the spirit — a coudition which can neither be explained nor understood without an illustration, ’jet the reader realise the love a mother has for her child. A mother or her child sometimes experiences a state of mind — an indescribable state. That whTch either of them expresses can alone convey an idea of their feelings when they are in the ecstatic condition. The mother directly addresses the child thus : — '• Oh my piece of gold — oh, my soul, oh, my life — can I eat yon up ? ” Under these circumstances, the mother forgets that her body is different from that of her child which experiences the same feeling. Such an identity is the form if the ecstatic con- dition of the mind. This is a special feature of adoration. This sort of ecstatic identity the Yogis feel. Hence there are such worshippers. The life of Jesus Christ can be referred to in this place as described in (14-20) of the Gospel of John. It is this : “ At that day ye shall know.that I am in my father, and he in me, and I in yon.’’* Though a thorough Dualist or Dvaita, Jesu3 expressed himself in this way. His utterances can he easily explained when this ecstatic condition of mind is understood. Hence in the Vedas and in the Upanisads, the Pan- theistic doctrine of the identity of the human and Supreme Spirits if. enunciated is enunciated in this way. Again the Brahmasutra of Badarayana does not inculcate it.” And Jie states below that the Yoga is the backbone of the Vedanta. And it must be clearwto every body, that in the ordinary yoga, in ‘soham bnvana, and even when the perfect Yogi bursts forth into the peean, “ I am all,” there is tbodght, consciousness dualism, and it is only when this consciousness ceases, there is perfect Nirvana and Advaita Bliss. And so it is, that a true saint like Thayumanavar, says that Sariya, Kriya, and Yoga was enough for him, as this will lead to Guana; and he also shows how this wham sadana leads to Guana. And does not the excellence of the Siddhanta system consist in that it embraces all the four-fcld path of Sariya, Kriya, Yoga ant^ Gnana (•‘tf an Lonaas(y>p evn w p it p wtt it isppev eyth fitrwitits cot res OauBseh sthuipar and the Fonr Great Teachers, Appar, Sambantliar, Suodararand Manicka- vachaka acted out the Four Paths for our guidance and following, though .they were the greatest Gnanis; and the Siddhanti could without the least hesitation kneel before his maker and say, “O my master show • Our Christian friend showed us huiv he had noted against this text, the reference in PuttinaHar'* Ht/inut*. Saint Thayumanavar thue reverently speak* of this famous text also- *y« « f5 CT W mjsy l x C» mo t . cSae* & Qf.Gr m Q (ay <■ cm or p «y & ji c'miermi 'JptarQg THE LIGHT OP TRUTH ok 8IDDHANTA DEE PIKA. 201 mercy to thy Blare. r* Jtts.Gugtd* ( n ! en Q*v” ; 0 my Father, my Mother,” O my Life, My Self, My Love,” And this Four-fold path, in what books do tiiey had mention end Salt exposition ? And in this fact of Broad Universalistn, lies the reason of our attitude towards all other religions and if we cri- ticise at 'all, it is not in any carping and fault-finding • spirit; bat simply because we equally accept the Kan- tian dictatn, that ‘‘.the greatest and perhaps the sole use "of all philosophy of Pure Reason is after all mostly negative, Bince it serves not as an organon for the enlargement of knowledge, bnt as a discipline for its delineation, and instead of discovering truth, has only the modest merit of preventing error;” and we have already pointed out how useleSfe it is to refer to one’s own experience, when we theorize and philosophize and proceed to condemn as unsound another’s doctrine whether it ba dualism, or nondualism, materialism or spiritualism. We began by saying that Upanishad and Yoga means the same thing ; and this Kaivalya Upanishad may be said to be the Upanishad of the Yoga School and it well Bets forth the nature of Dhyeyah, (God) Dhyatah (soul) and Dhyana or mode of contemplation, and the fruit of snch contemplation. And Sri Nilakanfcacharya quotes mantras 5 and following as the illustrative text under. 4-1-7 (Brahma sutvas), (‘ Asinnasambhnvat ’) and this upanishad will as snch be older than B&darayana’s sutras. This is also ranked as one of the Pancha Rudram, the others being SwetaBwatara, Atharva sikha, Atharvasiras and Kalagni rudram. Atharva sikha will appear in our next. KAIVALYOPANISUAD. 1. Then A's'valayana approached Lord Parameshthi and addressed him thus : • The Tamil MahomedanB invariably use the word " t_ a «r when speaking of God, and The Tamil Christians, r 1 1. Karayanu s comentary. — ‘ Paiameslitbi Brahma:, called because he occupies the highest place in creation. Saiiharanaila's coin. — Like a mother who wishes to give something good to her children, this s'ruti introduces the story of one A's valiiyana in order to instil into the mind* of students faith in the authenticity of Brahmavidya. ‘ Then ’ Atha ; this is an auspicious term with which a treatise is begun, as a henedicton ; ‘ then ’ means after attaining the fourfold qualifications (Sadanachatnshtaya) wh : ih are Sine qua non for initiation into the Ved&oti. Sastrus. ‘ A's'valayana’ is the Ach&ryft of the Rig- veda. 51 2. " Please teach me, O Lord, that Brahmavidyfr which is tbe highest of (sciences), which is always practised by the wise, and is concealed, knowing which the learned soon get rid of all sins and r ea c h tbe Person who is beytmd (Param). 3. To him the Pit&mahfi. replied : 4. It is by the unity of faith, (sraddha) devotion (bhakti) and meditation (Dhyana Yoga) that thon knowest. Not by Karma, nor by progeny, nor by wealth ; hut by renunciation, (tyaga), some attained immortality. 