THE S1DDHANTA DEEPIKA OR THE LIGHT OF TRUTH A MONTHLY JOURNAL DEVOTED TO RELIGION, PHILOSOPHY, LITERATURE AND SCIENCE THE LIGHT OF TRUTH SIDDHANTA DEEPIKA. A MONTHLY JOURNAL DEVOTED TO RELIGION, PHILOSOPHY, LITERATURE, SCIENCE, 4CL, V«.i„ IV. JUNE 1900 MAY 1901. INDEX TO Vor. IV TUAN8LAT10N8. pAOtt. Oakahioamnrti Slain of 8rae Sankaraeharya . Pre-eminence of Tamil by 8- TwIrahwiMB, IL 2l7 j by Alkonderilli 6 34 Hfn from Dmna j 8frngBana Siddhiar of Aral Nandi Sin Chary* by N. Bolaaobraroaoian, ■ a 89 ; by J. M. NalLarwami Pillai, tx, b . l . 6, 80, 58, Mrigeedr* Agw* 1 77, 158, 288, 279. by M Ninyitamnii Aijpr ax., bl. 80, 97, 125 • Titjoaiiunr’i Poona 149,178,198 by R. Skanmoga Modahar ... 165,218 Naishkarama Siddbi of Snreevameharya Vedanta 8itm with Srikantba Baahya by N. Uaribara Aijrar, a.t 871 by A. Mihadeva Saotri, ox. 1, 25, 48, 73, 122, 145,169,199. ARTICLES. Admixture of Aryan with Tamilian by Pandit D Sanriroyan 104, <57,218,241,269. Appaya Dikahita'a Siddhanta-Leea-Saagraba by M. Narajaoaawami Aiyar, b-a , b.l. ... 198 Appaya Dikabita by S. V eo kata ratna nan, a,*., a.l. ... 261 I>id Sankara write a commentary on the Svetaa- ratara Upamahad f by M. Narayaoaawatui ? Aiyar, b.a., ill. 88 I Kligiao Stan mb on Sn-ls-Sn Somaaundara Nayagar ... ... 211^214 Campanology by C. Brito ... 87 j Library of Advaita Work* by H- Narayanatwatni Aiyar, b a., b.l. ... 46 Longitude and Time among tbe Hindns in the 12tb century A. D. by 8. Venkataramanan, B.A., B.l. 64 Late Sri-la-ari Somaanodara Nayagar by J. M. Kallaswami HiUai, ax.', b.l. 205 Cmgaxinea... ... ... 95 Manimekhalai by 8 . Anavaratavinnyakam Pillai, k A. ... 109' Memorials by R. K. Saatri. b.a. No. 8 Pages 1-3,210,218 Nachinarkkiniyar by 8. Anararatavinayakam Pillai, m.a. 89, 09, 1 15 Problem of Evil by Alkottdavilli G. .10, 35, 85, 91, 188, 177, 201 Paltmapelai by T. Cbel vakeaavaiaya Mndaliar, m.a. 18 Pada-Tal by C. Brito ... ... 89 Pad mi rati by K. ... 129 Parra NaanQru by Tbe Rev. G. IT. Pope, M.«., d.d. ... 133 Query by M. Nmrayanaewemi Aiyar, bx., ill. 274 Sage of tbe Siddhanta by S. Ana vara tavinayakam Pillai, m.a. ... 7 Sankara's oommentariee on the Upaniehads by M. Narayanaawami Aiyar, ax, B.L. ... 57 Tbe SmalLpoz Goddess by V. V. Hamanan, m.a.,c.m.m.s. (Lond)., Ac.. ..283 PiSES. AH J It I * JvS ^ an Hiin>d. l’i'.KS. Si>.i Samhita 'jU tlnrSaiva Aa vasya by S. Veukataramauan. ii a., i;.i. 113 W .ml Ayal ” 12, 65, 161. 198, 121, 215 by S. W. Cootnaraswu.m MISCLl.LAXKA. Kx tracts Notes and Cotumenta •20, 49, 96, 206, 257, 275, 276, 278 71, 168, 208, 235, 256 Ho view's .. 141 24, 142, 144.-273 THE LIGHT OF TRUTH — OR — SIDDHANTA DEEPIKA. A Monthly Journal, Devoted to Religion, Philosophy, Literature, Science, Ac., Commenced on the Queen's Commemoration Day, 181 ) 7 . VOL. IV. | MADRAS, JUNE 1900. ) No 1. T li A N S I. A T I O X ft. TlfK VKI* \’N I A->1 THAS WITH S'RI'KAXTHA IUI.VSU VA. ( nllfillM.f/ ftnui I’lt'J, Adhlkarana 4 kai b«:i%;t of the Prsnsvs bslcg msntloatd t: the object of costeej'. **.!«) throcEhont. It it bat right tic i»j tint Prsts-s it the object of eontemplttioB). ! i I !ii. S In tU ( '!:iiur:.K.j.M it it is said *' Let a inun c mem- plate trt-.st ! l--< ! ■)•- • On: tin- I’dgitha.”* Now, :>. duuhl bi-i'. - t" \\ 4i. tli.-r tin- Contemplation litre r-ii joined relei> t-i l/dgnha nod Pi.iiiava as two distinct "bjects of eonteinpiittiuii comprehended for facility's sake in one net of contemplation, or it refers to one of them yniy. ( Pti rr«/>»i Win) ; — It is true that Pranava and Udgi- t’na are vrrnmtnntii'ftlly in the »atne case, put in appo- aition to each other and thus referring to one and the Mine thins? : and this is possible when one ot them i-. •(«(.. Cit. the substantive and the other an attributive quali- fying it Still, theie is noihiDg to shew either that the Pranava is the suhstsutive qualified by il.e Udgi- tha, or that the Udgitha is the substantive qualified by the Pranava. The contemplation theretore re- lates to them as two distinct ’hings comprehended in one act of contemplation. (SirfJh.inftt' A« avuinst t lie foregoing we hold as follows : the contemplation does not relate to the Pranata and the I dg:tha !■< two distinct things com prebt ud< d in one single act of contemplation. In the fir-t prupathaka of the t hhuiitiogya, the upakrania or the opening words of ilic- section are, •' let a man con- template the sylluble 1 Din' the L dguba ; for. with ‘ Oin’* people begin to sing the Udgitha.’ + A.i in the opening words, so, even in the sequel the l’ranava is pointed to as the object of worship here intended : “ Such indeed ii the full ncconnt of this very syllable.” Thus the Prauava is here the substantive qualified by Udgitha,! »ud it is therefore right to hold that the • This altcwa that * Om ’ ia thr ttlili|j lu Liu uoiitcinplul . d upon. tOp. Cit. 1-1 10. X This ia to any that Pranava which ouuura in the Lilian hit a*'nj? ahi id be contemplated tmre 11 I. 2 THE LIGHT OF THUTH ob SIDDHANTA DEEPIKA. ^pasana refers to Pranava alone. Accordingly, Pra- nava Blone is the object of contemplation here enjoind. Adhlkarana-5. Owing to Identity In all reopeots, those (should ho understood) elsewhere. (III. ill. 10). “ He who knows the oldest and the best becomes himself the oldest and the best. Pr&na (breath) in- deed is the oldest and the best in these words do the Chhandogas and the Vajins, when enjoining the . contemplation of Praua, speak of Prana as the oldest and so on, as also the Kaushitakins. By all the three, the seniority of Prana has been explained in one way, namely, on the ground that the stay of speech and all other sense-organs as well as their functions depend entirely on Prana. That Pr&Da partakes of the richness of the sense-organ of speech and so on is declared in the Chh&ndoaya and Brihad&rnnyaka in the following words : '■ Theu the longue said to him: ‘If I am the richest, thou art the richest ’ The eye said to him : 1 If I am the firm rear, thou art the firm rest.’ The ear said to him : ‘ If I am success, thou art success.’ The mind said to him : ‘ If I am the home, thou art the horae.”t Now, a doubt arises as to whether the Kaushi- takins should or should not include in their contem- plation attributes such as richness and so on which are not taught in their Upanishad. (Purrapaksha) : — Those attributes should not be included, inasmuch as such attributes alone as are spoken of in the Knushltaki-Upanishad are emphatL cally prescribed for coutemplstion, in the words “He who contemplates o lares that none other than S'iva ahonld be meditated npon by ilia seekers of liberation. Therefore it is not necessary to contemplate the anuamaya and others. A'tman it referred ti, as lx th* other ossa, (as thaws) by ths asgul- (ill. Ul- I«X Here, the pessage, " Yet another inner A'tman is the bUasfnl/’t refers to the A'tman, the Supreme Soul (A'tman), not to the pntyagAtman or the individual son), just aa the word * Atman’ refers to the Supreme Soul in the paseage "From A'tman is the ether born/'J • t*i. Dp. an. ” t jus. as. J IbuL i 1. •IMd. S-S 4 THE LIGHT OF TRUTH or SIDDHANTA DEEPIKA. This is proved by the sequel, “Having united with the Blissful Soul (A'tman).”