THE

SIDDHANTA DEEPIKA

OR

THE LIGHT OF TRUTH

A MONTHLY JOURNAL
DEVOTED TO

- RELIGION, PHILOSOPHY, LITERATURE
AND SCIENCE

THE LIGET OF TRUTH ob STDDHANTA DEEPIKA.

elements beginning with air and ending with earth are
each born of that which just, precedes it; on the other
hand, it is declared that it is fronl Brahman, the cause,
assuming the form of akasa etc, that all the succeed-
ing effects such as air are produced, each in its turn.
Thus it is Siva alone, the Paramatman, who is the
direct generator of all elements; for, as in the passage
“ It (tie Existent) willed * may I become many' ", so in
the passages “That light willed ‘may I become many’
and “ tho^p waters willed •“ May I become many
there is His characteristic mark, namely, the act of
willing. It is frOrn Brahman assuming the form of
Sadasiva.etc., from the Atman dwelling in sound etc.,
that air etc. are born, as declared in the following

•

passage .

“ Sadas'iva is of the form of sound, 1's'vara is of
the form of touch ; Rudra is of the form of light;
Janardana is of the form of sapidity itself ; the
Four-faced (Brahma) is of the form of smell: these
are the five forms.”

. These, verilyj Sadas'iva etc., designated as the five
Brahmans? the A'tmans dwelling in the five elements,
constitute the body of the Parabrahman. From
Parabrahmin, verily, embodied in the five Brahmans,
proceed the creation etc., of the universe. These,
S~da9'iva etc?., having become the five elements, are
born of Paramatmnn.

[Objection): The passages snch as “akasa was

boru,” speak of the birth of the elements alone ;
creation, of Sadas'iva etc. is not directly spoken of.

(Ansicer): It is in fact declared. It has to be

understood from other S'rntis. Accordingly, the birth
of Brahma etc. as well as of the sense-organs is
declared along with that of the elements in the
Atharvas'ikha as follows :

“ One should contemplate I's'ana ; all this should be
contemplated (as I's'ana). From Him they are
•born, Brahma, Vishnu, Rudra and Indra, and all
the sense-organs, along with the elements. The
Cause of causes is not the contemplator the
Cause is ever to be contemplated. He who is
endued with all powers, the Lord of all, S'ambhu
who dwells in the midst of akas'a ;of the heart).”

It is thus declared that S'ambhu should be contem-
plated in the middle of the supreme ikis'a as the
cause of causes. Hence the conclusion thet the birth
of all effects proceeds directly from Brabmnn assuming
the for' ns of the various causes.

• Chhe-Up. *5 — 2.

Adhlkarana. 5.

As A the order contrary to this (order of creation ) can alio ha
explained. (U. ill- 16)-

Here a doubt arises as to whether the order of
creation indicated in the jgpajfltag ^dhikarana is
reasonable or uot.

Purvapakuha : It is not OAeoiMU For, in the
Mundaka-Upanishad, it is ieelprod that prana etc.,
are born before akiis'a etc., in. the following Words :

i

“ Hence is born prana, mena^ ad all the sense-
organs; akns'a, air, light WVItad^hnd earth which
maintains all.’’*

And in the Atharvas'ikhA, a oitBtottaneous birth of
Brahma etc., as well as of etemeftta and sense-organs
is declared in the words, '* born, Brahma,

Vishnu, Rudra aod Indra, *ttd Aft 1 the sense-organs,
along with the elements.” WH||refafre it is held that
the foregoing order of Croatian of Ijcas'a etc-, is not
reasonable.

Siddhdnta : The foreg^iaguaiUaa. of creation is
quite reasonable. In the woods' - " Maras, indeed,
my dear, is made up of foo4f«artA).^>f£na is made up of
water, and speech is made light, ”+ the Upani-

shad teaches that prana et<t, io made up oi elements,
so that they are compreheq^ c ^ g iff the elements and
therefore no separate orejar -tt eOWation need be
mentioned in their case. BkaAad MB- are said to be
born simnltsneoaaly with tip tlMatile because the
former are embodied in t%,i4ft* oi4 are therefore
comprehended in them. there is no

inconsistency whatever in the' teaqpoa^ order.

If you say that the Intellect ttff «—*» atm tetwsen them in
order, becanee of the lnMUM ttifk. (we eay) no.
beeauee they are M 111 16) .

(Objection:) — The MdhdA’na aftti declares, indeed,
that the sense-organs Huff littte are successively
born midway between pMtfea aatd die elements ; and
this is pointed to by thtf'iTiltirtiHWibing the elements
—such as “ ether, air, l^fct”'— iMBnve been created in
the same order in wift||«|fey are said to be created
i.i another s ruti. W$fcMlboertiie f Mundaka-s'rnti jifso
points to a definite oftttr it creation.

(Antaver :) No; Ijp the words ‘‘Hence is corn."
have to be construed «parately along with all

entities beginning Wttl Mflfc and ending with earth.

• Muiidaka Cp. 2- 1 '

t Chhandogys-Up. Hi

THE LIGHT OF TRUTH ob SIDDHANTA DEEPIKA.

3

A j ,

Therefore, IV vara alone is (he cause of -all. Hence
the pnrifiic saying :

“ All things beginning with S'akti and ending with
earth are born from the principle of S'iva. The
whole is pervaded by that one Being, just as a pot
is pervaded by clay.”

The existence of a definite order, too, points to the
birth of all from the principle of S'iva. Wherefore it
is proper to maintain that Brahman is the cause of all.

Adhlkarana.— 6.

The designation of BrahmanJy words denoting the , Awing
and the nnmoving objects is not secondary, because
of His having ehrelshed the idea of becoming
those objects (II. ill- 17 )

In a former section it was shewn that. Brahman is
spoken of as akas'a etc. This forms the subject of
discussion here.

A doubt arises as to whether the words’designating
things animate and inanimate, moving and nnmoving,
is directly applicable to Brahman or not.

(Ptrvapaktha :) — It cannot be directly applied to
BrahmaD, inasmuch as a word designating one thing
cannot be directly applied to another. To explain : in
the expressions such as “ The sun is the sacrificial
post”* anc^ *‘ the sacrificer is the stone ”+ the sacri-
ficial post etc., are spoken of as the sun etc., merely
because of some resemblance snch as similarity in
form, but Dot directly. Here also, in such expressiouL
a a “ That light willed,” Brahman, the sentient Being
dwelling in light etc-, is merely indicated indirectly
by the words ‘light’ etc., inasmuch as the insentient
light caDnot possess the power of willing ; jnst as it is
in the case of the expression “ the sofas (i, e., neople
occupying the sofas) nre crying." Therefore, it is
only by a ©gore of speech that Brahman dwelling in
ikas'a is spoken of as akas'a etc.

Against the foregoing we hold as follows : The desig-
nation of Brahman by words applicable to moving
and nnmoving objects of creation is not secondary;
on the other hand, they are directly applicable to
Brahman ; for, for the differentiation of names and
forma of all things. Brahman is said to have cherished
the idea of entering into them as their respective
A'tman, as their indwelling soul, as the following
s'ruti declares :

•Tuitt. Brihmina 2*1-5.

t Tftitt. BrA, 3*3-9.

“ Of these beings there are three germs, and three
' nly, the egg-born, the womb-born, and the earth-
born. That Divine BeiDg willed, M Ah 1 I will
myself enter these three Divine entities in the
form of this jiva, as their A'tman, and differentiate
name and form.* ”

Th# sacrificial post and the like cannot be spoken
of as the sun etc., directly, inasmuch as there is no
reason for it. In the case of the sofas, the people
lying therein cannot be directly spoken of as the sofas
because they merely abide in them. Bat here, inas-
much as Brahman has entered into the universe as its
very A'tman, He can be directly spoken of by the
word denoting it. A'tman for instance, who ha-
entered into the body of a brithmin and so on is di-
rectly spoken of as a brahmin and so on ; otherwise,
the sacraments of upanayaua and the like enjoined in
the words “ one should initiate a brahmin of eight
years”+ would apply to the body alone, and it would
follow that A'tman is not regenerated by the sacrament;
and then the text,— namely, “ He who ha» undergone
these forty sacraments and who is jndned with the
eight attributes of A'tman will attain nnity With Brah-
man — which holds out a certain result to the

A'tman who has passed through the sacraments, would
be meaningless. Moreover, such injunctions as “ let
the brahmin sacrifice,” would be vain. Therefore
Brahman is directly designated by the words denoting
all moving and nnmoving objects of creation into whoso
bodies He has entered.

Adhlki»rana.— 7.

A’tman la not (born), a* tha S’ruti ray*, and bocauiv of
bit etornality at d. dared by tbom

(S’rutli) (IT- iii. 18).

In a former section, A’kas'a etc , are said to have
been born directly from Brahman. Here a doubt
arises as to whether, on the samo principle, jiva also
is born of Brahman or not.

\P''rcapaksha )■ — Jiva is born of Brahman ; i' .‘the
s'ruti declaresemphatically that Brahman alone existed
prior to creation and that there was nei'.faer the exis-
tent nor the non-existent, in the following wo*ds

“ When the.e was no darkness, neither day nor
night, neither the existent nor the non-existent,
then was S'iva alone

* rhhaiulogya-up, 6-3.

+ Gauiaina-Dharmaiutraa 8-23.

J Ibid.

§ S’retAsvatani-up. 4-1%.

4

THE LIGHT 'OF TRUTH os SIDDHANTA BEEPIKA.

“ 0d 6 aloue, secondless. ”*

Therefore jiva is born of Brahmen at the time of
creation. Tho illustration by sparks of fire is also
consonant with the birth of jivas, the srnti declaring
its follows :

“ Just as from fire, small sparks proceed in a num-
ber, just so from this A’trnan, all lives, all worlds,
all Devos, all beings, all A'tmans proceed in a
number.”t

Wherefore as sparks are born of fire, so are A'tmans
born of Brahman, *

( Siddhdnta ): — As against the foregoing we hold as
follqws : A'tman is not born ; for the s'ruti declares,
e ‘ the Intelligent has neither birth nor death;”! and he
is also declared to be eternal in the foilwing s'rutis

“ The eternal among the eternals, the sentient
among the sentiems.Ӥ

Knowing and unknowing are the two, the unborn,
the Mighty and the we»k.’'||

-The emfrtiatia declaration of tha unity of Brahman
prior to •cYeation is due to the Jiva as well as the
insentient matter having been resolved into Brahman,
and to their names and forms having been conse-
quently undifferentiated, but not to the non-existence
of 'jivas in their essential nature. The S'ruti illustra-
ting creation by Bparks of fire only points to their
manifestation in name and fo?m, but not to their birth ;
otherwise it would involve the fallacy of one’s deeds
being destroyed without yielding their fruits, and to
other such fallacies. Wherefore jiva is nob born of
Brahman.

A. Maf'aeeva S’a'stbt, b. a.

(To be continued.)

SERMONS. IN STONES.

1

Adoration be to the auspiciousSwayambhuNatha,
or Self-existent Protector.”

1. “I prostrate myself before Sambhu : whose

I'rom the Curugode <? lorionB head is adorned with
stone ine-ription. A. D. the resplendent moon ; and who
is the chief prop of the founda-
tion of the thTee worlds.

• Cliha-np. 6 1 .

+ Bri-up. 4-1-10.

t Katbs-np. 2 - 18 -

§ Katha-up. 5-13.

I: S’vetn-up. 1-9.

2. “ May Swaytnbhu be propitious : he, who won
immortal renown; who grants the wishes of those
that earnestly intreat him ; who pervades the
universe ; the Sovereign Lord of Deities ; who
destroyed the state and nrroganace of the demons
who enjoyed the delightful embraces of Parvati ; to
whom the learned prostrate themselves : the God
above all gods.

3. “ I prostrate myself before Sambhu ; whose
unquenchable blaze consumed the magnificent Tripura ;
whose food is the nectar dropping from the beams of
the moon ; who rejoiced in the sacrifice of heads by

‘ the Lorfl of Racshasns ; whose face is adorned with
smiles, when he enjoys the embraces of Gauri.

(The foregoing stanzas are Sanscrit : the fourth,
which is Pracrit is unexplained. Those which follow
are in Canara).

5. “ By the Consort of Devi whose divinity is
adored, the spouse of Parvati, resplendent with the
glorious light of gemB, reflected from the crowns of
the Lords of Gods and demons whose heads lay
prostrate at bis feet, with a face ever lighted up with
smiles ; he is the self-existent deity : May the wealth,
and the stations of his saintB, be ever granted to ns.

6. “ The beams of whose sight, like the freqnent
waving of the lotus flower, flash .reflected from the
numerous crowns of glorious kings, and of tbs Lord
of Demons ; who exists in all things, in all elements,
m water, nir, earth, ether, and fire, in the sun and
moon : the renowned deity manifested in eight forms ;
Sambhu ; may be grant our ardent prayers.

7. Cheerfully I bow to Sambhn in tbe lotus of
tbe heart ; to him who increases and gives life to all ;
who holds supreme command over all, who, through
his three divine attributes, created and animated
fourteen worlds ; who ever resides in the minds of his
saints.

II

“ Om ! Well be it ! Auspicious victory and elevatiop

From the Ujjaini I..- “ Victorions is He, whose hair/s

■eription. A. D. 1144. the etherial expanse ; who/ for
creation, supports with bis head that Inner line which
is a type of tbe germ in the seed of the universe.

“ May the matted locks of love’s foe, reddened by
the’ lightning's ring that fleshes at the period of the
world's end, spread for you nightless prosperity.

THE LICHT OF TRUTH or SIDDHANTA DEEPIKA.

5

SIVAGNANA SIDDHIAR
or

ARXJL NANTHI SIVA .CHARIAR.

SUPAKSHANt.

With the commencement of the new year, and with
earnest prayers to the Snpreme Sivam to give strength
and light, we proceed to translate the Snpaksham of
Sivaenana'Siddhiar,a work’So far nnparallelled for tbe
lucidity of its thought and felicity of its expression,
and closeness of its reasoning. Our Pandits fall shy
generally of Sivagnaoakotham, but this work «s move
popular with them ; and” its words and phrases
thoroughly permeate their speeches and writings, and
one feels so far quite at home in Siddhiar when one
takes it up, after an acquaintance with the writings'
and speeches of our Pandits. The verses are flowing
whether long or short, and there is very fine rhythm
about them, and we reooraraend oar readers to read
them even along with our translation, familirize them*
selves with the expressions and the technicalities and
so to assimilate them much more into their thought and
life than otherwise.

Our achariar begins his work as usual with an in-
vocation to the Snpreme and a preface.

INVOCATION.

To the Supreme.

1. He, who has no beginning, middle and eud, the
Infinite Light, Form of Love and Intelligence, the
Consort of the Mother of the world-clusters, the Princi-
pal Gem in the crown of the Devas, who prais'd by
the world, with the hanging coral braids, adorned with
the half moo”, dances in the arena of spreading Light
(chitakas) ; Hie pollen-covered Lotus Feet, I will
make my crown, and let ray unchanging love grow
towards Him.

2, Let me place on my head, t v e feet of Siva who
stands as the goal of each of the six forms of Religion
who stands in the special Forms conceived by the
various internal schools of Saiva Religion, and yet
stands beyond all conception as set forth in the Vedas
and Agamas (according to the Ideal of the Siddhania
Saivam), and fills all in f elligences with his Love, and
becomes my Heavenly Father and Mother and fills
inseparably one and all.

2

In (he following Uanjala Veree, the author leema up the
enbste. ee of all his teachings, for the elucidation of which, the
student is requested to loo<c up Sivagnanaswami’s commentary.

Sakti.

8. She, who becomes manifest as Isa’s Supreme
Will, and Power, Guana, and l ove, working for the
origination, snstentation and resolution of these
worlds ; and who assuming both Rupa, and Arnpaand
Ruparupa, becomes God's Snpreme Consort, these
worlds and their contents ; who giving birth to all
forms of life, and making them eat their fruit, in the
respective worlds, destroys their bodies in dne time ;
She, my Mother seats Herself in Majesty with our
Father in tbe hearts of the Sinless *1)6X01663. Her,
gracious Feet, let me place on my head.

Ganesa.

4. For the completion of this my work in Tamil
verse without any obstacle or blemish, I praise with
We and fervour the lotus Feet of the Elepbant-
God Ganesa who, begotten by the Omnipresent Light
and His Mountain-Wife, has five hands, four shoulders,
three eyes, two feet, and a long task and a bjg belly.

ScBRAMANYA.

5. The gracious Infant Guru, who taught tbe import
oftherrre Vedas and Agamas, Angas and Shastras
to Agastya ; the Muni of Vedic Munis, The Deva of
Devas, the loving Child of Siva, the God of the Yogis ;
the Heroe of victorious Heroes, the Scanda, who gives
liberation from the bond of births to those who wor-
ship Him incessantly with flowers of holiness and '
water of purity ; His Twiu Feet let me plant on my
heart and on my head.

St. Miikanda Deva.

6. The gracious Sun, which shinning on this nni-
verse, opened the lotns-bud of the hnman hearts, on
the opening of which, the bees of the ancient Vedic
hymns hummed about, the fresh honey (of love) gush-
ed out and the fragrance of Sivam spread forth ; He,
Meikanda Deva, who lived in TiruvennainaLlnr, sur-
rounded by groves in full blooir, the great saivite
Teacher, His Goden Feet which outrivals the fotu»,
resting on my head, I shall ever worship.

The imagery in this verse.is simply exquisite.

Preface.

7. My attempt to declare the knowledge of the
Supreme, who was imperceptible to the Gods end the
Vedas, and in the presence of the Lord’s devotees who
haye no infirmity except that c* clinging to the Feet

6

THE LIGHT OF TBUTH ob SIDDHANTX D2EPIKA.

of the Lord, after knowing in truth the subatance of
tbe Vedas and agaroas and other books of knowledge,
is like that of the water standing under the hoof of
the cow braving itself out for comparison with the
roaring and spreading flood of the seven aeas when
bronght together.

8. Men and women of this world dote over
the .unmeaning babblings of thoir darling children,
and fondle them ever so much as their greatest
treasure. Indeed, the learned, also, out of their
gracioos regard for me will not notice the faults in
my verse.

9. * My attempt to describe the feet of Him, who
conld not be understood by the Vedas, Vishnu, and
Brahma, by the mind and speech, and by argu-
mentation, will surely excite the laughter of the
learned.

10. Nevertheless, it is possible, by the Grace of
God, to know Him by the teachings contained in the
A’gamas ; and also by proper argumentation, and to
perceive Him ia our heart by Gnana-Sadana, our
donbt having vanished, and to remove the darkness
of Maya, and to dwell in the company of the Holy.

11. As different ways lead to the same town, so
will the various religions taught in the Agamas given
out by God who is self-luminous lead to the same
truth. But those, who listen to the inconsistent
sayings of people who are led by their own self-
conceit and not by God’s revealation will fall into the
depths of the sea, though seeking to retch the heights
of Mount Meru.

12. Leaving those .7 ho have attained to the
Highest knowledge, and those who are incapable of
any, I write this work for those who are in search of
a way for reaching the troth, from the instruction
imparted to me fcy my teacher by means of his
Sivagnauabotha, derived in sncossion from Sanat-
kutnara, Nandi, and Parameshwara ; and I call my
work Sivagnana Siddhi.

13. Those Devotees of the Lord who worship Him
in this birth, owing to the strength of their previonB
attainments in other births will be led to the Purest
Seat by the Lord Himself. To others only who desire
to seek the goal by the reading of books, do 1 undei-
take to show the path of reaching His Lotus feet.

14. Let me here expound the nature of the Para-
meshwara, and the books revealed by Him, the sub-
tance of Logic, and tbe things discoverable by its
methods, and the sadaDa to be pursued by the truth-
seeker, the nature of both the Bound and Freed
condition of Souls, after removing by question and
answers, the false doubts and misgivings induced like
a mirage by the various sectarians and thus try to
arrive at clear truth.

15. Let me here expound the truths of Saiva
Siddhanta, following as my chief guide the work of
Meikanda Deva, who, out of mercy, adorned my head
with his twin-feet, and placed the knowledge the
True Self in my heart, and thus plucked me frum the
sea of human births and suffering.

FIRST SUTRA.

1 . All the worlds that are denoted by the words
he, she, and it, originate, and are sustuined and are
resolved into its primal condition. Hence, a First cause
that can effect these changes is necessitated. He
stands at the beginning and end of things and
reproduces these worlds, (for the benefit of the
eternally bound souls) as He is the eternally Free, and
Intelligent Sat. Hence Hara is the Snpreme First
Cause.

J. M. NaLLASWAMI PlLLAI, B. A , 3. L.

(To be Continued ).

THE LIGHT OP TRUTH ob SIDDHANTA DEEPIKA

7

THAYUMANAVAR’S POEMS.

(Continued from page 272, Vol,II )

^ rr QrmiQmmm Qu>

arfldfo BT uamiis wGuotr

(2** io.mQmr*tiimi m(W)UUitap Qunev&f

LD<8Askd &a Gumel&if) tj
Quart ix> afar put Oa ; «ft «SC«o low
i p eOtiOpn fir fitpm
L$antrQpp intuit & rz&rrmjp, prsSmu
QuMotU QppfitijktULD
pamr ^ pti err e^in G \_1* * * js Qttsf
p in eifr jgy ii QuitQsefi ajtar
pe wuGupi uSeJakviu* ejjr i_ or is- 0<ii Qujdr gmS(Tj
pae&DLnuSjj Qlo«A •/ tp*(gp
ffttpi «fi©»)£S)to afittev ti—mQgn

Gpt—iQuj 9 jpi&Qiu m

SppiSmr <§ifiQ*trfmi- Aifisuaer GpiuaiGut

QpQftr in rune* A 3 Gw. (««*r)

117. O Bliss of teemiDg Splendour ! 0 The Supreme
Intelligence, being the indiscernible Sat that hast
filled my heart !

No amount of dissuasion can affect the most harmo-
nised state of Sivagnana I have attained. My mind
will never grow worse by clinging itself to something
else but Thee • but I will have it brightened, in assi-
milation with Thy unchangeable Paramakas wherein
are coiled up myriads of world-clusters in order in a
coucbospirsl form.

So, Thou must never deny me the Supremest Bliss
of Siva-Sayujya Mukti* and, even if Thou shouldst
choose to do so, I can never depart from Thee.

O Thou, the Just God, the connection of the
Ruler and the ruledt between ns will never cease

• It is the highest state of Mukti which is the soul's (sthnla
chit's) advaita union with the Lord-Siva (the Shukshraa chit).
That is, *he soul becomes realised in the Sivn-Lord both substan-
tially, spiritually and mentally. The human so-l then sees and
enjoys for ever the Infinite Siva in all and every thing as that Siva.

t The Rule?' and the Ruled. This relationship is called in Tamil
u>* (the ruler and slave). The object of the system of
prayers to God is to worship Him and pay reverence to Him for
Hie grace, recognising His Superiority and Benevolence over us
(souls), and to graduate ouraelveB in the course to the blessed end
by contemplating Him by the sacred mantras (the set, expres-
sions of His said Superiority and Benevolence) and carry on
the contemplation to such an extent thst we so contemplating Him
lose ourselves in that true Ideal (Lord-Siva) and become the Ideal
i.e., one wth Bin (Lord-Siva) ; then we, the souls, can be said to

nor con I withdraw myself from absolute reliance
on Thee-

feel Parama Siva or Parabmhamam in all and everything as Para-
brahamnm ; then the I-oess is deud.My-ness is dead and every thing
else material is discarded and what remains and what alone can
then remain to ns is the AkandAkurayeka Tatva-Siva (The Infinite
God of Love). In short we beoome Love itself, true to the
famous saying of Saint Tiramular ‘ <_//>•£ a*

(They will rest themselves in the Blessedness of Love, the Biva) :
This Siva-sayujya Moksha state of Bliss can, in a speaker’s stand-
point, be said to be 1 dnality in non-duality* or 4 neither one nor
two nor neither* being at one with or becoming one with Siva
(Love or in one word ‘ The Advaita * as explained by our Holiest
Meikanda Deva. Vide his Sivagnanabotham). But, in a Mukta’s
stand-point, that is, in the stand-point of a soul that has
attained the said Supremest Moksha, there is neither dnalism’ner
monism nor non-dnalism nor both nor anything in existence except
the Blessed Sivdnubhava or the experience and enjoyment of the Bliss-
ful God of Love and Love alone , that is, Siva, Siva , Siva alone : Jhere
exists no speech, no word, no argument, no darkness, no powerful-
ness of anava and no likes nor dislikes. Anavatnala becomes dead
like a burnt Beed and the Mukta, of coarse, becomes absorbed in Love
(Siva), indistinguishable, say, to the eye of a spectator, just like a
man’s shadow which becomes indistinct when he gets under the
dark (cool) shade of a tree. This Sivadvaita G*nanan*anda of the
blessed Mnkta is misconstrued as mere monifa. But as posited
by the Saiva Siddhanta school it is dualism as well as monism and
goes farther beyond and is a Beyond : It is, as I already cautioned
myself, in a speaker’s stand-point : —

(a) the Dualism, in as much as its infant stag*, or growth

1 dutifnlneM to Siva* i. e., contemplating Siva in the se.ond
person, the contcmplaior feeling himself in the first-person.

(b) and the Monism, in as mneb as its grown up (adult f stage *is
the maturity of thought and consequent capability of becoming^the
Parabrahman whom he (eontemplator) reflects ojlon, tijat ia, in
other words, in this stage he ia said to identify himself with tho
Parahbrahm^n ; or in brief, the soul (eontemplator), reaches the
Bhavana-Bharopa stage t, e., sunk In reflection (Bhavana) upon tho
a thing (Bhavagam)-

(c) Lastly, the stage Beyond is tbe true Advaitam when the

above reflection is so mnch and so far intensified that the sonl
that reflects becomes the object (Siva or God of Love) reflected
upor and see* Siva in all and all as Siva and enjoys the infinite
Bliss of Love for ever, of course having melted itself by the above
sadana (a and b) Suriya-K.riya- Yoga-Guana into that Love. This
is the Sivohamblmvanr. (Sivadvaitam). But this Sivadvaitam s
not Siva-jumn-sivadraitam »- e., to become equal with Siva). Bat
it is “ 0*£T® 4 cm v (contemplating to be One with the

Supreme).

Thus we have seen that the four stages of Sadana, fennya, Kirxyn*
Toga and Gnana correspond to dualism (Sanya n»d F : riya) % ‘
Monism (Yoga) and the state beyond vGoudbL This must be. and
nothing else can be, and the correct reasonable interpretation of
dualism and monism. And the worship or contemplation of
Suo or Love Supreme being the Highest Truth universally
acoeptablc and accepted, the above four stages may be called
Stt'a-Sariya — Siva-Kiriya — Sira- Yoga and Sna-Gnana. iheje four
stages do include, as aforesaid, the. dualism, monism and the stage
Beyond. The Stage Beyond is predicated by this school, the end

s

THE LIGHT 01 TRUTH ob SIDDHANTA DEEPIKA.

wfamfimaj m+u>r
ar^Oa/Ca i^aSamtstu-iqiii

Qicf 00 sa QfijiStrOiiijb Q*t sir event w

siLQeJI ld

Qa/iifiipe 6 sb c up Sfiaopiqw

GiPfk& eS i j><vra«i(ii

(7«/O(y0a;if arg^to ^ ev s a / suit to

iiiBaraia/ Csj«n«bQa/rsr «»</>

iBmaawQujtt m.(ih£se»i tr/bQtyQ
• f o spiit-K^peonii

asiSw «» i_ s « »u . t ® ««r«r (2 ld eVQSienr.i
paredlxifleo fdpfcQ L J ^61) LO
&im i aa>tLi w—sQGuj evtjuwr iSQs&arp
<f# pu&Qujer

§) $ piSaD# 0 to. Os it cot eufieue ett Qfeuja jGld

GpGfa LSLunat ffiCto. ( 8 *^)

118. 0 Bliss of teeming Splendour, 0 The Supreme

Intelligence being the iudisceruible Sat that hast filled
my heart !