5. That which is dwelling in the cave the supreme Akasa and is radiant, that the Yatis enter who are possessed of a firm conviction resulting from a knowledge of the Vedanta and whose minds are 2. San — ‘ Lord BhagavAn ; one who possesses Ai»h~ loaryam, Viryam , Yusas, Sri, Gnanani, Vairagyam. ‘Brahma- vidya’ : Brahman is beyond time and space, and is not attached to things of the world. It is beyond argument and illustration. ‘ VidyA: science which develops Buddhi, the cause of the direct realization of Brahman. ‘ The wise’ are those that do not identify their selves with their bodies — those that are free from Dchatma abhimana. They always practise Brahmavidya ; ever retain it in their^ hearts. ■ Concealed’ A'tman existB in all beings, and . yet is veiled from the creatures by Avidya. ‘ All sins’ : the effects of ignorance aud impressions of past karma. Ignorance and Sams&ra are the sources of misery and all pains. ‘ Beyond Para ’ : Par a is tljB unmanifeeted cause of the universe. Brahman is even beyond that Para. 3. S'ati . — ‘ To him ’ to the stndent who is athirst to be initiated in Brahmavidya ; here it is A's'valayana. ‘ Pi- ti-maha ’ grandfather : Braraa the lotus-seated, is so called because he is tha father of Daksha and other RrajapaV's who are the progenitors of the human race. 4. San. — ‘Meditation’ continuous flow of particular thoughts uninterrupted by extraneous or contrary one3. * Karma * : actions enjoined in s ruti ,(thc ^ edas) aud in the Smritis (Dharma Sastras). ‘Wealth ^ possessions either celestial or terrestrial. * f*y renunciation by giving np all actions whether ordained by S'ruti o. ty Sroriti ; by rising above Karma to the Psroniaharnsa stage which is the higSiest order of Sannyasa. ‘ Some some Mahatmas versed in the traditional lore. ‘ Go first, to the world of Brahma’ notwithstanding their qualifications to attain Brahman itself, supposing they do not reach Brahman while in this laidy, they go first to the plane of manifested Brohma ('Kd-ya Brahma) atd remain there till tbe end of that Kalpa and then reach Supreme Brahman. 102 THE LIGHT OF TRUTH ok SIDDHANTA DEEPIKA. ■ purified by Sanpiyeea-yoga. All these gb to the world of Brahma (Supreme Being) at the end of Para’s life and they are libe rated from all the bonds and|become immortal. 6. Retired to a lonly place, seated (there) in a comfortable posture, pure, with his neck, head and trank erect; 7. Observing Atyasrama-Vrata, with all his senses under restraint, prostrating himself with devotion (in reverence) to his Guru, directing his attention to the lotus of his heart which is devoid of passion and highly pare ; (thus) is the self-effulgent (centred) without sorrow. 8. (Who isi unthinkable and unmanifested; (whose) forms are infinite ; who is (S'iva) peaceful, immortal and all-pervading, and who is the cause (of all) ; and, who has do beginning, nor middle nor end; who is one and omnipresent ; who is chit and Ananda; who is without forms and wonderful. 9. Urna's spouse, (Umasahaya) the supreme Lord (Parameshwara) who is powerful (Prahbu) ; the three- eyed and beneficent Nilakantha ; by meditation, a Muni reaches Him who is the origin of all beings, the witness of all and passes beyond Tamas. 10. He is Brahma, He is S'iva, He is Indra, He is imperishable, supreme and self-luminous. He is Himself Vishnu. He is PrAna, He is Kalagni, He is the moon. 11. He is all, — what is past and what is to pass, and eternal Knowing Him one crosses death. There is no other path to liberation. 12. He who sees the Supreme being (as residing) in all beings, and all beings in the Supreme reaches the supreme Brahman. There is no other method (than the above). 13 With the soul for Arani (a wood) and Pranava for the churning rod, by the continual churning of knowledge, the wise sunder the noose. 14. 'It is He,’* (Jivatmaand not the Supreme soul) with his self bewildered by Maya, that takes hold of 8 S'an . — ‘ s'iva’ the form of bcncfic&nce. 1 Peaceful, devoid of the fault of AvidyS. 14. S’an. — ‘ It i9 He’: although unattached to worldly objects, it is He (Jivatma) and none but Him. ‘ Maya 1 Avidya, possessing the two-frld functions of A’varana (veiling) and Vikshepa (producing modifications of mind). * Enjoys ’ feelB pleasure and pain. -• Oor sastry ami those whom he follows would tale this ‘He’ as identical with th supreme Soul ; but how they could reconcile Brahman who gets his senses bewildered by mays, ( 1 dsrgged and a body and does everything ; and it is he that enjoys the diverse objects, womeD, food, drink, &c., — in the waking condition. 15. In the dreaming condition, the state in which everything is created by his own Maya, the same Jiva enjoys pleasure and pain. During sleep when every- thing is immersed in sushupti, he (the Soul) fs blissful being overpowered by Tamas. , 1(£ The same Jiva again returns to the dreaming state (from sushupti) as he is entangled in his previ- ous actions, and then to the waking state. Jiva thus plays in the three cities (bodies) from which originated all these diverse things. 17. He is the support, is Bliss itself, the fountain- head of knowledge, in whom the three cities are . jj constrained ’ a9 rhe Gita puts it) it is difficult to oonten-**. But it i6 more reasonable to hold that the mnnti-.t above lutviua how the wise man sundered his noose, the next in antra and ...uitras 15 and 16 should proceed to describe the nature of mail and his bond. Mantra 17 Bhows whence the material bodies evolve and resolve and the next mantra prescribes the Tutratnasi Sadana or Havana, 19th mantra, the "Palan of following the sadana, and the following mantras the condition of the freed soul, who could say like Varna- deva, I am all, which is interpreted by Sri Nilakanta as follows. “ Or thuB : When, by the contemplation of the harmonious nature of Brahman and A'tman brought about by Vedantic knowledge, Vamadeva attained to the state of Brahman and was freed from all the imaginary limitations due to the identifying of himself with the human body and so on, and his mighty ego expanded so as to embrace the whole universe, he saw that he ’jaB present every- where and accordingly .spoke of himself as one with the whole uni- verse including Manu and Siirya. So, it may be concluded, it was in the case of Indra. In the passage “ I c-mPr&na, the conscious Atman,”* PrAna refers to Para-Brahman, inasmuch as He, blissful by nature, is the cause of all life, as said in the a'ruti 44 PrAna is the conscious self, the Bliss, undecaying and immortal.” Accordingly it is from the standpoint of Brahman that Indra tanght “ I am Brahman,” 44 Me do thou worship *' So, too, Krishna taught to Arjuna, and so several others.” 15. S'an. — ‘Dreaming condition’ the svapna state when all the senses retire. In the waking state the senses perceive the external objects, while in dream Jiva himself creates tlitr objects hy his own Maya, in his own mind. ‘Sleep’: in sushupti i. e., during sound sleep Jiva per- ceivef nothing — neither the external objects cf the world as m jakrata nor the creations cf his awn mind as in svapna. The difference between Sushupti and Moksha is in the former he is veiled by Avidya, while in Moksha there is no such impediment. 