* Therefore the contem- plation of the Blissful Soul . is the paramount one, being the contemplation of Brahman Himself. _ If it be urged that because of the constant presence (of • Atman’, the annamaya, etc , also should be contemplated), we reply that we still hold to our view because of the special Stress. (III. ill 17). ( Objection ) : — Since the word ' Atman’ is used even along with annamaya and so on, there is nothing wrong in contemplating them also as the Paramat- man, as the Supreme Soul. (Answer) : — No ; for, from the words " yet another inner A'tman is the Blissful,” we understand that the Blissful, — the Paramatman, S'iva, — is distinct from the annamaya and so on ; and the passage “ S'iva, the Beneficeut, alone should be meditated upon, abandoning all else,’'t emphatically declares that S'iva alone should be contemplated, nil others being abandoned. By the word ‘ Siva’ here is denoted the Supreme Brahman as devoid of all taints, as the repository of all beneficent qualities. Indeed, mukti, the attainment of equality with Brahman, accrues from a continuous contemplation of Him who is Divers-eyed (VirupAksha) and Dark-brown (Krish- napingftla) So that, since fruit corresponds to worship, the contemplation of beings other than S'iva, and who are therefore not beneficent, cannot lead to the state of S'iva. Therefore, the Blissful S'iva aluiie should be meditated upon. Adhlkarana 9. The new one (la intended) Jwre, because that alone is said te be the act enjoined (in. iii- IS). “ He who knows the first and the best”:J the section beginning with these words teaches later on, — in an- swer to the Prana’s question “ whnt shall bo dress for me?” — that water is the dress for the Prana and then proceeds to say : “therefore the S'rotriyas who know this, rinse the mouth with water when they are going to eat, and rinse the mouth with water after they have eaten, thinking thereby they make the breath dressed (with water)/’ — What is the thing enjoined here? — Is it the rinsing of the piouth with water as well as the contemplation of Prana (breath) us dressed with water ? Or is it only the latter ? • Ibid. 3-10. ■f A ’ I’tu'vuo'iklin-np. ; r ‘«<. #> 1-1 U. (Pi'inapahsha) ; — Both are enjoined here, as there is nothing to shew that the one or the other alone is meant. (Siddhanta) : — Since the rinsing of the mouth with water is a thing already known to us through current practice based on Smriti, it is only the meditation of PrAna as dressed with water that is enjoined here, since it is the thing which we have not as yet known and which we learn here for the first time. What is not known to us otherwise has alone to be learnt from the S'ruti. Where the new thing is not expressly enjoined and the S'ruti takes the form of anuvada, a restatement of what is already known, we should understand an injunction with reference to it. There- fore, we should understand that the meditation of Prana as dressed wiih water is alone enjoined here, as a thing not known to ub before. Adhlkarana lO- (Tbo Vidya Is one and the same) as (some ef the attributes mentioned is both) are identical, ae also because ef the absence of any distinction (in others ) (in. ill. 190 In the Agniraliasya and the Bribadaranyaka the S'andilya-Vidya is taught. Ijj tbp one it is taught as follows : “ Let a man contemplate A'tman, formed of thought, embodied in life, luminous in form, of unfailing will, and of the nature of otheT (akas'a).”* In the other it is taught as follows : “That Persou (Puruslni) formed ox thought, being light indeed, is within the heart, like a grain of rice or barley ; He is independent, the ruler of all, the lord of all, — He rules all this, whatsoever exists.”+ A doubt arises as to whether two different VidyAs are taught in the two places, or one end the same Vidya is taught in both. (Pi'irvcipalraha.) : — In the one place the Purusha, the object of contemplation, is great, being ' of the nature of ether (Akas'a; ’ ; whereas in the other He is small 4 like a grain of rice or barley.’ In the one, again, He js said to be ‘of unfailing will/ whereas in the other He is said to bb ‘ independent ’ and so on. Thus the attributes being different, the VidyAs tanght iq the two plsces are different. * Madhyarulmaa'^khi. t Bri. Up. 5-6 THE U«BT OF TRUTH on BIDDHANTA DKEPIKA. ■(S UdkAmU i ) : — As »gtinM tie forafom| w» hold m follows ; In both alike, tie Parsaha » described u Btnmjtt?or««d of tlioagbt) mad go on ; and so Ur tie attribute* dencrihod in both are identical Ae to Hie heing described to be of tie nature of ether (aicAee}, it a* y be explained aa intended to »hew that He ia pur* like ak&nfa, or to praise Him by any of shewing how gtciioua He in. The attribute of inde- pendence and the like cannot be in any way dietin- gs u bed from tie attribute espreaaed in the word*, " oi unfailing will.'’ and are therefore identical. Hence tie identity of VidyA. Adhlkarana 1 1. It alas si— wis e s, bam tf (Bit) retatita (tt hath altkat (iu m.10.) In the BribadArsuyaka, in tie aertion beginning with the word* “ That Prison who ia in the orb there and He who ia in the right eye here,*’* the 8*rnti de- clares that the true Brahman embodied in the Vynh- ritia — the otterancea (such as Rbfth, Bhuvah, Sarah', — should be contemplated aa dwetliug in the solar orb and in the eye ; then the S'rati asogns, in tie words u Hie secret name is A hah 1 ' a a we ri t name to him aa dwelling in the cosmos aa a whole, and assigns in the word* “ Hi* secret nr. me is A ham” another se- cret name to Him as dwelling in tie individual orga- nism. A doubt arises as to whether both tbe names should or ahould not be thought of in each case. (I’urvapttkmha The object of worship being the same in both, namely Brahman, ona and the same vidyi is taught in both. Therefore, in each case both the names should l*e thought of. (ftafdhflMta) : — The HQtrakAr* says as follows : Or, aat ss, bstanss than is a AtsUaeUsa fill, ffl- n ) Here there ia no identity in the VidyA, becauro the object of worship ia in each case different, aa rulatad to *nch different seals ar the snn and the eye. There fore each name ia appropriate in its own place. Adhlkstrarual 2 As* (Us srtttl) rersals (Uaattty) (ill UL ta.) The Mandala-Vidyi or the contemplation of the orb ia tanght in the ChhAndogyn and the BnhadA- ranyaka. la the VidyA identical or different 1 (Pibmpekshn) Tbe Chhdndogya teaches as fob- lows : — " Now, that gulden Person who is seen within tbe »un, with golden •* beard and golden hair, golden altogether to tbe very tips of His nails,”* and so on. In the other. Having — in the words “He that golden Person who dwells in the sun within,” — spoken of tbe gulden Person dwelling in that person who dwells within the orb which ia mads up of tbe three vedas, the B'inti concludes aa follows : — " All is Kudra Homage to the Golden-armed, to the Golden Lord, to the Lord of Amh'ka, to ihe Lord of UtnA homage to Him again and agai»\”+ Thoa the Taittiityaka speaks of the Person a: goideo-anned, and tbe Lord of UtnA- Now, niece in the one He is described aa golden in all parts of thr body and in the other aa golden only in the arm- , there ia a difference in the form. Again, in tbe one He ia described aa the All, while in the other He i- described as the Lord of all worlds, and thus there i-. a difference in the attributes. Henc* no identity in the vidyi. (SidJhAnla — The V idyi ia not different. Identity of Hie place as dewalling ' within the sun*? points to identity in the ridyA. Aa the Taittiriya-npanishadf speaks of the Person as golden in the opening words of the section, the description ia the sqoel that He is golden-armed ia only a synecdoche, and therefore oren in Ike con&nding passage the a'rnti means that He is golden in all parts of the body. We have shewn that Though Ha ia the Lord of the world, it is right that He ia one with the world, because of His having entered into it. Therefore sa one and the same entity ia referred to in both the places, Booh attributes aa being the Lord of UmA and so on should all be included in tbe contemplation in each case. • Op.cn l-a-a j ohhi. l-fi-a f JUbi.i 13... 