No task is so hard as to concentrate and tranquillize
my mind towards Thy contemplation. We can rather
subdue and control the horse, or the big elephat even
while it is in rut. We can fascinate and bind the
mouth of a tiger ora wild boar. We can ride on the
Lack of a lion. We can hold a venomous cobra in
the hand and play with it. We can live by the
alchemic art of changing the fine metals into Gold.
Wc can acquire the siddhi cf moving in the world
unseen- We cnn command service from the celestials.
We can enjoy eternal youth and successfully practice
entry into another's body We can walk on water
and remain in the burning fire. And we can get
many more snpematura 1 powers except the said control
over the turbulent mind.*

which this stage leads to being the Siva-Suyxtjya Sivdnandci
Holtha. Now, theo, therefore it oan be safety concluded that the
Saiva School inclcdee all schools in their right sense and is yet
beyond all schools and is the nearest step to the Highest Moksha
(Sivasaynjya) aforesaid.

Verses 27, 41, 46, 51, 53, 59,67,83, 91, 96, 106, 115 with
their footnotes. Still, the Saiva School condemns only the
bigotry of such other minor schools ns wrongly and hastily
conclude that the end which they predicate is the Final End and
that there can not be 1 an ant. 'her side * nor a stage beyond.

The dualism and monism are the mouth and breath
Of this embodied soul, the beautiful advait :

Shnt up mouth, breath will s. op ; Bhut up breath, mouth will
Stop ;

And undeveloped will go lh‘ soul if both me stop.

• c ./. Notes to Ashtaanya yoga under verse 61.

sreoeoa laj&kfWQ} Gu># itifl tut p*i <3
LSeuV)Oo.jj> iBaia/eoedl
(2/tjpt d/S ujitpeu Qar^suQLjujn fiiflpfuBs
Caitniparq G ev ee> ifiej a S i
neoeoir eujSeSjb seai—uuiLt— nnev&njB

f08ui'(0) jjtferraeuiQJts LD
*pl 3/ifi £ fbr ar^eS gpiQaek or ssfitotogjv
«(iL- fl<? a/sw (6)pG jcaiQdr
j/eoeoeiisp Gu isrfQojs© 3as>pQ^u$p

(trp uH8 to if. a/LD/rar

jf&pan ^Oilmt0 uaiL^np uaiKBsu
£t—irpi^n sosf siiuneo
Qv'^ieOrrp L-TQmdnjp Guaeua tu jppzp
Q&eveuG ld 8 p&eSQiuBP

8 ppiUaae" 0 if. Q -sir sets , eu/Seunar QgujeuGtn

QpQ&tr LDiuirerispGiii. [888.)

119. O Bliss of teeming Splendour, O The Supreme
Intelligence being the indiscernible Sat that bast filled
my heart !

Though I seldom see any one in this world either
possessed with perfect knowlege or with total
ignorance, yet I may be passed for one of total
ignorance. With all my wretched state of illiteracy,
Thou wast, on that auspicious day, gracious enough
to acquaint me by the Sign of Thy Hand with the
blessed Gnana of Trnth. Being ever indebted to
Thee as Thy slave,* I cannot think of a. meet return
for Thy Beneficence. 0 The Wealth of Divine
Grace, that garest me conrago to pronounce even to
the dreadful Tamaf these words of warning : —

Oh dark* sized ghastly Tama
Of grim round eyes and teeth
White as the crescent moon,

0 ! you cannot delude !

O ! you I can preclude !

Though you with bluff dread me

Your word can’t tell, I see.

R. S.

• Slaw. The souls are ever co-existent with Parama-Siva and
subordinate to Paruma-Siva. Both in the bhanda and molcaha
states, they are so. Even the Gods and Trimurtis are so. Here
the saint's argument is that Parama-Siva’ s Benevolence towards
His dependent souls flows freely without any return to be expected
from them and that therefore a dependent soul can never repay
it in any way. The only repayment ia the undying Love to
Parama-Siva.

Vide notes to 95th verse lost para.

t Yama is God of death.

(To be Continued.)

THE LIGHT OF TRUTH or BIDUUaNTA DEEMKA.

»

"PURRA-PORUL VENBA-MALAI.”

(( outinued from page 276, Vo/. 11.)

PAUALAM III.

The cosqcrhok.

The Vagai Wheat*.

The leaves and flowers of the vagai ( Mimosa
Jtectuosa), which are white, were worn by victorious
kings, or any who won prizes in a competition. This
chapter contains thirty-four verses, and appears at
first sight to be entirely isiithout plan or purpose ; but
it indicates the course of conduct which entitHs
any one, of RDy caste or class, to the praise of his
fellow-meD. It is probably of later introduction.
There are more conquests than men ate apt to imagine.
Peace has its victories, more worthy of the Vagai than
those of war. A few of these verse 9 , roorq artificial
than the preceding, throw light upon the feelings and
habits of tbe people, and these I have giveo.

Much of this is from Manu (or similar works), and
is the introduction of tho Brahman code into the
Sooth. We have here the four castes, Kshattriyas
Brahmans, Vaisyas, and Cudras.

5 2. The King'it Vagai. Tirvmphant. War.

The Kshattriya,

The kiDg, returning from conquest puts on the
white vagai garland, with the dark jewelled anklets,
and girds himself with a purple cincture.

Vkes* 156.

** These were the glorious wounds I received on the
battlefield ;

of them and sorrows we' will think no more !

Bid my beroe r ' who have overcome the fiery foe put on
the victor’s anklets, stainless wreath, and girdle's
purple folds.”

Eight more verses similar to those in the foregoing
chapters celebrate the kingly warriors’ triumph.

The Brahman’s Vagai : Sacred Rites.

The learned Brahmans celebrate their victory by
offering the yagam sacrifices.

Verse 163.

“ On the land bordered by the sea, on whose borders
the Surges rise,

Mb' who has seen the Velham’s farthest shore, sits an
ascetic king.

3

He, mid the praises of all, lights his sacrificial fires,
himsell the shining light of met.”

§ 10. The Merchants’ Vagai: Practical Life.
This speaks of the sixfold deeds of tbe merchant-
king, free from all evil.

Verse 164.

" He ploughs and reaps the harvest; guard* the
lowing kme ;

sells piles of precious wares ; learns lessons pf sacred
lore ;

performs bis daily rites with the three fires;
scatters his gifts, y>or looks for recompeose :
he is the merchant-king .”

These are tbe Vaisyas They are the capitalists,
proprietors ; and tbe VeHiilar are their servants.

§ II. The Velliilar-Vigni : Faithful Toil
The Cudras, or fourth ca'te, are those wh« cultivate
the soil under the direction of the higher castes.
Their ‘ triumph ’ ( Vagai; is to do the will of their
lords

Veh9E 165.

“ They flourish, in obedience to the thr^e higher
ranks ;

according to the orders of these they act, and
refuse no command ;

they live according to the ‘ethic rules prescribed ;
they plough the fielde, where the beetles hum ;
they are the life of all that live on the earth.”

■

§ 12. The Chieftain’s Vagai: Conciliation.

Here is a warning to the chief. He must never 1 m
tempted, contemplating his own fame and greatness
to treat others contemptuously ; but must learn to
honour all men.

Verse 166.

“ Glorying in thy hosts, like the billows of the sea,
despise not thy foes t Those who Hghtly judge
touch not with their hands the fire that smonld-rs
still,

’Death ashes white; but wait till it utterly dies out.”;

The power of vanquished enemies may yet revive ;
even in their ashes “ live their wonted firee.”

$ 13. The Wise Man’s Vagai: Truth.

Verse 167.

“ The sun sheds light and scatters darkness in three
worlds, earth, hell, and heaven,

Tbe wise man knows three times,— the past, p.esent
arid' future belong to man.

10

THE LIGHT O? TRUTH ob SIDDHANTA "bEEPIKA.

Though bus, and worlds, and times should change
and pass, though milk become sour,
and light darkness, — the good man’* word of truth
fails not.”

§ 22. The Glory of the Heroic -act : its Vigai.

The hero’s mother speaks. :

Yeese 176.

" Mv father lives in stone, a hero’s effigy ; my husband
fell in battle slain.

My brother* died, resisting the foe to the last.

WheD all the host had perished.

My sou, like a porcupine, pierced by innumerable
darts, fell fighting against the foemau’s ting.”

§ 28. The Town of the Heroes its Yagai.

V vks>: 177.

" Once in village courtyard children fitted their
arrows to their bows,

to shoot the hares that gathered there. Its heroes now
ward off the strokes of hostile kings, from the mighty
breasts

of their own leaders : such is the city now !

§ 80. Excellence is Victory. The Yagai of the Good,
Verse 185.

“ They change not as in the sky the changing moon.
"Hiongh they obtain wealth brought in ships from
over the ocean,

Will their excellence change, whose hearts are pore
As the white conch-shell found on that ocean's shore ?”
§ SS. Grice in Life and Death. The final Vagau
This chapter, concerned with the conqueror’s wreath
contains many verses that hardly seem to belong to the
subject, and seem to be of later origin ; bat it ends
with the following quatrain, which is meant to teaoh
there is no real victory but that which overcomes the
world. There is au aroma of the Bhagavat Gita here
Vbese 183.

“ Before the body perishes, that long has a dieted ns
with many pains and bonnd ns fast, let ns escape
from tht net,

with many meehas, of tbe world, which is fall of fear
and oonfusion,

and gain the right path ! This alone is strength and
victory.”

This ends the eighth chapter ; the eight wreaths of
the warrior have been sang in order.

PADAJ.AM IX.

BOVALTT.

This chapter, in fifty -one quatrains, is supposed to
treat of the duties sid glories of the king and king-

dom. The Kurral, ch. xxxix, contains the substance.

It iB entirely miscellaneous, and its topics will better-
be studied in connection with the Purra-nannnrru (cf.

P. N. N, 6;,

A few verses illustrating the lives of these ol^
chieftains are interesting. In P. N. X., 239, is given,
a picture of what to them was a ‘ perfect life.’

Tee Para qok.

“ He wedded one with nrmlets decked, one fair to see ;
He put on chaplets in the pleasant flowery park ;

He smeared himself whith fragrant sandal paste ;

He slew his foes with all their kindred race j
He ‘-iends extolled and magnified ;

Homage to none he paid as mightier than himself
Triumphed o’er none as weaker than himself.

He ne'er sought aid of others as a suppliant ;

To none that asked did he refuse his aid.

He shone with glory in the councils of the state ;

He stood a bulwark, gainst the vanguatd of the foe;.
He followed up relentlessly their fleeing bo«t.

He urged his-ebarger swiftly o’er the plain ;

Bound the long course he drove the lofty car ;

He rode aloft on mighty elephant of state ;

He quaffed from golden bowel the sweet p lam-wine;
He made the hearts of minstrels glad with feasts ;
His lucid word made clear the darkest theme :

And thua, all that a man may do be did !

Take ye the head of this all-glorious one,

Cnt off with sword, or born, or let it lie
Where'er you will ; hie glory is remrt.”

The’ king whs Nambi Neduvi CVrtya*, evidently a
king of Madnra in very ancient days. He is mention-
ed nowhere else. The minstrel was M urmralar (‘ the
langhing one ’) oE Pereril (see notes on v. 36), and
is hij only remaining song-

Tbe following beautiful verse ('P.N.N., ^45) is by Mm~
Kothai, the Cerau king, on the death of his qneen : —
“ My sorrow swelling knows no bounds, but hath not
strength to free me from this loathed life ! I bore
her forth to horning ground, where Kalli* spreads ;
there on the C.v

1 saw ‘he fuel heaped ; 1 laid her on her couch
Of rising flame ! The innocent in soul hath died.
And left me here ! What charm hath life henceforth
for me ?

These kings not (infrequently renounced their king,
dome and became ascetics. 7L> is referred to in the
two following songs. \P.KJf., 251, 252.)

* A kind o l Bnpfea'dam, abundant ia daantme -Wti

11

THE LIGHT OF TRUTH ob SIDDHANTA DEBPIKA.

Tub Kixo has bixoinckd me Kingdom and become an Ascetic.
“ We saw erewhile the king within his pictured h r me
weaving gay garlands for the happy.mountain maids ;
but uow, upon the mountains in the bambu brake
amid the waterfalls, he dwells; and lights his fire
wick wood* tho elephants have brought
and dries his tangled hair.'’

“ Amid the roaring cataracts he makes his way ;
bis hoe is changed ; his locks are brown asTtZZa* buds.
He plucks the creepers’ sacred flowers. t But erst he
wove

the net of courtly words that took the simple hearts
of the fair maidens in his stately palace-hoine.”

The following lyric (P.fOZ., 243), which strikes a
chord that will vibrate ,in many hearts, was Todi-talai
ViruTandinar, one of the bards of the ancient Madura
College.

“ I muse of YOUTH ! the tender sadness still
returns ! In sport l moulded shapes of river sand,
plucked flowers to wreathe around the mimio forms :
in the cool tank I bathed, hand linked in hand,
with little maidens, dancing as they danced !

A band of innocents, we knew no guile.

I plunged beneath th’ o’ erspreading myrtle’s shade,
where trees that wafted fragrance lined the shore ;
then climbed the branch that overhung the stream,
while those upon the bank stood wondeiing ;

I threw the waters round, and headlong plunged,
dived deep aneath the stream, and rose,
my hands filled with the sand that lay beneath !

Such was’ my youth unlessou'd. 'Tis too sad !

Those days of youth, ah ! whither have they fled ?

I now with trembling bands, grasping my staff,
panting for breath, gasp few and feeble words.

And I am worn and OLD ! ”

[Cf. Naladiyar, ch. ii.]

The young prince to whom this was sung was
Perum Cattanar of Olli-ur, whose dirge ;P.N.N., 242)
was sung by Nallathanar. It L as follovs : —

“ The youths wear garlands bright "o more ;
the damsels gather flowers no more ;
the bard puts wreaths around his lyre no more ;
the songstress gay adorns herself no more !

Cattan is dead, who with his mighiy spear
O' ercame and slew great heroes, triumphed so !

O jasmine, dost thou flour' sh still, in land of Olli-nr ? ”

• Wild ele'ihants serve the holy aeuetic.

■f The Tali, a convolvulus, sacred to Give. (See Tiruvacagaro xix, 86.)

PADALAM X, XI, XII.
Miscellaneous.

These three chapters form a kind of appendix, into
which much lms been thrown that helougs properly to
the other great division of Aga-peyrul. Tber are.
however, » few verses that throw light upon the
ancient history of the South. We have seen the
warriors crowned with eight different wreaths There
are three flowers worn ODly by kings.

§ 1. The Palmyra Wreath of the Cer an.

The Cera king, when be went forth to war, assumed
wreath of the flowers of the palmyra-tree/ which,
flourished most in the lands over which he then held
sway.

Verse 240.

“ By the gushig waters of the hill of Kolli,t
where the KanthalJ sprends its leaves like a canopy,
the Vanavan§ crowns his brows with the coolbluelotns;
when he goes forth to war his wreath is the pahnyra-
flower.”

$ 2. The Margoea Wreath of the Pandiyan : Vevibu.
The Pandiyan wears the Margosa || wreath, when
he goes forth to battle.

Vebse 241.

“ The great Varuthi, If the guardian just, the horse-
man swift,

who leads forth a valiant host of stout warriors with
Tumbai,

when he goes out to figtt, with bannered chariot
dreaded by his foes,

crowns himself with the Vembn wreath, praised byall."

$ 3, The Atti ** Wrealh of the Coran,

The Atti if the wreath worn in war ‘by the Cembi-
yan.’

Vebse 242.

“ The garland of the king of the iaud of Kaveri’s
rnbhing flood, where heroes go forth on elephants,
wielding the mnrderons sword,
decked with the jewelled anklets and brandishing
their spears, is the Atti."

• Boras**# glabelliformis.

f A range of hill* !*■ the Salem district, belonging Jo tna Cftsa
kingdom.

$ Gloriosa suferbu.

§ The ‘ heaver ly’ ; au epithet of Cera kiog*

If The Nim, Vembn : Melia A'uidi-ttchta (tin.). In Portagnaae
‘Amargozeira ’ and corrupted into Margosa. Se3 my NaiadJyar

Lex. (in foe ).

An epithet of the Pai divans 4 shining ' ?

•• Atti (Banhinia raeemom), called alto At. It it worn by Cia,

12

TUB LIGHT OF TRUTH o* gIDDHANTA DEEPIKA.

▲

In Dr. Hultiscli’s Epigraphia Indies, ” vol. iv,
Nos. 22, 23, 52, are given tlree Tsrail inscriptions
found at Kil-Muttugur <( y PP^), in North
Arcot, of which one records the death of a hero who
fell while rescuing some cattle thwt had been lifted

piQf/i Q-mann i_®i_0Suuu.c_»«»). The stone bears
the effigy of the hero in relief. Some of these fallen
warriors have offerings by their side. So in P.N.N.,
232, ascribed to Avvai, it is said : —

“ Let change of room and eve for ever cease,
and all my days of earthly life be done ! For, ah !
the stone stands there with feathers bright.

IJTill he accept libations poured — he wont to give
to all that asked — who nowreceives no giftbestowed ?”

There are many songs in P.N.N. bearing upon the
aatae subject, and the photographs we possess of
those recovered stones would be the most appropriate
illustration of these verses.

In chapter x there are several verses which speak of
the hoDoar due to departed heroes. Surviving comrades
seek fer and .ride for a suitable stone to place over
the hero’s ashes ; this stone is brought to the spot with
great processions ; it is then washed and consercated ;
and finally inscribed with the hero’s name and
exploits.

§ 10 The Setting up of the Stone.

Vkbwe 251.

While garlands wave, jewels tinkling sound, and
fragrant smoke goes up,

thdy pour forth libations of toddy, crow.n the stone with
peacook feathers, ind inscribe it with their hero’s
name, adding :

‘This is the memorial of him who thirsted for the fight,
full of valour, amid the hurling of the spears.’ ”

In some cases shrines were built, where the departed
heroes were honoured. It would appear that while
many widows died with their husbands, this was gene-
rally a kind of Bncide, and not a formal cati. The cati
was however, frequent, and in the P. N. N. Brahmans
ir# apoken of as striving to hinder it, but in no case
an prompting it. The life of the widow was depleted
here ob one of absolute asceticism, and to escape this
many sought death.

We rpad (P. N. N., 246) of the Suttee (CATI), and
this is hinted at in many, of the verses.

The word Cati (F^t) * is Sanskrit, and means a
vi.tuous woman ; but has been specialized to denote
one who burns on the funeral pyre with her deceased
husband. Thete is no word in Tamil equivalert to
it, nor is the custom at all consonant to the feelings
of the Tamil people. It was purely a Brahmanical
idea. Yet there aro evidences in the old Tamil poetry
that the widow felt herself a poor miserable outcast,
and often sought relief in suicide. Many beautiful
stanzas give utterance to tbis feeling. The tenderesb
affections of the human heart have often been perver-
ted, and in this case the awful scenes of what in
EDgfith we call the suttee had such an origin. Yet
we mast believe that in most cases the immolation
was purely voluntary on the part of the victim — the
result of overexalted feeling. In the following verse
the Brahmans and kindred of the despairing woman
had attempted to dissuade her from the sacrifice;
she replies to their urgent expostulations — •

P. N. N , 246.

“ 0 ye of wisdom full ! 0 ye of wisdom full !

Ye bid us not go forth to death ; ye would restrain ,

0 ye of wisdom fall ! but evil is your counsel here !
We’re not ot those content to live forlorn,

and feed on bitter herbs, where once they feasted
royally.

We He not on rough stones, who slept erewhile on
sumptuous couch

The pyre’s black logs heaped np in burning ground

to you indeed seem 1 terrible ; to ns,

since our mighty spouse is dead,

the waters of the pleasant lake where spreads

the lotus-flower, and the fierce fires are one ? ”

The queen supposed to utter these words was called
Perum Gopendui—g rest queen), and her husband was
the renowned Butha-Pandtyan of Madura.

•a P. N. N., 255, the widow has found her husband’s
body amid the slain on the now lonely oattlefield.

“ If I should cry aloud for help I fear tfie tiger.

If I strive to bear him off, my strength fails me to
lift his stalwart rortft.

May tremblings l ;, :e my own afflict thee, pitiless death !
Were it not easy for tHep to grasp my hand, andLlead
me to the shades ? ”

(To be continued.)

*The Skt. word Cakti (in Tamil Catti) ii the name ot Oiniti

1 energy 1 (eee note 8 to life of Aaoikka VacMar),or bride, UmSi,
who i* alee called Cati, and hence the woMtar often cotrfonndbtf.

THE LIGHT OF TRUTH or S1DDHANTA LEEPIKA

13

j

I

LIGHTOF TRUTH

O R

Siddhanta Deepika,

MADRAS, JUNE 1839.

WHAT IS KALI ?

The Theoxophir Gleaner for Jure refers to the lec-
ture of Sister Nivedita (Miss M. Noble) on “Kali and
Her Worship,”* reported in the April number of the
Prabtiddha Bharata, and says that it fails to find out
wherein the genuine explanation is given of the much
talked of “Goddess", and that it is left as ignoran-
abont Her as it was before the perusal. of the lecture.
Wo cannot also avoid noticing the amount of confu-
sion which ordinarily prevails in regard to this con-
ception. For an historical review of the word aod
its usage, we would refer our contemporary to the
section in Dr. Muir’s Sanscrit texts Vol. No. 4, in
which he treats of Durga. We would also summa-
rise our own conception of the Goddess. The word
literally meaus ‘ Fire,’ and it is
one of the appellations of God
Agni and its worship is the worship of “Fire,”
a fact which ought to bring this worship much
nearer to the worship of our Parsee brrther
than anything else. The word Rudra is also used
to denote Fire or Agni ; and the conception of Rudra.
of even to-day is as tho God of Fire and Lor 1 of
sacrifices. (Mr dapatim, Pasnpatim). The word Kali
however came gradually to mean the Power or Sakti
of Rndra and the Power or Sakti was also personified
as “ Mother,” “Arabs,” “Atnbika,” and She is spoken
of at one time ns the sister and souitime as the

KhIi uk-hi.i Kirc

• We have since received also Swonii A. ill- namin'# New- Vork
Icciura on tho Mother-hoed of <!od, tor review and lie nlao make*
nut hia Kali to 1* Prakriti or Mayo, and anb-diridea thia again into
Aridya Sakti and Vidyn-Snkti, and aa he gore on to say ’ ns
lire aod ila burning Power or heat are inseparable, ao Reiiig ami
en er g y are inaparebla and one,' in the Peraonal tied, w hich is also
raid to real on the Absolute, the Ocean of abaolute intelligence,
catead and bliaa, in an nntna-ifeated form. Thia ao called Per-
gonal God or ilbwara can be nothing [more than Pure and un-
adulterated Hay a or matter and .ha Snatni'a n oraliip of lawara
and Kali bcoomea worship of matter or Maya.

Mother, and at another as consort, of Siva or Rudra
though fiually the last conception
r.ight and Power. a " d prevailed. In its final evolution,
it means, the Power of God as
Primal force < Krija Saldi), as The Supreme Will,
(Ichcha Sakti), as the Supreme Intelligence (Gnana
Sakti and as the Supreme Love [Arul < akti ). The
relation of Sakti to God is described as Abintflt or
Smnavaya and is likened to the relation of heat to
fire or Sun. It is as such that God is manifest to
the world and can be known at all. Out of His
Supreme Love, (Arul Sakti) which he entertains
for the creatures which are lying dormant and
suffering iu the Kevala Bhandha condition, He uiMs,
that they should undergo evolution and the
multiplication of the worlds and all sentient life is
brought forth. And He creates, sustains, and “re-
constructs and liberates finally ; end all these rowers
of His are described as Saktis and by different names.
This original Sakti is called Nishkala, is pure, and
formless, imperceptible, and infinite. You may as
well try to reach the sun and understand, ^ts real
magnitude and splendour as to try fathom the nature
and majesty of this Supreme Power. Yet how do we
know and feel this Power ? An infinitesimally small
part of thi3 Power descends and is reflected in ano 1
ther lesser power or Sakti which
suLt*/ 1 13 8udd *' MR,a ' is both perceptible and •‘noper-
ceptie, Sat and Asat, which has
form nnd shape; and this power is railed Maya. And
here we may refer to our table of Tatwas printed at
page 244 of Vol. I. This Muyasakti, it will be noticed
there comprises from the grossest earth to the highest
& finest sakti called Nadarna.nl Vindhu, which menus
* sound ’ and ‘ form.’ Mayasakti is first divided into
Suddha-Maya and Asuddha-Maya and as it descends
it becomes grosser and grosser and less and less
powerful. It will be noticed that ‘ nadam’ ‘ sound,”
is the first thiDg that is produced in evolution, a~d
“ Powers of Sound,” its constructive and descript : e
aspects, are those that are symbolised in the vari -as
rhythmic dances of both Siva and His Consort Kali.
This ‘Sadam" is the 'Nada Brahm’ or ‘Sabda- Brahma'
of the Pnrva-Mimausa Vadias as symbolised in the
Veda. This ‘Nadavi’ again iB the Prana ra or Omkbar
and this Omkbar Sakti is called also Kudila or Kun-
dnlini, and is the presiding power or Sakti in Gsyatri.
Here you have to distinguish even at the very first
start this Suddha v.aya sakti familiarly called Kudila

14

THE LIGHT OF TRUTH oh SIDDHANTa DEEPIKA.

sakti from tho ono ray of the t;ue Siva Sakti which
is reflected in it. This Kudila is highly jowerful,
in itself is the highest power of future (matter),
but in the presence of the Supreme-Siva-Sakti, this
is inort .The Kudila or Maya-sakti maybe likened
to the finest and most polished piece of diamond ;
and what is its nature ? It is merely a colurless
opaque substance aDd nothing more. But we always
associate ‘ brilliancy ’ and 'light' with this diamond ;
and whence is this colour and brilliancy derived ?
Of course not from itself but from the light of the
sun. In the absence of the solar ligth or other
kind of light, nobody can distinguish this so called
b.'illiaut. diamond from its surrounding darkness.
Here the opaque crystal of the diamond is Maya
Sakti. Light is Kali or Sakti and sun is Siva.
Ai.d the distinction between one kind of crystal and
another, consists in their different powers of refraction
and reflection. So it i9 in regard to this Maya sakti
or Kali. In its various forms, through its thousand
facets, i f possesses the power of reflecting the primal
Siva SaHi mere or less and in myriad hues And its
highest forms, ‘Nadam ’ and Vvidliu are so indis-
tinguishable that they are called siva and sakti also.
And this highest sakti Kudila or Kundalini is the
Sakti or Kali, that is reached at by the perfect Gnana
Yogi. And these even so far
forget the distinction -we have
drawn above, that they identify
this Suddha-maya with the true Siva Sakti, and to
this highest class of yogis belong; Srikanta ana
others and their Parinamv Vada would bo iutelligible
also in this light. Descending from fnadain) Kudilai ,
the Kali or Dnrga or Sakti of the highest Guana.
Yogis, we go down •’> places and reach up to Suddha-
Vidhya which are forms of Suddha-Maya, and ; n
which tho power of True Sakti, aie reflected and they
form, Siva, Sakti, Sada-siva, Muheslnvaia, and their
F".ktis, which are Potent Powers and Lords of creation
and Sustentation and Destruction, clearly set forth in
the Vedas and Upanishads and Puranas, but very
rarely distinguished from each other by tbe ordinary'
student of Indian Religion. The nex- five divisions
of Asuddha Maya (2S to ‘20). are
rarely noticed at ail by other
schools But these five consti-
tute tbe 1'aucha Kuuchukani or material coat of
Parasha or Atina or individual soul. This Maya
coat or Sakti is Nirguna ; and this Individual soul

Kali ia
kudalim

Kmlilai

Kali iff Aiiii'Mlm muv a
N iivu nn £nk(i.

with this Nirguna coat has generally the form of
Rndra or Ishwara, and is accordingly mistaken by eer-
tian class of Vedantis,‘for the Supreme God Himself ;
and this individual’s Sakti is also invoked as Ka^i or
Ishwari. We may here premise that these classes^'
Maya Saktis or Kalis from 36 to 26, both inclusive are
r.nely known to any other schools
Kali i» I’reknt’ or besides the Saiva Schools. And

Muna sakti.

when we Come to No. 25, we
reach the goal of most of the . sectarians, Jams, and
Sankhyas, Mayavaais, and Pancharatris. ‘This 2oth ia
is Prakriti or Pradhana — whose essentail natme is said
to hb the three gunas. Some of them would recognize
nothing else than Maya as the existent; but others
regard the soul clothed in Prakriti as the highest
Padartha and to them Prakriti is in abinna relation
with soul ; soul itself becoming by Parinama, Mula-
prakriti. And to them, this Prakriti-Maya Sakti or
Kali becomes a mother and goddess of very great
Potency, and we find Bagarao Ramakrishna Parama-
hausa lavishing all his affection and praise on this so
called Personal God, Maya Sakti, Kali <tc.. and this
Maya Sakti is the Kali worhipprd by the great Guru’s
Sishvas, including sister Niveditn. The worship of
this Maya-Sakti by it«elf is not a bad thing and when
rightly pursued, it will land the novice into higher
paths, but there is always a danger in invoking
purely material Force; and the degradations to
which this Sakti worship hns fallen will illustrate the
risks of this path, a path, called Vama or left-handed,
which though practised in the north, has been totally
given up in the south ; and we may positively declare
that the worship of Kali in its three froms, as Maha-
d«vi or Laashmi or Saraswati, in the south is per-
fect’)' pure and holy. Going down a step below, we
come to a iorm of wo; ship which is the prevailing
form in Europe and even in India It is the worship
of the Buddhi, or the Intellect
££* which ,eads one agnosticism

aad sometimes negation. They
ignore a soul or an v spritual principlo ofLove andGnana
in the universe; and the highest, these men of intellect
could postulate is an ideal of inoral and mental Purity,
an ideal sufficient in itself, if with this ideal these pro-
fessors could undertake to carry humanity with them
and elevate them to a higher and a purer life.
But unfortunatlv, this beautiful moral code (on Paper)
lias rarely any vitalisng power and has failed in
pinctice ; and in Buddhism, we have an example of

THE LIGHT OF TROTH ob SIDDHANTA DEEPIKA.