16. S'an.—' Three cities’ gross, subtle and causal (here ajnana) bodies. 17. Kara and S'an. — ‘The support' the Turiya or the fourth state is here referred to. ‘ From Him’ from-the Turiya, the seer of Buddbi. Prana energy ; Kriyasakti. ‘ Manas’ ; stands for Juauaeakti. THB LIGHT OF, TRUTH oe SI^DHANTA DEBPIKA. 203 merged. From Him originate Prana, Manna and all the senses, ether air, light, water and earth which is the snpporter of a) 1 18 . That which fls Supreme Brahman, the sonl of ail, the support of everything ; (that which is) great, ■abtler than the subtlest, and eternal is) indeed your- self, (sold) and yourself (soul) is that Supreme son], 19 That which appears as the universe consisting of waking, dreaming and sleeping states, Ac — recog- nizing it to be (in the light of) ‘ I am Brahman ’ one is freed from all bondages. 20. Object of enjoyment, enjoyer, and enjoyment in the three states, — from these 1 am different ; (I ami the witness, Concionsness ; a6d I am Sadas'iva. 21. In Me everything originated; in Me every- thing established ; and in Me everything merges. That non-dnal Brahman am I. 22. I am subtler than the subtle, likewise big ; I am the various worlds; I am the ancient, the Spirit, the Lord ; I am golden, I am S'iva. 23. I am without hands and without feet, and possess unthinkable energies. Without eyes I see, without ears hear. (Everything) I know distinctly. Independent of me there is no knower. Ever I am Concionsness. 24. It is 1)y the many Vedas that I am to be known. I am the author of the Vedas and I alone knowthem. To Me there is neither PuDya (merit) nor Papa (demerit), neither impermanency nor birth ; nor do I have body, senses and mind. 25. “Ho Earth and Water to me, no Fire, no Wind ; nor ether. Thns knowing the nature of Pararoat- man who resides in tlm cavity, who is without parts and non-dual, who is the witness of (all) and is above Sat and >.sat — (such knowledge) leads one to pure Paramatman. 26. He who reads the S'ar.arndriya become puri- fied from fire, from spirituous liquors and from Brah- manicido ; becomes purified from all sins committed intentionally or otherwise. By (reading) this he takes rest in S'iva. He who has naeo above the A's'rama (rules) should read always,— or (at least) once. By 26. ‘San. — 1 Satarudriya’ is a chapter in Y ajur- \ eda in praise of Siva. * Purified from fire ’.'by repeating this he voll attain all the virtues which result from a performance of Vedic and Smarta ceremonies (relating to the sacrificial (reading) this, knowledge is got which is the cause of ‘the destruction of the ocean of Sams'ara. Therefore knowing Him thus, the result Kaivalya is attained, Kaivalya is attained. THUS ENDS “KAIVALYOPANISUAd” IK THE ATHARVA- VEDA. R. Awantha Krishna Sastry. Notes by the Editor, 1. The meaning of Atha, is clearly brought out, as gainst the foregoing interpretation by another Upanishad which we quote below. (Svetaswatara. VI.) 22. “ Tli is highest mystery in the Vedanta, delivered in a former age should not be given to one whose pafsions have not beeu subdued, nor to one who is not a son, or who is not a pupil. 23. If these truths have been told to a high minded man, who feels the highest devotion (Bhakti)for God, and for his Guru, as for God, then they will shine forth, then they will shine forth indeed." Bagavan. Haradattn says in his Sruti Sukti mala, that Bagavan is properly the appellation of The One true God (Siva), and it is applied to all those also who have attained to the knowledge of the One. The following verse from Kalika Icandam of Skanda Pur ana speaks of Brahma and others as having reached the the Atymrrama Diksha. Pasn Pasa Vimokshaya sirnanthn mnnibih Pnra Vishauna Br&bmana Devahr Markandeya Dha- thichina.”l 2. Parafparnui. Same as Paraparam very familiarly used in Tamil. The first Para, in addition Yo the meanftig noted above also means, Miranyagarba, atma (soul), and what is superior to these, Vishnu. Vide Saiva Bbahya I. 3-12. See also. Mantra 7 rh VI. Svetaswatara, where the fall force of His Transcendal character is brought out. ° V „ “lam Isvaranam Paramam Maheshwaram tarn T)cva- tanam Paramamoha Daivatam Patim Patinam Paramam Parastat Vidania Deram. Buvanesham cdiam ” Parasha is this Highest Lord and God anil master • • that is spoken in the above mantra that is meant here, and not the soul nor a Saguna Bralim ( Lower self) (a common fallacy). Rudra is caHt-d Purusha. vide. Taitiria Malta Karayimipanishad. 13-2. “ Purushovai Hudraha." “ Tat Purnshaya Vidmabe. ibid. 3-2. The same Upanishad speaks of this Purusha as ‘ Dark and Golden, hued ’ Umasahaya’ “ Purosham Krishna Pingalam." 12-1. 204 THM LIGHT OF THCJTff tnt 8HMWIA1TTA BEEIPIKA. a.- la* is called Purusha in the following Mantra ■»* this very Keivalyopaoihsad. “ Por^danAhaiD PumshAham Jenin.” 20. Katha npanishud speaks of this Isa and ‘Pnrnshn in 4tb Valli. 12 mantra. “Angnshtamatraha Prrusho madhya atmani thistati. Isano bhuthabavyasya na tato Vijugnp-Tatheyeh. This Isa and Purusha seated in the middle of (inside of) the atma (soul) can never be identified with the * Saguna God. This Rndra is the Highest Brahm and not a 1 Saguna Brahe), Rudra’ will be evident from comparing the follow- ing mantras. “ iskameva Rudra nadvitiyaya thastheh." (Swetas 3-2. Atharva siras. 5.) “ Ekamevadritiyam Brahma ” (Chandog VI 2-1.) ** Sarvam Kslvitam Braftwia ” (Chandog. 3-14-1.) “ Sarvo byesha Rndraha ” (Mahanar. 13-2.) ‘Reach.’ This mode of reaching God is thus described in Sivagaimir “Sivarka Sakti diditya satnasli kritachit drisa, Sivam Se.ktiadibi.ssartam _ Paschyatyat ma gatbavritih.” “ Siva Surya and Salrtt light, lighting up the eye of wisdom, Siva with his sakti is perceived by the atma (soul) his darkness removed,” Here Siva is sun, and His sakti is sun’s light and with this explanation, see bow the following mantra in Prasna IV. 5. seems to be the very text • repoduced in the Agama verse cited above. “ Again, he who meditates with this syllable Aum of three matras on the P mania Purusha , he comes to light (Tejas) and the Sun. And as a snake is freed from his skin, so is be freed from evil he learns to see the all-pervading, the Highest Person (Panama Purusha"): ltrahmaiidya is the DaharaVidya or npasana taught in Chandogya, Taitriya, Brihad aranyaka, and in this upanisliad. In this, the Gnana Yogi contemplates the supreme Being as dwelling in the P&rama Akasa in the cave of hi.s heart. A. Sraddlm and Bhakti. Srnddha