18. I lUM 13. A MaBa'DJVA SVsTIT, B-i. (To A« amtim Mid.) I THE LIGHT OP TRUTH ob SIDDHANTA DEEFIKA. 6 SlVAJftA'NA SIDDHIYA'R OF ARUL NANDI SIVA A'CHA'RYA . SUTRA II— ADVAITA LAKSHANA. Ad h I karana— 5. (Continued from page 238). Rareness of becoming a Saiva. 12. Very rare is it that one should be so fortunate as to enter with meekness the saiva creed unaffected by 'the pride of riches on the one side and escaping the littleness of poverty on the other. Those who can worship the crescent-crested Being, with the high Sivajnana, have attained His Grace. Note. — Riches are of various kinds as rank, youth? learning, wealth and power. To be born poor is indeed miserable- It is desirable therefore that one shonld be rich in a moderate degree so that he m»y not go abegging ; bnt, he must not, however, be proud of it. Such meekness cannot be obtained but by devotion to the Lord. Thus meekness aud devotion are almost synonymous. Sivaj- 61 ua — knowledge of Siva. Have attained expresses certainty. " ’ The use of human birth. J3. Was it not the purpose, 'When the souls were endowed with human birth, that the} shonld, with their mind, speech and body, serve Hara who is anointed with the fivefold products of the cow. The celestials themselves descend on the earth and worship Hara. Dumb men, alas ! who roam hither and thither, in the fleshly frame, understand uof anything (of this higher life). Note. — By ‘dumb nmn ’ are meant the beast-like men whose aspirations go no farther than the satisfaction of the physical cravings. The transitoriness of the human body- 14. Perishable in the womb, perishable as soon as it is born, perisHaba after a little growth, perishable as an infant, perishable as a youth, perishable as a grey-haired old man> anywise, Death dogs the foot- steps of the flesh. Therefore, look to your fieedom (from bondage) while yet you are strong. Note. — Body in all its aspects is evanescent as mist in the air. Where is room then for a man’s being proud of his strength or yonth, pbwer or beauty ? The transit oriness of uiordly experiences. 15. When one sense experiences, other setose* are' away. The expeiiences of a single sense are not exhausted at once. In a certain state, all experiencee vanish. The annoying life-experiences are either instantly vanishing ns illusions or vanishing some-' time after as dreams. If 'ithis' trdfh is) understood, (freedom) is attained. Note. — ‘ Sense-experience 1 signifies experience induced by external objects. As the experiences are so multi- farious and varying, they cannot all be grasped at once by the intellect that resides in the body. The peculiar state referred to is sleep or swoon. * Life-experiences ’ also include the objects that form the stage of experience. Men of prosperity with pride are corpses. 16. With spices smeared and with garlands adorn- ed, wearing cloths of gold and followed by attendants, men of prosperity, speechless and devoid of under- standing, lounging proudly in the palanquin borne by carriers, on either side fans swinging, amidst the harmonious music of the instruments and theT wild sound of the clarion, are but corpses. Note. — With all the embellishments that riches can afford, what better profit can men derive than corpses if they do not open their eyes of Understanding. Worldly poverty versus Divine riches. 17. Behind men who lead tEe life of a corpse, yon move about like walking corpses, straining your body, soul and understanding together for nourishing your body which appenrs and vanishes in a moment. Knowing thus, you do not even once worship Hara. (If you do so) He will see that beings higher than yon full prostrate st your feet. Note. — To support tliiji; body is not a great thing. For the matter of thrft, tlie creator Himself will take care of your body if you fail to feed It. Therefore worship Hina always, aiming at liberation from ignorance and bondage. When higher beiogs themselves tender their homage to you, m> mention need be made of beings of yonr kind. S. A navabatavinayakam Pij.lai. (To be continued THE LIGHT OF TRUTH oa 8IDDH A NT A DEE PIKA. 7 TH E LIGHT OF TRUTH O m Siddhanta “Dccpika. MADRAS, JUNE l®00. THE SAGE OF THE SIDDHA'NTA. Aundst tlw mohapbdty of that Mga|]* man's attention in the world, the inquiry into the nature of happiscaa and the bmp* of iU attainment ha* ever oecapted a prfMflTftunt "place. Happiness of whatever kind in whatever degise he welcome*, while mi aery ha moat unmercifully shuns. But, in the nature of thing* it •<> happen* that happiness and miaery exist tide by side, subjecting Jlra to their various lufloen- ces doring the whole cycle of births sud deaths. Strangely enough, man's realisation of happiness comparatively fsils when we take into account the suffering that misery bring* in its train. Because, in man’s heart, the wave* of desire rise o«e after ano- ther so constantly that ha finds it very hard to meet with tranquillity by the (all of any single wave. The same individual who pants and pines for the attain- ment of e kingdom feels yet dissatisfied even after hia desire is fulfilled. Because, another desire equally strong has taken poaseasion of his mind non palling his attention and energy to meet these fresh neceaaitiea. And in whatever walks of life man is thrown, there is he subject to these inconstant moods of happiness and misery. Now he is happy, now mine ruble • of things goes on almost eternally. No permanent happiness ever dawns in the horiron , and reason oftentimes helps people from not indulging in vain hopes of witnessing it in the near future. But, is permanent happiness possible at all to attain in this birth or must it be ■ought for only in a future life ? Before dismissing the possihifity or Athe/wide of the attainment of permanent happiness in this birth, it is necessary to get olear ideas of what happiness is and what is meant by its permanenos. It seems to me that happiness and misery can be expressed in dther words as satisfaction and want. ' This explanation would lead one to think that happiness and misery are subjective is their character. And so they are. • If it were not the case, one men’s food oould not be/ another mao’s poison. The object over which a man goe- in raptures fails to please another, uaj. sometime* causes excruciating pain Well, how could there be reconciled I ask, hot by the fore- mentioned explanation of happmeae and misery. Thus happiness is satisfaction and misery want. Mind it is that suffers or enjoys. Happiness and misery bnt point to different phases of mental attitude When we cull a man happy, we mean nothing more than that he is satisfied, and when wa call him miserable we mesn similarly that he feels a want. Want is desire, end desire is a quality of tha mind. As long as there is mind, there most be desire, and as long as there is desire there should ba misery. But since the presence of desire also implies its satisfaction, we get happiness mingled with misery, both oF these uf e transitory kind. It should again be noted here, that althongh satisfaction and want are subjective in their character, in the sense that they are to be found only in the varying phasee of mental attitude, they are objective as well in the sense th<>* they are dependent for their existence mom or lens on the external objects. It is the