15

the greodeot Failure. It was oulv the other day
that Ohartnapala declared in the pages of the
Mahabodhi Journal his vexation at the failure of his
mission even in his own land, and to the very little
t»owcr for good which Bnddhism possessed and exer-
cised there.* And two classes of these worshippers of
the Intellectual & ntoral Ideal we cud note. In the East,
as in Buddhism, it has taken a pessimistic turn, and has
landed in blank asceticism. In the West, these phi-
losophers strive to bring the greatest happiness
(physical and social) to the greatest number; and we
find its modern apostle Max Nardnu speaking up for
•pure pleasures, for the masses, and for grand Music
Halls, and theatres and such sort of sensual enjoy-
ments. And to the positivist philosopher, his home
is his shrine, and his wife and

and w7fe i a n d°[u»*Uer r m0ther aud dau g hters are the
Maba Devis and Devis, great and
little Goddesses. Here also we not6 this Kali worship.
Going below, we cotne to the worship of the more sen-
sual pleasures in grosser and groswe- f ortn, and this is
all the wosrhip of the Kali, the lire of Desire in man.

And it is this Kuli, of animal

Kali is our animal passion and desire which if al-
passion und ignorance. j

lowed to have free play would
make its votary completely desolate, as desolate as
the habitationt of this dread goddess Kali; and South
Indians take care to locate her loutside alljhuman habi-
tations, at the extreme end of the village & town ; and
the conquest of Siva and Siva-Sakti over this Demo-
ness Kali is set forth by the poet and by the paiuter
and sculptor. And now that we have enumerated the
the different classes of Kalis from the lowest to the
Highest, and presented such n vast range, our con-
temporary is at liberty to choose for himself the Kali
whom be most likes ; but evidently he does _ not
believe in any higher power than liis mahatmas — and
so the notions of Fatherhood and Motherhood of God
cannot appeal to his fancy.

The Siddhontis have the highest conception of
Sakti and Uina, Love and Light of God ; and the
■following stanza which elsewhere appears also in this
nnmber sums up all our notions about the supreme
majesty of this Love Bower, and its presence in all
forms of mother Nature (matter or maya)

• We may refer to the extract from a. Ceylon Daily, which ie
going the round of the Madras papers, that the Cingalese are the
moat homicidal nation on the face of the earth,

t The habitat of Kali in Southron India ia generally a Handy
■watte

fft e$) eki u

LSevuQiAtrGiGunsLctjianirioiiSp

C?4« : 0«iiio0^0B/

GfiaSilLCiriijpQ #e-Qwn(B tianoniu
Gufitiajsyii2a>/rQ<LiW0»cii.Qijji>j>G!tn3Qii

QutyieGuaaLDanaiiuefi# 'PUi9puiS&*ritjQu>irjflj0i^ m

L-.IT #*£>ILDl9.ILJ(TJirfipuUjg>L-6d)(Tf ) 6(g l

tost it 3sk tu QL-un pLCwd Zlseer afleoajuuB lo.

MAN, THE PRAYING ANIMAL.

Of the myriad conceptions of God, that God is He without
Whom nothing can be, is one conception. In this general
conception is involved the divine attributes of omnipresence,
omniscience and omnipotence ; a particular statement of
which iB found in the Biblical expression . ‘ we live'and
move and have our being in Him-’

2 Snch being the case, is it left to man, or is he bound,
to work for his good, either earthly or heavenly ? That man
has aspirations is a fact, be they for the good things of
this world, or other worlds, or of spiritual bjt^sedness.
(Earthly abundance goes by the name of mannsliy-nnouilt,
the pleasures of paradise by the name of ilev-a,ianda, and
spiritual bliss by the name of Brahm-ananda.) Man’s aspi-
rations are in the direction of one or the other of these.
How are they to be seemed ? Is it by self-effort, by vica-
rious help, or by God’s Grace ?

3. The doctrine of Grace discounts self-effort. (We
will leave the subject of ‘ vicarious help’ for.the present.)
The doctriue of Grace Is compatible with the cohception
of God as stated above, viz : that he is omnipresent, omni-
scient, and omnipotent, and therefore related to man as
the Sovereign Saviour, asking nothing from him in return.
If there is to be any self-effort cn the part of man, which
may be supposed to attract God towards him and eventually
jave him, such a process would naturally conflict with the
attributes of God such as those stated viz., omniscience i
and omnipotence. Accepting therefore that Grace is the
sole means of man s salvation, what would be the conse-
■jueuce ?

4. Tbe consequence would be that man's effort would lie
superfluous, and may even mar the foil effect of God’s Grace.
And therefore Jl self-effort on ght to cease. This, in a word,
is resignedness to God's will, and complete surrejdering
oneself to His pleasure or dispensation of bis fate in what-
ever way that may best appear to His Divine omniscience.
This is called the way of Piapatti or SaraHagati.

ii. All nature outside us .seems to be a demonstration
of this fact of resignedness. Looking a‘ the miners' world,
we see all self-effor. absent : looking ut the vegetable

10

THE LIGHT OF TRUTH ob SIDDHANTA DEEPIKA

world, it appears to us that its progress from seed to
flower and fruit is a natural process from which nytbing
like self-willed eflort for sncu progress seems to be
absent ; and looking at the animal world, and recognising
therein only effort, of a kind different from what is found
in man, and only effort made towards self-preservation,
eating and procreating, there is absence, certainly, of any
effort, towards effecting its own salvation. But coming
now to man ( — is he not an animal ? — ), we see he has
self-consciousness developed in him. The question is
whether self-consciousness demands self-effort towards
salvation ?

(’>. But, the doctrine of Grace stated above, discounte-
nances self-effort on the part, of man for salvation. As a
self-conscious entity, he has effort, and effort- correspond-
ing with the nature of his aspiration, — which is three-fold
as stated above (para *2) But, if he would leave to God
and His omniscience to do what He may think proper, he
(man) need not try, not cnly for his salvation but as well
for his earthly or heavenly (srarga) delights. This would
mean that man need not unnecessarily concern himself
about his own welfare, knowing that God undertakes to
do all that for bim (man). In short man need not aspire
at all.’

Wbea, then, man has not to aspire ; but if aspiration
means hope, and hope is wishing, would, to cease to wish
mean to cease to pray to a Higher Being ? Prayer is
another word for wishing fer something- If there is
nothing to he prayed for, neither prayer is necessary, nor
is there any place for a Grander of prayer (God in our
case). But according to the Doctrine of Grace, there is
the Granter, granting blessings without prayer. (Prayer
is here the mental counterpart of what we meant to
express by self-effort. Mertal effort is first; there after
bodily effort follows suit). Granting blessings (of any of
the three kinds slated in para 2) without prayers for the
same on the part of man, is but consistent with the
Divine Attributes, named above, omniscience Ac. When
is then place for prayer ? Is man to pray ? If he is to
pray, what is he to pray for ? We have said above that
as God does all for him, there is Dothing he has to pray
for. What is he then to pray for ? Nothing ? But if so is
ha to pray, or is lie not to pray ?

IS Our Visislitad\iita saints tell us that man ought to
: but his prayer should take the form ‘ Tin/ will
be dom, not mine ’ * This kind of mentel attitude while
allowing man prayer, allows God's mercy to act in its
infiniteness.

9. Praye- they tell us further, is what distinguishes man
from other parts of creation, and it is his natural birth

• Sajo JilantX Slot va (Rig-Veda-Khila) * Vod hitrr,,,

Drvcm ■' hi ' 1 njiiapmja Jfadhnvu

light.. Prayer is, chetana-kritya, or a duty that naturally
falls to the lot of thinking man. Prayer is * ntga-prdpta
they say, or what is a spontaneous out burst of a human
heart feeling towards its Maker. Prayer is a natural
accompaniment of a self-conscious being : and fbim

being self-conscious, he is a praying animal distinguishing
him from the non-praying brethren of his animal family.
If physiologically man is charactirzed ns the ‘langhing
animal ’ religiously he is distinguished as the ‘ praying
animal.’

10. This leads ns to extend onr conception of God
beyond that which involved only omniscience, omnipotence
and omnipresence. The extended conception 'is, for our
presei. L purposes, the inclusion of the Attribute of love *
on the part of God. Grace is the highest spiritual love
conceivable. Prayer cannotes the relation of love between
the praying man and prayed God ; and this relation is
natural ( r<iga-priipta .)

11. If the relation of love implied by prayer is natnral
how comes the element of hate ? For inasmuch as love
presupposes a subject, and an object of love, and the
process of love between them, when we find in the world
both God-lovers and God-haters, we have to explain the
nnnatuval hating element iu the latter as ■contrasdistin-
guished from the loving element in the former which
has been said to be natnral. If it is in man's natnre
to love Qod, and is in Gods’ nature to love man, bow
comes hate ?

12. Now, either God hates or man hates. Bnt
God cannot hate, for if he does, wbat can possibly
be His motive for the same? Hate is the result of
a desire not satisfied ; and in order to hate. God must
be supposed to have desires. Bnt let us extend now our
conceotion of God a little further than already stated
(paras l and 10), so as to include all-satisfiedness or all-
fulfilleduess (prirna-fahnalva or avtlpla-fainaehi-kamatra),
an A tribute implying no unfulfilled desire whatever in
the God-head. And therefore, when there is no motive for
desire, there can be no hate. We find an illustration
for God’s love, and loving for love’s sake, in the love
of a mother for her child, from which (love) all motive
for desire (or return) is absent, and hate has no
existence. Again if God can hate, he is no God. Only
a Perfect Being is God, and as to hate is to be imperfect
there cannot be hate in a Perfect God. Unless God is
perfect in all Auspicious attributes [ kalyana jtiun/i] and
free from luauspicious attributes [h<ya-piafyanika], He
will not oe eligible for the position of a Diffuser of Grace.
The Infinity of Auspicious Attributes antidotal to evil, is

• This love is symbolized as Sii in Yrisbnava Theology. and never
is a discourse on Vedanta begun by Ramanujacliarya without re-
ferring to this love (S< iyahpatil<> vide Proem to Bhagavsdtpta for
example. English-translated by me).

THE LIGHT OF TRUTH on SIDDHANYA DLEPIKA.

17

the summation of all Divine Attributes culminating in
Perfection, • Hence the element of hate is not on the side
of God, — God, .according to the conception postulated
above, being Pei feet

111. Then, hate is on the side of man *r Hilt it has been said
to lie unnatural, inasmuch os it has been stated (in paras-
i'. 10 «t 11) that to love God is natural in man (no/n-
j ui'&pta). How then comes this unnatural hate on the part
iif.mau “ Hate is no other" than sin. How comes sin ?
This leads to the imjniry of the origin of sin but as that
forms no parUof the object of this papier let us reserve
tliat question for separate treatment.

U. To sum up. ft is unnatural for man to hate God.
To love Him is natural. tell_gur Saints. This relationship
of love makes a man to pray. He prays for nothing. To
pray is but the duty of an intelligent creature like man.
To pray is what makes him huuiao.distingnishing him from
the kingdom of mere animal. Prayer is thus a matter of
duty, making the possession of intelligence blessed, and
not a barter used for buying God's grace. God’s grace does
not submit to such conditions, but comes naturally from
His all-sufficient, loving, omniscient, onniipolent, omni-
present and perfect character. Prayer is thus a spontaneous
expression of the natural love of man for God, asking for
nothing; and Grace is the spontaneous expression of the
natural love of God for man, asking for nothing.

hi. hove is Bhahti. The Upanishads teach this. One
I panishad ( TaittirUja ) describes God as Love and Bliss
Roeovni *uh, A'naudam Hrahwifi cyajnnat ) .

A- GOYIXDACH ARYA,

of Yedagriham, Myron- .

LECTURE ON CREATION.

(Continued from page VtJ. JI J
IV

As we promised in onr last Iiectnre. we are now going
to bring forward some arguments to demonstrate that the
only way in which the origin of the Universe may be
accounted foi, is by creation out of nothing.

(<e) The first argument is by exclusion. We may ac-
count for existence of the Universe in five ways only.
Either the Universe came into existence by itself ; or it
always existed ns it is now ; or it was made oat of an un-
formed, eternal, self-existent matter : or it evolved itself
and emanated from God out of God’s substance ; or, finally,

d — ~ — , , - —

* Hence the discourse in the Vedanta on what ia known aa the
* ttbhaya lingo.,’ and Ramanuja never opens a discourse on the
JVirina without reference to God’i Perfection first {vide tor exam-
p!o Pram to Bri Bhavnvadgitu, Knglih Tran stated by me).

it was created oat of nothing by God. But of these five
ways of a conting for the existence of the Universe, four
were rejected, because they were found to be cither absurd
in themselves, at variance with the principles of philoso-
phy and the data of modern science, or contrniy to God’s
immutability, infinite perfection, and simplicity. There
remains therefore the fifth hypothesis only, that namely,
which professes the world to have 1 teen created ont of
nothing by God.

(b) Moreover, Philosophy and Theology prove to evi-
dence that everything that exists, save God, is contingent,
that is to say, nothing exists with absolute necessity but
God alone, and everything which is not God exists only so
far, as He by His power originates its existence- But if
everything which is not God owes its existence to God, it
follows that everything is created by God out of nothiBg
namely that all being, except God alone, owes its reality
to the creative action of God.

(r) Again. God being infinitely' perfect, Hi., Essence
possesses the perfection* of all possible crcatnres in a
higher and better way, and it is therefore eminently equi-
valent. to an indefinite nnmber of possible substances. It
follows that seeing His Essence as it is, by His infinite
intellect, He knows by this act of cognition «t the same in-
stant all possible things. But also His will is infinitely
powerful, therefore He can, by a mere act of will, give
existence to whatever possible substance He knows,
that is, He can create out of nothing ; and since the exis-
tence of the Universe cannot be explained in any other
way, it was created ont of nothing by God.

(d) Furthermore. a> God is the self-existent Being, so
to Him as such belongs the competency to be the First
cause or the Creator of the Universe. For, as existence
is the roost universal effect, it must in consequence coiren-
pond to. and be the proper effect of, the most universal
cause. (Cfr. St. Thomas, 1. p. eg 8. a. I : q, 4f>. a. V.)
Existence ds the most universal effect, because nothing
can pass from state of possibility into the state of
reality but by becoming existent. I can conceive a man
in an ideal state, aud then he is to me a rational animal:
this is hi* essence, his definition. But that will not sotfiee
to make him s jmethipg real ; yon moat add to it. the gift cf
existence. That peculiar nature or essence m.iet enter in.
to composition with existence and then only you - have a
real man, of whom you cau say verily, that niNti exists
Now if yon look 'lovely into tne activity nf secondary
or created causes, yon will • see, that tdrir energy,
their activity is limited to nature only, not fo existence.
Existence is not directly the object of the aoiivly of se-
condary Cannes : existence follows nature as if* necessary
result; existence is the peculiar effect of a Mq>eiior, of t
more universal cause. IVhat seendary causes properly

THK L,IGH? OF ■ TRUTH or SIDDHANTa PBEPIK^:

do is but 10 brine tn^thcr instmmentflbly the condition
of existence : as, for instance, to join together i , material
beings, matter and form- or actAalit.y, or bring matter- ,to
so high a stage in • nature aR to recjlire a superior or
spiritual form. Thus nature bring, together in, a thopsaJid
ways oxysro and liydrogen, and the existence of water is
its necessity result ; the seed fertilizes the ovary, and the
existence ut a plant or o£an animal follow^ th e operation
of the secondary cause. Created agei.ts may be said to
co-operate with God in wo: king out. the essence of things ;

but existence is something beyond their power ; it is the

effect of a higher cause, of that cause namely, whose very
essence is self-existence as such. When therefore, we ask
for that energy or power to the exertion of which the
Universe owes its ongin, to whom should we point hut
to God, the self-existent Being, whose essence is nothing
else but self-existence ? Who else but He could confer
on everything 'the boon of existence ? Who else but He
should have devised in His infinite intellect the essence
of. all thyigs, and granted to them a proportional existence ?
Therefore, if the Universe has had an origin at all its-
Architect, its Designer, its Maker, was Almighty God.
If the vast mass of various existences have ever had
an origin, t H*s was due to the self-existeut Being
whose primary and proper activity aims at, and termi-
nates in*the production of existence. Such being the
case, it is no wonder if God created, everything out
of nothing.* It could not have been otherwise. If
the proper effect of God’s activity is to produce exis-
tence, bow could any thing have existed before God exer-
ted His activity ? Some say ’that God first created elemen-
tary matter, out of which afterwards arose the world we
behold, fiet it be so : we do not object, to this view : but
it should always he borne in mind that priihvfeal, chaotic
or elementary matter also owes its existence to the First
Cause, to the self-existent being , 1 who created elementary
raatter as. everything ehe out of nothing. If it were not
so, namely, if matter were not indebted to God for its exis-
tence, but being uncreated had an eternal existence of irs
own, independent of God’s action, God worild nof bd the
Piret Cause, the universal source of all things. The self-
existent, the infinite Being, that is, God Wild no more
have any reasonable claim to be thought of, and worship-
ped as the supreme and only God. Therefore if this Uni-
verse has had any orgin.at all, it must have- originated out
of nothing.

The arguments hitherto brought forward might suffice
to prove the truth of the creation of the world out of
nothing; but I am pleasid to close this last Lecture on
Creation with some consideration on Matter and life
which alone can prove beyond any reasonable doubt that
the only way of explaining the origin of the world is hj
•creation out of nothing.

In the first lecture we discussed together the possibility
pf the eternity of matter, Y?e beard then Professor
Charles A. Young suy that ■* energy is unceasingly
dissipated by the processes which maintain the present
life of the universe, and this dissipation of energy can hxve
but one ultimate result, that of absolute stagnation, whim
a uniform temperature has been everywhere attained. If
we carry our imagination backwards, we reach at last a
beginning of things which hag no intelligible antecedent;
if forwards, an end of things in stagnation.’’ This is the
conclusion of true science at the end of the nineteenth
century. Bnt materialism on the contrary declare-: that
“ matter a primordial substance, self-existent, without con-
seiovs-ness or life, is the origin of all that exists, from the
inorganic stone up to man, "(Buchner, Kraft and stoff.) And
Moleschott says that “ creation is only the affinity of
matter, from which earth, air, and water aie evolved into
growing and intelligent being," (Moleschott. kreislau
des lebens p. H 4 .)

Now, the essence or nature of matter is, of all things,
most obsenre and inexplicable, and whatever progress
science has tnade, the ((nestion remains insolnble. Yet in
reference to it, abstract Dynamics lay down the following
laws. I Matter has the property of inertia, in virtue of
which it is incapable of varying in any way its state of
reNt or motion. It may lie the sport of forces for a
length of time, but so soon as they cease to act it remains
in the state in which it was left until they recommence
their action on it. Hence whenever we find the state of a
piece of matter changing, we conclude that it is under the
action of a force or forces. This law is known as the first
among Newton's Laws of .Motion. II. Whatever matter
may be, the other reality in the physical universe, energy,
which is never found anassocinted with matter, depends
in all its widely varied forms upon motion of matter.
Therefore potential energy, like kinetic energy, depends
upon motion. (Newton’s Principia : Thomson and Tait.
Nat iral Philosophy ; Maxwell’s Inertia, etc.)

Now these two laws being taken for granted, we thus
srgue; Matter in itself is ' inert, it cannot be therefore
self-existent. For the self-existent Being must have in
itself the cause of its existence, otherwise it is not self-
existent. But matter in itself is merely passive, that is
to say, indifferent t. rest or motion, and remains in the
same state until changed by some external impetus. If
matter, therefore, when existing, does not possess in itself
the cause of its own motion, how can it he self-existent P
Granting that matter is not self-moving, bow can we grant
that it is self-existent ? We refer every change we find in
matter to same external impetus and shall we say that
matter is self -existent P Materialists say that creation in
the potential energy of matter from which everything that
exists up to man is developed. Bnt, in the name of hue

THE LIGHT OF TRUTH ok SIDDHAE.TA DEEPIKA.

19

science we answer that potential e nervy like kinetic
energy, depends upon motion, and matter does not possess
in itself the cause of its own motion. Matter, therefore,
■does not possess in itself the cause of its own being, and
consequently it must have been caused by the first Mover
of the universe — the Creator of all, God — and canned out
of nothing.

Life affo>ds us another argument for establishing the
'truth of the ovation of the world out of nothing. Unless
we are disposed to take refuge in miracles or mysteries,
say the Materialists," we must admit that the first living
beings were formed out, of the earth by the free generative
power of matter itself," (Horineister, Gcschichteder
Schoffiing). But against this unwarrantable ass .option
true science: proclaims thaCThe old saying “ Omne vivam
above bus been folly confirmed, and has found more
acoeratc expression in the formula “ that all life, both
vegetable and animal, originates from a cell.” (('s.
•• hienstedt ’ Sdeiden : I'liici: Hnxley quoted by II. ,S.
-Bowden. Xatnral Religion, I*. 18;),)

All life, t liciefore originates from a- cell. But whence
is the first cell ? Not from matter becarse. (a) to produce
life, kinetic force is absolutely necessary and matter in
itself is inert, nor without motion possesses any kinetic
or potential foi-oe at all. (b) The perfect cannot proceed
from the imperfect, and matter is infinitely inferior" to
any living germ, however infinitesimal it may be. (c)

Any greater degree of iuteasiiy of the physico-chemical
processes of matter, any increase of light, heat, electricity,
and 'the like, above their nornal degree of energy, weakens,
instead of strengthening, vital power, mid after a certain
point of intensity utterly destroys all organic life.
Consequently, to assume that to lie the i-anse of production
of organic life which is pernicious and destructive of its
existence, is a self-evident contradiction.” fit. Wanger
quofed bv 11. S. Bowden.) (d) l.ife is a force of its own
kind, specifically distinct from everything we see in
matter. It cannot be therefore attributed to a -ause.
which in itseif box not the elements necessary to its
development, te) Neither can the origin of life lie ex-
plained by Darwin's theory. For the theory of the genesis
of species involves the uegatiou of the objective reality of
the idea or specific essence, containing a substantial fixed-
ness of character and form, aud tin power of producing
itself withiu the limits of its own nature. It confounds
accidental varieties with substantial transformation. and
artificial means with natural processes It is contrary to all
historical experience, and the constant fact of the sterility
of hybrids : it stands in contradiction with itself in the
bearing of the two laws of tbc struggle for life and natu-
ral selection, which woll restrict rather than widen the
limits of development, and keep the species within their
own boundaries, rather than expand them into new forms

and modes of existence, (f) Finally, life cannot
have c -iginated from matter, because life is quite
unprodnceable by mere mechanical or chemical means.
With all our progress in natural science, no one has ever
seriously t.honght that a living body could be produced
from the crucible, nor a plant, nor even the lowest moss,
“ We are doubtless able," says Lieb-g, “ to adnpt, alter,
intensify, and neutralise the cohesive forces in the atoms
of organic combinations. We can, by the combination of
two, three, or four organic atoms, create molecules of a
higher order, or we cau resolve such combinations back
into their constituent atoms. But we cannot, from its
constituent elements, produce even one of these organic
combination. No laboratory will ever create a cell, a
muscle, a uerve, in a word, any trully living particle o^an
oi-ganisra.’-' fehemische Briefe, I, 2

Therefore, man cannot directly produce any living being
He can only apply the active to the passive principle* the
seed to the germ, the life-giving Huid to the ovary, and
life will ensue in a manner secret, mysterious and altogetber
beyond comperhensiou. In the fecundation and successive
development of all germinal cells there is at work a secret
agent which out of inorganic substances makes organic
combinations, and out of dead matter, through the instru-
mentality of secondary causes produces a living being. The
secret Agent is God. fhe creator and preserver of the
universe.

Now we shall ask again If ihe first living cell was
not from mattei, whence was it? Whence came , the Ijrst
living germ that gradually evolved into a pcifect being r*
Sball we say that it arose by chance S' and that life is due
to a haphazard S' But evry sensible man knows that,
nothing arises by haplia/ai <1. much less a settled order of
organic being. If, therefore, neither matter nor chance
can be appealed to, in order to explain the origin of life
npon earth, we must conclude that life owes its origin to
God, who out of nothing created the first man, the tinrb
animal, the first tree, the first herb, the fiist clement of
matter, the fiist atom, the aggregation of which formed
the plastic root of the material work 1

To .sum up. Hither we must admit that the problem of
the origin of the universe is a mystery altogether beyond
solution, or we have to proclaim with the Christian Bible
that " in the beginning God created heaven and earth.
The fiist alternative may perhaps be deal- to man s pride,
who chooses to confess himself ignorant of, rather than
submit to bis creator; bu. the second alternative is the
consoling *aith of million*. and the verdict of science
declaring that ■■ there was a beginning, and that for it n 4
force where of she takes cognizance can account

G. Bactoi.i. S. .1.

*20

TEE LIGHT OF THU TH ok LIDDHAN'FA DEEPIKA

EXTRACT.