matures into Bhakti. This in Love of God a: 1 the 'causeless, the incomparable, Gnamvkriyasorupi, the Highest and the Snpreiuest and the Holiest, the One, hidden ,n all beings, all-pervading, the Soul of souls 1 the spectator and supporter, the Nii'guna Being, the Immaculate the Kternal, the Supreme In- telligence, Self-luminous, the Creator and Preserver, and Dispenser of Happiness and the Refuge of all. Phyanayogu . There is just a little shade of difference between the two words ; Dhyana when it mat ire* is called Toga. The contemplation is Dhyana or Yoga, the Being contemplated is Dbyeyam. The person oontecnjAsttap 5m called Dhyata. The Dhyeyam is Sivam. “ Siva elto Dhyeya. Sarvam anyat Parithyajya," saya the Ai'narvaeikha. As each He is called the Yogi of Yogis and the Bwetaawkta** calls Him the ‘ Maharishi' : As in Yoga, the Bavana k that of a friend, or equal ‘ soham’ Silva is usually symbolized as a Yogi, with braided hair, Ac. and the Rig-Veda calls him 1 Kapardin.’ The Dhyana Yoga mentioned here is the Atyasrama Y ogo. The two lower kinds of yoga are Sankhya Yoga or Nirgnna Yoga and Bhoudika Yoga or Saguna Yoga. “Says Kurina Purana (2 ohap 3 page). Yogicha trividho gneyo Baudikas Sankhya evacha. Tritiyotyasrami Prokto yoga muttamam asratab. Pratbama Bavana purve Sankhyethvakshara Bavana. Tritiya Cliantimaprokta Bavana ParameBWari.” “The yogis are of 3 kinds, Baudika yogi, Sankhya yogi and the most excellent Atyasrama yogi. The first Bavana is in Sagnna ; the second Bavana dwells on the Akshara (Nirguna) and the 3rd Bavana dwells on the Paramesvara. (The supreme God).” Says Kurma Purana (Purvu cnap 1) “Tell me O, Brahma (Vishna or Karma) abont the 3 kinds of Bhav&na which are worth speaking abont ” ? “ One k ; nd relates to myself (Sagnna Bhavana). The second relates Avyaktam (Nirguna Bava r .a). The third relates to Brahman, which is beyond the Gnnas (Brahmi Bhavana or Atyasrama yoga). Let the wise man practise one of these kinds of Bavana, the weak minded can follow the first named Saguna Bavana.” This Snguna Bavana chiefly relates to the worship of the Trinity, Brahma Vishnu and Rudra for the same Parana says in its last chapter. “ Atrapi Asaktota Haram Vishnnm Brahmanam Archiyeth.” Nirguna Bavana is defined in the followijg verse of the Same Parana (Purva. 1 chap.) “ Beyond the Tamaa (mulaprakriti) the Jyoti, the Akshara Satchida-nanda,the Avyakta, H igher than Pan>m, Parat.atva is the Brahman. Greatness is its esseuce. The world is produced from It as effeci. While it is the cause of all, the Pure, and Avyukta (unmanifest), Thie In-Dweller in everybeing, this Paramesvara is myself; creation and preservation, and resolution all proceed from me. So learning the trnth, let him pi actice Karma Yoga.” This Karma Yoga or Sankhya Yoga, it will be observed is precisely the Bavana of Mayavadis ; and the author of Siddantalesa Sanghiuha establishes ; t« identity, ridc.Gitn. V 2. where this Karma yoga is exalted THE UOt IT OF THUTH m 8fODHAJJT4 DfjyjPIKA. it • m s above mere Sannyasa lad the tilled -verse explains the practical identity of Sanlchya Toga and Kama Toga. The third kind is higher than these, and the Parana says. (Karma. Pilrva. 1 chap.) “ Leaving -the 1 ® to of -child oen and other desires, relin- quishing all karma, and becoming fall of great- vairagya seeing -God ( Paramata) in his own nouil (A-tma) and all the worlds, in the Self .of -himself, the Yogi attains to the Highest Bhavanu called Brahmi Bhavans, which is at- tained after and though Akali&ra Bhavans ( Ary ale ta or Nirguna) and sees the One.” This is the Highest Toga spoken of in verses 6 and 7 of 5 chapter of Gita as Parama Sannyasa Yoga as distinguished from the Jfoga spoken of in verses 2 to cf. Sannyasa Toga ..r.ntra 7 below. This of course is what this very sruti speaks of in mantra nnder comment. ^ Kailasa samliita (10-126), defines Atina (Paramatma). {J knit a nyanii Visccuyn narvaujit Kriyataiiialuim. Sicantantriyam tat mrrtbha vnyafla uaafma parikirtitah. “Cliaitanyam is what knows nil anil produces all. That is called Atma in whom this Cbaitanyaiu is iulteivul This Chaitanya and A tmU are i espectively called Pragjua and Brahma in tlic Malm Yakya. “ Pragjnanara Brahma” (Aitai 5. 3.) This Paraniatma or Brahman is fuutlierktetined by the same samliita (10. 134) as “ Siva sakti “tunayogah Paramatmeti nischitam” “ Siva and Sakti in anion is Paramitma without doilbt.*’ This cliaitanyam or salfti is the Para Sakti or Dcvatma Sakti (Swetas. 1-3) or Uma (Kena. 3-12.) which is in eternal snmavaya or thadatmya Samliiuitliu with the supreme God like fire and beat, (vide texts quoted by Srikhanta page 20 and 30 of -this vol.) and .should not he confounded w ith Mitya sakti or adliyasa sakti or Anirva- chanya Maya. This Atyasrami Yogi is the Atyasranii, spoken of in mantra 7 below and in se.vetas Vol 21 und foi further eom- meut see under separate note. J’lii't'uti uaynui ntltihiai t i uhnyn m dwelling in the cave of the Supreme Akasa. Tliis text and tlie words helow 'Hi idpiiiularikam' refers to the Highest Vidya called Duliarn 3 iilya practised by the Atyasrama Yogi: The words used in this eonueutiou frequently an 1 iJnluiru, Gulin, Vnudarika, Uraiaujntni, [[rid, Akttm, d i/tnna. Aula*. The word Dahura einiply means snkshiinia or subtle or thp Highest- This word occurs in Clumgnyya 6-1-1 and m Mohanarayana 10-7 and is used in conjunction with other words as ‘ fJahara Pundarika* or Dirham AJtusa Dalmram 52 gehaAua, flaharu Vidya. Brahmapu-a is ttte htuwta# body And applies to the physical plane of our existence. Gnha (cave), livid (Eeart) and Pundarika (lotus) all denote tie inner mental plane* or plane* ascending up to Sivataf.wa or Nadatatwa. Mayavadis, according to Whom there are only 24 tatVras the highest of .which is Buddhi, accordingly identify this heart or lotus with- Bnddhi. But look at the beautiful way this lotus of the heart is described by St Meikandan (P-3. C). If the leal nature of the heart of the Lotus be examined, its stalk will be the 24 tatwas from earth to Buddhi itB 8 petals will be I til yatatwas and Siuldha vidya, its stamens the 64 kalas of Iswara and Sadasiva the pistil is the Sakti tatwa and the seads are the 51 forms of Nadam, and the Anil Sakti of the Lord Siva rests on it. Therefore contemplate on the Sri Punchakshara. Akasa and Yynma are synonymous and in the following passages we quote they do not mean Bhuta A kasa or material ether. In