mind really that enjoys or » off ere, bnt the external world is the stage of its experience. The external world itself cannot be said on that acoonnt tq cause hsppioese and miaery ,- because, as the mioa wills so doe* an object afford happiness or misery. The rising eannyisi may aspire for a monk’s I .owl or a fakir's coat, hot the same things donot delight a man of the world. Power again which is the goal of every enterprising worldling is treated with contempt by the earnest student who h»s learned to walk in the path of i ighteonsnes* and wisdom. If the objects had happiness in themselves, they should afford happiness to all irrespective of their station and mental development. Again, the SannyAsi that was an aspirant till now, reifardsthe bowl and the coat of little weight since he has attained wisdom, and tha worldly aspirant having realised his wishes has created new desires, and is struggling against himself and the world to attain them full of hope. Here w« get another proof for our statement from the fact that the same objects do not continue to afford satisfaction even to the same person at alt times. Thus it ia evident tlmt happiness and misery are purely subjec- tive and they can be harmonised by harmonising tha mind. 8 THE LIGHT OK TRUTH on SIDDHANTA DEEPIKA. Permanent happiness, then, should be permanent satisfaction, ue., a staie of roiud in which no want can be felt. Some art 1 inclined to think that this state could never be attained, that there never will come a time when want is absent. When we, by affording it satisfaction, bid pood bye to a certain vast, we make room for another which claims satis- faction in its turn. Wants are so to some extent, we admit. But they, ate material wants that behave iu this manner ; aud with spiritual wnnts, another prin- ciple far different from this applies. When the mind is turned away from the outer world and directed to the inner sanctuaries of the soul, want there is none. Neither mind nor any object of desire can be said to exist in that state of beatitude where the sonl only shines immaculate iu the glory of the rising sun. Where mind is not, there want cannot be. Mind itself is nc-thiner but an outcome of ignorance, tossed to aud fro by the objects of the world. When ignor- ance is removed and the soul awakened to its true nature, the mind is dead, and neither satisfaction nor want there is. Happiness and Misery do no longev take hold of the sonl alternately anu subject it to their blighting influence. The state from which satisfac- tion and waut are absent is the state of eternal blessed- ness, otherwise known as Mukti which is promised to every individual in every religioD, although reli- gions may differ in thtir grasp of this truth and individuals only partially attain to it until they have undergone the requisite practice under the guidance of a proper master. A man who was attained this condition remains no longer a man that he was, but is transformed into Siva and is called in his manly appearance a sage. And thissagehood it is, that forms the practical side of all philosophy and religioD, and especially so of the Saiva Siddhanta. The statement may seem paradoxical at first sight that a sage is the most useful being in this world, the person who, having retired from the worldly bustle and given himself up to the contemplation of the Supreme, has dissolved his self in the Universal Self. Nevertheless, it is the truest of the truisms that have ever been uttered. The sage who has attained oneness with God the Supreme does not exist separate- ly Trom Him who has effaced his little self. The thoughts that he thinks are His. His very actions are God’s. Whatever that is good, virtuous and pure are in the sage, for he is God. The opposites of these do nut exist in reality, and therefore he that is real sees them not. Unselfishness is the most noticeable fea- ture in his character. He is ever ready to help the afflicted, be they afflicted iu mind or in body. His whole life is devoted to universal, good. Very ordi- nary men love their bodies, foudly imagining flesh and bone constitute their precious selves Men a little elevated love their relations, and still greater men ex- tend their affection to the country which gave them birth. But a sage knows that he is a citizen of the world, and he realises this — to others an ideal — in every minute of his life Mistaken notions of many kinds are afloat in the world regarding the attributes that distinguish a sa»e from other men. People generally believe that a sage does not mix with the world unreservedly but estran- ges himself from the company of all human beings and is always silent and inactive. Sometimes with closed eyes and erect body a man sits for hours toge- ther, and the people take him for a sege of superior merits. The more a man evinces dislike toward* others and the more he has trained himself tojjut or these pretensions, the more is the likelihood for him to be styled a real sage Woe unto the man who first implanted this seed of evil in the. minds of the inno- cent mortals ! How many real sages, in this way, are left unrecognised and what amount of good do the people lose thereby ? The erroneous conception of sagehood that is the cause of aH this, is to be account- ed for by the tendency in men to attach themselves more to ceremonials and outward appearances than i«. the spirit onderneatl, to mistake the means for *m end They have learned to respect bold prochuim.'i in preference to silent workers, to confuse the prot.v-- es of Yoga and Samadhi which are but one of thes* v ral ways of attaining sagehood 1 with sagehood ii-tu A sage, imiheir opinion, should be u nonentifv. em ly unconnected with the world not inwardlv l>nt •■■n wardly. With all deference to those sages win. !, , chosen to lead a secluded life free from the hmii i- noisy triflers or who have even among men i;,i; m to the higher silence, 1 venture to think that tin- n -• i- doubtful, often misleading. Outward apyearanei s are not always a fair criterion of judgment. Men do tint perceive that mind is what makes a sage, and one caD be fu-the world but at the same, time may not be of it. Household life and hermitage a fleet the body. They affect not the mind. When mind h*, realised the truth, nothing more is to hr attained. Masters of all ages and all lands tin* nnaiviiiums in giving their verdict iu favour of tins view wliieh the only sane one that can be taken with the mate- rials at our commaud. THE LIGHT OF TRUTH o« SIDDHANTA OKM’IK A. 9 Bot m— Will not ay newly dtwboa* ibeuiMflves «( their falw* f-ncuw, sod mi they grewndad they always find disapp- laimrnt and sham at the «wL Their ssw* dn not retain their, character prone- wntfy When they bare gn* the •>**** they vHf h»ng*r attempt «o keen op uUiv assumed eusdi- li'xia. and (he world becomes ydirided in it* opiuion. if the worW, U> begin with, takes shelter in right ideasof ufpbood and the nn*annofitsatu>inrneot, much tremble snaki be saved, and much evil ave-tod. To Ihinti that t sage becomes so, *-rdy when be abandons tJie world outwardly is a grand error. On tho other hand, the abandonment of it outwardly is not at oil a necessity when true renunciation is secured. And what it true renunciation * the world before as pre- sents a panorama of object* attractive and repulsive, full of good and evil. The object* themselves un- it* it so, but in relation to the mind that comes in cen- ts t wi’h them Renunciation is attained when one regard* them as object* merely and not having io thi-m any characteristic that please* or displeases him. When objects no longer create iu man any feeling eithor pleasurable or painful, when nothing delight* nor frighten* him that individual has attained r nunciation true. Well, hn*r could such re mi nc i avion be attained ' M**n in thuir igno-once, si o several objocts in tho world which, whenever they htiikn the mind, prod ore agitation in it and put* it *iul of all order. K very where they aoo differeotmtiou imd distinction. The more they are ignorant, the greater ia their pronenes* to *ohilc differentiation. Hut with the growth of wisdom, th*ir passion for 'lifT-irentiation dissolve*, an*I it continues to dissolve until it ia thoroughly obliterate*! when m itnrc wisdom Ims boon attained- And what ia this wisdom which offices the differ- entiating tendency in the human soul f Wisdom »gaia has boon variously construed, and thy po|Milai idoaa ure f»r away from the truth. Wisdom has almost b*-~n made a synonym to -knowledge, knowledge of nil kinds so much so that it (mg been divided into tunny kinds as woidly wisdom, divine wisdom and so nn its there are diffi.