ARK ANIMALS IMMORTAL r

HV JoMAM 'll. I'M f I.O, M. A,, l.. I!. I'. I'., M. R.

The commonest excuse for taking tbe life of an animal
is “that it baa no soul ” Is this tine? And if so, how-
do we know !t ‘f Revealed religion does not say so. It is
only the d.igma of ignorant selfishness which can say defi-
nitely and emphatically “ Animals have no hereafter.

Many a nation-aye, one as highly' developed as the
Jewish in the time of the Maccabees — has denied that
women are ht to enter the heaven of the blessed, and if
they have a future at all. it must be in (he Gehenna ot

destruction

“ Animals have no consciousness of u future life, and
therefore l;.\ve no future life. V Docs this follow ? There
ore, and have lieen. races of men who have had .io
consciousness of a future life; have they, because of this,
no future life ? Do those who claim immottnlitv to man
hecanse tf his consciousness of a future life, deny it to
thoee who. in a fixed creed of atheism, have no belief in
a soul entity apart from a chemical vitality .’ Would
they deny a future existence to idiots and lunatics on the
g_ onnd of inability to formulate thought which can be
projected liey ond tlie limit of temporal existence V I think
not. Why then should such arguments he valid iu the
case of lower animals V

Let ns take one of the most striking arguments in favour
of human existence after death — the incompleteness and
consequent injustice of the present life, considered as tlie
totality of human existence. The fathers eat sour grapes
and the children's teeth ai-e sec on edge. Why should
the children thus snffer if they have had no past and will
nave no fntnre ? A child is born into the silence and
darkness of a living tomb, sightless, dumb, deaf, and
often suffering daily pain. The poor creature mysteri-
ously comes into tli's world and lives on in patient.
pro*vacted existence until, as an old mar., this inockerv
of a man passes beyond tbe veil. Hut if the touch of the
skilled teacher can get into the dark, secret chamber of
this tortured soul, the Hist lesson taught is that “ Gou
ik-IjOTT.."

Thi6 would be a gaunt lit, a starting skeleton of hypo-
crisy. if this life were all. The very thought picture of
aucli a case a thrown ou the screen of God’s love proves
more forcibly than nny argumen* can prove, that this life
ia wot all, but that there shall come a great awakening, a
new vision, nnd a restitution, vheu tlie incomplete puts
on .perfection.

Let me iltnstiate my meaning more fullt\ A noble
soldier dnres the rain of bullets to. save a wounded com-
rade, nnd falls dend upon* his friend's liody. A saintly
hero crosses sea and land to bring the knowledge of God
to barbarous races, and when he arrives among them they
tortnre and slay him. A husband and father, noble and
gentle, joins n rescuing party and descends a pit. A fall
of the roof crushes him to death, and from a blighted (tome
the sunshine goes out for ever. But the drunken sot, who
is a terror to his wife, and a curse to his children, is res-
cued alive to continue has career. An orphan girl, in the
innocence of her love and confidence, gives all her treasure
to a man, and despoiled and ruined, sinks inti a shame
from v hich she will never rise again, and into u disgrace
from which death alone will free her. Upon a happy vill-
age-life. where all is joy and peace, there breaks tbe storm
of war. which others have kindled, and proverty, wounds
starvation, and death are dealt out with a lavish hand.
We change the scene ; a slave raider is there, men are
carried off to be sold to a hopeless, life- long misery, and
woman to brutalities which they would embrace death to
escape.

If there were no past and no future life, these tragedies
of human suffering would cry out in bleedibg. burning,
tongue, that there is no Goi>, and no Goon. But believing
that there is a God, and that this God is Good, the inexo-
rable fflet is borne in upon ub that there must have been
a post life to every one of ua, or that, there will lie a futare
life for every one of ns, or that both a past and fntnre cou-
nect this little span of life, and unite it into tlie perfection
of a great whole.

Has this no further lesson to teach us ‘r Are men able
by the force of pressing, age-long experience to ‘grasp a
future life for themselves, and deny it for women V Are
they able at length to inclnde women in the circle of God’s
love, and exclude all others of His creatures ? The Bame
laws c' physical life hold good, from the lowest bit of bio-
plasm.c jelly to the highest form of man. Who shall say
that, the natural laws by which God has developed mind
and soul consciousness in man are not equally applicable
jHtri jxixtn in the evolution of all life ? If the inexplicable
sufferings of man, the inequality of terrible burdens, form
u logical argument for a fntnre life in his case, why should
it not do the same i-i me case of animals, who snffer just
as nniqnally, just as inexplicably, just as terribly, as man
snffci-s '< May we not conclude that in God’s hand there is
a slave for every wound of theirs, too : a crown for every
cross of theirs too : n recompense of life for every broken
heart among them ? The same things occur in an’mal life
as in human life. The Gelert. who saves the child by
fighting with the wolf, is killed by hia master in the sad-
den anger of an irrevocable mistake. The great St. Ber-
nard. braving the bitter frost to save a wayfaring strange**,

THIS LIGHT OF TRUTH ok S11JDHANTA DiSKI'lKA

21

i> dashed over a pinx;i]iiec I >y a Mock of iw, mid in broken
into ti thousand pieces. The brave Newfoundland leaps
info tin; stormy waves to Nine the drownin'.? child, and
••shut] stud, Iieaten helpless against n rock. The
»■(■». \ carl -ho: se, and the patient ass live out a slavery of
gmited over-work, in whieh seanty food and short hours
of sleep are the only solaees liom the daily monotony of
slinging lashes, heavy blows, panting breath, mid straining
mil-l ies (lobbed of love, rubbed of the joys of parentage,
mblied of test , labour and toil is their portion, until limp-
ing and spavined, the horrors of the knacker > yard conic
as a happv ri'l'jiise T is mi siitTeiing.

I have often shuddered as I have seen vow whieh
had I icon torn from her home in America, and I. ought
hither in a ship the horrors of whieh have been described
as lieyoiid description ” landed by the help of plentiful
Idoun in a London dock, and then caught by a chain
thrown over her honis, and dragged by a windlass into a
slHiiglitor-houNe. With lolling tongue mid starting
e\ clmlls, she is goaded on, inch by inch, through those
moment.* which must lie to her us centuries, and as she
wildly tries to break away, she slips ou the lluor. sloppy
with |»ols of blood Hnf she must stand to her doom
So a cruel poke, or a twist of the tail briugs her to her
feet again, to lie dragged on nnd ou, until, pressed close
to the fatal ring, with every nerve on tension, and
niigiiisli expressed in every tibic of her body, the ptftited
xav eonios down with a crash into the skull. Happy is
i ho lew if that aim be true, and the last shiver thou passes
tbiongli her sinking frame.

I have entered the vivisection prison, and heard the
piuviis meanings of the victims. The poor cuts havepnl
out their paws through the bars, aud begged piteously,
and all that 1 could give them was but loud of
i'oOi|Hiasioii. The timid, innocent guinea-pigs were
then-, pat into tho same cages from whence others had
gone to their long home, nnd whose tort mgs w ere tow
over H*ati uiortui ! The helpless little rnhliii* loosed
up at me half stupidly, for the poison in rheir torsi hail
happily begun to dull their senses, and left only the dead
liutn >>[ the blunted pain upon them. The pathetic,
imploring cries of the cats will remain w ith me as long
an life lasts, and tell me nlore forcibly than words ran
siietik. that they, too, have a futuiv of

The argument is the .sumo : the premises are the c

the conclusion is the same. Made perfect by siiffei ing
i« a* lunch opplirable to the ea licr stages of life as lo
the latter, as fittingly appropriate to the suffering animal
in nuB-homan shape who has much Immunity. as to die
suffering animal in human shape who has little humanity .
If the heart be broken, whether of man. woman, or faith-
ful hound, there shall bo spr.ee in the Heaven of the

a

Infinite to heal it. If the opening soul has been bruised
and cm. lied, whether it he formed within the greasy
covering of a Greenlander, the black skin of a negro, or
the lawny hide of a mother lion deprived of her whelp,
there is hope nay. th.ro is faith -that it, shall le bound
up again. IF self-saei itice has been lost, if man or animal
Ims throw n away his life in vain to save another, it shall
he found mill restored again in the great Hereafter^ If
all the tender love of a mother, the anguish of child-birth,
the cares and solicitude the toil, the labours, nud self-
stinting to give the best of her life to her offspring, he
common to creation, then creation in common shall appeal
by a common sufferings of motherhood to a common life
in the Hereafter. Understanding the continuity of all
life, we shall be able to understand something more of the
universal Gove of God. a love not restricted to a few
creatures called men. but widely extended to all Hit
creation. Wc shall be able to grasp more of the inspired
meaning of the poet, w ho uttered a troth, the whole of
which is barely understood, when lie sang —

Thai no! him; uitlkfc with uimlrKs ft. 1*1.

Tlixtt unt or.*; life shall be float royed.

Or ms! ns rubbish to tho void,

Whru (bi«i I tilth nindo tho pile comple*:.

Thk Hkkai.d ok the Goliien Auk.

THK DKAYIDA BHASHA SANG HAM.

3/Wriis, I2tl< Hay 1H9U

Ax Am:ti..

Sii...

In the conviction that the lime lias come w hen a serious
cfttrl should be mode for the it lproveuienl of the vernacu-
lar literature of Southern India, aud that for any effort to
l>e successful it should leccive the sympathy and active
cooperation of intelligent and influential people, we take
the liberty to make this appeal to you. For some time
past, the question has attracted much public attenl ion, and
among the proposals made for canyiug out this object is
the establishment of au Oriental Side in the University.
The public does not know what shape the final decision of
the University may take or whether any decision will he
arrived at immediately. It is also p'-olmblc that the De-
partment nf Public Instruction will, at no distant date-,
consider t he desirability of instituting adequate public
examinations in the classical and the chief vernacular
languages of this Piesidoncy That these efforts are cal-
culated to promote the progress of vernacui.o literature
there can be no doubt. Hut the present appeal is on behalf
of an attempt which aims at the same end by following
different, and, us we believe, more piacticnl methods. It
is necessary that our vernacular literature should improve

THE LIGHT OF TROTH or 81UDHANTA DEEPIKA

more in breadth tlim; in depth in oilier words, should be-
come an instrument of the education of tlio |>oo >le rat her
than remain the property of a few gifted scholars. No
literature can l>e healthy or progressive if it, does not
reflect Hie feelings of the people, ii.slniet their minds, and
funter thei honourable ambitions. The expansion of
people's intelligence and activity, and the expansion of
their literature should act and react on each other. -Much
as wo revere the past, we must, admit that the progress
of the nation requires un asssimilation of western ideas
amt conesqoently the improvement of the vernaculars for
the adequate expression of these ideas. We arc. therefore
of opinion that any attempt which is limited to the object
of preserving the old I Iravidian classical works, however
valuable in certain respects these may he, can only be
one-sided and can do good only in a very limited Held. In
order that good results moy be attained, w hich will benefit
the hulk of the community and he far-reaching, the attempt
should be directed towards the development, of fresh litea-
tnre on modern lines. It is hoped that the establishment
of an association, consisting of persons interested in the
improvement, of Vernacular literature- oil these lines, will
help in tile accomplishment of the objects that we havo
indicated above. In the accompanying papers you will
find the objects of the association and the moans by
which they are to be attained definitely stated. We feel
confident that they will commend themselves to yon, and
if they do. wo request that you will be so good as to
intimate t« M. R. Ry. V. T. Seabed riuebariyar, Pnrasaip-
pakam. Madina, yonr willingness to have your name
registered as a member.

We remain.

StU,

Youra faithfully.

T. >L Arrr Nhiuxoai-i.

T Harasi'shaka Mrnvi.iY vr,

H. Nakavaxa R.vr.

V*. T. 8ksm.yi>ki.hhvi:iyw..

U. St Ml AH U AX V A Ivic.

K. ViKKsAMXiiAM Pvxrm

Proceeding* of a preliminary im-el ing in
connection with the

“SOUTH INDIAN DRAVlOlAN SANCHAM **

held at Pachaiyappa’s Hall Madras, at :{ P. M. „„
Saturday, the oth March IHJflf.

Preumi: Uawan Bahadur Che H noble Mr. Justice Sub-
rahmnnya Aiyar Avargal and about of) Native Gentlemen,
hesiues a large number o# e'.ndents of the college depart-
ment, in (mated in the movement.

Dewan Bahadur the Hon ble Mr. Justice
Subramanya Aiyar Avargal C. I.*E. In the
Chair.

Resolved that an Association by the name of the ‘ Smith
lmliah Dyavidian Sauyhmn' be formed and that u Com-
mittee, consisting of the following gentlemen, be appo^i-
ted to revise the draft circular proposed to be issued to the
public, to draw up a scheme in respect of the aims and
objects of the Sangham, and to adopt (he necessary mea-
sures to convene an inangural meeting as early as possible .
M. R. Ry., V T. Si:shai>i:ia(ii.u.i>\i.' Am.., (To h<-

roitreun^

T Bvi.A'l VDAIJA Mll-Al.l A A ■: AVI...

,, T. R.v.uAKKiSMXA Ph.i.ai Am...

Rao Rahaki i: K. Viiusai.ikoam Paxtii.i G.vr, ,

„Vf. R. Ry., M. Skshakiki SASiHivAii Avi. ,

(x. SriiKAiiMAMA Ivi:r Avi...

M. Kaxcacharivak Am...

S. Ram.ivii Ciiittiyai; Avi..

T. M, Arn Nkiuxoaio Avi...

H. Nakavaxa Ral Avi.,

„ S. M.woi sha Rai Avi...

Dewax Ba,.ai»i;i: 'V. Ki.-ishxa.mac hakivai. Am.

M. R. Rv.. M. Krishna Avi..,

Rev. Mu. J. Lvz.vur.s,

M. R, Rv., C V. Sw.vxiixatha An vi; Am.,,

O "

Proceeding* of the Committee at its
Meetings on the 9th, 16th, 20th, 28th,
and 30th, March and 8th April 1899.

1. Resolved that the name of the Association lie the
■ Iharitla Bluutlm Shu/jIhim.’

LL. Resolved thnt the objects of the Siiiighaiu be : —

(1) Publication of nncieut Dravidian works:

(2) Production and development of Th-avidian

literature on niodern lines.

1,1. Resolved that the following means la* adopted fur-
carrying out the objects of the Sangham : —

(.1) That a journal he published by the Sangham
in each of the four principal Dravidian
language , viz „ Tamil. Teliigu. Mulaynlam
and ( 'auaresc.

(2) That lectures in the above languages be Jeli-
vei-ed, from time to time, under the auspices
of the Sangham, on such subjects as are
within the scope of the Sangham.'

(H) That standard books mi scienliHc and literary
subjects lie published in the above languages,
or grants-in-uid U . *erod for their publi-
cation, as the Sangham may deem expedient
or necessary.

THE LI(.:iT OF TROTH c* SIDDHANTa DEE VIKA

(4-) That prize* and medals be awarded in recognition
of merit in original works.

(.T) That honoraria be offered for traiislatioim and
adaptations of prescribed works.

That the Sanghani determine, by periodical
conferences of competent persons or by
other means, suitable expressions to convey
scientitic and technical ideas.

IV. Unsolved that tin* Sanghani consist cf
(i) Patrons,
tii) Life-members,
tiii) Honorary .Members, and.

(iv) Ordinary Mein "crs.

P't‘ro»tv shall l>e those wlm are chosen as such by
the Saugl'nhi.

I.ifn-M'unlniiy shall be those who, contribute not
less than Its, DO to tire funds of the
S&ngham.

H'nvnm m tj Jfeatfrcis slmll bo those who, whether they
are otherwise connected with the Saugham
or not, are chosen as snch, in consideration
of distinguished literary work doQC in
connection with the Dra vidian languages
and literatures. The total number of
such momlrers shall not exceed 24.

Ordiu'tt ij Jfriiitrr*-- shall consist of those paying an
r.nnna! subscription of H ve Rupees.

V. Resolved that, tlm management of tire Sangliam
vest, in an executive board of the members.

VI. Resolved that a Committee consisting 'if t lie fol-
lowing gentlemen l>e appointed to draw up au appeal in
English, Tamil, Telugu, Malayalani and l.'anavoso to the
public, explaining the ob jects of the Sangliam and invit-
ing support, to issue the same and to place the i tplies
boforo the next meeting early in July.

M. R. R.y. T. M. Arn Ni:ih:.xo*k.

T. BAI.AKIXI>ARA MutMI.it It:.

K. X.VKAI ANA R.U .

V. T. Sr:sriAi>KiAi.iiAi:n
„ l}, Siinmn.UAXVA ..ivai:.

Rao Bahami i: K. Viri Pt.vti r..

NOTES AND COMMENTS.

^ a letter, received diniug the month, we gather

that every care is being bes-
l>r. >'oi>c a lira- . . , , .

vnehakum. towed both on. the annotation

and printing of the book tq make it
valuable in every way. He is also arranging with the
Press authorities to reproduce the illustrations wbidb will
gire both English and Indian readers a more vivid idea of
things. We extract the following passages also f om the
same, which will not fail to interest onr reader? much.

’■ I shall be very glad if the view I give of the Siddhauta
Religion and philosophy should in any way counteract: the
thoroughly unpliilosophical and irreligious perversion: of
Buddhism which are current. The fact is that the
protest on behalf of God, the son), and immortality yiade
by tbe “ Santana Gurus" is one of the greatest attractions
to me. 1 feel as if a real student of those works must
tind the Holy gospels and Psalms which are the joy and
strength of nry own heart, very much akin to the leal
scope of this admirable system."

»

• •

I need not assure yoa and many other South Indian
friends with what entire affection I regard them and how
earnestly I offer my humble prayers on. their behalf.
Wbat little life is left me will be exjmoded in Tamil, fn
the other world, J have some bow the conviction that I
may talk Tamil with many good idea, whom I shall
understand more thoroughly than I can now. I eotantend
to your guardianship all my publications which J. should
like to knpw were circuladng much more largely thanr
they do now.

In the course of his recent jcuruey to Nepaul in search
of Sanscrit manuscripts and inscrip
of Sfcamlu Pumm.. trons for the Cm vers, ty of Cam-

bridge, Mr. Cecil Bendall, who
lately retired from lire staff of the Department of Oriental
Literature in tbe British Museum, made, sayg the London
correspondent of the Mow/icdcr < iuntdiun, some discoveries
of early manuscripts <.f great interest and value in
relation to the literary history of India. K»ir msrance,
tbe extant Puranns have been prononneed b_, most c itical
scholars to bo i|uitc modern compdationB, the oldest of
them not earlie' than tbe ninth oentnry. A. D , nnd in
this connection it is of gtea* importance that a manuscript
of a considerable portion of tbe Skanda Pninnn, written
not later than the sixth century, A. 1), has come to light, in
Nepaul, sn ' bos lieen ao<]nired for the collection of the
Asiatic Society of Bengal, Mr. Bendall xpns able to speud
many davs in the examination of the Maharaja's splendid

light TRUTH ok SIDDHAKTA DEEl’IKA.

r illi rtii I of manuscripts mid he came uoeross two old
copies, of the poems of Vidyupati. whose woe' s have
hitherto been chiefly known from pour moderniser! editions
of no account foe* the linguistic stuoent l he new
mniiuM iipt will probahly prove of g'eat value for settliu^
the difhcult problem ns to what 1 lit language used by
Vidyapati actually was. Mr. Bendall also discovered
about fifteen new inscriptions, most of which are ol
considerable nntiqnity and importance for the history ol
ancient Repaid. Ho found modern Nepaul autl its
population, with their customs and superstitions,
promising field for the student of ethnology or folklore,
and was specially struck with the parallelism which he
noticed between some of the features and practices of
Roman Catholicism and of the Buddhist religion in
Repaul. This resemblance between the Nepaule.se form
of divine worship and that of the Catholic Churches is.
however, not peculiar to that country, as Lord Cur/.ou
informed Mr. Bendall that lie had himself observed it in
many cthc- Buddhistic countries.

*

* »

A> illustrating what the Rev. Doctor says about Bud-
dhistic preversions, we may refer to
oi.isni’ t,,|vt ' r nf ri "' 1 what appears above tbe signature
of a Master of Arts and a Vidya
Bhusan to boot in the April number of the Mahnlodhi
■uonrnal. Th-' master of Arts in proceeding to repudiate
tbe aspersions against Buddhists that they arc irrecoverable
Vattikt, that they believe neither in the existence of God.
n< -‘ in tLat of the individual soul, and that their Nirvaw
which if their Sv.mmavi Bnumu in utter extinction, gives a
novel definition of Nastika. He says the word is very vague
and if may mean disbelief (1) iu future births (*i)in God (3)
or in rhe soul (4) or in any eternal substance. And He
exonerates Buddhism under the first definition. Coining to
the second definition, lie asks * what is God Y If (Tod is
synonymous with the Governor of the Universe, then our
learned scholar says there is no God. and calls in aid a*
Buddhism, the most advanced scientists of thp day and
asserts that the only real Governor is men’s Kama : And if
God means karma, then, he safely argues that Buddhists
are t.heists. Under the third head, he defines soul as the
component of ideas transmitted in Karma and he quotes

Dr. Caul Carus who says. “ In a word, there is no entity,
or soul substratum or soul substance that is possessed of
sensations, impulses and mot'or ideas, but all the sensations
impulses and motor ideas of a man arc themselves part
and parcel of his soul. And from a misappreliensioA of
the phrase that the soul is neither //i< Snl nor Ami I, he sayv
that Buddha really meant a higher kind of thine whjeh is
neither existent nor nonexistent. And he says, outlie fifth
point that in Nirvana, the soul or* 4 !"' enters into Srnyatu.
bat be defines friniyaht as a place of Ktfnge. i.o.. it enters
its own refuge after its illusions are all gone The waste
of intelligence displayed in this special pleading is so
patent that we refuse to go into its illogicalities. But a
correspondent in the Hindu, who styles himself Dharma-
prya surpasses this M.A.atid surpasses himself in his
defence of Buddhism. Ho says that all religions are at bot-
tom atheistic : some are unconscious of their atheism,
others only serai-cooxious : while a few like Buddhism are
conscious of atheism and he further adds that the t.heist’a
belief in God plays very small part iu the practical liveaof
men that and, even .Sankara did not believe in the existence
of a Personal God. And he lifts up his Hintin' l whatever
it may mean) to the Highest Pedestal of the Unknown
God, and enlarges very much abont its far reaching Power
and influence. We are however glad to think that both
the “ Htndv ’ and the “Indian Social Reformer" have
expressed themselves out-spokcnly that it is net possi-
ble to revive Buddhisjn in India and that it will neither
be necessary nor beneficial.

The Humanitarian League : —

The eighth Annual Meeting of the Humanitarian League
was held at St. Martin’s Town Hall on Tuesday afternoon
and was followed in the evening by a hugely attended
Conversazione of members and friends. The Report for
1898 Lows a continued increase in the strength and acti-
vity if(the League, which, iu addition to its central com-
mittee, has now four special Departments ucaling with tbe
questions of Criminal Ijaw and Prisou Reform, 8ports,
Humane Diet and Dress, and Lectures to Children.
Copies of the Report, with other information, can be
obtained from the Hon. Sec. -lit Chancery Lane W. C.

THE

LIGHT OF TRUTH

— OR —

SIDDHANTA DEEPIKA.

A Monthly Journals Devoted to Religion > Philosophy •> Literature • Science &c >

Commenced on the Queen's Commemoration Day , 1897

VOL. m. } MADRAS, JULY 1899. ) No. 1

T R A N 8 L A T I O N S.

THE VEDA'NTA-SU'TRAS WITH S'Rl'KA NT A
BHA'SHYA.

(Continued from ]>wje

Adhlxarana. 8.

lease is he a taower. (If. ill- 19'

In the preceding sectinn it has been shewn that
Jivtv is eternal. Again, a doubt arises as to whether
he has knowledge inherent in him or not.

(Pi'rvajiokuhc .) — .Jfva is not endued with knowledge
inherent in his nature. For, in the ''’ruti “The two.
the one knowing and other unknowing," it is declined
that jiva is ignorant. Therefore quite unknowing is
jiva who is mere consciousness (chuitanv ? ) in essence.
But in virtue ot the power of Mi' a, lie is endued
-with the body and sense-organs and is bound by
egoism, which makes him regard himself to be a man
or a god and perceive such objects as a cloth and a
pot to bs external to himself. Thus he passes from
'■world to wo-ld. As possessing knowledge only in
7

the state of sainsara, jiva is not a knower in his
essential nature. Otherwise, how can he attain
solvation

( Siddhuiita ): — As against the foregoing we Lold as
follows. This A'tman (jiva) is a knower. Manas is
the knowledge constituting his essentia) attribute, as
may be seen from the following s’rutis

‘‘ He who feels ‘ I stnell this,’ he is A'tmar, lie

secs by manas those objects of desire which are
in the region of Brahman and is delighted.”*

“ Manas is his divine eye.'**

Wherefore he is a knower in himself.

As to the contention that in virtue of the power M
May 11, lie is a knower in the state of samskra, ws
admit that it is true. By association with material
manas, jiva indeed transmigrates as the enjoyer of
pleasure and pain, as the knower identifying hjmself
with the body and the egoism, while his inherent
power of intelligence is overpowered by the power of
Mitya. But, when be shakes off the connection with
the triple dirt by knowledge) and constant contem-
plation of Brahman, then he beoomes equal to Brah-
man, and, with his inherent UDsnrpossed attribute of

•CHhiup. 0 12.

26

THE LIGHT OF TRUTH ob STDDHANTA DEEP1KA.

knowledge then manifesting itself, he is sa'd to be
liberated.

Moreover, ‘ the srnti,’ “ Delighting in prana and
enjoying by manas,”* gives us to understand that
Brahman has a natural sense-org:,n iu the form of
manas by which He perceives His own unsurpassed
bliss. From this we may understand that the liberated
jiva, as possessed of similar attributes, is endued with
manas, an internal sense organ quite independent of
the e.xtefoal orgsns of sensation, and which is a means
of enjoyiDg his own inherent bliss. The srnti which
speaks of the two as “ the knowing and the unknow-
ing ” implies only that jiva is of limited knowledge.
It* declares that Famines' vara who is not a samsarin
is omniscient. IVherefore, while in sumsara. A tman
is of limited knowledge, and when liberated he is
omniscient. Tims A'tman is a knower.

Adhlkarana. 9.

(As the s rnti speaks of his) departure, going and returning,

(A'tman is very small). (II. Hi- 20)

As the A'tman, who has been proved to be a

knower ir the preceding section, is declared to have

a departure and so od, he must be very small (auu)

in size. Here a doubt arises as to whether this holds

good or not
©

{ Ptirvapakiha :) — He cannot be very small (ami).
As the S'rnti "This A'tman is, indeed, great and
uhbon)”t shows that jiva is all-pervading, and as
the sruti " I have surpassed the whole universe"J
shows that, by pervading all, he has surpassed the
whole universe, this A'tman must be all-pervading
from all standpoints of view.

(Siddh'hi/a — -As against the foregoing we hoid
as follows This A'tman is anu, i. e., extremely small,
because the sTuti speaks of his departure, hi-s going
and returning. His departure is thus declared :
“With that flash, that A'tman departs.”^ “ His going
is declared in the following words : those who depart
from this world goto the moon.”|| His return is thus
spoken of “ from that world they come back to this
world for action. "If If jiva be all-pervading, his
departure, going and returning cannot be explained.

• Taitt-vp. 1 -6
f Bri-Up. C-4.

J Toitt-Up. 3-20.

| BriUp. 6-4.
i; Kanshitaki-Upauichad, 1-2,

Vf Bri-Up. ,V4.