these passages also, God is called Akasa, as also the person within the Akasa. The question arises what is the meaning of this Akasa and whether it is different from God himself. The commentators do not throw much light upon this and some mayavadia try to interpret it as Avyakritam or mayosakti or Avidya, which will make nonsense of all these passages. The Pui-anas themselves explain what its real meaning is which we also quote below. Akasa ns interpreted by the Parana means Chit, 'or Gnana, Light or Arul which is Parasnkti, Sakti of Pan. meshwara. The words (VuVa/.'Osa, and CVuVatnhara so familiar to every one will remove all doubts, if there should be any, as to the truth of the Pnranic interpreta- tion. It is the height of folly to identify this chit sakti with muvu Sakti. if therefore this Chit sakti (Devatma* I’ninsakti.) stands for Akasa, then tlie passages which speak of God as Akasa and us dwelling in Akasa will sot conflict, with each other. There can he no difference be- tween the sun and its light or radiance, fiieand lient much less between Sivam and Sakti. The Sruti itsulf declares why God is called Akasa, be- cause of its characteristic mark that it is all pervading and huger. that, all and everything rests in i.'. And God is all pervading or omnipresent because He is Chit or I ntelligence, and this Chit is ul /’oui'se Sakti or Parasakti of the supivmi- (Vide Sivugnauabotliam 2-4, and pp 14, :H>, to 32). It will also be observed that in some passages, the Akasa is nl one said to dwell in .lie heart or Gulin. )Y hell till* * S.*i. I , r,,i. -M.*\ Muller's Nnie (-■ -•!- Vol. II (L.'|iitiiis|„i,lsy No cridenlle T-tinl'iisi-.s I nao S.tkti if li M;t\;i :onl 1 1 r:i il Akuliarw or .I'.viikliMKlI syicinveiiiiisl. Tlic .liftirnliy wliicli tlie learneil llt.rn»r I'ceis in tri s in u a . -insislenr ex|ilajmti in ill several jiiWiiLVb will all Is- raiaave-l it tiiir eljilanatiali is borne in iriiaif. 306 THE 1 LIGHT OF TRpTH ok SI-DDHANTA DEEPIKA. Aka aft and Gnha unidentified respectively with Gt>d and chktam there is apparently no place for man, or Jiva or Soul, and the Mayavndis, accordingly mistakenly conclude that the soul (Atina) and lod (Paramatma) ave identical. To remove this doubt, in fact, other Srutis declare that “ These are the two entered into the cave (gulia), dwelling on t(;e Highest summit (Paramakasa or Parasakti)” Tait 3-1 1 . '• Two birds cling to the same tree, Isa and anisa" (Mandak 3-1 & Swetaa IV «.). As of these two one is duelling within the other, and God is the innermost as it were, the epithet is applied in the srutis to God ; and the passages like the one in Briliad III. 22 wdieie God is s|..Aeii of as the Alma within the Atmu and the one iuK;Ja(lI 12 alul la) where the wise is spoken of as perceiving tied within their atma, are accoidingly intelligible also. The passages we collate in this connection aie as follows. ]_ There is this lii'ithuuipio’d and in it the palace, Uahara Pundarika' and in it that Uabara Antar Akasa; now what exists within that Daliara Akasa, that is to be sought for, ths 1 is to he understood (Chandog 8-1-1.) 2. “He who is called Akasa is the revealer of all forms and names ” (Chandog. 8-14-1.) 3. Manifest, near, moving in the cave (Gulia) is the Great Beiug (MahatPadam) In it eveiything. .is centred which ye know as moving breathing, and blinking, as Sat and Asat, as Adorable, as the Best, that is beyond the understanding of creatures" (Munda. 2-2-1.) * cf “ jy 6B> tr ld n p @ ess a uSl eo si U357- -i uiif? oiettrentB. .©•it 3 svuj u> usvpjd fci) “ s* ujunpic si eis O.s (jjsf eif> 0 a«G e »i'.'’ St. Appar’s. IJevarani. 4. “In the Highest Golden sheath (Hiranniaya Para- kosha,) there is the Brahman, without passion (Nishka- ’aai) and without parts. That is pure, that is the Li*'lit >f lights (Munda 21-2-!*). See also (3-1-7.) “There is the Akasa within the heart, and in it there is the Person (Purusha) consisting of Guana. Im- mortal. Gulden. (Kiraiimavuliu) (Taitr ar. l-ti-l). • >. He who known Brahman, which isSalvnm, Gnu- nem, Anantam, as hidden in the cave (gulia) in (he Piiranin Vyoniain, he enjoys all blioga, at one with the Omnis- cient Brahman. " (ibid 2-1-1.) see also. 2 I>-1. 7. Who could breathe, who could breathe forth if that Akasa was not Bliss (Amanda). Poe he alone causes Bliss (Anandain) (Ibid 2-7-1). 8 . He is wlm within the hear!, surrounded oy the Pranas, the Person of Light, consisting o. knowledge (Briliad, IV. 3-J). “ & ganuSanpmiaj icmpitf sip (£<—*1 i 3 w/BQain ^ st > G-Jii;£»>»uj®<_J ffGtfih Guffcgrenihuaj^pi £s»uj JH if. (2 tu or is ryii £:ujeiiGgj)." 9i And he 19 that great unborn Atma, who consists of knowledge (V'iguana) is surrounded by the Pranas,, the Akasa within the Hridya. In it there reposes the buler (Vasi) of all, the Lord (Isana) of all, the King of all. Brihad. 4-4-22. 10. “ The shrine (Paramalayn) which consists of the Akasa in the heart, the blissful, the highest retreat, that is our own, that is our Goal, and that is the heat and brightness of the tire and the sun.” (Mait. 6-27.) 11. “The person not larger than a thumb us the Antar Atma is settled always in the hoart of men (Purusha) (Katha 6-17). “ Beyond the senses there are the objects, beyond the objects there is the maims, beyond the in anus, there is the Blinddhi, beyond the Bnddhi is the Mahut, (cliittam). “Beyond the M„hnt, there is the Avyaktam, beyond the the Avyaktam is the Purusha. Beyond the Puvusba there is nothing-tbis is the goal, the highest road. “ That Atma (God) is hidden in all beings, and does not shine forth but it is seen by subtle seers through their sharp and subtle intellect,” (Katha. 3, 10 to 12). “ Beyond the Avyakta is the Purusha (God), the Vibliu (All pervading) and entirely imperceptible. Every creature that knows Him is liberated and obtaiv sjimmortalit v.” Ibid. l(j- 8 ). 12. Maheswnri Saktirauadi Siddha Vyoniahhidanadi Virajativa” The Eternal fullness, Maheswara Sakti (Parasakti ysliines forth by the name of Vyoma (Akasa). — Kurma-Pur.un “ Yn.vya 8 a Parana adevi’JSaktir Akasa Saiijnita" “ Whose supreme spouse. Snkti, is called Akasa (ibid.) 13. \\ liv is It called Surm 1 i/npi (all pervading) '( It is called so bacause like glieejdulfusing .and soaking itself through and through the 1‘iuth, (milk or oilseed). It per- vades every created thing through and through as warp and woof (Atliurvii Situs- <>,j Erahmaloka — is the Highest Brahman's place. Here th.» text ( 1 ait 2. 