-rent kinds of kaowledgu, sciou- Idio, historic, literary, pliilnsopbioal and so on. lint wis- do.n is tho just vis ion of the Truth. What ia the Truth to !m un*l*iratood here ? Though jivua owing to Urn influ- ence of mala* ( bondage) dream that the Universe with all its manifold a p pours ones as well as their own selves exist separately from the Lord Siva, they are sur a mutter of (act pervaded throughout by the fiord, end as such, they are* the Lord Himaetf. When one rritlio* this truth, could there be any object that might displease him either iu this gross world or in the worlds that exist in the imagination. Hr understands the only Truth even though ft present* tt*elf before him variously dteg-imcd Con Id he then be enslaved by Mobs or Ifsgha, Dvcsiia or Bhaya ? No. Seeing the Lord Mira evi-ry where and nt all times, he has a direct perception of the Essence, and is, therefore, not earned away by tho false shows and appearances. For the same reason, the other effect* of ignorance, i.e., Rugbs. Dvesha mid Hhnvu abo leave him nnl- niched sod niwlniiwd Kteraal peace and eternal joy urc his v.Hit» has ntiaiued this wi-.*bwn. This *tntc may lie tietter explained with ths help of an illustration. I*el n* suppose a friend of ours di*gaising himself as a fair-haired young Indy attempt* to sweep *>ur wisdom by ads- ciog us. Will any out- of ns possibly yield to his false seduction ' Hi* mil nature wo unmistukaldy ksow, and wisdom is constantly warning uk, from for- getting it. In I mi- -mine milliner, will we linto him if he crimes ns an ugly nomad or fear him if ho comes n» n tiger f No. WIh-ii (be lenl Sivn, in Hi* nH-|M-rvmling nature is thus irnrh'rstood and rrntised by w«y indi- vidual, th*-n is In- not moved by llaglm or llvoshn, kfohu or Iflisyu. Such is tire truth to Ik- realised by the man who uims ill (he uttHbimect of wiirlom. But it should not Is- misunderstood here Hint a su’d who Jins this just vi*ion is ■ *>t> conscious of tin- differ- ences among tiling* thnt fmvo gained acceptation with tin- world, rnnnol in sli-.rl distingili-li :i null front Spnce. sn clcplmnl from nn suit . Anger, jealousy , en- mity and lust lire dead in him, but In- himself is ulivo as all goodness, us hii embodiment of nil virtuous ipin- litics. When In* is nppciih-il t-i for hr-lp tiy tile igno- rant people w ho urn sunk m misery, he extends his ready helping In ml. :*nd to the poor in spirit who aspire for trio- wisdom ho offers encouraging words and effective means of attaining it. Then again, llagha and Dvesha arc wrongly nil ri- buted to sagits wlu-n they nn- nctually freed from them. This misc-ncep 1 iou ia productive id n.nch evil. When a sags demands food for li io Imugry stomach, water for his thirsty lips, or cloth for his nakedness, people begin to look down upon him with an eyo of contempt and scorn. Tlicy imagine that be has a great desire for them Hero, it is not 10 THE LIGHT OF TRUTH or SIDDHANTA DEEPIKA. only sagehood that is misunderstood, but the very significance of Ragha*i.e., desirq. But, wherein does lie the distinctive feature of desire ? Whenever the mind or the sensed come in contact with an object, a thought arises in the heart and vibrates so rapidly that one cannot resist the temptation of striving at whatever hazsrd to get grasp of the object. If it so ohanoes that disappointment and failure attend him on every side, *he slips down into the ocean of sorrow to be redeemed from it, only when Time — the Great Destroyer — sweeps away the object ' from his memory. The seed of this thought is what we call desire. A sage, then, can be said to be under the in- fluence of desire, only if the denial of a morsel of bread, a cup of water, or a piece of cloth gives him distress. In like manner, if a sage does not swallow fire when he is thirsty, doe9 not rat coal when he is hungry, people unscrupulously and with readiness attribute to him Dvesha, t'.e., hatred. But what is Dvesha ? Dvesha consists in taking delight in or even earnestly loving for the destruction of the ob- ject that lie hates, whenever and wherever it is appre- heuded by the mind or the senses. In iliat sense, if the sage had Dvesha for fire, he should wish for its extinction whenever it is perceived by his senses. The truth, however, is that a sage perfectly knows the means appropriate to the ends and consequently applies the same to get the desired end with more propriety than the worldly men It will not be out of place here to say a word or two with regard to the pre-eminent characteristic that Sid- dhanta attributes to a sage, to wit, self-effacement also known as the loss of individuality. To the ex- position of this subject, Kannudaiya Vallal lias devo- ted an entire treatise of his, Olivilodukkam by name When the soul is qualified to attain final absorption into the Supreme by being freed from the malas and ascending beyoud the Tatvas, it finds itself immersed in the Siva A'oauda. There, self-effacement is com- plete, and nothing but peace and happiness exists. This condition can be Attained by wisdom as hereto- fore described. It may also be induced by having recourse to the path of love or Bhakti-Marga. True love doubtU-BS needs true knowledge ; still, for emo- tional minds, tbis path is the easier to adopt than the pure Jfiina-marga. Two sages N&rada and Sandilya have written Bhakti-Sfltras to be of help to the strug- gling souls, aud there they warmly advocate this tnftrga even at the expense of the Karma and Jfi&na marges. It has also been the path that is prescribed in the Siddh&ota SastrsB and followed by the Tamilian nation. Whosoever understands that the eternal change ableness of this world, the combating passions that constantly demand satisfaction, the disappoint- ment that beset the pursuit after the will-o'-the wisp- like desires, all tend to prove the inquiring mind the ntter shallowness of the method of directing its ener- gies towards the impermanent and IrifliDg things, sur- renders himself unconditionnlly at the feet of the Lord where he enjoys bliss that passcth all knowledge. No longer is he able to discern himself, from love or the object loved. In abort, he realises the teaching of the sage Tiramdlar. “The unwise say that Love and Siva are two. Nobody knows that Love itself ia Siva. When they perceive that Love itself is Siva, they abide in Love as Siva Himself.” Of the three paths to union with God, Jnana and Bhakti, wo have known. And Karma (actions without attachment) is the remainiog path that is accessible to all classes of people, in spite of their varying degrees of development. Aspirants, however, should anticipate holp only from Karma and Bhakti marges. It should also be indicated here that unless sage-masters are approached, no satisfactory -progress can be made in any path. They are, however, to be seen even amidst the busy world. The laity, taking no heed of their own welfare here or hereafter, mind them oot. Still, it i< impossible for them to escape the moral nnd spiritual influence of these sages who work for their weal just as the fragrance of a se- cret flower, penetrating the nostrils cannot long re- main unfelt. It is therefore a blessing for men to have such sages in their midst be they con- scious of their true greatness or not. May all the living sonls know the true Jninis, and being blessed by them enjoy eternal peace and happiness. On Santi Santi Santi. S. A. P. THE PROBLEM OF EVIL.