It is true that A'tmnn, though all-pervading, may
be said to depart when separated from the body ; but
going and returning cannot thus be explained as the
sutrakara says

And (beeansc) the laet two (can he accomplished 1
by himself : (H- Hi 21.)

A'tman must be extremely small, inasmuch as the ^
List two, namely, going and returning, can be accom-
plished only by himself. As to the s'ruti "Atman
is great and unborn, " it occurs in a section treating of
l's'vara, and does not therefore refer to jiva. As to
his surpassing the whole universe by his all pervasive-
ness, it has to be explained as referring to hte liber-
ated jiva whose s'akti or intelligence coming into
manifestation on the removal of the veil of dirt,,
sends out its rays everywhere. Therefore Atman is
quite small.

Sutrakara raises an objection and answers :

(If yon say that Ee is) not small because of the s rnti
teaching the contrary, (we say) no, because it is a different
section, (H. Hi- 22 .)

( Objection . 1 — The s'rwti '* That Atman is indeed
great and unborn’'' shows that jiva is not small.

( Jnsiter:’ — No; because this s'ruti occurs in a sec-
tion treating of Parames'vara, commencing thus :

“ He who knows and contemplates A'tman, etc.’ ’*

And because of the very word and measure (III. iii. 23 )

He is spoken of as ami . as extremely small, in the
following s'ruti :

“ This extremely small A tman can be known by the
mind he in whom prana has entered five-fold." t
And his measure is also given in the following srut:
"The lower one is indeed known to be in size liko
the point of the iron thong at the end of a whip."J
'Ihus A'tman is extremely small. Afcn.su ring consists
inciting a thing which is like an atom a^ad declaring
that A'tman is of that size.

If jiva be very small, whence then is the experience
of a feeling all over the body? The Siltrakara says:

There Is no incorgruity as in the cue of sandal (II iii. 24.)
Just as a drop of sandal ointment, though remaining
in one place, yet produces pleasure extending over the
whole body, so too, here there is nothing incongruous.

Again, the sutrakara 'raises an objection and
answers :

• Bri-Up. — 6-4-13^ ~ *

t Mundaka-Up 3-1-9.
t Sv’etA-Up. 5-S.

THK LIGHT OF TRUTH or SIDDHANTA DEEPIKA.

27

If yvn ujr (that ths two (Mss are not similar) b<c»u there
It i special abode (in the cue of eaadal.) (we say) no,
beuue we admit it (in the cue of j'lva);
indeed < j'iw» ie uid to abide) in the heart

( 1 1 iii. L'.Vt

(O lijiH-lion — Tin* sandal-ointment abides in a spe-
cial abode.

i.tiixiirr :) — This ubjci-l ion cannot apply to us : lor
wo admit tliat A'tinnn also Inis a special abode, ns rbn
s’rnti snvs

“ ]u llio In-art, indeed, is tliis A'tinau.”*

“ lie wlio is witliiu tin- heart, in the pranas, full of
consciousness, that light which pervades all.’'t
So (i n., by tin- illustr.-iliini of sandal-oiuMnont) do
some Veil-inlins explain fhi>w a small thing can pru-
ducc a feeling extending all over the body.)

The Sdtrkara states his own view as follows

Or by hit attribute u is the cue of light- (II. >
A'tman experiences— by pervading the whole body
— by moans of intelligent:*: which coiisi itntes his in-
herent ipuiliiy ; just as a gem illninims an adjacent
object, by wav of pervading it by means of its own
light. There lore, there is no incongruity whatever.

As to tile contention that intelligence and A'tman
are not distinct, the siiti-nkara says

Thoro is a distinction u in cast of odour so-
indeed, the s ruti declares, (it iii . 27 1 .

J list as we sav that earth is that which has odour
so when we say I know we perceive intelligence to
be an attribute of A'tman. Accordingly there is a
distinction between intelligence and A'tman The
s'ruti declares the distinction in tin; following wo -ds
“ This jmm’soii docs know.'’

Because of its boiag mentioned eeparately. ill iii. 28>
Intelligence is moutioi.cd separately from A'ti an
in the following s'ruti

There is no failure of tho intelligence of the intelli-
gent one." J

Thus it has been shewn (hat A'tman has the
attribute of intelligence which is eternal. Then, how
ia’.it that, while Atman hns intelligence for his attribute,
be is apoken of as intelligence itself ? The sutrakira
answers as follows

ladstd hacauo that ii hit chlof attrlbnto- ho li givn that
designation, llks thCWiir ill iii. 39)

Because Atman’s chief attribute is intelligence, the
designation of intelligence is given to him — not be-

• Pnc t up. *41.
t BH-up, 8-3 7
s Uri-up— 13 S0.

cause li is mere intelligence itself, — just os tho
Wise (Pi-ijna, Brahman) is spoken of us "Truth,
Intelligence,” tho jgh He is one possessed of intelli-
gence. 'Therefore there is nothing wrong in designa-
ting A'tman as mere intelligence.

Again he explains as follows :

Because it is eo-extenslve with A tman, there is nothing
wrong, as we do aee it (elsewhere). (II- 30 *

As intelligence inheres in the nature of ^tman, it,
is not wrong to designate him by it. We do (ind an
individual cow designated as cow in virtue of the
attribute of eow-ness, merely because that attribute
inheres in her. Accordingly inasmuch ns the attiw-
hntcof intelligence inheres in Atman, he i9 designated
ns intelligence.

How can intelligence which does notexist in sitfep
(sushnpti) anil other states, be said to be co-cxtensive
with A'tman ? Thu Siitrakara says:

As in the case of virility, it may exist (is sushupti) and
come into manifestation (thereafter). (II. iii. 3!}-

Intelligence does inhere in the essertial na/ure of
AtmaD, because, while existing nmnanifested in
sushnpti and the like, intelligence springs into mani-
festation in jagriit or the waking state and so on : just
as the seventh principle, (namely, the semen), which 1
constitutes the characteristic ingredient i f a human,
body of the male Hex, though presenteven in childhood
manifests itself only in yonth. Wherefore, it, is )A)t
wrong to maintain that intelligence is intiuintely
associated with Atman’s nature.

The sutrnkara now speaks of the purpose served by
maintaining that A'tman :s a knower and i.s infinite-
simally small :

Othsrwiss, thoro would be an otornal perception and non-
poreoptlon, or.elther of them exclusively (II. Hi 33)

Otherwise, i.e., if A'tman were omnipresent and
mere consciousness, then because nn is eternal und
subject to no limitation, there would be a constant
perception, of him ; and A'tman being ever in the same
condition his non-perception, too, nu9t be constant.
The same objection applies to the theory that A'tman
is all-pervading and that his intelligence is only
accidental for. all A'tmans being alike present
everywhere, the causes of perception, such os conjunc-
tion with mauas, are common to all. If the cause of
perception be adrixhta, something unseen (such as
past karma’, even this cause is common to a. 1 !, and
there is nothing which goes to restrict it. Or per-
ception and non-perception beiDg quite opposed to

THK LIGHT OF TROTH ok iSIUDHANTA DKEP1JCA

I'M

oidi other, flu- cutises (referred to) may eiliior give
I jsi* hi percept inn exclusively, or to lion -perception
exclusively. Thru, there would be either the one or
I be other exclusively.

Wherefore, what win deelured above done holds
gi >od.

Adhlkarana. 10.

(Atman is the> doer as the s'a’stra most hare a porpose
(It. ill 33'

It has been shown that A'tman is a knower and is
inlinilesimallv small. A doubt arises ns to whether
or not lie is n doer.

iii/rr/.v/uio — A'tman, who is immutable, eannot
Is* a doer. Properly speaking, either the niiddhi
intellect) or prakriti (the root of all matter, must
he tlie doer. Atman appears to be the doer by
talselv assuming to hitusell the agency of the other.
Therefore, it is not right lo that Atman is the

line:

(Sill'll"' hit' : — A'tman no doubt the doer; for

the s'istra must have a purpose. Otherwise the
kYi stm. which enjoins and prohibits would serve no
purpose.

And becatut of tha declaration of his taking and wandering

(II. Ill 34'.

He is the doer, undoubtedly lor it is deelared that
hr takes and wanders, as in tiie following s'riiti

“Thus, verilv, dees he take these pranas and
wanders ns he likes in the body.’’*

As to the eoiitertiou iliat agency pertains to the
Imddhi and the Prakriti, tie 1 siitiakr.ia argues against
the agency of the bildnhi in the following words;

And bocaua of its declaration in rofortnee to the ritual If not,
thoro would bo a difference in declaration. (II- iii. 35* -

" Consciousness achieves sacrifice”;t in such words
us these, Atman L spoken of as the agent, and there,
fore lie is certainly the doer.

( Objection — The word ‘ consciousness’ denotes the
liitihllii, not the .i'/innn.

(.liouri r,: — No If so, the wording would be diffe-
rent, in the form with the consciousness " Klie where
when the huddhi lias to be spoken of. we find the
word 1 consciousness ’ used in the instrumental ease, as
in the srnti “ Having taken, with the consciousness,
the consciousness of these pranas (senses Hence

• Bl.b'p. -1-l-lH.

♦ TatelUp. t-t

* Bn-liv 4117.

the conclusion that buddhi, being an instraiuient, can-
n< t he an agent.

The sutvakara objects to the view that Prakriti is
the agent

As in perception, there could be n: restrictive (li.ni 37 .)

if Prakriti were the agent, then, as it is common to
all, there would be nothing to restiict the result, (cif
an act to an individual;, any move than in the esse
of perception already discussed.

And because of a reversal of the potentiality _(M. ; i ; . 38)

If Prakriti were the agent, then, inasmuch as thd
agent of an act should a. c o be the enjoy it of its fruits,
1’rnkr.ti would itself be the enjoyer. Thus, then.
A'tman would cease to he the enjoyer.

And becaase of the absence of the contemplation. ( 1 1 ■ iii. 39).

Moreover, if Prakriti were itself the agent, there
would be no mom for tbe contemplation that “ I aiu
distinct from Prakriti.” W lereforc, A'tman is the
agent

And, like a carpenter, he (proceeds; in both ways- (II 39 > .

It A'tman is tbe agent, he acts when he wills to
act and he ceases to act when he does not wilt to act ;
and thus there is here a defined order of procedure,
as in the case of a carpenter’s procedure in Ii is own
culling.

(Obi'S ion): — Possibly, the will toad also pertains to
buddhi ; and thus here alike, the definite procedure
can be explained.

(Aiivicer): — No; for, will ts the attribute of a sentient
being. Wherefore, it may be concluded that A'tman
is tl.j agent, but not the buddhi nor Prakriti.

Adhlkarana. II.

Frotr the Supreme- indeed, because of the declaration (1 1 . 4Q.)

1. lias been shewn that Atman is the kuower and
the agent. Now. a doubt arises si,« t whether this
agency abides in himself or is dependent on the
I's'vara.

(I’»rrn/»al>/ial: — It abides in himself. Otherwise, as
impelling jiv.i to good and evil acts, I's'vara would be
guilty of partiality and so on. Mareover, if the acti-
vity of jivu be dependent on I's'vara, then, jiva would
00 lor.ge'- be the agent ; and thus all scriptural injunc-
tions and prohibitions would he vain. Wherefore
Jlva's activity is dependent on jiva himself.

( Siddhanta ): — Jlva’s agency is dependent on Para-
mes'vara, upon himself, because cf the s'rnti, "He who
being within, controls A’tmau."*

A. Maha'deva Sastbt, b. a.

(To he Continued .)

• Hri, L'p. 5-7 22.

THE LIGHT OF TRUTH on SI DOHA NT A DtlJIMKA.

2»

KIVaGNANA SIDPHIAR

or

AIHJIj. NANTUI SIVA CHAIUAU.

Supakshahi.

FIRST SUTRA.

First AdhIKarana.

2. If the Lokayithu could say that this universe
undergoes neither creation nor destruction ami that it
ft eternally permanent, then I need no deductive nnd
inductive proof to iefute him. as even our own obser-
vation si lows the origination and destruction of every
component part of this nnivmse.

Xiitk. In i lif* l\ini|>nksbfi, I lit* viewb of otlwr whouls wci'i* run-
kii|»?rn«l nml Jn ili*?.Sn|mk>lin. i lie SiiMbiiiiiu in mhH-iI

jiii'I tlto objections i in* t .

?. If it he said that it is by nature that the uni-
verse nmlerg-oes change then what undergoes change
cannot be natural If it. be said, that it changes becanse
its nature is so, then except as changing tYere is no such
thing as u .ture. The argument that the four elements
constitute nature and these undergo change implies a
First cause who brings about such change of condition,
us the object uaiverse is inert.

4. Of the four element', air produces the other
three from itself ; fire destroys other elements ; water
contains them nil and so on; and as such, these
elements themselves produce and resoive each from
and into the other; and consequently no First cause
is necessary. It this be your argument it is faulty,
as all these elements undergo evolntiou and resolution
together, and a First causa which has neither a begin-
ning nor nn end is accordingly required.

Note. -Verse.* 2 to 4 i*ef u te the Cliurviika's position.

5. If the urguraent is that n9 all things aviso by
Kxha.na Bhaiiyn, and from the previous attachment, no
First cause is necessary,- then lie should say whether the
birth is of things existent or non-existeu*. Non-
existent will never come into being, and the existent
need not come into being. 'What is neither or Aiu'ica-
rhana (as argued hv the Madhyamika).

Xotk. — TU is refutes Suutmntika Budiltm.

6. (Even this argument is faulty) ns if it is ooly
ex.isteot it will come into being ; otherwise it will
never come into being ; and no origination of the
universe is possible. The troth is that effects are
produced from causes, as the potter produces the

s

pot Ac. from the clay, but could not produce cloth Ac.,
from i lie same cause.

Xotk, 1)uh rrfutr.-s I lie; Miitlliyfiiiiiku limltllii,* jtoMliitit.

7. If it he asserted, that the same tiling is both
existent find non-existent and that no efficient cause
is icquired, it must stand to reason that no one thing
can possess such contradictory qualities. Jf tin- cause
is said to exist, and the effect not he existent in the
cause and vice versa, this is also incorrect as the
effect is really existent in the cause (being identical)
and the change necessitates an efficient First cause.

Xotk. - This meets lli-s Jiiiim object ion.

8. The hirlh and death of the body is seen, hut we
do not see the end of the world ; how do you conelode
that the world 1ms also an end, (says thePurvaMi-
mamsaka). We reply that this is possible as this illusive
world is evolved in succession from Akas, and other
elements and is resolved in return.

1*. 1 f it he said, that only a portion of this universe

is destroyed and a portion re-formed and that tho
whole is neither produced nor destroyed all at one
time, Xo. The universe as a whole in due time, is, des-
troyed and reproduced, as the seeds produced in the
autumn arc destroyed in the summer.

10. Jf d he said that it is Time that produces these
changes and is the only God, No ; lime is in itself
inert and non-iutclligent. Though it is trug, we find
time producing changes, it is because, God as the
efficient Cause actuates Time which is the instrumental
cause.

Note. — T hese tlirei: iirccccling ve *en meet the objection)* of tin*
I’m vu MiniRinxn School.

11. if it he said that the a'oms reproduce them-
selves as the universe, after the primal resolution,
with the aid of karina, Mo; because karma and these
atoms are said to he inert and Jada. Besides, these
themselves undergo resolution at the final destruction
of the world.

12. If it be s lid, that if the atoms as cause i
destroyed, the universe itself could not originate, No;
from the cause Maya, the universe could be produced.
The objection that v. e do not see Maya hut onlv the
atoms, is met by the fact that these atoms are the
visible product of the impe ceptible Maya.

IS. If it he asked how the atoms can be called
a product and not a cause we find it so by iU having
form and parte; and all prodacts like a pot which
has form and parts are seen to be destructible. There-

30

THE LIGHT OF TRUTH on SIDDHANTA DKKI’iKA.

foie it is the indestructible M»va tlmt produces these
atoms with form and parts.

11 The wise declare tlfr.t the world evolves from
Maya and the common people also can point out
that in the seed, the tree and branches Ac , are
contained in a subtile condition, and otherwise, they
wont be produced ; and these words yonltave for-
gotten. Understands therefore that Maya is the
material cause.

lb. f you deny th it the world is produced from
and resolved into a cause, Maya, then yon will he
asserting the existence of hare’s horns. If you again
object by saying that it will he true if the dead leaves
of a tree will go back into the tree and come out again
as fresh leaves, our reply is that, when these leaves are
reduced to the primal condition, by time and other
causes,* they will again come out as fresh leaves

16 As the woild is produced as an effect from a
cause and as both effect and cause are real, the world
also rniv be snid to be eteinal and indestructible
But as* a Su^nome God creates and destroys it at
stated periods, this world may said to have a beginning
and to be destructible, on account of the change of
eondiiiori it undergoes. —

Notk.— The definitions and distinctions drawn hr,t*iu have to I »o
fully burn* in mind. And it will explain why even in SiddhautH
jWorks like Thayumanavar the world is said to be false, illusive and
euhcmeral Ac. They all refer to the changeability and (instability
of the world lit ud the worldly pleasures.

The Inst line in the Tamil Verse has to be read with the one
which follows and hence it6 translation is omiticd here The
fast <» stanzas establish the principle of Ex uihilo, nihil fit '*
•* Out of nothing, nothing comes,” which i.s called “ anfs-i

Saikaryavadam, a doctrine peculiar to theSankhyae and Siddhantis ;
the other schools being called Variously Sunva-vadis, Parinama-
vadis, Vivarta-vadis Ac.

17. If you object that Maya does not require anv
other creator for its undergoing evolution, Hear then.
The universe appears a°. the work of an intelligent
Being ; The Purasha 'souljis not conscious unless
when in conjunction with the body and senses; and
Maya appears as the material cause of sucli bodv and
senses ; and Maya is nut conscious and as sucli non,
intelligent. Hence, the One God (who is self-
dependent and intelligent) is necessitated for creating
these worlds out of Maya.

• Mr. Conn poiDts ont in his Stonj of the Grime, that but for the
•ction of Bkcteru, which reduces all dead animals and plants into
« condition fit for feeing assimilated as food by plants, the world
wHl fee fnlly etoeksd with dead things and qdite uninhabitable.

1 3. Causes are of t.hrt-o kinds, The material cause,
the instrumental cause, and the efficient cause. Taking
an illustration The clay is The Material cause, the
wheel is the instrumental cause and the polter is the
efficient cause. Similarly, the Lord like, the potter
creates the worlds from Maya as the material -can so
with the aid of His Sakti as the instrumental cause.

1!) From Smlda Maya, Mnyn (Suddtt Sndda Maya)
is evolved and from the latter Asudda Maya is
evolved. From the first, the four Va k.i Yaikari Ac ,
are evolved. From Maya Utnjam, Ac., are produced.
From Mulaprakriti, the three >jun an are generated.
And these undergo evolution in the Presence of Siva-
Sat

The rcmlcr s mtpniion is ilrawn to the distinct ions hern drawn
and ».vbac follows, And tin* table of Tutwas printed in p. 241-
Vol. I. may be also referred to nnofnlly Hut tin* hrms arc used
variously. The first Siuldu ninv-.i is also called Malm- Jifnvn and
Cu liln a m I K HM'tnliiii. and even rs S «/.•// and I'iM'Ihu. The four Vukn
that are •'enernted from ibis arc. or IWtf, 1‘nyjMnti^

Mndhynnw, and YnH'ttfi. *!lie Koeond Maya is called AsuiJilhamaya
but in reference »'• tiro vtill grosser one Mulaprakriti is called
Suddhu Suddbu Mayn. The tar was which generate from this «n»
y i tjn 1 1 , Knlritn, K nht. and liny" and Vlddhri find they form the
body of the Xirgijna Sou In or I* ml unit kolnr*. The laid kind *»f
Maya, is variously called M obi-prukriti, Prukriti. I’radbarm,
Avyakta, Mahat or Mahan, and its essence arc the three fruna*,
Sat wn, Rajas and Tamas. A more elaborate table of l.iitwa* contain*
in*/ greater details with references intlie Vedas, upanisbad Ac for the
various tatwas inchidod in the Siddhanta will be shortly published
and it is hoped it will afford greater help in the student in under-
standing these details.

This maya sakti of God iff not Abinua or Snmnvaya lint it
is Binna sakti called also Puritfraha-sakti.

God does not undergo any weariness or trouble in creating
these worlds and the evolution takes place as the lotus undergoes
all the various processes of evolution in the presence of the tun,
its lijrht and heat,

:0. Vaikari Vach is the power which is felt in the
Hearing as sound, full of meaning, anil understood so
by the undeistnnding. This Vach is caused and
influenced by the bodily Cdanu-vayu And by the
Prana-vayu

21 . Not audible to the ear, but softly arising and
audible iu the tl. ont and intelligible to the under-
standing, guided by the Vrana-vayn and not by the
Udana-vayn, without being able to throw out the
well formed letters (sounds), and diffeimg both from
Vaikari and Puisauti, such is the nature of Madbyatna
Vach.

22. Just aa the white and yolk of the egg conceal
in themselves aH the body of the pea-cock, so does Pn»-
anti Vach contain in itself in an undifferentiated rand

THE LIGHT OF TRUTH ob 81DDHANTA DEEPIKA

'll

ldgbly subtile and Belf luminous condition all the
various sounds.

23. The Sbkshuma or Para Vtich is the Luminous-
nejo of the Highest body, indestructible in itself but
destructible in its products such ns Paisunti Ac. If
one can witness this subtile light be will reach the
unvarying intelligence and bliss and immortality (of
Apara-Mukti) without beiDg subject to birth and
weariuess and change.

24. These four vachs become different when nnited
to the five different kala such as Nivirti. These vnchs
are produced, from Mahamaya and not from Prahm
by the process of Parmama nor by that of vivarta but
by the process of Virta as wlien cloth is made into
a tent.

The five katas out of which different bodies are produced are
^1) Nivirti Kala, with Bthula Vach. (2) Prat hi eta kala, with
8thula-dava Turk (3) Vidya K/ila with tukshtuna each (4) S anti
kala with Adi *u ksihiiuw rach (5) nantiatitha kla with Adtuufahuiim
Darn vach.

25. To the Mantra Ish. * i as, and Viddyeshwaras,
and Sadasivas, their 1'ada, Varna, Encana, Mantra,
tatwas, bodies, and senses and enjoyment are all
formed out of Vindu or Suddah-Maya Sakti.

Tho number of mantra Ishwaraa (of Suddha Rijn tatwa) are said
to be 7 crures. Tlmae who dwell in the Iahwara tatwa are eight
namely Annntav. Sukuhnmar, Sivottumar , Ekauetrar, Tritn-urti ,
St ikantur and .9 iinndi and are also called Aelita- A r idycahwaras.
Those who dwell in the plane of the Sadaaiva tatwa, are called
Anti^hada’iitiat* and their names are Praia nur, Sadahkiar , Tirtar ,
Kavamn , StiKilrir, Sukehum or Knlar , and Anibu.

20. All the three classes of souls, cannot have any
knowledge unless they are associated with the itnelli-
gent Power of Sudda-Maya and the four vachs. When
a person can however ascend to the knowledge beyond
this Mavavic intelligence, then akme can reach the
Feet of the Sup-emo Siva.

27. All this universe is spread out and multiplied
from the Primal invisible and subtle Mnya into visible
and grosser and grosser forms, as life and body ; and
these forms again are resolved in the same order and
they appear as one and a 9 one-and-different. The One
Supreme Being also is one and different and one-und
different from the world.

28. If it is objected that the visible canuot proceed
from the invisible, knowhow the Alias contains the
other elements air and fire Ac., and how from the
same ether clouds and lighting and thunder start up.

End of 1st Adikarana.

J. M. N.

(T'> be Con tin -ted \

THAYUMANAVAR’S POEMS.

(Continuea from paije 8.J

lB&Guijp tBuD^Qtuiripii Qldh if t^Quta Qui ifl pal
Guie* Gut wSet'iJa Sun eitasni i uu
fSitSu 4 «®i_ p gn£(y, amnufjar tr Qa lewsint-
t£eir tape at TT 3o>Ges atc,rtu
sr&Ouir tcSatipeutrad ap^iasn astetiona
of (njSLii *e it © 6 U»(«)»' 0 «ct (?^ >

6 T sp £>» ujG * 6 &lclcu.lv Q.usauioi Qutsb Gaa<d»io
(l^Qpta Qpipjs Qu irySGai as
jtvuttM f$. uii£t(n,S tutsf-tupp uttGutaaem
auptiGec (Stp/cja djfaO/tu.

Jty. sGzr l/ld sue ecu, mji a aQtrrgi mt <v« 0 «
sp inn ft Outr^^uia uu f
O/ffii uteilev Qpat-DiS au—euaeSQaSavp
QaeCOtGlO fjpn ttQaj SBT
Sppi Sana 0 ip. C a " 6 »u_ ettjSnitrar GpcjatG ui

QetQfa wua er iipGu>. («e_o)

120. O Bliss of teeming Splendour, O The Supreme
Intelligence, being the indiscernible Sat that hast
filled my heart !

None will get so inad after the tender sex aa I do,
either arooug the literate or the illiterate. I am
magnetised by the electric flash of their slender
waists over which their swelled breasts would roll too
heavy.

0 Lord, what can I do ? I canuot sufficiently
describe the siuful miseries I am beset with. What
an abominable wretch I am !

O The Supreme Guru of bountiful grace, Tbon
wnst manifest as Dak^hiiA-Mfirii, below the banyan
tree in the North, in order to teach the real mesning
of the Purushartha Chatushtava* to the four munist
who befitted themselves to it and prostrated them-
selves to Thy Sacred Feet, unconsciously out cf au
intense desire to be taught the ult.mate goal of the
Jivan Mulct an. X

Ljp ptBn p 0 u t S(T^3fi aftpeQp

Quae&mtp eS&aQiBajejLJLr
Quirsr fwS sv»Sj» mpfiCSp® tutfiaca^Lj

^ ID UB0 . 6 V .&S*QpU>

tvppQeufi jPornGm ot<£ taaOmtiajt patwaj
Q lcldc 0 «-t— DicpQau
aneu *3an p esmiuuntn^ QumcfaGp 3sQar ever
mt /ip Sate er^eireufifiaitmr

• Vide notes to ‘ Dharma ’ uude r 41st verse.

f Vide notes to 26th vrrae,

x Jivan Muktas are those soota who ba>e obtained final liberation
while yet in this life. Our Lord Sri Krishna is the typ" of a
perfected Jivan Mukta. So in Gita, he does and has a right to say
that he is the Perabrahmam i. ? , is identifiable with Him.

THE LIGHT OF TRUTH or SIDDHANTA DEEPIKA

OTp&uS y r tax' hJ & toa L — G X (? u aG X
Q)I7«S

Of JfijSaBt— UBtiig ^tap^CT

Gp&Siso QppfitSin a9Sn S tap
Cpi—ifi U_! •*■ 0 pr&Q U J&

SlppiSnoa g a Gao •w' i— fi’,tfo/ir«v GpiuBiGx

GpG* t wiuota ipGu, (*a.tf)

121. 0 Bliss of teeming Splendour, beiugthe indis-

cernible VSat that hast filled niy heart !

Happy be Thy blessing to me in manifesting Thy-
self in Guru-Mauni who consecrated me to the Divine
Mpna of beatitude, where all aims temporal, would
cease or fail which only sinful souls would hailaud hail ;
To wit — the drink of nectar sweet and fresh ; The Kal-
pa^taru’s shade of changeless bliss, The luck to
ride on Indra’s elephant, And the life of this
earth best effluent. O! Praise be to Thy Grnciousness,
O The Infinite One of Bliss everywhere ! 0 The
Pure Cloud that dost shower down blissful grace to
nil deserving souls ! O The Highest End of the
Vedagamas ! 0 The Blessed soil to originate the
states of- eviocemeut of oiddliis and the states* of
Moksha !