1 . Dalread v quoted, und the texts herein below ipioted have to he considered. 1 . lie who behaves tlnisjall^liis life reaches the in aid f’J Brahman, and does not return, yea he does not return. (Chandog K. lb, 1 .) lu what the a ave ft the^ worlds of Pmjapati woven. ‘ In th.-? Irorlds if JtralnnatK O Oargi’ lie replied. 4 ‘ In what then are the irorlil* of f {nth man woven like warp and woof.” THE LIGHT GF TRUTH orI 9TDI3H »’^TA' > DEE PIKA- 2P7 Yt^oanAeja said * O Gargi, do not ask too macb, lest thy bead should fall off. Thou askest too mnch of a Deity, about which we are not to ask too much, do not ask too much, 0 Gargi.’ After that Gargi Vachaknavi held lier peace." (Brihad 3. 6. 1.) 3, “ One hundred times that bliss of Prajapati is one measure of tbe Bliss of Brahman ; aod likewise of a great sage who is free from desires. (Tait 2. 8. 4.) “ He who knows that (Brahmi) Upanishad (Yoga), and has shaken ofF ah evil, stands in the endless inconqn- i-able world of Heaven (svarkaloga) Yea in tlic world of Heaven (swarkaloha). (Ttena. 4-9.) Now that serene being, which alter having risen from oat this earthly body, and having reached the Highest Light f Paranjroti, Pan/sakti) appears in God’s true Form.” (Chan. 8. 3. 4.) ti. “ Bat he who lias understanding for his charioteer, and who holds the reins of the mind, he leaches the end of the (6) Adhtrat and that is the Padnm beyond that of Vishnu.” t.Katha. 3. 9.) “Gneyam Vishnupada durtvam Divyam Sivapadam .1 agat.” '• Jfl^LDUJler L/V WplipiD jii £> p C aQiupot (fyiusGeu i err lc Qirrd&evr < — *&'© — 0 lS - of? u nu ir svevGtr •" "Beyond the known Vislinnpadam, let the world per- ceive the Blight Sivu Puili" (Sivadharmottava). 8. Out tit «r p pmmdp-uj 1 nifVjin uintfVuusi'ii 10. ” a/s em cf Q&Jtf bUn ton luuu^i— tut Of! Gm.” It 'p*sfrru~ififtru.a.r Gau0 bs to jv sv tsp u — *0 ff u n Goi.” 11. “ men iii£ or. fdsj Hints' rrn tssripG* ri/ipifi l§60U Snap if? Sol/ ’ya s if 12. “ Pavatparatavo Brahma. Tatpnratparoto, Haris Tatparat paratror Isa. Wbat is beyond everything is Brahma, | what is beyond Him is Haii. What is beyond Him is Isa” (Sarbo- panishad and Siva Sati kalpa Upanishad.) from the foregoing passages it will be clear that tbe words Brahinaloka ’ and ‘ Swnrakaloka .used in the Aryan and Tamil Vedas mean not t lie lower worlds (to be obtained by Saguna and Nirguna Bavtuia, but, the High- est state to be obtained by the Atiyasrami Mukta by liraiiiui Jinyj.nu) or Yoga. It is . of course, by a figure that it ia culled HraHmkloka or Swarakaloka or, SUyjloka or Kailaea, and Should' 1 not 'be confounded by the mere resemblance of names into the lower ones from which" of course there is retnitp. Jt is this Bppthma Loka or Sivu loka, attaining which, there ib no refprn, there ip no return, says Jhe sntrakaru. Fpr further cooment see SrikUnta Bhjshya on the very, last Sntra. Sannyasa Yoga as'against Sankarananda’s interpre- tation see the truer definition contained in Gita 9-27 and 28. . ! 27. Whatever thou doest, whatever thou eatest what- ever tbon afferest, whatever thori givest, in whatever austerity thou engagest, do it ns an offering (Arpana .Jl/iriiuterin) to rue. 28. Thus shall thou be liberated from the Karma Bhanda of (*ood and evil results ; equipped in tnind with Sannyasa- Ynga and liberated, thbu shalt come 'to me. Chap 18-2 also defines sannyasa and tyaga. “ Sages understand by sannyasa, the renouncement of Kamya works ; the learned declare the abandonment of ihe fruits of al| works to be tyaga.” The word Arpananr is a very important and technical word and in the combination, as ‘sivarpanam’ 1 £■»*» lu^w' is more pregnant of meaning. All acts have to be dedicated to God and in this suceiy ia possible (his liberation. This the highest condition the seer has to rise to, it iB, that is enunciated in 10 Splra of sivagnanabotha. jtaiGeeriteQer ajti&njaiisQtrf) OSiOlS JRJtSoP^n® tAiVtnrraiuj parQ^lt) tuaidliaii^lasQ p.” “ Sufirasanastha The Sugcusana is one of 64 postoree^rr seats assumed by the Yogi, and it is defined in Talvaprakata. That Asana is an essential of the Yogi, is insited on iu Vedanta Sutras. IV 1-7. and Sri Nilakanta quotes in his Bhashva this very passoge from Xaivalya Up. in illu- stration — Sankara quotes no sruti on which this Sutra is based — which would certainly make the date of Kaivalya far older thao the Vedanta Sntras Of'ntrnlliug tite senses. — The yogi must first accomplish this control before all things. The senses are usually compared to wild and tamed horses. Vide Katha IU 3 and 4 and Siva Gita, 12. 21. (InrubliakU . — The folluwing passage in Vayu samh.ta (uttara. 13. 20 to 30) sets forth fully the importance and efficacy of Guru Bakti. As one by the society of the wicked becomes a sinner, so one becomes purified by the society of his gum. As gold is freed of its dirt by fire, so does the guru cleanse him of his sin. As the ghee-pot near the fire melts away so does one’s sin melt away at .tbe approach of his guru.. As fire bums away wood, bo does the Joyous guru buru,nway in a momen* one's sins. WOt SMtotM* wtol'pp. 8*. Be h 9m*. Thi* Sn* is not to W c«— founded with «■« spoke* at aa the highest in the pwtfg { esnbis. &rm Ufce.Ykbteati at the wm/atma 8hs,M B ui es , YWha n. hiis ■■! itowi See the-dtomaewo au theae pa«a- gm to hi kaate jBhwshya p. 50 To 1 IL S. Deepika. Ha — u /a n-amim viduh. Ke'chit that vratam ityu'chuh Ke'chit Sa'mbhavam. aiswaram. Asya vrauisya rniihat my sun agamanteslia sama- chitam. Tile Tnttnm of besmearing the whole body with holy ashes, praised by people is called by Pa» wpa/om, sages following the dMiimninm some -•♦ages (belonging to Mundakopaninhad sakha) call it sirovratam : some sages ( belonging to Swetaswatasa sakiia and Kaivalya sakha) call it Atyasrama : some call St Pi^fUjn : some call it Sitntbavum 1 belonging to Sakiutot Kaluijini nuli’opautMfauD; some ( belonging to Taitbriya sakha) call it AintrrmntL (Bhiiti) The greatness, of this brain is well set t’orti* in the agamas 4. Sutasamhita — Atvasramibhyeh Sun'te'bliv Vaktavvaiu Bra/iut. crilawiui 1 na prasanto ys^datavyamn a putraya Cathuhana. "The man who is an Ati/*itnui ami lias attained [noire can alone be taught Brahma. Yulya. The tuau rdm lias not attained peace* sml is no son cannot be thought athis.” Bmno’ttora khunditm — Ayam atya srwno ilia — u ywih sumach art tus tathal Tesham era pto -am jnanam sansara msh elt u kartwnun. THE LIGHT OF TRUTH os SHIDHANTA! DEEPIKA. 