— No. II. 8. Is not Death an Evil P Let us consider this question as bearing upon the General Pi oblem- of Evil. Death in the imagination of the laity is a dreadful evil — the consummation as it were — the bitter climax as it were — of all evil. But may it not be the eud of all evil, or the good frnit of all the straggle of life endured P Consider Death as one of the events in the necesssary order of Nature. That at the end of a life. Death re- THE LIGHT OF TRUTH o« 8IDDHANTA DEEPIKA. U _ , , |Y tA* neat* of «' *e have analogy »» ■•»•*• t *» EU. * fcw. leavm, maia - Hr* *® tnJ O* (Ad Um oi ( l) imsaaetoHty, (*)«*• hl " ,T0 * wt Author of atUaru, dad (3) <* *• »(«*• ®* *f m vtmm, death should be mafaa— Om m • uiauliN* f, * .uetenos sabmetod to a series of change*, «* °< •*>"* , IT Death, •J^hr^W * <»••<»-■*«* •» *• • T * Bt IWk * h* needed M ^toato farther progress »• if « W®«*M » _ —si ; end *e to^ •• it do** “to «*“> ' Tkin ®* a r Mto.-Aug m lb aiui ia adnoatod **d trained. m||jt — »-- A>pd thi* rid* *a wall as th* oth*r ( •IA of lAilk. WbAw happen* ***d •* e—9 «i j beam, m already wf, of iaaortalilj *#* that that* „ is Clod who I* th* greets** Can-Ukm, mi that ** " r ' ivsidcr oeraal*** oncxoditiooally into hi* hands. Th* j Sumo reforriag to thi* taaahiag rea* the* :— 1 ( Tram). “ II killed, tboo will parailiao, win If alive, tboa will an earthly king >wg»-” 9 Roil then i. *vil mieroewpie *mw at p*“>"R , twU, bn» tatoologionlly, aa ia the wonderful po*aibdit»e« of eternity, it e»f appear qaita dHlarant. The following chanaiog p**»*g» ocean ia an article entitled “ Amiel s journal by Bench* I^ppingtoa." On* thing *l”M '• otcmmrj, (he poetioo oi Ood “All the sen***, all th* force* of aoal and spirit, el] extornal m —o. ere hot so many ri*ta* opening on the Dina*, *o many way. of gferrfymg and enjoy®* °®d Be tn- oo or iled with thyaelf, lire in the prwenoe end communion of Ood ; and leave it to the irresistible force* to diioot thy coarse If death leave* the* time, it is wli. If he sneteh*. thee away. H it -U. V He kill thee by halve* „ it writ still. The oa.aar ot .owe*, i. cloaad only to open to the* the earner of heroi.m, of resignation, of moral greet..**-. Ev.ry life has ita gmndcnr . and a* it U impossible for the* to separate thyself from God. it i* taut for thee ocraaciously to uhoe* thy home in Him. 10. Another aspect of evil in the relation* of happiness nod misery, or joy and affliction let as consider. According to Vishnu Pav*u* — fcfl'S-^BnBA**, e* ®_;5 This mesa*. lh*t the g.eeUst evil that can befal one is (be forgetful i.e»» of the Ubiquitous God-head, and the greatest pro.pa:ity (^ood) ri that whtcb keeps ou. hearts ‘ever in memory of Him. Beotian*. “ w, live and move and h».« out being i» Him.” It' one real iso over in Ins little wiring l.eari thi* Iw.ilhic t ruth, end that truth never •Not,-.— .». » —tftly o.. tt.r».u.gl. twyliood, joslli, sod {3 : &o will it pits, i .trough oalter form- lii-rr-flev lei not ^risve* th.re.t- (IV -ii Milmst.’s ■frottsLu l.mtrof O la ) havs him in th* distractions of uuns* 4 ife, ha ii th* ••*•> to whom that# i* ao evil. “ Oar /try Imhas sea God « 00*17 elod." Hks Pbahtoda. Tho hmtary of Chriatian mai- tyia, and of all wgw and saints over the face of earth farmaha* ample temiaony to this. «* £Sbfqi»” say* Sri Alavaadhr alias Tkmnni Cha- ry*, U,, happinaaa is to be with Him, and misery to bo siiW Him. 11. Let aa now take another view of evil. The abt# mataphysiciao. th* Bar. Dr. Kay, a staunch Christian haa this to say on th* explanation famished by Aryac* tm “evil” — ** The doctrine of the metom peyeboeis is. in fact, tho Hind* theory on th* grant question of the “ origin cf sri).“ Tbs theory may b* tha* stated : Evil exhit*, and it ia not to be supposed that evil bafals any oaa an de e crvad ly When, therefore, for axampia a os w- born child, who ban had BO opportnoity of aetiog either rightly or wrongly, ia found suffering evil, it ia inferred that tb* evil i* tb* fruit of aril deed* doaa in a for mar state of exiatanon. If yon aak how the person became disposed to do evil io that former *t*t* of existosce, the answer is toady— it was tha consequence of evil deed* don* in a state of existence still anterior, end toon. Ton have only now to apply the New- tonian principle — that wbat ia true at eveiy na«ignabl* point short of (he limit, meat be true at tbe limit — and than them ia no aaeignabla point i»« the existsnoe of evil io past time at which point ita existence cannot be accoan- tod for by tfaa hypothesis of antecedent evil-doing; it foU lows (argue the Hindu) that tha existence of evil is aooonn- tad fox on this hypothesis ; and farther, they couteod, it is accountable on DO other. • If one will take the pains thoroughly to grasp tji* conception, and to view the matter, as a German would aay, from the same Stand punet as the Hindu, who, bold- ing tha past eternity of soul, denies that tbe rrgrettus in injimitum here involve# any absurdity, he will probably acknowledge that the doctrine of thevmetempayohoaia, however rales, is ■<* to be treated at a fiction of the poets, whan wests arguing with a Hindu. We try to make tho Hinds give up th# tenet — and we do well but we shell also do a ell to beer in mind that we ere celling upon him to i jiet up, without an ri/airalent , what he haa been accustomed > to regard as k complete solution of the greatest mystery is l tha universe— -hort of the primal mystery of “Being” l itself. The Hindu'* explanation we regard as a delusion, a sni we must tell him so (hi -but we must beware how r we allow it to appeal' as if we were provided with ssubsti— - tate. Tbe “ origin id evil ” has not beeu revealed. Tho ° requirement that we -hell maintain an entire reliance on ,i the goodness of God, in the absence of such revolution, ia one of tbe trials — rsthor it furnishes tbe anbstanoe of 12 THE LIGHT OF TRUTH or SIDDHANTA DEEPIKA >11 the tii&ls — of oar faith. This we bare to teach — bat we have no equivalent eolation of the mystery, to offer. On this point the words of Whately should be treasured by erery Missionary among the Hindus. We q dote from the Preface (p. 12) of his 1 Essays on some of the peculi- arities of the Christian religion.' “ ' The orgin of evil, again, not a few arc apt to speak cf. as explained anil accounted for, at least in great part, by the Scriptnie-aecoonts of ‘ sin entering the world and death by sin’; whereas the Scriptures leave us, with respect to the difficulty in question, just where they find us, ®nd aio manifestly not designed