(o Ai^suj6)Sevu 9 Cl.

sts GxoGaQ^ as oa»3 r it uii i S a eh
mpjt G*afi(B p(t$pfda bius
S'TfS c k» Si «u tsa tr a so QupjP'euer v
ai ru> G m son _ fa a Dikes muj
Gjurra a.nsoi&'ip l £ aSu c_ QulLiq.giu. Qp
lcsolS (^iOpit G a -nafl 6m uj

Guo Q 0. IEI £ (TlS ppfi (giiiSeBILI

Qfi—ika si'n/i©OT(_
ixffa aSijopgs l£s& &a Giunpj£eO s
Quip GlcitQiu QSiirsogari
6b -ky iij Qauu-utfiiR. aoff ujldsdi

at i ip UL •*(*G'U'iT0 LDelasop

* Variety of Maktas or Mahatmas must cauee variety of Moksha
states to be assigned to them individually by the Supreme. Of
course this can be witlnut any contradiction in terms or experience,
just as the eves of creatures, many as they are, in this world, can
yet be enabled to enjoy light by the help o r the Sun with no
contradiction of any kind.

f.J. . ear Si/y.3aa arhx

^ (j — (yr aaraajs s i I* 2 VI a a tsrS x nr
a ass - i. u a fi f a s ■ a r ar a sjCji.ij jd as- C

tr cssr.sytfit .u.ixtfto-A, i * tax

(I Bet without any donht that the eyes of creatures arc abie (o
aee in the persence of the Sun and that, in such enjoyment of
sight, there is no contradiction either in terms or in experience:
Likew.se. there is no contradi.-tion in saying, 0 Lord of souls
(paana), that the souls, < ither emancipated' or not may all be in
Thee or experience Thee Jr enjoy Thee.)

Gpa wntaGuo atnu GxujGiu ta as QhS
sdojOJ ta eu tu u9 «ro a o/Ct —Omit
Qjiflu ppaiHiu l9ju>Gu>iliU>*o

Spat Gaoptu sSeosaGiK. i*- 3 -)

Godhead as Chitha'nanda Siva of au.-graiiols li'la’.*

122. 0 Chithinanda Siva of all gractous lilit ! 0
The Pure unknowable Parabrahmain ! Ought I thus
to decline here by my blind, reliance on this material
self:

On this self, a bellows filled with boiled rice, which
is fit to be sought by the crows, dogs, fo-tes, eagles
and Grvils ;

On this pla.y-houso of- the God of love built upon
two legs with nine gateways ;

On this chest being, as it were, the safe custody
of the indenture binding us to the dictates of passions
lust, desire «fcc ; On this reservoir incessantly percolat-
ing with the three malas ;t On this cess-pool of vices
and miseries breeding poisonous worms which creep
by jerks and starts ;

On th’S rotten stale goods lying unsold for long ;

And on this frail fabric though bright and shining
like the bow of Indra or the lightning, yet liable to be
eventually destroyed like the mud-vessels by the
ruffian Yama.

(9j/Sa Gut c (t) a ear Glojp iBsa/8<_,at
QtoaQfa &anjf)<B d Igtiussr «>
sSern jStu & a iotS Qiipuif-

<2«my.uj oil T 60 V 6 J ergs p i qC tir
luflas Gpp>u>p ajjfiaS eotoBusittiu
iotkS QSsS/QuSRsr luQtiiiff^so
Jt'fT ts£ eonppi jc so sat UHT^aatij

Guo^eSsa a-'ijii pttitfir
iS/fliS £00061608 & do /9 l—TT 0UU L
USO l§ p/BS6li(2) (tpusousl IUU
Qufill IX IT a nu-'iiS su^«© iSsaai'gi

iSoaop ttsoeOtyssa wpis^Sui

@/£uj Gsa jpQpSsa ousp Ssasit^taia
WlTIlS (TtTjLjfksaT <3l USBTjrt SC 608
QpSsu ppt/dtu i Sox Gwiuuso
Spot Gairfloj eiSsoiraG c.

123. 0. Chithauanda Siva of all gracious Ilia f
O The pure unknowable Parabrahmam !

* Lila =» playful dance (not purposeleas but full of Divine grace
and Benevolence.)

t 1 ho 3 malas are A nu v<t malj, Karma main and ilaya mala,
f . /. vereeB 8 and 101 with notes.

THE LIGHT OF TRUTH gb SIDDHANTa DERPIKA.

S3

Jnst as the tine branded iron becomes one with tire
in form as well ns in uatareand yet does not become
tire, so I was one with a iava entirely ignorant of my
real sentient nature, But blessed by thee with thanu
karana* Ac. and freed thereby from utter ignorance,
I was able to percieve Thy Beuevolence through the
mirror of Maya. Nevertheless, without impressing
myself in that divine knowledge of bliss, I was led
awayf by that Magic Maya from thy Advuita re-
lation

O for the day of my blissful Sayujya Union with
Thee !

a, isv ai?3i raw

eui—CS s euUmSiA
i Q&'&i di m $ tv Qi)

sr uujS as / 2 .iPt»(Q QftjS Gu
Qf a ib /l Quy.'— B0U u>api<gfi
0S wlB pkftmwii »«wjpCr'«y
£!if,u Sin jpifiu

Gpnai s iBiit pQjtii# ui*i iGld
tr/ip tucS ^*0^of(5

*05» AfrlGiu

fiiseop QiuQlot sieni—ifi sai—iif.yQ
Oxefivj Qj* -*’M * i &v j$ofyu>

Blia op fjftaasfi L:jSif£) /iije&Qfsrr
Qujuj MrgmBsA ijiLwQqa )

Qflfln/ ppiftt u Sun ShiulOis\>

S)px Gstptu eSstitiGu.. (ao-t?)

124. O Cliithtinauda Siva of all-gracious Ida!
O The Pure unknowable Parubralimam !

O The Great Akas,J the abode of five simple
elements wherein they lose themselves like the watery
mirage in the air !

O The Uesplendeut Light of Grace, the lncrea'e
beyond threefold time, that bast neither the beginning
nor the middle nor the end !

• e. /• Verse* 95, 97, S*8, 101 with note*. Of cuorie, as already
mated, it cannot be naked if our Lord coaid not have aelocted an
innocent instrument other tliun muija ( h tin it, Karrnn, bhuvuna,
liliOju) for to help ua (aoula) in our spiritual ovulntion. We aee
that we cannot <|itc*tion, without fallacious soerrdity, why men
animula, bird* and aquatic creatures aliould get on only in their
respective elemental eotnbinatioua, not othciwiae. If ‘simple
nature ' were the auawer how to account for the order and propor-
tion of each combinations.

t e. /. 8th vene.

* c . /. “ From that (Brahm; in truth,— this sou!,— bright apace
(ether) hath into heing come, 1 from bright apace, the air; from air,
the fire - from fire, the water ; ftoin water, the earth ; from earth, —
the plant* ; f mkI fruiu th*- plant.-* : from fond Iconics) wan . Tail
U|m. pall ii.

9

0 The Absolute Being that hast not any particular
form or attribute ! Nor art Thou a formless nothing.

O Turiya-Murti,* 0 The True Sentient Nature that
stnndest perceived only by those who fix themselves
iu the turiyat state of Thy thought !

O the Ancient Lord of all-graciousness, ull- merciful-
ness and all-justuess !

O father Transcendent ! Jii these terms, Thou kuow-
est, I ever praise Thee nnd my mind melts at thee.
Can I at all hope to be cherished by Thy Benevolence
freed from my mental tumult ?

R. S.

(Tu be Continued.)

“ PURRA-PORUL VENBA-MALAI ”

(Continued Jivm jiayt 12).

In P. N. N., 256, she appeals for burial with her
lord : —

'• O Potter, shaper of the Urn !

Like the little white lizard that sits
In the garland on the axle of the chariot,

Over many a desert plain I’ve come with him.

Make the funeral urn large enough for me, too,
Mukerof the urns for the old town's burning ground !’

In a quatrain (P. N. N., 243) the widow thus ufters
her lament : —

“ ’ T is sad ! when we were young, the little whito
water-lily as wreath we wore ;

But now our spouse, who lived iu wealth nnd power,

Is dead, and we drag on onr painful days

Eating the bitter grain from that same lily flower.”*

Ir. P N. N., 249, is a picture of the surviving widow.
The poor widow remembers the time — which seems but
yesterday — when her royal spouse feasted many guests
with rich dainties, and she enumerates especially the
various kinds of rare fish takeu from the royal ponds,
for the banquet which she wos wont toarrrange ; but
now,

•Turiya Murti — Fourth Murti ( Being), that is, The Supreme
B-im', the Lord over and Iteyond the Trinity (Brahma, Vishnu and
ttudij). Siva derived from a root word meaning, ‘ itcho * (desire
to do benevolence hy Panchakritya) is the appropriate name to that
.Lord.

f Hero the turiya siutc mean* the Hvubiha (fourth) beyond
Biishnpthi. •

* The white wuter-lily yield* u kind t»f bitter which in

limes L»t mourning it eaten instead ul rice.

34

THE LIGHT OF TRUTH or. S1DDHANTA DEEP1KA.

" The lady pure of heart, of radiant brow,

Since Hfcl has gone— entered the heavenly home —
Sweeps a little spot free from ashes,

And washes it with thickly falling tears !”

She is placing in the burial-ground the offerings of
food (Pindain) prescribed for the depaited ones.

‘The Sepulchral Urn’ is the title of a chapter in
Dr- Caldwell’s History of Tiunevelly,” pp 279-282.
The subject of South Indian sepulchral urns is there
discussed as far as the facts were then known. The
learned author gives the Tamil word for ‘ urn as
Tali. It is so pronounced by rustics in Tiunevelly,
but the real word is Tari He thinks that

these, as found in various parts of the country, are
relics possibly of an antiquity higher than the Chris-
tian Era ; and he states that “ No relic, truce, or
tradition of such a mode of sepulture has survived to
the present day.” But in the Purra-nannuirn (p.
228), and in other places, these urns are mentioned
as used in the burial of heroes and kings at a period
certainly not earlier than the eighth century a. i-.

A lyric addressed to the Chornn king, Killi-Valavan,
by Mudavanar of Aiyur (“ the lame bard of Aiyur ”)
is as follows : —

“ 0 potter-chief ! * maker of vessels !

Thou whoso furnace sends up thick clouds
Of smoke veiling the outspread heaven6,

YY r ho inakest vessels for the wide extended ancient
town !

Thou art to be pitied ! What toil hath befallen thee !
The descendant of Chcra kings,

Whose armies spread themselves to earth’s utmost
verge,—

Whom minstrels praise,— the truh glorious one, —
Whose glory shines afar,

As in the heavens the sun witli resplendent rav, —

Valavan, the g'eat, on the brows

Of whose warrior elephants bright banners wave, —

Hath gained the world of god*. And so

‘ f is thine to shape an urn, so vast

That it shall cover the remains of such an one.

But if thou wouldest mould the needful urn,

The vast earth, must be thy wheel,

And mighty Meru suffioeth not for earth to mould
its form !”

J he Bishop says that at the time when these nrrs
were used cre mation must have been unknown, and
• It is L.mui.s tluil the title K u king, chid,’ htluinrTlw'to

J'ullui'ft.

burial the universal practice; but the two customs
have ever existed side by side. The anbient inhabi-
tants generally bnviej their dead, as will be seen by
a careful study of Purra-Porul-Venba ; but Brahmini-
cal and Saivite usages were found side by side, from
very early times, throughout the South. It will *be
seen also by a reference to these two works (which
are a mine of information regarding the ancient
manners and customs of the southern lauds), and
from passages sca'tered through the other Tamil
classics, that when heroes fell in battle they were
often buried on the spot, and their effigies in stone
placed over the grave. The same was often done
when kings and other great men retired into some
lonely region (generally specified as the ‘ North,’)
and died there. This is exemplified in the very
touching histories of the king Kb-perum-Chbran nnd
his devoted friends Pottiyar and Picirou. This
illustrates Kurral, ch. Ixxviii, 1.

“ Ye foes ! stand not before my lord ! for many a one
Who did my lord withstand now stands in stone ! ”

Here the learned commentator, Parime'lalagar
remarks that when heroes died on tlitf field of battle,
it was the custom to place their effigies on the spot
where they fell. These heroes often became Intelary
divinities, or demons, and were worshipped with
offerings of food nnd flowers.

In Purra uannurru, song 2 1 8, .the subject of worthy
friendship is beautifully illustrated in connection with
this topic. The renowued Ko-puram-choraD, who
reigned in Urraiyur, renounced his kingdom, went
‘to the north’ (the banks of the Ganges ?), and died
there. His most intimate friends, Pottiyar and Pici-
rf.nthaiyuv, who were not his subjects, shared his
hermit cell, and all three after death were commemo-
rated by stones placed side by side over their urns.
The poet Kannagauar, visiting the spot, sang as
fellows : —

“ Red gold, and coral, pearls, and rare
Gems the mighty mountains bare, —
llemote their homes in sea or mine.

If or.ee the precious things combine,

And men i.i costly snapes entwine.

Henceforth in blended beauty one they shine.

So woitby men with worthy side by tide
Remain ; the worthless with the worthless bide.”

The history of these three, as traced in P.N.N., is
the favourite Tamil illustration of faithful friendships
(See Pope’s Kurral, ch. lxxix ) In Nahtdi also, ch.
xxi-xxiv, many exquisite thoughts on friendship me
to be found.

We hope to give more of these ballads at anothev
time

Du. G. U. Port, n,,

THE LIGHT OF TRUTH ok SIDDHA.NTA DEEPIKA.

35

T H E

LIGHT OF TRUTH

o it

Siddhanta Deepika.

MADRAS. Jl'LY 1800.

THE AGE OF MAN1CKA-VACHAKAR.*

It is iiuitP opportune tTTat Mr. Tirutn.il.ii kolundu
has brought out this wupk and In* has also appropriately
dedicated it to the Rev. Doctor (j. L. Pope. the Veteran
Tamil Scholar and the translator of Saint Mauicka
Yachakars Hymns. The author tries to follow and
further the researches carried on by scholars like the
Professors Sundram Pillai and Seshagifi Sastriga). and
in doing so bestows unlimited praise on the former, and
dei>ii‘eiato.U» n "luciL the work ot the latter Mr.'l. lx.
Pillai should have taken a leaf from Professor Sundram
Pillai himself as to the purely, scholarly and gentlemanly
way he treats the authors from whom he has differed and
severely criticized, and we regret, very much indeed I he
tone Mr. T. K. Pillai has adopted jn dealing with Pro-
fessor Seshagiri s views. The latter is a great scholar and
Philologist, and one who lias spent his precious time
and money fot the sake of the 'Tamil language- and liter-
ature, and proposes to do even greater things, provided
he can command time and money and it is therefore
lm mannerly to treat his views as mistakes other than
honest. We do not say that the learned Professor has
not committed mistakes and in a perfectly untrodden
field, like the Tair.il, who could not commit mistakes ?
And we are not sure if even Professor Sundram Pillai
ilid believe in the existence of the Sang.im ; and all the
evidence accumulated by Mr. T. K. Pillai only goes to
show that there is very strong tradition support of if
and that about a dozen of the Sangain Pundits could
be 6hown to be contemporaries by mutual reference in
their works. And the value of such evidence cannot
be said to be conclusive. Nothing is gained by assum-
ing a fighting attitude, and moderation is <|uite con-

* With no account of the third academy at Madura.

By. S. A. Tiro mala) Kolundu 1‘illai n..\„ 1 .V to., Madras.

18W9. Price Hu. 2.

sistent with .one's feeling of patriotism and trnth ; and
the author would have done well to remember the
motto he has himself chosen.

In other respects, the small volume before us shows
considerable study and patient research among the
almost forgotten times of the Tamil ancient classics,
and it is only to be hoped that the author will pursue
in right earnest the path h^iad chosen and show greater
results a&Jime passes. To go into the contents of the
book, the author remarks that it can be easily shpwn
that the Sairn Religion was the most ancient religion
of India, and especially of the Tamil land and refers to
the position occupied by the four great Acharyas, 'l'iru-
ijii'iiiti-Stiviliaidltiir, Appur. Sun/lnrar and Manicka-
r.-trhnbw in the conflicts with the Buddhist and the Jain
Religions, and to the great adoration paid to these
Saints in the Tamil land. There is a Temple specially
dedicated to the worship of Saint Manickavachaka, in
which grand festivals are celebrated in his name,
namely. Tiruperundurai or Avadayar Coil, aboiA somfc £0
miles to the south of Pudnkota. He points out how
much he had influenced the poetry of Talttirarai/ar,
but this is only mentioning one out of the whole body
of the Tamil ringers and poets both Saiva and Vaieh-
nava who have come after him. TimrnimoA js_ the
Tamil equivalent of T'l-tartrltalr.m and one beginning
to read the former n'-wlv discovers how almost; every
lim- of it is full of the sound and sense of the lattel*.
Saint Thaynmnrer owes not a little to Saint Manickava-
ehakar: andthe late KamalingaSwaniiga 1 of Vadalur was
a special votary of his, and his Thim rarutjxi is but a
oniiimentary on Ti ni.ru, •hnl;nm. Air. Pillai also re fere
to tin- pleasing lines* in Manoiimamyam in which
Professor Sund.ir.im showers his praise on Tiruvacha-
kam.* The sources for compiling the biography of the
Saint are mainly Kmlnvnl mahnmu iii\ Vaihurarar
jin, •, i , trim and Paranjoti muni's Timriltn/adalpurnnom
and the eo-responding work in Sanscrit. Tfalcinja Mahal-
The great Pandit Minakshisnndram Pillai’s
work. Tiruperundurai Pnranam. though a work of art,
is „f no historical importance. Our author fixes the»
upper limit fur Saint M.mickavachakar's age as the be-
ginning of the second century aft-r Christ or the close of

* Loa iiGsTdg/ ji Latest <2 l

« sarjflif * &/SgiwGjn."

In tin* lipari-im ltin*: Nin-romovinsr Tin. .nchakam once loMng. can-
one blindly bellow forth in gannm and Jadui of Vadic chaunts.

36

THE LIGHT OF ntUTH os SIDDHANTA DEE RIKA.

tiie first century and all things considered this time so
fixed does not seein to be extravagantly too near or too
remote.

The first point he urges to prove the priority of
Saint Mnnick'.vachaka over Saint G nano-Sam bantha
is an old argument which we ourselves urged in a
letter to J’rofesesr P. Sundrom Pillai, namely, that Jain-
ism was of a later growth from Buddhism and was of
a later introduction into Southern Indio and flourished
more vigorously in the South even about the 6 & 7th
centuries at the time of the Chinese travellers’ visit to
Southern India, though by that time, Buddhism was in a
geat decline. But we were told that it was not quite cer-
tain that Jainism was an off-shoot of Buddhism and
that it was as old and independent as Buddhism itself
and that its introduction into S. India was much earlier.
But this we may point out that as the Buddhist dis-
putants are stated to have come directly from Ceylon
to meet and vanquish Saint Manickavachakn it would
seem to point to a time when Buddhists had not settled
themselves in the Tamil land and very near to the
time of tho introduction of Buddhism into Ceylon itself,
which would in fact make his time earlier than the first
century. And our author further notes that our Saint
must have been influenced by the Sangmi Poets, and
that the great commentators freely quote from Tiruva-
ciutkam and had comm ented on 'IHrukovaiyar, whereas
no references are given from the Devaram. Saint Appar's
Devaram contains a reference to the incident of the
jackals having been transformed into horses, a story
which we meet nowuere else than in Saint Manicka-
vochakars life. And he quotes parallel lines from
Saint Appar's Deunram and front Tiruvachakam to show
how far Saint Appar’s languoge had also been
influenced by the latter, such as.

“ ujirittr* V0 li 0if-iu cvSsOiris tuirj>w^G*itu> " (St. M).
“ tuilG JDff (i «U)R.W <L>0(?#fu> ” (St. A).

“ tulivrryerr

“ togOm «OP£9s<i«(arfarsVM>ircb "

“ GmtgSei Q*ativc-Qmu>Qu($uirrm ”

u &9ar Ljumr *j.ar wGsniS^ir&Qiiii am ’*

tutor QaamG t_ar

“ •.ptytrymSrr n.tiS/iQsram<B QundQunQfgi

o j'&rrj+mp *(0*0 ’’ —

The author then goes into the muen debated question
connected with the Vanni tree miracle and he agrees
with Professor Sundratn Pillai in thinking that the
Thiruvilayodal -torv connecting Gnanu Samlantha with

the Purambayam * tradition is not correct. Purambayam
was not identified ,by Professor Sundram Pillai, but
this is a smell town near Kumbaconau ; and referring
to the Kshetra ilahimai, we find the local tradition fol-
lows the Thiruvilayadal account and the name ofithe
Local God is called Sakshbuidur, ‘ The Witness-Lord,’
and the sacred Tirtham is also a well. But Saint
Sekkilar has strictly limited His sacred history to what-
ever could be gathered by internal evidence from the
Devaram itself, and it is well-known he has omitted
mony another well-known local tradition. And in nflne
of the hymns connected with Purambaynn i is there any
reference to Gnanasambanthar’s miracle, though the
miracle is set forth in the Hymn connected with Mara -
yanur near Negapatam.

Then he discusses the vexed question why Saint
Manickavachakar’s name is omitted in the list of saints
by Saint Sundarar and those who followed him, and he
suggests that it was included in the class enumeration of
“ Qlji tutuof. a>u> uSajsvff* t-i^isur" referring to the Sangaui
Poets such as Narkirar, Kabilar and Paranar, &c. All
that we can say is that this is not improbable, though the
reason that the name is omitted for the reason that
Saint Sundarar himself scrupled to call him an Adiar,
servant of God, in as much as Saint Manickavachakar
represents the Highest Path of Sanmarya when no sepa-
rate identity iB perceivable as servant and Lord, cannot
be left out of account altogether.

The rest of the pamphlet iB taken up with the dis-
cussion as to the existence of the Tamil Sangam and the
author shows that 1 1 at least of the 49 Sangam Poets
were contemporaries, but the author himself is not pre-
pared to accept the tradition that these very 49 poets
lived for 1850 years, but he suggests that there were
49 Beats always provided in the Sangam and by these
names and that different individuals assumed these
names, and filled it from time to time. Or rather would
it not be more reasonable to hold, that these 49 poets
were the chiefest lights of the last Sangam which
flourished for about 1 000 years and more and who have
left the stamp of their genius forages to come, though
some of these might have been com temporary also.
When giving an account of a public Sabhn and giving
the names of those present, it is only customary to

* is Dot to be translated

■•jpot whoie many cluirities w ore performed,” but its tine meaning Is
found in a similar sentence occurring in the Devsra Hymn of Tirn-
gnana Snmbniithar “ e«wai»e«5, Jtpiauujpma/ij&B upaum*
uirmCf ‘‘Thon explained the nature of Dharma to the Four
grout Kisliis."

THE LIGHT OP TRUTH oa SIDDHANTA DEEPIKA.

87

mention the leading persons and not all. Much reliance
cannot be placed on the # 49 poets having su.ig the
praises ofVTiruvalluvar, and literary forgeries are only
too common among our people. As an instance, a small
book also called “ is attributed to Saint

Manickavachaka and is believed in by T the credulous,
but the reading of the first line itself could show that it
cannot be the work of the Saint. Curiously also, the
Vaishnavas possess a reduplicated edition of the Sangam
stool only giving place to Tiruvalluvar's Kurd, in their
history of Saint Nammalvar; and they seriously enough
give aft the stanzas composed on the occasion by all
the 300 poets, chiefest of whom is Called as
Ekamhan, a name not to be found in the usually pub-
lished lists. And the age of Saint Xamnialvar ; himself
is given as Kali 13, more than 1900 years ago : though
they ignore quietly enough references to Sakkyas, and
Shnman/u and Ilingu Furinikus, in the Saints’ own
works ; and whole passages which smell of the Tiruva-
chakam and Tirukural are also found there. We really
wish that Tamil scholars will take*up the age of the
Alwars tq clear np the mists which exist in this field.
In the meauwhile, we offer our kindest congratulations
to Mr. T. K. Pillai for his eminently useful book and we
hope it will find its way into the hands of every Tamil
Student.

J. M. N.

©

A GOLD LEAF FROM SAINT NAMMALVAR.

“ It is not every body who has the desire to study
Philosophy or can become a Philosopher. T r these, I
would recommend the devotional works of our Saints,
Baiva or Vaishnava. Unlike the Hindus of other parts
of this vast Peninsula, it is the peculiar pride of the
Tamilian, that he possesses a Tamil Veda, which consists
of Tiruvainozhi and Devuram &c., this is not an empty
boast.”

» • •

■“The Tamil Veda is the outpouring of their (Lovers
of God = Bhaktae) Love.”

• • • •

“ I cannot do better than recommend these very
books as a first course, and the conviction "vill surely

dhwn upon his mind that he has nothing better

lor his last course than what he had fur his first course.’’
Introduction Pp. xviii — xix.

Sivognana -Bod ham .

The extracts quoted above furnish further evidence as
to the value of devotional workB Buck as that of Nam-
malvar’s TiruvaLuiozhi, We shall now read a verse
from that Book : —

5th verse : 8th Dee : 8th Cdh :

es » ’ u > i#>_i o ‘

Trniis : It is not possible to give ^ description of that
thing —

the atma ( 60 ul) ; —

the atma which is eternal, which is essentially
characterized by intelligence : -
the atma which the Lord has eutitlescended to
show me as His mode ; —
the atma, which cannot be described in any
manner, even for the comprehension of the
enlightened ; —

the atma. which cannot be described as ‘this or that.’
Even if atma could be known by strenuous effort
(such as yoga, culminating in sarmidhi), it is even then
not apperceived like the direct intuition (or proof) ot
the senses.

This atma, (when shown to me by the Lord) has been
found by me to be more and more transcending [the
material categories, grouped under the terms: body,
the senses, the vital principle (prana,, tl.a mind (manas),
and the intelligence (fmddAt)] ; —

destitute of the changes and impurities to which all
these are subject; —

very subtle and keeping aloof from their association ; —
not classifiable as falling under eitner ‘ good ’ or
‘ bad ’;—

This unique atma is not an object coming under the
cognizance of sense-knowledge.

Commentary. This verst gives a description of the
soul. It is a description resembling the description of
whiteness of a white cloth (or wall) ; —

Meaning thereby that the soul is an appendage of
the Lord, a dependent existence, an attribute to the
Svhstans (Spinoza’s term), viz : God.

(r>£-> “*”2) ‘ — Atma (soul) is that which is sing'ed

out as a Verity distinct from body, senses, the breath,
(prana), the sensory (manas, and the reason (buddhCj.
Whilst theze decay, atma stands apart as the imperi-
shable.

Namm&lvor (or Parinkus'a) never before bestowed any
attention to the nature of the soul, for the reason that
he given it (attention) all to the contemplation of
the blessed attributes of the Lord, before Whom, the
soul-nature is as the fire- fly before the Sun ; nor did
he find time for soul-contemplation, as all his contem-
plation was of the kind of devotion (fore) to the Lord.

38

THE LIGHT OF TRUTH or SIDPHANTA DEEPIKA.

A

In the manlier of the released soul (midi a) .iot
caring to waste a thought over tlje circumstance.! of
the embodied state, — since relinquished,— to the soul
revelling in the contemplation of the Lord's attributes,
soul-knowledge concerns not in the least.

‘ But because the Lord has revealed its nature to me,
I give a description of it,’ says Alvar.

S3i', as, ]; It is not to be known as this or

that, in as much as amongst objects of experience, there
is not one to liken it to. Neither by the method of
agreement nor of difference can it b,e known.