209 (Thja is almost (he same text as the one from Sota, gambit*, Pkram and Biyam being identical). 6. V'ayasamhi^a — Vratam pasupatam srontam atharva siraei era Cam Vratam e’tat parknrveeta sa tn vai naish tikah gnrrtah So’stya'sratni cho vijjne’yo’ maha'pasn patas tatha “ Thie vadika Pasupata Vratam ig spoken of in Atharva Sira s ; the man who follows this vrata fag detailed in v.y aSamhita Parva. 29 chapter) attains to niahta (.yoga) He is called A tycurami and Mahapawpatee ," 7. Knrma-pnrana — -Tadatud aisWaram janaDam swa- sasakha-vihita vratam Ase'eham vr'dasaram tat pasupasa vimocbanam Atya’sramam iti khyya’taAi Brahmadi bhirannghti them. He (sage swetaswara) initiated him into the mystery of the Aiswaram gnana vratam of his own sahka. This -vratam is wholly the essence of the Veda ; This will free the Pasn (goal) from all bonds (pasa). This is called Atyarsmam ; Brahma and other Gods followed thiB Vrata. 8. Linga-Pnra'nam — E'vam Pasupatam yogam yogssi- wary amannttamam . Aty'asramam idamjne'yam mnktaye' Ke’nalabhyate. “ This Pasapnta yoga is the most excellent and trans- cendant yoga ; ThiB Atyarrama, is considered so by personB dee irons of Mnkti. 9. Mundaka 3-2-10. Tat etat richasbhyuktam Kriya'- vant&h srotriya' Brahmanishta'h swayatn jnhnte' e'karghim sraddbaotas teshamevaita’ m Brahma- vidya'm Vede'ta Siro'vratam vidhivat yaisfca cheernam. “And thiB is declared b y the following Rik verse “Let a man tell this Brahma Vidya to those only who have performed all actiT, who are versed in the \ edas and firmly established in Brahman, who themselves offer an oblation to the one, Rishi, full of faith, and by whom Sirovratam has been performed, according tj the rule (of Atharvanas)'.” 10. SouTasamhita : sarvgsa'kha’sritam tatwam tijjna' turn priyatetuy&h. Ac’ bar el vise'shena nityam preetya'airovratam. Sirovrafa viheenastu sarvadharma samanvitah. Api Brahma'tma-vidya'yam na'dhika'rina samsa yah. Sirovratamidam Sarvam Pu'pskanta'ra da'hakam. Agniritya'tibhirmantriah Shabdhih Suddhenabhas- mana' . Sarvangoddhnlanam kurya't Biro-vrata saman- wayam. One desirions of attaining the tatwagnana rongt chiefly and ever practice lovingly birovratam. One not following the sirovrata though possessed of all other virtues, is surely not qualified to enter on B.ahwatma Vidya. This sirooratam consume the forest of all kinds of sin. One must purify oneself by besmearing the body with holy ashes, hy uttering the 6 mantras begining with Agni (ag found in Atarvasiras) connected with the siaovratam. 11. Kalika.khauda. — Sirovratam to ismivaihyvda eheerambhakti-tatparaisb. Tesham eva Brahma Vidhyam vadet na'nyeshu sattam The superior Bhakt&s who follow the Sirovratam accor- iog to law are alooe entitled to be taught Brahma Vidya and none else. 13. Atharava-siras — Tasmat Vratam etat pas'upatam Pasupasa vimoksha'ya Ac. Therefore this Pasupata vratam will free from all bonds (Pasa). 14. Kalikakhandam — Vratam etat pa'anyatam pasupasa vimoksha krit.i. 15- Sivarahasyam — Vratam pa’supatam kritwa, mama jna’nam ava’pnnya’t. 16. Bhiva geeta of Pa'dma porana — Munayas tat pravakshya'mi Vratam pasupatam Chidham. Kritwatu viraje deeksha’m bha'tuudraksha dharf: nah Bhavatam drisyatam e'tya Kaivalyam vah prada’syati. “ 0 munis ! I will now decare to you the vratam called Pasupatam. By undergoing viraja Diksha and wearing the Bhuti (ashes) and Rudraksha beads, you will knbw God and nttain Kaivalyam (the Highest Bliss)." 17. Kalika K'handa — Vaidiki’ viraja deeksha ihya’te- yam papanasinee. Mantrasamskara deeksheti kathiteyam latha’game. The vaidika viraja Deeksha, capable of removing all sins, is called in the agamas Mantra Samskara Diksha. 18. Taittiriya-Upanishad 1. 11. 1. Bhutyai na pramadi tavyam. “Don't neglectBhnti (literally ashes)oi- pasupata vratam " 19. Bodha'yana— vidhim vya’khya'mah Bl^'tyal* na parmaditavyamiti hi am’wayate’. I will explain the law. “ Dont neglect Bhuti or 1 asu- patavrata.” 20. Ka'Ia‘gnirudra-Upnnishad-Vralamo’tatsa‘m havnm Sarve'sbu Vedeshu Vedava'dibhiiuktam bbavati tasm'at sa mac hare ‘n mumukshur na pnnar bhavaya. “ This Sanibava vrata is spoken of in every Veda by every vedavadi therefore let the Mumumkshn follow the vrata so that he may not be bom again." 210 JHE LIGHT OF TR¥TH ,o« Slt>OHANTA DBHPIKA. THE LIGHT OF'J'EUTH 0 R Siddhanta Deefcika MADRAS, FEBRUARY 1899- NOTES AND COMMENTS. We have before us the opinions of two Madras Indian Journalists. One says “To Soul Bodv, „ . . , . . . be plain, no soul is perishing in India, from want of spiritual consolation. But bread is wanting; therefore support Mr. Tata’s scheme in perfereuoe to Mrs. Besant’s Benares College.’’ The other in reviewing ‘ Studies and Translations,’ says that it is not a great thiDg to show that great religious truths exist in Tamil, but that Tamil should be made a medium for conveying Loukika truths. W e wish we could lay the flattering unction to our heart that no souls perish ! and we wish that people knew so little of bread wining ways. The real truth is man’s whole time from start to the finish is occupied in bread-winDing pursuit, and we are all Loukikas and fully alive to the importance of Loukika truths. No mau can afford to neglect his body. But can it be good to an individual, to a community, to a nation to have only one idea! before them, the filling of their belly 5 Have we not instances before us, of how this actual quest for power and pelf tends to really deprave and degrade humanity and to introduce more evil and suffering and cruelty ? • • And theu are you sure, when you put your belly before vour soul in this ardent The churning of the ouenn. q^st, y Ou may not reap more evils, physical and moral, than am thing beneficial ? Does it really matter much that your puny body should perish than that your vices should pollute your soul for many and many a life to come, your example* contaminate a whole nation ? Why, we have an ancient example. What did the Gods and Asuras churn the ocean for ? Not for saving their souls surely but for gold and silver, rubies and diamonds, for horse and cattle, for ..wine and women and for long life to enjoy them their heart’s content. What gigantic effort* did they not m^ke to achieve their object Wbat havoc d^ they not commit, and what suffering did they not in- flict ? Whole nature abhorred and shuddered ! And the poison came forth ! Did they eypect to reap this ? Djd they contemplate that, when they sought*life and pleasure, they could come to forfeit both F And what id they do ? Then they began to think of God but they had never invoked his aid at first 1 They than thought they could secure all the wealth and long life by their own efforts. But now ? Qod saved th,em from the fearful poison. And then they clean forgot Him ; and deceit and chicanery was brought into play when the distribution of the gathered wealth began I One half of the workers (instance the cry of workmen against their employers) were cheated by the other half ; and with the other half also, might determined right ; and the more powerful the Gods, the greater was their share of this world’s goods. This is our plain reading of a plain tale, whatever other esoteric meanings there may be ; aod it sharply distinguishes Humanity, with its likes and dislikes^ reaping sin and sorrow and death, and Divinity which has neither likes, nor dislikes a> Q^asri—itota uSeve&r.’ Kural) and consequently no suffering and sorrow, and is eternally Blissful, A Yogi and yet a Bhogi, the oldest of.the old (‘ opsrSfavuutpuiOL/irgi—g Qpes^aruuifiiiOuirQyQsn’), yet with His Love (Uma) ever fresh " mother of millions of world-clusters, yet Virgin by the Vedas called.” • • By the way, do you know why our greal seges, Agastya, Vashishta and othere Self vs. SelfleeeneB. are alwsy* represented as ‘odious old husbands ’ ( lo use the language of the Reformer ) with young wives ? We have, however, in the sacked cause of Reform, no mention in any of these .Pursues or Itihasas of these old sages remarrying'these young virgins after 55 or 60. They all boast of only one wife for all their life-time, and the personality of the wife is as distinct in history as that of her old consort. And yet how are we to uccoant for the old age of the husbands, and the eternal youth of the wives ? And how is it also that these old sages are not represented as Brahmaoharis jot Sanyasis ? The meaning may not be plain if understood from the purely physiciai standpoint. But even in the English language, an old head is associated with wisdom, and we cocld understand the perfect sage, who has subordinated THE LIGHT OP TRUTH or &IPDHANTA DEEPIKA. 211 all Lie lower animal instincts and physical environ- ments to the power of his intellect and broad'bepe- ficence. to possess His Sakti (Love and Intelligence) ever fresh aod eve* unimpaired. And what could we compare to the spirit of the old sage that could try out of the over flowing of Love in his heart, to ever make its business to seek the happiness of all mankind, (k,T Jfa«ur0 i-| ,0,19 iTj** lw t lueseoi ru>eo GeuQgp pSQum urn joGld), that great spirit that could in- vite the whole world to come together before ever their bodies perish, to eat and drink of the great flood of joy of limitless Siva lihoga, which iR ever rising and filling and flowing over r&n* S&i Qu* a,Oingiih G* irsu gb>6v tu loQ u0i • • The four Purusharta. We have observed once before that the Hindu Sociology is built on the four great Purusharta. But in seek- ing wealth or pleasure, our conduct is not to be divorc- ed from all laws of ethics and good religion. And no body has ever summed up the whole duty of man in more beautiful words than onr good old mother Avvei has done. FFfiaipw fia&faraSC i* tit. tuQuir® jhi'd sr0fV(n>»iir — puppaj Q £ (l9scPULD UD ?61V &3ay dP JJJI U3 eSG-i—G/t GuiPsru s£® • » We have to congratulate Mr. Kameshwara Iyer m a , of the Pudukota College on the thlmndh'i^vand'va^ excellent manuals he has biought (jut on the Purusha Sukta and the Gayatri Mantra. Here we have an instance of what an Indi»n scholar can do to interpret his own books ac- cording to the traditional mode of interpretation un- trammelled bv the prejudices and fancies of western scholars. We have no doubt when Mr. Iyer follows Vjdyaranyain preference to Colebrook and Muir, he is mainly in the right ‘ Purnli ’ as in ‘ 1 ripurah means traditionally ‘body ’ ‘Anuenu’ in the Second Rik applies more to the eater, the soul, ‘Anisa’ than to the ‘Isanah’ the lord. And his reply to Mr. Putt’s view that there is no reference to the caste system in the Kigveda is really able and cogent. We however fail to see the rationale of the distinction which he wishes to draw in his first comment on the 1 3th Rik as between the first 3 castes and the fourth, even when the great Vidya- ranya failed to note any such distinction ; and when^ as he points out in his 2nd comment, the whole thing is figurative.the whole paragraph ismischivons and ought not to bg allowed to stand in a subsequent edition. • • • There is however one moreserious error, which Mr. Aivar falls into when he seeks, I’ftrinnma V Vi v asts. ' to interpret the Sukta according to the lead of Sankaracharya Of course he is free to think that we are in error in saying so ; but when as he is himself forced to admit, (vide pp. I Sand 22 » thatBeveral riks in this sukta, nay portions of the same rik.clearly setforth in unmistakable language thq,PfMy- nama Veda theory, it is jot too much to ask him to consider whether the author of the sukta is himself . guilty of inconsistency or he is wrong in attributing to the author anysuch inconsistency. But we forget that he and those of his ilk do not set very great store by logical precision aud consistency, as examples of which we may quote tie following sentences from his comments. L The Supreme Being is Spiritual and Imperisha- ble This Supremo Being is this Universe ; a fourth of His Essence (p. 12.) This Universe is Material and perishable. This Supreme Being exists simultaneously in both forms (as Perishable and Imperishable.) (P 13.) 2. This Universe consists of two distfnet elements matter and spirit (Jiva). Matter is evolved Maya. Maya is but a Power of the Supreme Being. Jiva is only The Supreme Being conditioned by Maya. Thus both matter and spirit are really of Brahman. 3. The Supreme Being is Infinite, Unconditioned, Self-luminous ami beyond Maya Or ignorance, -Maya is but a power of this Supreme Be»ng Maya is that by which Brahman is conditioned bruited, and deluded, enveloped in a material case, bound in the trammels of samsaia, undergoes suffering and sin Ac. Read the \ eda and follow the Acharva to get fret from Maya. 4. The Supreme Being is not Alayobbndika. ’ He is real. 212 THE LIGHT OF TRUTH oh SIDDHANTA DEEPIKA. Even I'svara is Mayobhadika, is not real Much less is Jiva real. Alt because Maya is illusory and unreal. And this Mava (illusion) is a pow