to remove it. He who professes to account for the existence of evil, by merely tracing it np to the first evil recorded as occuring. would have no reason to deride tbe absurdity of an atheist) who should profess to account for the orgin of the human race, without having recourse to a Creator, by tracing them up to the first pair.' ” 12. The docti ine of metempsychosis was well under- stood by tbe Greeks and the Egyptians ; and it is certainly an irrefragable argument, considering that if (1) time had no beginning, (2) if substance had no beginning, and (3) if intelligence had no beginning, why conceive of a reductin ad a bsurdum, viz : an origin for anything in the eternal order and dispensation of the universe, conceding for an instant that in thatorder, — or chaos for that matter, — there is absolutely, such a thing as “ evil” — a conception finding place in the very insignificant compass of a human brain! Except on the basis of the regressns in infinitum the enormously wide differences between (1) riches and poverty, (2) might and right, (3) health and sickness, (4) prosperity and adversity, (5) worldiDgs and saint, and (6) Life and death, are inexplicable — 13. Here is a paradox : — Which is right ? the croaks of bnman feeling a most repulsive abomination. Our under- standing is thus wonderfully microscopic when compared to Omniscience. In the balance of John S. Mill's forensic laugnage, this is most ennobling, noy religiously ex- pressed. “ Human existence is girt round with mystery ^ the nil- row region of onr experience is a small island in the midst of a boundless sea, which at once awes our feelings and stimulates our imagination by its vastnesa and its obscurity. To add to the mystery, tbe domain of onr earthly existence is not only an island in infinite space, bnt also in infinite time. The past and the future are alike shroaded from us : we neither know the origin of anything which is, nor its final destination." Much less therefore can one know an “ origin ” for evil. A “ sdrvey of onr ignorace,” ‘‘a small bright oasis of knowledge, surrounded on all sides by a vast unexplored region of impenetrable mystery," was what Lord Salisbury said in his inaugural address of 1894 to the British Association. The Hindu theory of metempsychosis as allowing an infinite latitude for re-ad jnstments and re-groupiDgs of things is thus a necessary beacon-light to the Ship of Bpecnlation : else it must remain -tossed hither and thither over tbe boundless waters of ignorance and theorizing. .! Al.KONDAVIr.Ll [To hr continued.' a. Shout sketch TAMIL LITERATURE. Chapter I. a frog (in tbe tbroes of death) held firmly between the jaws of a snake; or the sr.ake in all its innocence of nature appeasing its craving for food ? Two men saw t his event, one said ’’—“Give np the frog, O snake” ; the other said “ ” r — “ £) 0 not give it np, 0 King-snake.” Both reason and feeling stand aghast in the attempt to reconcile the cross pur- poses of nature as in any manner proving or in- dicating a jnst or benevolent end ? But if the hy. pothesis of several births, and kinds of births — as implying a progressive development into finer and finer being, a consequent necessarily requiring tbe cessation, by means of death, tha andecedent cause or being — be once admitted, — (there are strong arguments for such admission) much of the shock to oor reason and feeling gets modified. Besides, the reason that tells us of the pain of tbe frog is a reason of our own nature, in the same manner that worms delighting in filth is to onr The Advent of Acasthva to Tamilakam. It is impossible to predicate of any cultivated language theTime of its origin. Tims it is profitless work to discuss when the Tamil language arose. Ail that, we are certain about the antiquity of the Tamil tongue, is that long before the advent of the y,.t,i e sage Agasthya, who is still considered to be firing, from the north to the Tamilakam, our language Bhonld have attained n very high degree of polish and culture to have forced the sage to compare a grammar j further many epics and other poetical compositions should have been written before that time from which the sage drew out rates of composition, which were embodied in his grammatical treat i>o styled Agattyam (jisfifSiuti). Th3 enrly history of any nation as well as the his- tory of its literature is surely wrapt in obscuritv THE LIGHT OP TROTH em 81DOBAHTA DKKPIKA. II E«r« w T» tk we of tli* Tamil — it ku to dmJ with pnwngn who wer* yogi* —gr* OTrr ' |k* ordinary rule* of **t*r*. Tk* fame of Ay— rh.yw is over -shrouded ia mythology and so*n a bare the blind boWiMM to deny the eiitenc* of any «eoh bo man being. Ilia name ia connected with oil ancient legend* From SkAodam we )».m that be v— pre eeot abovt the time of Siva's wedding ia the * dow - capped mountain, and that ha waa in ezu- toooe before the birth of the Tamil God of War f Manger, urko ia known aa Sahmmanya or KaniAra- swien, by the Ary—. Vilmfki who ia considered the Homer of India epeaka of him in hi* far-famed Rlmiyan*. fUma in hia long exile pay* the Tamil — ge a visit when the latter confer* upon him hia bene- diction* end preernta tome choice arrow* of dtviee power to gire him victory in hi* war with tha ginnta. To find the historical Ag— thiyn from the— myths and legend* ia indeed on irremediable difficulty. Bat to throw oat the whole truth and deny the rery existence »f inch a Tamil *age, would be nnmeroifnl and even impudent on the part of the historian. Norchinbrkkiuiyar, one of the ableat of commen- tators on Tamil classics give* *ome account of the advent of Agaathiya into the Tamil land ; and it ia in parport — follow* : — * The »agoe of the north see ing that the world * loo tad on their side owing to their great weight, requested Agaathiya to go to the eoath to prodaoe eqailibriam. The sage accordingly started and took on hia way the CAvery from the Gang—, TiraoaiftmAkni (Tol- gappiyar) from Jamatogni lii»bi, and accepted, e* bride, Loparandra, from her brother Pul— liya. He then went to Dwnrnka and brought with him eighteen kings, a good lot of VelliUa and Aravalars. Coming to the south he devout* ted the jangles and converted them into towns and cities, and settled at the Monnt Pothigai driving awsy ell the giant* who were 'the pests of the land. However great an authority Nacchiuarkkiniyar may i.e in the interpretation of the hidden thoughts r,f the Tmnil classics he seems to have very little of historical acumen. He bids farewell to reason in many place* and lay* forward his idiosynrrscios as axmmnticr trn‘hs ; inch unreasonable roejrrtnre* nrtnwn mostly in hi* cotnmenioriea on Poraladhikhram. Historienl perspicuity is a snd want in nil the Tamil r> in men- tntor*. We nui, therefore, Imrilly attach any impor- tuner 1.0 their historical nccomits. The tenth ore—a to be — follows : — la times o< yore, Sanskrit w— the prevalent Veraa- ealar ia Northern India and Tamil w— the long— ge of Boa then India ; both the lango ag— were cul- tured toognee and people of the North were praising their own language at the cost of the Tamil tonga a. Agnsthiyi a — ge among them, who seem s to have hod some good knowledge of the Tamil tongue in addition to his Booth rit lore, wished to pat down their pride and proceeded to the south for a more careful study of the language, just — rome Europeans of the stamp of Rev. Father Beach i and Rev. Dr. 8. U, Pops, wboebarmed by the real worth of the Tamil language have dev— ed their time *nd energy to the can— of Tamil Liter* tare. He took on hi* way a eon of Jamatakni Riahi by the name of Tiranat&m&kni (Tolgappiyar) for his disciple and took in marriage the virgin LopAtnadrn ftom the hands of Pobsliya her brother. Sou thorn India w— then ruled by Tamil sovar eigns who were known — the Chet—, tha Cbol— ai>d the Miras. The c art of the MAra above the rest w — basily engaged in the investigation of the Tamil language and Agaathiya who won the admi- ration of the lfira was profited much, bis immense wisdom enabling him to understand the philological importance «f the language Thus versed in the language, in whioh ninny claasks were already com- posed, the sage felt the nece— ity of writimr a gram- matical treatise to deal with all the charms of the Tamil langange. It is be that coined the whole of the grammatical nomenclature. He divided Tamil into three great departments, — I. Iysttamil lit. 