Aic-J ; — By speech or thought, can its
nature be disclosed even to those who might have made
great advance in spiritual knowledge ,

^dro6’gj5).^o;»Sj, &c.J — As declared in Bh : Gita

xi-54: “Parantapa! to know, to see, and to enter its
true nature is (by ordinary means,) difficult,” even if it
be in * way known, it is not perceived in its all.

[c.iSb'ejkl — Beyond and beyond, or transcending

the vestures known as : anna-maya (gross body), jminn-
mayi (subtle or life body, the so-called nstral), and
Manomaya (mind-body I.

^) : — does not partake of the

nature of any of the sheaths above-mentioned, — dis-
tinct, — subtlf? — andnotsharing with their imperfections.

&c.) — As amongst the Principles, body,

mind, &c., one of them may be pronounced as bettei than
•the other, or the other worse than that above, bouI is not
a category classifiable under such distinctions of good
and bad, pertaining to material Principles alone.

— It is singular by itsejf, characterised as
it is by intelligence (jruina) and bliss ( diianda ,)

— Beyond the capacity of the senses

£o cognize; beyond their reach. Sense-knowledge
is of various kinds, but all the varieties go under the
generic term sense-knowledge; but soul is exclusive of
.this generalization.

This verse is Sankhyam in its method of treatment ;
viz., the computation of categories, beginning with body,
leading up to the soul.

Remarks.

1. The description of soul-nature as embodied in
the above is truly exp"essed by Manicka-Vdchakar in
his ‘House of Cod ’ : —

CJOST’cSllj cxL^’^cSj^t^S, ’

<J — » O Q «fl

‘ Nearer and nearer to thee I drew, u earing away
atom by atom, till I was one with thee.

2. Saint Nammalvar’s consciousness had risen to the
Divine level. What this means will be clear from the
following extracts :

“ The God-ecstatic is one whose sole delight or
misery consists (respectively) in God -companionship

or God-separation. Nammulvar, the ecstatic Vaishnava
Saint, describes it as God-madness.” vide p. Jfi, I’art II.

lectures on Infjiiration, (tic.,

Brief!} Namm Alvar says, that when one is overcome
by bluildi exaltation, trembling in ever}' celK of hig
being, he must freely and passively allow this influence
to penetrate his being and, carry him beyond all known
states of consciousness. Never from fear or shame that
the bystanders may take him for a madman, ought the
exhibition of this WtuAfi-rapture that overwhelms his
whole being, to be suppressed. The very madness is
the distinguishing character of the enraptured .Saint
from the ordinary mortals to whom its experience is
denied. The very madness is the bhakta's pridd ; and
Alvar say», “in that very madness, ran, jump, cry,
laugh, and sing and let every man see it/’

yp 67-C8, Part II. Leduies

on Inspiration, die.

Such was Saint N Animal vur of the Tamilian nation, —
who fell into emotional trance for six months at a time.

■?. So was Paramahamsa Ramakrishna in our own
days' 'vide his Life by Vivekananda Swami.)

J h The Saiva Siddhant.is class the Divine conscious-
ness under Jwhut-p.ila. In this sense Saint NammAl-
var was a Jndni.

0 . The Siddhuntis call the Upanishads the Yoga-
pada. If this means mere contemplation without the
emotional element in it, they are right. But to Sri
Ramaniijacharya, the Upanishads are Bhakli-giada,
but it is not the unasking, non-bartering love. The
ecstatic love of Nammulvar may be rightly termed the
Priijiatti-padu with Bhaldi auxiliary to it, described
as Idaddi-rnp-ripanna-Jndna.

6. That Upanishads constitute the Bhakti- s Astra
has been established by Sri Ramanuja in his Sri Bha-
shya. Also Bhagavat Gita (vide Preface to my trans-
lation of this work.)

7. But if according to Sankaracharya, the Upani-
shads teach only dry intellectual contemplation, and no
emotional devotion, ‘let such Upanishads keep at &
distance.’ says the Mahnbharata : —

“Even the Upanishads heard are far

Away from the nectar of hearing Bermous

On Hari, if they do not contain, or not produce.

Heart melting, eye-watering, and frame-thrilling.”

8. Mr. J. 11. Na'Jasami Pillai’s devotional remarks
with which this article begins, find a fitting finis in one of
the sayings of Sri Ramakrishna Paramahamsa, to the
effect : —

(3-33.) * *. “ If you desire to be pure, have firm

faith and slowly go on with your devotional practices,
and waste not vour energies in useless scriptural dis-
cussions and arguments.

The little brain will otherwise be middled.”

A. GOVINDACHARYA.

THE LIGHT OF TRUTH on SIDDHANTA DEEPIKA.

39

A TAMIL PHILOLOGY.”

A treatise an Tamil Philology, writen by Professor
M. Seshagiri Sastri M. A., is prescribed us a Text book
for ike B, A. Degree examination. In as ninch as the
study of this science as applied to Tamil is both important
and necessary, and the publication under consideration is
for these reasons fraught with interest, we venture to pass
a few remarks regarding it. Our object in writing this
article is not to discourage the pubiic&tiou of such works
by pointing: out tbeir faults, hut ou the contrary to
encourage the study of Tamil Philology in the proper
direction ; this is written, therefore, not in a carping
spirit, but so'ely to enable the scholar to understand the
right position of the Tamil language and its grammar.

The science of Comparative Philology — the invention of
German writers enables otie to understand the secrets of
languages, their points of resemblance or di verger ce. It
discloses as in a mirror, the origin and growth of a
language, its primary and secondary stages, its manifold
transformations, its word-formation and its grammatical
structure. The cultivation of such a study confers
innuroerai le Ijenifits on the languages and without doubt
we also shall bo partakers of these advantages according
to the degree to which we cultivate it.

Eminent European scholars had begUD, long ago,
to take an interest in the philological study of the
Indian tongnes. Among European Dr&vidian scholars
DrB. Caldwell and Pope were the two who attempted a
philological study of the Tamil language. These are our
pioneers in this direction. Notwithstanding the great
erudition aud acute intellect of l)r. Caldwell, his excellent
work entitled Comparative Dravidian Grammar, does not
convey an accurate estimate of the structure, affinities,
literature and philology of the Tamil tongue in some of
its aspects. This was due to his want of thnt complete
Mastery of the Tamil tongne which Dr. Pope possesses in
an eminent degioe. The deep knowledge of the Tamil
tongue aud the familiarity with its ancient literature of
this latter savant, must compel universal admiration. The
good that he still continues to do to the Tamil world, his
great affection and partiality for the Tamil tongne and
the Tamil race can never be forgotten. Among his
recent publications, we may note his philological notes
onNaladiyar, for its scientific i method and accurate
research.

To come to our more immediate subject, we would
premise that to one who sets about writing the philology
of any tongue, a thorough and deop knowledge of that
tongue and its history is indispensable. Prof. Scsbagiri
Sastri possesses a profound knowledge of Sanskrit, and
without doubt, is capable of writing on the philology of
Ml

those languages which have been influenced by thnt Aryan
tongne, such ns Telugu. Malaynlnm Ac. But Tamil is
not like these languages says Dr. Caldwell “Tamil, the
most highly cultivated ali-intrn of all t lie Dravidian
Idioms, can dispense with Sanskrit altogether, if need be,
and not only stand alone, bnt flourish without its aid.’*
trom remote times, Tamil became lefined and perfected
and obtained a correct and scientific grammatical for.il.

'Iheic is an old story how, in the flourishing days of the
ueademy at. Madura, Siva appeared in disguise in the
Senate, to defend one of his devotees on whose behalf be
had written a verse. Being driven to a corner by a
fault-finding majority, the angry god threw off his dis-
guise and stood revealed with his third eye, whereupon
the president uttered those memorable words. “ A fault
is a fault though Siva be the Offender.” Needless to say
the 8toiy illustrates the high culture which Tamil had
already reached and its grammatical structure.

We acknowledge with sincerity that the Professor has
with great endeavours made good researches in his work,
but in our humble opinion many of his observations and
conclusions are founded on insufficient dr to. Mr. Sesba-
gri Sastri, in giving examples of Sanskrit words in
Tamil under the heading of Sanskrit ‘ tadbharas ’ in his
Tamil Philology (vide pp. 3-4), f ills into the error of
conceiving that pnre Tamil words sncl. aa mel-mri
[Qic«or«eia) ( val-mni (s uot*dld) vel-mai (2«l«otsdu>) karn-
mai Ac. are tadbhavas ; i. e. Sanskrit words

in current, use in Tamil by process of phonetic decay or
in other words Sanskrit corruptions. It is tc be regretted
that our author should, without an insight into the affi-
nities of Tamil and Sanskrit, have fallen into the error of a
certain class of pandits who possessing only a genera)
knowledge of Sanskrit and Tamil, ignorant of linguistic
affinities and the science of languages, attribute the origin
of Tamil words to Sanskrit on the ground of similarity
hetween the two.

It is not apparent why these Tamil words should be con-
sidered corruptions from Sanskrit, Why should the cont-
rary not be true ? Perhaps, the only reason is that it Lds
been usual with the Sanskrit pnndits of by-gone days to
attribute a Sanskrit origin to Tamil words, which sound
more or less like their Sanskrit equivalents. The Tamil
word mel ( thin or soft) would seem to have greater
affinity to the Latin molli) than *o the Sanskrit mraUmam..
We do not snppose the Latin mollis or the Greek malccas
to be corruptions of their Tamil or Sanskrit equivalent*
meUiya or mratinian. Notwithstanding the similarity in
sound between the Tamil root tal aud the Sanskrit bala
the former is an ancient Tamil root from which a .argo
number of words has been derived. It is not to be
disnuted, if that this Tamil word nil had become the

THE LIGHT OF TRUTH o* SfDDHANTA DEEPIKA.

property of the Tamil language even before bala ha’ made
ts appearnnce in Sanskrit. Soys Dr. Caldwell: — “ The
Dravidian cun Las given birth to a large family not only
of adjectives and noons but also of derivative verbs which

have no connection whatever with anything Sanskrit

val («l cu) moi« closely resembles the Latin vnlco, ‘ to be
strong ’ nnd t alitltu than the Sanskrit bala. And also
if reu-mai (0*«i»n) and karti-mai be corrupt-

ions of the Sanskrit dhavaliman and k&liman as the
Professor ^»ys, we request to know what purely Tamil
'words stand for these ideas. For, to say that the Tamils
had no words to represent such ideas before they became
acquainted w ith Sauskrit is extremely improbable ; for it
is tantamount to saying that the people speaking their
language had not these ordinary ideas. Hut if it is
objected that these native words have now become extinct
we request to know where they are to be found. Most of
the examples given by our Professor under the heading
tadlhavas are of this nature. To enter into minute details
of eacli individual case would be unprofitable and a trial
to the patience of the general reader.

There are eo many words in Tamil which exhibit no
connection with Sanskrit words but seem to have a great
affinity to those of European languages. We note below
a few Tamil words which are similar in Bound and sense
■to English words noted against eaeh of them : —

ayaldn

(-**-• ssssit),

alien.

aruvi

river.

in

(ffw),

eau or yean.

uvul

roll.

kadi

(**),

cut.

kan

(aewl,

ken.

kali

(«-*).

clay.

kulir

cool.

kol

(©*.»),

kill or quell.

pattai

bark.

pdvn

(uses/),

pave.

p&nai

(us Air),

pan.

pira

(W,

birth.

pfciyal

(ecu a ex').

boy.

poru

{ Qi-njt ),

bear (fero L).

pdr

((?_/«#),

war (pugno. L)

Sattu

[s

chut.

•Surungu

shi ink.

tirom

(.©©'«',

turn.

v£ru

(Gevffi),

various fVerto. L.),

Is it to be inferred that these Tamil words are connip-
tions of the corresponding English words ? Our Professor
can neither assert that these Tamil words are corruptions
from English nor tha> the coincidence between them is

merely accidental. The fo: mtr theory is refuted by the
fact ( hat intercourse between the Dravidians and the
English began only of late and that these Tamil words
have been in existence long before sach intercourse began.
The presence of a large number of such words goes againcf.
the latter theory. There are also hundreds of words in
Tamil which resemble words in other European tongues-
These testify to the primitive relation between tbe
Dravidian nnd tbe Aryan languages. Says Dr. Pope in
the introduction to his ‘ Tamil Hand Book,’ “ on the odc
hand, the more deeply they are studied the more close will
their affinity to Sanskrit be seen to be, and the more
evident will it appear that tliev possess a primitive and
very iiear relationship to the languages of the Indo-
European gronp. Yet they are ceitainly not mere
Prakrits or corruptions of Sanskrit. Some have supposed,
that their place is among the members of the last
mentioned family, and they are probably disjecta membra
of a language efieval with Sanskrit, and having the same
°rigin with it. They certainly contain many traces of a
close connection with tbe Greek, the Gotnic, the Persian,
and other languages of the same family, iu points even
where Sanskrit presents no parellel.” If the existence of
words which are common to both European and'
Dravidian tongues is Dot attributed to a system of mutual
borrowing, the only conclusion which we are driven to
is that such words form a kind of patrimony from which
both the European and the Tamilian tongues drew largely.
Does not the same conclusion hold good regarding the
origin of words common to both Spnskjnt'&nd Tamil P
The examples, given by our author, under ■ tadbharas,’
show that the subject, has not received hie fullest
attention. Only to this can we attribute his assenting
that the Tamil words teyu, tey etc., are corruptions of the
Sanskrit teyes tig etc., and so on. If the Tamil teyu “ fire "
is a corruption of the Sanskrit teyes, is not the latter also
a corruption of the Tamil ti “ fire ” P From this primitive
root ti, we may also trace the Sanskrit derivatives dir “ to
shine ” ; diva “ day ", deia, “ the bright on®” teyes “ light ”
dans “ sky,” the English day, dawn, devil, diamond and
the Latin dies, deus etc.

Our Professor says in the preface to his Tamil philology
“ In my comparative study of the Sanskrit and Dravidian
languages I took c_re to collect the allied primitive and
derivat-ve words, grammatical forms, and words derived
from Sanskrit in the Dravidian languages and compare
them phonologically and semato logically i, e. with reference
to their forms and meanings.” It is a matter of no little
surprise to find in one of Prof. Seshagiri SaAri's ability
and learning to fin! him committing himself to state-
ments that will not bear scrutiny. It would almost

appear from his statement that he never contemplated
possibility of Sanskrit words owing their origin to Tamil.

THE LIGHT OF TROTH ob SIDDHANTA DEEPIKA.

41

And if so. he tins neglected an important portion of tl.e
comparative study of languages. The notion that no
Sanskrit, wo.ds have )>een deriveu from the Tamilian
tongues is, we venture to any, wholly incorrect and is the
fruitful source of much mischief prejudicing as it does the
mind of the scholar. He Will pardon ns if we remind him
here of Mr G. Mackenzie Cobban's trenchant disposal of
this theory : “No scholar will now venture to contend

that the Tamil language has come from Sanskrit, though
vain and ignorant Brahmins can he fonnd who still cling
to this opinion. Just as Sanskrit words have found a
place in Tamil, so Tamil and Dravidian words have fonnd
a place in Sanskrit. Borrowing has been common to
both ”

When t he Aryans entered tlio land of Bbarnta, the
Tumiliaos were the mo6t powerful and ruling race. There
is reason to believe it was through intercourse with the
Tamilian* that the Sanskrit tongue widened at least its
vocabulary and became worthy of its title. We shall
exemplify the truth of this statement by one or two
examples. We need not go for. Words like miif.am ((joaii)

1 ok a m Ac. so familiarly used in Sanskrit will

readily serve our purpose. The pure Tamil word mukam
comes from the Tamil root wit which means “ that which
is in front ’’or" that part which presents itself (o the
view.” The Tamil words (jp-sr, “ before,” QfipM, "first,"
Qpiipii “ precede,” Qptuui, “front” Ac. come from the
same root. The Latin facies and the English face,
compare with the Tamil word mukam and are identical in
meaning. Facies or face conies from the Latin facere ,
“to make” and means make, form or Bbape. The Tamil
word mukam, by a process of phonetic decay, (the latter
k becomes kh) is current in Sanskrit as mukham and
applies to both month and face. Forgetting the Tamil
origin of the word Sanskrit Grammarians mistook khan
for its root. The Sanskrit work “ Unadi ” traces the
word mukha to the root khan “ to dig ” with the final n
rejected and inn prefixed. The incongruity of tracing
innkam to ‘khan’ is apparent. What connection is there
between digging and facer 1 The Sanscrit GiammarianB’
usserton is purely arbitrary. It has been too often cus-
tomary with Sanskrit Grammarians to supply roots Iron,
tlieir imagination when any word in Sanskrit conld not
be traced to its proper origin. Thus the Sanskrit miuavi )
“ fish ” is traced to the root i ni, “ to hurt.” It river
entered into the mind of Sanskrit Grammarians that their
miuani is the corruption of the Tamil word min which
latter comes from the root min “ to twinkle ” or to
lie phosphorescent.” The Tamil min, therefore means
(lSot gpmi f) “that which sparkles” and applies to both
the fish of the sea and the stars of the sky.

A further evidence, that mukam and min are pnrely
Tumil words, is fonnd in the fact that there are no other

words in the Tamil language, except those borrowed from
Sanskrit to express the same ideas.

Let ns now take tbs word l'ika and study its history.

fl) Some Sanskrit Grammarians say loka com e6 from
the Sanskrit word fob. “to see,” while otbcrB maintain
that it is derived from rue, “ to shino ” Neither explana-
tion is, we submit, correct. It is not appropriate to call
the earth by a name which means “ seeing ” or "shining, 1 ’
for fi.stly, we see only a part of the earth which we
inhabit und not the whole of it. There are^tnany
objects that can be seen by os better more fully and in all
their parts, to snch and not to tlieearth is a word meaning
“ that which is seen ’’ applicable. And secondly n word
meaning “ shining ” is applicable not to the eortli but the
snn, moon, fire Ac.

(2) The word ‘ ulaku ’ or its corrupted form luka is a
pure Tamil word, more aptly and scientifically applied^
to the earth by the Tamilians. “Every thiDg visible is
liable to decay ” is a truth known to the Tamilians who
lived in very remote times. This led to the establishment
of asceticism among them. Bndhism and Sivaism which
inculcate on their followers the usefulness and necessity
of an ascetic life and a scrupulously tender* re g awl, for
animal life are latter developments of those old Tamilian
views. Those Tamilians, gifted as they were Vrith a
philosophic sense, called Ibe world by the Dftme ‘ ulaku ’
so as to point out its transitory natnre. This word is
made np of the stem n la “ perish ” and the suffix ku
(which denotes place), and means “the place of pgrishable
things.” The radical root of this word ip ul, “ to fail ”
and from this we have many derivatives a& a la *“ to
perish," ular “ to dry np ” ulai “ to become lose ” ; utaru
“ to be worn out ” etc. The Sanskrit root lii “ to destroy ’•
has a close affinity to this Tamil root ul. Dr. Pope
has after careful research established the connection
between ul and ulaku. He has placed the latter along
with the other derivatives of ul in the learned Lexicon,
appended to his Naladiyar (Vide pp. 305). The classifica-
tion we think, is quite scientific. It will be seen by every-
one who studies the language deeply that as in the case of
ulaku all the names given by the Tamilians to sensible
objects as well as those apprehended by the intelligence,
have a sufficient logical learning and raisond’efre. In
proof of this we quote the following from “ Siddhanta
Dcepika ” a Monthly Journal, Madias, (Vol. ii. No. I- pp.
21st, June 1897): — “ And when the very first Tamil man
called his vowels and consonants ‘ a. sSi ’ (mind), ‘ Plbioi ’
(body), was be not a born philosopher and had he not
comprehended the true nature of the union between mind
rnd body, and vowels and consonants.’’

(3) Nachinarkiniyir, the great commentator, who lived
13 centuries ago, states cleaily in his notes on Jivaka Chin-
tamani and Tolkappiyam that the word ulaku is a Tamil

42

THE LIGHT OF TRUTH ok SIDDHANTA DEEPIKA.

word and not a Sanskrit one. “ Kal am and Uluk'i" lie says

are not Sanskrit words ; for, the grammarian Tolkappi-
yau Merer handles a Sanskrit word.'’ His viords appear
to ns conclusive, for the great Tamil Grammarian Tolkap"
piyan lived long before tlie Sanssiit Grammarian Panini'
European scholars maintain that Panini lived between the
9tb and 4th century B. C. Naeliinarkiniynr states in
another place that the Grammarian Tolkappiyan wrote
his Grammar before the compilation of Vedas by Vyasa
who lived probably between loOO and 1000 B. C. It. is
true that before the time of Panini the Tamil of Hindus,
tan got mixed with the Sanskiit. But it was only five
or six centuries after the composition of 1 Tolkap piyam ’
that the advent of the Aryans in Southern India and the
introduction there of Sanskrit took place. So though
European historians ignore ir.it is a fact that the Tamilians*
were as we have stated before, at that time, the prominent
r.nd ruling race in Hindustan. It is only those who can
claim a thorough acquaintance with the true ancient history
of India can judge whether ulakn came from tola or tola
from ulakn.

(4) ft is a well known fact that such kinds of words
when they lx come tadbhavas in cognate languages undergo
according t-> a well known principle, certain well known
changer, : e. in the words of three syllables beginning
with a vowel, the 2 nd vowel is dropped and the first takes
its place and is lengthened as a compensation for the loss
sustained. Thus a vara (.for becomes rant, Irani

(for^"j), viru ; uruvu 't 0 S( ot 1 tfjqi riifca; elisv
(for eerily), tfm ; g) ( i > rind e. iu) become «sr (e) and e>
(o) in vu'gar dialects. Thus the Tamil ilahi, “it is
not" becomes elatu, then letu and nralu, “a mortar"
ecotnes oraln then rolu in Telugn ; so ulokn becomes olokn
and then lot. a.

From this we may conclude that nlaku is a pure Tamil
word derived from the root id “ to per ish " that it was first
corrupted in Tamil prakrits before it found its way into
Sanskrit and that to derive the Sanskrit Jdka from the
assumed roots lok or rue, is merely a conjecture. We may
quote another example — kalai (,«<W) and kola («*!’). The
first is a Tamil word aod means ‘ learning-’ The second
is Sanskrit and is used in a wider sense to denote any
practical art, any mechanical or fine art. The Tamil
word, we contend, is derived from the purely Tamil root
kal, “ to sound or count,’’ and think they have gi\en ur
our halai. Now there is greater affinity in meaning between
the Tamil kalai and the root kill than tkere is between

• The term Tamilian is employe*] hero in a wide sense. Bay
we mean not only that pnrt of the population of Southern Indi;
speaking the Tamil Language, but also nil the rsces that belong to
the same stock as the Tamils wherever they ho. To bring oat this
new sense, we have not gsed even the term ‘ Dravidiau ’ because it
bae been too much nsec to refer only to the South of ludia.

the Sanskrit kata, and kal and who can believe that we
have bor: owed the word lorn Sanskrit"' UnTler the ci ecu in-
stances it is far more probable that the Sanskrit is under
obligation to ns, for this and many other words like this.
The grammars and Lexicons which treat of roots^aml
word for mation in Sanskr it are not always scientific mid
accurate in their treatment of such matters.

W# hope 1 bat the learned author' will pardon our
criticism of his statement in the preface which we quoted
above, but we cannot admit Lis right to ignore so
indispensable a par t of the comparative study of languages,
and for our purpose, of that of the Dravidianaud Sanskrit
languages, a full study of which will well nhconnt for lire
personce in Sanskrit of a large nnmber of Tamil words.
We venture to think further studies in the direction just
now indicated, will convince him beyond donbt that just
as many Tamil words, h ive found their way into ancient
Sanskrit, and having become (be parents of many other-
words in that tongue, and owing to tire traditional
reverence paid to Sanskrit, they have come to be regarded
as pure Sanskrit words. The connection between Tamil
and Sanskrit penetrates further than the words. It may
be proved easily that Sanskrit is indebted to Tamil for
many of its word-formations and sentence-structures.

Pundit D. S.U'ARHjnVAX,
(Part II. will follow)

EXTRACT.

{From the Indian Magazine and Jfeview.)

Wu have received a number of this Rerun-, which is
editor! by Jlr. C. Karunakara Menon, and in which theie
are various interesting and vulnable coinmnnications. It
is astonishing to old Indians to note what a number of
periodicals have sprung into existence in the Tamil coun-
tres daring the last, decade. Some of these are in English
some in Tamil, and some in both languages.* There are
probably many of the existence of wuiclr we have no
knowledge. All this indicates activity — and, iu the main,
a healthy activity; although there is (may one gently hint
it?) a danger of superficiality, since men are sometimes
tempted to write smart articles upon subjects of which

* There is the If. . inn-nut 1 (Empress’), edited by the pioneer of
vernacular magazines, Kao Bahadur Kistimina Chanyai', of iiicla*
volatile value to Tamil children. This ie in Tamil.

The Christian C-ltrp' -Vinjr.ine ha6 its plncc and inrtnor.ee. It
is in English.

Then there is the Virckn Ckintamani ( ‘ the rare jewel of
knowledge’) edited by C. V. Swnmiuathu Aiyar. the active Secre-
tary of the ‘ Diffusion of Knowledge Agency.’ This is Tamil, and
fairly good plain prose.

There is tho Unmai-Vilakkina { ‘ the light of Truth ), which ic.
in Tamil and English, and is ably coMucted.

TH]j LIGHT OF TRUTH or SIDDHANTA DEEPIKA.

45

they have only the faintest notions. There exists s great
danger in what may be called fragments: y and fogiti e
literature.

Of the able articles in this number on plagoe and
indentation by Dr. Nair, and on Madras Forest Adminis-
tration by Col. Campbell Walker, we have only to say that
the discussion of such subjects may be of infinitely grenter
valne than some of the metaphysical speculations with
which some of the Madias periodicals are full. The
thought of young India requites to be directed into a
practical and positive line. Original research and inde-
pendent thought require cultivation, aDd are what young
India must aim at. There is an article on ‘ The Apsutle
of Modern Rationalism,’ in which Voltaire and others are
considered and criticised ; bntrwhet.her old French ideas
and the deist.ic speculations of Europe are the most
necessary things for Southern India one may doubt, and
we confess nnrselves not quite persuaded that even the
great Vedantie saying, ‘ Tat ttcam usi,’ is of much utility
in the present Btate of affairs. There are certain English
publications, such as Professor Wallace’s papers recently
published by the Master of Balliol, which iflight direct the
thonghts of yonng India into what, might be a more im-
mediately usefuf line of thought. We have always, indeed,
held that if an intelligent, patient, hnml.le study of the
philosophy of Hegel could become popular among the
young students of South India, it would discipline and
strengthen their minds, and tend to give sobriety to the
thinking of some Ardent spirits.

There is an article npon ‘ Ancient Indian Literature’
by ‘an Indian lady,’ which is exceedingly ioterstiog and
well written, but it deals only with Sanskrit and with the
Vedic literature. At present the influence of the Vedas
proper is very small, and more recent developments in
vernacular literature are not to be forgotten- Uma Siva-
chariyar is of more value now than the old itiUt s. 'The
Tamil philosophy is the great factor in the evolution of
the Tamil mind. The article in question gives a good
anomaly of some manuals by Professor Max Muller and
others. Great names in this department here barely
nientionod are those of Weber ar.d Whitney. Nor is
the name of good old Horace Hay man Wilson to be put
in a secondary place.

Another article is on ‘ The Tamilians of Eighteen
Hundred Years Ago,’ by Mr. V. Kanakasabhai Pillai.

This is a continuation, and the readers of the magazine
are encouraged to hope for other articles dealing with the
same subject. To ns, ancient Tamil literature has always
been a very favourite subject, and in tire highways and
byways of Tamil poetry and legend there is very much to
reward the sympathetic student . The writer here gives
an admirable sutnmarjpdf the story of ‘ The Jewelled
Anklet,’ an abstract of which was given in this magazine
HI

some time ogo [Sept. 1897]. The intention of the poem
is to illustrate some parts if the Jaiua system, and it may
be compared with the greater epic, the Jivaga-Chintamani.
The connexion here between this Jaiua system and the
demon worship, which from time immemorial has prevailed
in the 6onth, is interesting. The poem — an abstract of
which we are promised — is called the Mani-m e kalai, or
‘ Emerald-Girdle.’ We will not anticipate the article, out
only say that that work itself seems to us to be in many
respects among the very finest of Tamil compositions. It
is the great Tamil Buddhist Jataka. We have ourselves
beeu for some time preparing a translation of it, and hope
to return to the subject in this magazine.

The next article is a very interesting account of the
great Tirupathi Temple. There is a great field for yonng
Tamil writers in the histories, legends, and antiquities of
the great temples of South India. If these were examined
mid presented in a scholarly and interesting way a great
deal of light would be thrown upon many things connected
with the Tamil people.

The article, however, in this number that interests ns
most is that on 1 The encouragement of Vern-cilara.’
Into this controversy we do not propose now to enter, but
it does seem most certain that no e Incation can be of
permanent valne to a man unless he can think it out, and
express and communicate its results in his native tongue.
The noteworthy article in the magazine is by C. V.
Swaminatha Aiyar, whose unceasing efforts to promote
the study of Tamil are worthy of all praise. It is quite
admitted that Tamil requires the developement of a piose
literature, and this can only be obtained by a scientific
and free stndy of its ancient classics. Consider the case
of onr English prase. It is not so veiy long since oar
prose literature took its rise. It may, indeed, be said
that it began with the English translation of the Holy
Scriptures. Who can tell the inflnenco that English prose
literature has possessed and possesses now ? We believe
that Tamil holds the elements of a prose langoage scarcely
inferior to English, or to any other language in the world.
We sympathise with the writer of Ibis article. It is
quite true that the people are to a great extent, lamentably
indifferent a-s to vernacular literature ; but the tante has
to be developed, and with a supply cf good prose books
the taste and love will surely arise. Tamil authors must
avoid pedant: v, and eschew the use of obsolete forms and
foreign words. They must learn the value of purity,
simplicity, sincerity, and directness. All this involves
the nedfessity of teaching the vernaculars in a free way
than they have hitherto been taught. The Nannul nnd
Tolkapyam are truly magnificent grammars in their trey ;
rare monuments of skill and dialectic subtilty; but they
are hardly grammars in our mode u sense of the term.
And students must be trained by competent men in the

44

THE LIGHT OF TRUTH or SIDDHANTA DEEVIKA.

composition of essays, and in the translation jr trans-
fusion of selected bits from English or Sanskrit. In fact,
the teaching of the vernaculars must be ^volntfoviseil. But
we have room for no more at present on this interesting
subject.

We wish the ma^zine all success.

G. U. P.

FLAGELLOMANIA.

Mr. George Berxari> Shaw writes as follows to the
Secretary of the Humanitarian League : —

I venture to submit that you are wasting your space in
attempting to deal argumentatively with the Hogging peti-
tion of the Edinburgh Society for Women’s Suffrage.
These ladies are neither fools nor illiterates they must
know all the argumeuts ugainst passionate retaliatory
punishments as well as every drunkard knows all the
arguments against alcohol- They have caught a well-
known hysterical disease, of which there have been several
European epidemics- It seems to have come to England
some ^ears agj with the influenza. Since its arriva 1 , the
Press has been inundated with frantic appeals for the re-
vival of ffogging- Some of these are so obviously the out-
come of a special disorder of the imagination that it is
astonishing*to find reputable newspapers printing them.
In others we find Edinburgh pretence of a desire to repress
crime, invariably accompanied by the statement that the
lash has pnt down garrotting. As there is probably not a
single English newspaper in which this mistake has not
been exposed, or a Parliamentary-debate on the subject in
either House in which it has not been authoritatively con-
tradicted, it need no longe. be treated as a mistake : it is
simply the excuse of the flageilomaniac for the gratifi-
cation of his (or her) pa-sion. What is wanted is not the
refutation of a sham argument ; but the resolute diagno-
sis of a real and very mischievous disease. Let this be
once well-undestood by the public, and ladies will as soon
think of passing resolutions in support of nymphomania
as of flagellomania, which is a cruel variant of the same
disorder.

I may remind you that the male flageilomaniac — who is
sometimes, unfortunately, a judge — craves iutenRely for
the flogging of women He generally alleges that the
woman who brings a false accusation of criminal assault
or incest against a man is much more .o be dreaded than
a highway robber, and that the lash alone, etc. — yon can
supply the rest of the excuse.

If you still feel bound to argue with a disease which
defies argument, simply ask why the flageilomaniac with
a great variety of exquisitely painful punishments to
choose from, invariauly insists on the only one that is no-

toriously sensual ‘r Not long ago a flageilomaniac, excited
b- the assassination of the Empress of Austria, wrote to
the Pall 3 fall Gazette, proposin/ that Anarchists should be
imprisoned for life and flogged every iluy. Bat why flag-
ged t 1 Why not snspended by the thumbs, or tormented by
electricity ? And why was this proposed when a romantic
and handsome woman was stahlred, and not when Presi-
dent Carnot met the same fate and suffered much more.
The same answer fits both questions. The pretended anti-
Anarchist was simply a victim of the disease of the debau-
chees from whom poor girls earn a .’ew pounds by sub-
mitting to a flogging- And that is the vulgar secret of the
whole agitation. It will die away as former epidemics of
it hav3 died away. Id the meantime we must sec that it
does not leave permanent traces on onr statute hook to
deepen the infamy which we already enjoy as the uphol-
ders of prisons which are compared unfavourably in
point of useless cruelty with the prisons of Morocco by
travellers who have seen both.

The subject is so disagreeable that it is necessary to
jostifiy the publication of even a warning against, it- by a
practical example of its danger. Early this year the
London School Board, in spite of the efforts of some
humane members, authorised public floggings at Truant
Schools. A boy at one of the schools, having made an ac-
cusation against one of the officers and then withdrawn it,
was thereupon publicly flogged, receiving the maximum
punishment of twelve lashes- Some weeks later, the ac-
cused officer was found committing an offence with the
flogged boy. The police applied for a warrant ; the
officer absconded : the boy was transferred to another
school : and the flogging majority of the Board stood con-
victed of having been the dupes of a satyromaniac, and
of having propagated his disease by a public exhibition of
Hogging-

Comment is unnecessary,

Yours truly,

G. Bekxaiu' S..a\v.

on some difficulties of the

INNER LIFE.

Every one who sets himself in earnest to the living of
the Inner Life encounters certain obstacles at the very-
beginning of the pathway thereto, obstacles which repeat
themselves in the experience of each, having tbeir basis in
the common nature of men. r 3o each wayfarer they seem
new and peculiar to himself, and hence give rise to a fee-
ling of personal discouragement which undermines the
strength needed for their surmounting. If it were under*

THE LIGHT OF TRUTH or SIDDHANTA DEEP1KA.

45

atood that they form pnrtof (he common experience of aspi-
rants, that they arc always encountered and constantly over-
climbed, it may be that Home cheer would be brought to the
cast-down neophyte by the knowledge. The grasp of a hand
in the darkness, the sound of a voice that say : “ Fellow-trn-
veller, I have trodden where yon tread and the road is
practicable "• -these things bring help in the night-time,
and such a hclp-bringcr this article would fain be.

One of these difficulties was put to me sonic time ago by
a friend and fellow-wayfarer in connection with some
counsel given 3s to the purification of the body. He did
not in anv way traverse the statement made, but, said
with much truth and insight that for most, of us the. diffi-
culty I ay more with the Inner Man than with bis instru-
ments that f ir the most of us the bodies we had were
ijuite sufficiently good, or at the worst, needed a little
tuning, but that there was a desperate need for the impro-
\ enieut of the mini himself. For the lark of sweet music,
the musician was more to blame than his instrument, and
if ho could he reached and improved his instrument might
I utss mftstc:'. It. was capable of yielding much hotter
tones tlisu those produced from it at present, but those
depended on the lingers that pressed the keys. Said my
friend pithily and sonie-wliat pathetirally : “lean make
my body do what I want the difficulty is that I do not
want."

Here is a difficulty that every serious aspirant feels.
The improving of the man himself is the chief thing that
is needed, and the olistarlc of his weakness, his lack of
will and ot tenacity of purpose, is n far more obstructive
one than can be pieced in our way by the lmrly. Tlieie
are muny methods known to nil of us by which we can
build up liodieH of a better type if we want to do so. hut
it is the “ wanting ” in which we are deficient. We have
the knowledge, we recognise the expediency of putting it
into practice, but the impulse to do so is lacking. Our
root-difficulty lies in our inner nature ; it is inert, the
wish to move is absent: it is not that the external
obstacles are irsumioantalde, but that the man himself
lies supine nud has no n.ind to climb over them. This
experience is being continually repeated by ns : lliete
seems to lie a want of attractiveness in our ideal : it fails
to draw n$; we do not wish to realise >t, even though wo
may have intellectually decided that us realisation is
desirable. It stands before us like fond before a man who
is not hungry ; it is certainly very good food and he may
lie glad of it to-morrow, hut just now he hns no <- r aving
for it, and prefers to lie basking in the sunshine rather
than to get up and take possession of it.

The problem resolves itself into two questions : Why
do I not want that which I see, as a rational being, is
desirable, productive of happiness ? What can I do to

make nj self want that which I know to be best for
myself aid for the world P The spiritual teacher who
could answer these questring effectively would do a far
greater service to many than one who is only reiterating
constantly the abstract desirability of ideals that we (11
acknowledge, and the imperative nature of obligations
that we all udmit — and disregaid. The machine is here,
not wholly ill-made: who can place his finger on*the
lever, and mnl'f it go P

The first question must be answered by • such an
analysis of self-consciousness as may explain this puzzling
duality, the not desiring that which we yet see to be
desirable. We are wont to say that self-consciousness ia
a unit, and yet, when we turn our attention inwards, we
see a bewildeiing multiplicity of “ l’s,” and are stunned
b}- the clamour of opposing voices, all coming apparently
from ourselves. Now consciousness — and self-conscioas-
ness is only consciousness drawn into a definite centre
which receives and sends out — in a unit, and if it appears
in the outer world ns many, it is not because it has lost its
unity, but because it presents itself there through different
media. We speak glibly of the vehicles of consciousness,
but perhaps do not always bear in mind wffat is* implied
in the phrase. If a current from a galvanic battery be
led through series of different materials, its appearance in
the outer world will vary with eacli wire. In a platinum
wire it may appear as light, in an iron one ns 'heat, round*
a bar of soft iron as magnetic energy, led into a solution
as a power that decomposes and recombines. One .singly
energy is present, yet many modes of it appear, for the
manifestation of life is always conditioned by its *fjrms )
and as consciousness works in the causR), mental, astral,
or physical tody, the resulting “ I " presents very different
characteristics- According to the veVicle which, for the
Lime being, it is vitalising, so will be the conscious “-I.’’
If it is working in the astral body; it will be the “ l " of
the senses: if in the mental, it will be the “ f ” of the
intellect. By illusion, blinded by the materinl that
enwraps it, it identifies itself with the craving of the
senses, the reasoning of the intellect, and cries, “ I want,’’

I think.'* The nature which is developing the germs c?
bliss aud knowledge is tbe eternal Man, nud is ’be root
of sensations and thoughts; but these sensat .is and
thoughts themselves are only the transitory activities in
his outer bodies, set up by the contact of his lire with the
outer life, of the Self with the not-aclf. He i":akes
temporary centres for his life in one or other o* these
bodies, lured by tbe touches f:om without that awaken his
activity, and working in these be identifies himself with
them. As his evolution proceeds, os he himself developes,
he gradually discovers that these physical, astral, mental
centres are hia instruments, not himself ; he secs them as
parts of the not-self’ that he has temporarily attracted

THK LIGHT OF TRUTH or EIDDHANTA DEEPIKA.

4G

into union with himaelf — hs he might take up a pen or a
chine) — he drawn himself away f om them, recognising and
using them n the tools they ar., known, biinseif to be life,
not form ; bliss, not desire ; knowledge, not thought. ; and
then first is conscious of unity, then alone finds peace.
While the consciousness identifies itself with forms, it
appears to be multiple ; when it identifies itself as life it.
stands forth as one.

The next important fact for us is that, as H. I’. B. poin-
ted out, consiousnc.ss, at the present stage of evolution,
has its centre normally in the astral body. Consciousness
learns to know by its capacity of sensation, and sensation
belongs to the astml body. We scnsate ; that is, we re-
cognise contact with something which is not ourselves,
something which arouses in us pleasure, or pain, or the
neutral point between. The lile of sensation is the greater
part of the life of the life of the majority. For those
below the average, the life of sensation is the whole life.
For a fow advanced beings the life of sensation is trans-
cended. The vast majority occupy various stages w' ich
stretch between the life of sensation, of mixed sensation
aud emotion and thought in diverse proportions, of emo-
tion and thought also in diverse proportions. In the life
that is wholly of sensation there is no multiplicity of “ l’s
" and therefore no conflict: i:i the life that has transcen-
ded sensation there is an Inner Ruler, Immortal, and there
is no conflict; but in all the ranges between the e are
manifold “ l's” and between them conflict.

Lot us consider the life of sensation as found in the
savage of low development. There is an “ I, ’ passionate,
craving, tierce, grasping, when aroused to activity. But
there is no conflict, save with the world outside his physi-
cal body. With that he nu.y war, but inner war he knows
not. He does what he wants, without <|uestionings before-
hand or remorse ftfterwa ds ; the actions of the body follow
the promptings of desire, and the mind does not challenge,
nor criticise, not condemn. It merely pictures and re-
cords, storing up materials for future elaboration. Its
evolution is forwarded by the demands made upon it by
the “ 1" of sensations to exert its energies for the gratifica-
tion of that imperious “ I.” It is diiven into activity by
these promptings of desire, and begins to woikon its store
of observations and -emembrances, thus evolving a little
reasoning fcculty and planning befmehand for the gratific-
ation of its master. In this way it developcs intelligence
is wholly suburdiuatedjto desire, moves under its orders,
is the slave of passion. It shows no separate individuality
but is merely the willing tool of the tyrannous desiie “ I.‘>

(From the Thcomphicul ttn-irir.)

A.x.nie Bkas.ixt.

(Ill hr Ooilt uincif, )

notes AND COMMENTS'.

\

“ We draw prominet attention to the notification issued
by the Director of Public Instruction, Madras, “on rfigh-
class indigenoos and Vernacular Secondary Schools.”

*■ The attention of tbe heads o/ high class Sanskrit, Arabic
and Persian indigenous institutions

1 ure \ 01 nacular Erfu and of Vernacular Secondary Schools
cation. J

is invited to the important change

sanctioned by Government in the Government Upper Se ?
oondary Examination Scheme, by which the examination
lias been thrown open to candidates who are ignorant of
English, or who do not know it sutficiemly to enable them
to pass an Examination in which almost all the question
papers are set in English and have to be answered in that,
language. Candidates may now bring up as their two
languages (1) a Vernacular language and English, or
(2) two Vernacular languages or (3) a Vernacular language
and Sanskrit or Arabic or Persian.

2. Such schools of the above description as wish to
avail themselves of the above concession, should revise
their curricula of studies accordingly and should lose no
time in improving the staff and seeking the sanction of
the Director for recognition as Upper Secondary Schools.

•1. The Diiector hopes that suitable books on the
non-language subjects of the examination W;. Arithmetic,
Algebra, Geometry, History and Geography, written in^
the Vernacular languages, will soon be published.”

We hope managers of schools will bestir themselves and
introduce the necessary changes and snitable books without,
delay.

We are glad to go through the first report on the
working of this institution which
ilui-:\ lt ,ina H ° Stc1, >s attached to the Set upathi High

School. The Hostel was inaugu-
rated on the memorable Diamond Jnbilee Day of Her Most
Gracious Majesty the Queen-Empress of India, through
tbe munificent generosity of H. H. Tbe Maharajah Bhas-
kara Setupati, Rajah of Rainnad, who has granted for the
maintenance of t he Hostel a monthly gi-ant of Rs. 300 from
the pemanent charity fiiml of the Samastanam. Her
Highness the Maharanee hud also granted liberal donation
of Rs. 300 for the purchase of the utensils. All classes of
caste students are fed in the' Hostel, and the boarding
fee of 4 to a Rs. is very cheap, and the management
of the institntion reflects very great credit on
Mr. S. S. Venkatarama Aiyangar nod his assistants.

THJS LIGHT OF TRUTH ok SIDHHANTA DEEPIKA.

47

There is ona Brahmin and oue non-BrahmiD religions
teacher engaged on a pay of Ra. ^5 and 10 respectively
for imparting seligious instruction to the boys; bn t the
suooess of this will depend a good deal on the character
which the teachers themselves possess for learning and
piety. It will never do to engage a mere unlettered
and money— grabbing prohit to do these duties. They
mnst be people who oould be of real assistance to the
students in their religious studies; and if only 6uch
persons are selected whom the boys would respect it will
advance the cause of religious education much further

than any otljpr scheme that we know of. The posts
could be made more attractive even by better pay.
The institution supplies a serious want and it is already
popular. This will be oue of the many acts of H. H.
The Mabar&jah Setupati which will ever reflect the
greatest splendor on his uaine and fame.

“Il&vc we grown at last beyond the passion* of Primal man

PensHiits maim the helpless horse

_ . , end drive

S. r. W A. Mauras. Innocent cattle under thatch and hum
the kindlier brut^j alive.

Brutes, the brutes ure not your wrongers — burnt at midnight, found

at mom ;

Twisted h«.rd in mortal agony with their offspring born-unborn,
Clinging to their mother! Are we deviln ? Are we men?

Sweet Saint Francis of Assissi, would that ho wore here again,
lie that in his catholic wholeness csed to call the very flowers
Sisters, brothers— and tho beasts — w hose pains are hardly less
than ours.”

So wailed the poet Tennyson. Aucl the amount cf
suffering which these mute creatures undergo havi not
been diminished in any sensible degree.

One must go to places like Trichinopoly or Tun jure Ac.,
to know what amount of injury and pain hack driver.-, can
inflict on these dumb animals. And but for the work of
the S. P. C. A. in large towns like Madras, Calcutta Ac ,
the sight which will meet one's eye will simply be horri-
ble. As such the work of ‘the S- P- C- A. deserves to be
mncli more well-snown than at present and to enlist (he
sympathy of the generous public to a larger extent.
Organised charity is not well-nnderstood by our people ;
but if once they understand the importance of the charit-
able work done by the Society for the Prevention of
Cruelty to Animals they will only be too ready to help with
their purse. In Mr. 1). A. Macreadv, the Hororaiy
Secretary of t he Madi as Institution, we have a most able
and conscientious mid considerate gentleman and we have
no doubt the institution will become mo e and more
popular under his regime.

o a

We published in out last the prospectus aud rules of the

proposed Sangam, and we hope

The dravhUau Basha , ,, ,

Bangs ui oUr ‘ e *l° w countrymen will rise

eqnal to the occasion and become

subscribers. Some of tbe biggest movements in England
and on the continent are uirried on by similar associations
and if only we can get 1003 paying members, good deal of
nseful work can be done. Tbe measure of a patriot ia the
measure cf the amount of sacrifice he is prepared to under-
go, and if persons interested in Verracnlar studies will
not undergo this mnch of sacriflce (tbe subscription comes
to less than 8 as. a month), their interest in tbe subject and
their patriotism is not worth the name.

•

* •

We regard it as nothing less than shameful that our
Shanar brethren should be persecu-
fiie 1 miievelly not*, ^*d ; n jj 10 they, have been

treated and in the name of onr Religion and our God.
Nothing can be a greater travesty of religion than such
conduct and we implore onr countrymen to desist from
such cruelty and imposture at least in the future, much
as they would have learnt by sheer suffering and pain,
by the severe retribution meted out to the wrong doere by
Government. In one or two previons notes in tbis magazine
several months ago, we tendered onr advice, bnt nobody
took heed of it. We then pointed out that the restrictions
imposed on tbe Shanars were not religions. The reasons
are not even Bocial, for the simple reason that "no such
restrictions are put upon such people except in the
Pandi Nadu. We showed that these people &i i prohibited
from taking water in temple-tanks where even Maho-
medaus are allow ed. These shauars, among whom we
have most devoted and pio-s people, even vegetarian,,
cannot rank even lower than Mabomedans. The r^osous
can only be political an J it is high time that we forget
such old feuds. If we are wise in our generation, we
should give small concessions o these people gradually
such as their entry into some of the inner enclosures and

so on till all the restrictions are done away with.

•

* •

7. But we canuot acquit oar Shanar brothers from ull
blame. They have been guilty of
The Shanar Question. great indiscretion and they bava
sinned in taking the law into their
own hands. They are guilty of exaggerating their claims to
very high social status, and consequently exciting the
jealousy and hatred of other classes. We are prepar to
admit that the word rhanar is a corruption- of sanrar
meaning 1 big iueo,’ 1 good men ’ but not necessarily a
king or ruler. ?'adar, pronounced as tiattar in the
Northern Districts, and y ran uni aro the same words as
Xattainuganiii and J laniuyaran and do mean necessarily
kings or rulers. These w itu Sanrar evidently applied to
heads of villages and communities and classes, in the same
way as the words Nattamagar nncl Monigar, and Reddi and
Mudali aud Naidu, and Chetty Ac Properly speaking
there can be no Sliauar or Nadar or Mudaliar Reddi or

12

49

THE LIGHT OF TRUTH ok SIDDIIANTA DEEPIKA.

Nnidu or Clietty Caste. In Ceylon, no mnn can call
himself a Mudali, unless the Government confers the
title and the Tamil Vellalalis do not eteu call themselves
‘ Pillai's there. In the Northern Districts, unless he
Le the chief of the village or caste, nobody calls himself
a Reddi or Naidi or Clietty. And Slianars here are
also called not Shanars nor Xattars but by their proper
caste name E<li<ja. That Ediga is the Telngu corruption of
Era (, <r.p) is easily seen, and the famous line in Periya-
puranair , “ wp a «ue en i*fi ” will acquire full meaning.
The name clearly connects with their being settlers from
Era Katin Ceylon, with their old language

called ‘ El u,’ which is quite cognate with Tamil, and the
reason from their brought here would appear to be this.
Ceylon was the original country of Palms, (compare Rev
Dr. Pope's derivation of Q #tsi ituij. Qp rar esni/^iru-') ; and
with the introduction of the palm cultivation in South
India, these Eras were also induced by the conferring of
such titles us ‘ Sanrai," ‘ Nadar, and ‘ (irammiy ’ on chief
men, to settle in the Pandi country'. (Vide the Cochin jraul,
when the title of maiii gramai, same word as gi amani, is
conferred on r Jew with several otliei honors). As we hear
of them even during the time of the Pamlyans as a
NCpurntc class, to trace them from Pandyntis will he absurd,
and nobody would seriously talk of their being Kshnttrias,
wlion they were pure Dravidians Why these people who
were once so honored fell into disrepute is what nobody
ban yot considered. Hut both the sides wrangle and
quarrel, and the one world deny their original high
statue and the other would ignore their present low position
thoy occupy in the eyes of their neighbours. As we said
above, the reason must uearly be a political one. It
is highly probable that (Irving the very severe struggle and
wars between the king of Puiuly and the king of Era,
(Ccylop), these settlers from Ceylon who must have
occupied the coast count ly in large numbers must have
risen in aid of their own old couutiy, and when they were
pat dow n, social ostracism was also added to other indig-
nities pot upon a conquered people, and wo know what
a powerful weQpcnuf subjection this has proved to be. lie
can give many other instances where political subjection
lias lowered a people in the eyes of their neighbours even
within this Presidency limits alone, but we give uo names,
as it may give offence. As it is, living a benign

U ovriuncut aud in an enlightened age, and professing a

religion, which of all Indian systems is (he most liberal in
i.s treatment of all classes of its votaries for the simple
reason that it was their own religion orig’ually, we agaiu
beg of the respective parties to he more tolerant and^norc
moderate and pay greater attention to the dictates of tnjjlh
and Cod than till now.

»

» *

The man who penned this article in the Allahabad
newspaper could not have uttered
“ Uuresi in Imliii.” a greater lie than when lie sought
to connect religious movements with
the cause of unrest in India. As far as we know, and we
can surely claim to have greater acquaintance as we had
ourselves to test their religious zeal, there are more free-
thinkers and athicsts and men who have no thought of
God among the political leaders and newspaper editors
than among any other class of people ; and those who are
really and truly religiously inclined have really no taste
for political questions at all and our priests and pundits
have not the least notion of political questions oc rights.
Far-seeing statesmanship will even see a safety valve in
these religious movements and they will think twice
before they put any sort of restrictions on •such free move-
ments.

-*

* *

Miss Marie L'orrclli has the following dedication iu her

iliijltltj Aioia,

May we Substitute
‘ liu'ldliists' for ‘1’ro-
givssivists ’

‘•To

Those self-styled ‘ Progressivistn,'
who by precept aDd example

assist

The Infamous cause
of

Education without Religion
Aud who by promoting the idea borrowed from
French Atheism of denying io the
children iu Board Schools
and elsewhere

The Knowledge and Love of God
As the t-’.e foundation of noble living
are gulity

ut a worse crime than murder.

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. Ill } MADRAS, AUGUST i 8 gg. ) No 3 .

T R A N S L A T I O N 8.

THE VEDA'NTA-SU'TRAS WITH S'Rl'K A N'i’A
BHA'SHYA

{To be cem tinned from page 29 )

Now, as to tie contention that IV vara, as impelling
jiva to action, would be guilty of partiality and the
like, and that all scriptural injunctions and prohi-
bitions addressed to him would be vain, the sutrakara
says :

Bat with a vi»w to ths efforts made (by jiva), is order that the
injunctioniland prohibitions msy not be pnrpoeelese, and so on

(II. ili 11.)

Jiva, of his own accord, mnkes an effort towards
activity or cessation of activity, in viitue of his karma
having become ripe. Witli reference to this effort
made by Jiva which leads to activity or cessation from
activity, the Supreme Being impels jiva to action by
giving His consent, as may be seen from injunctions
and prohibitions having a purpose to serve and from
the grace and punishment meted out by him.
Just as a boy who, with the help of a stronger person,
manages to convey a very heavy beam of wood, is
13

still ame.iable to injunctions and prohibitions so far
ns his own efforts is concerned, so, though jiva
engages in activity with the help of the Paramo.*
vara, be is himself amennble to injunctions and
prohibitions. Accordingly, as acting solely with re-
ference to the efforts made by jiva, I'svara, who im-
pels jiva to acts, is not guilty of partiality; and
inasmuch ns, even in the case of jiva, there exists an
activity for whicli he has to rely on himself, it
cannot be, we may conclude, that injunctions and
prohibitions are purposeless.

Adhlkarana. 12

(Ji'va is) an Integral part (of Brahman), bteanss ef ths
declaration ef a distinction. And It li even ether-
wise ; that (Brahman) !■ one with fisher-
men and so on, come de declare

(II. ill. tt).

It has been showu in the foregoing sections that
Jiva is eternal, intelligent, extremely small ; that he
is an agent engaging in action with the help of
Parames'vata. Here, a doubt arises as tg whether
jiva is Parames'vara Himrelf, or His intergral part,

(PiirvapaJeiiha :) — Jiva is Parames'vara Himself.
Parames'vara Himself is manifested in the form of