'the nntiusl Tamil* used in poem* and epics II. 1—ittnmil ■, lit. 1 the musical Tamil* which is peculiarly adapted to produce musical charm to the hearers. III. Natskaltsuiil lit. ‘ Hie dramatic Tamil’ which is specially Adapted for dancing accompanied with music. His grammar is known aa It seems ho composed a smaller grammar by llic mute of Jpp *>JBjilo in coiitrvdiatiiicituii »o the former which on nccomit of ita iinniangcuble bulk waa known a* fj ') t/i juj.n. Wr cannot, how over, find tba- o works or any .ortion* of thorn excepting. such a* uie occa- sionally met »ith iim quoted authorities iu some of the old coininciituricH. Jl seems <|iiitc ceitain that this gnat gminiilfir wns a very cumlicrHoiiie work with- u THE LIGHT OF TRUTH or SIDDHANTA DEEPIKA. oat plan. containing a thousand roles ; this was a highly empirical work containing philological points of importance with no systematic arrangement, The later grammar from the pen of his disciple, Tolga- ppiyar was a more systematic treatise. Various other works n,ostly on medicine are attri- buted to the Bage which, however, are written in such a low and even ungrammatical style thut no one would consider them as genuine productions from the hands of Agasthiya. Agasthiya had a lot of disciples in various subjects; Gpeajujrr was the most important among his disciples of medicine and Qj jecstu'Siur the best of his students irrditeratare. Chapter II. The Twelve Disciples of Agasthiya. The Sage Agasthiya who was the dictator to the Tamils in Literature, Medicine and Arts had twelve students in literature; these were, — 1. Tolgappiyar QpaeonuiSiuii 2 AthuugOttasan *(nL — nrn at 3. Thuralingan & aneSsuteir 4. Shenputcbey Q*iiy,C<2»uj 5. Vaiyappikan *>niajtui9*ar 6. Vayppiyau a/niLuiSiuai 7. Fanambaran uaviiunrar 8 . Kalaramban *»r# a dues 9. Avinayau j< aJaa-.s® 10. KakkaipAdiDiyan sniaDfuittf-aBiusin 11. Nnttattan ippppatr 12. Vamanan «/»u>Rr«r. About Tolgappiyar, who outwitted his teacher, we may say more hereafter. Athangottasfin was a thick friend of Tolgappiyar and some account will be given of him in connection with Tolgappiyain. So also of Fanambaran. Kakkaipadiniyan was famous for his treatise on Tamil prosody as evident from the commen- taries of K&rihai. ShenpGtcbcy, as evident from the commentaries on Iraiyanlr Ahapporul Sutra G, seems to have written on Ahapporul (the explanation of this term will come a little later; where there is a chapter On fipi 'dJSi . All these twelve disciples collectively wrote a treatise known as on 4 ^uOu« 0 « (Public Matter) e^h one furnishing a chapter. The work does not seem to be in existence, a later author has written a treatise on Public Matter adopting this noient work for his authority. Chapter III. The First Tamil Academy From about 9690 B. C. to 5430 B C. Before the deluge referred to before, there was a vast extent of dominions south of the modern Cape Comorin and there was also a great river of note by the name oA; pert which irrigated these dominions. These dominions belonged to the PAndiyss who were then known as Marar. The metropolis of these now extinct dominions was Madura, a submerged city spoken of as Southern Madura in contrast with tho present city of Madura. A long line of kings ruled over these dominions which then covered a large por- tion of the Indian Ocean along with the fertile islands of Java, Sumatra, Borneo, Celebes and other islands of the Indian Archipelago, where the vernacular spo- ken at present resembles rather remotely the Tamil language. It is believed that the first Tamil nciidctpy was conducted at this Southern Madura during the reigns of 81 Piindiyas, and Agasthiya was the Pi-esident of this academy at least in its beginning. Some of those Pandiyas were of equal rank with the Piofessors of the Academy- I he famous work of- authority of this period was Aga ttiyuni. Only remnants of this work" are found scattered in some commentaries. Works composed during this period prior to the composition of Qpjjo n uiSiut}, were, Afiipuninam um ug 7^77,0 Imriti mmlcliim ^aa^^.^jaaua Jlhiittipiiraiiam ypt j^rc-rih The subjects dealt with in these treatises were Letters, Words, Matter, Prosody, Usage, Government, Ministry, Priestly Function, Astrology, Furtive Marri- ages, tho Art of Dancing aud such like. Vnhjttppiijam poems to have been composed about the close of this academy aud before the occurrence of the flood which devastated the lauds south of Comorin which was then a river. Seven! works were composed duriug the sessions of this academy and all of them wore lost long before the sessions of the third academy came to a close. The works composed during this period were • 1. .Innumerable e.iflu im_w a species of composition of an adoratory nature in praise of gods and natural objects such as rivers. 2. QPgl* TfiDj THE LIGHT OP TRUTH ob 8IDDHANTA DEEPIKA. 15 4 . mmitjt Jtm : and < 5 *j pit ul«o mb to fc»r« be«n composed during this period. Tplgippivur, K Akksipidiniyur mad other* elaborate}; dealt with the author* of jejujas and Qf> 0 + rmr dealt with and the aathora of Qmt9p4m/m end (§eaj/t spent their energy in writing upon the r ran mar of »t i-sppuijp. Bxoepting Tol- gippiyam, afl the rest were loot many Many oentories igo, CearrcB IV. Touu'mvA*. Tolgippiyam (Qp-cimi jSuci) which is the oldeat rami) composition extant ewe also the first systematic treatise on Tamil grammar. In oar opinion it i* at leant 8000 yean old being an note-dilavian work. It m sad to note that while we hare a very antique grammar on Tamil, we bare not got a tingle work in the nature of an epic or any other pot-m of interent composed prior to this. The delnge which submerged a rery »xteo>ive and fertile region sooth of Cape Comorin slso peered a great cone to the Tamil language by bringing the extinction of all tbe most precious liter- ary works of the first academy. It in ocrtamly the great popularity of Tclgippiyara that serred it in good stead; as it wan a guidance to authors the book wan read throughout the whole of the Tamil land. Than copies of thin precious book were found every- where in the Tamil land Dorth of Cape Cotaoria also. Its popularity rescued this precious trea tis e from oblirion daring tbe deluge, and subsequently from tbe dark depths of time. Tolgippiyar was a entire of the town namnd Qprii •fuJuig,*. in the district of Madura; he saw the necessity of composing a Tamil grammar on ptMjk 'the natural Tamil', that is, Tamil as used in poems, epioa and other literary works. This nata rally stirred the indignation of his preceptor Agasthiya, who feared that his own work would sink into diarepnte. It should be remembered that Tolgippiyar did not begin the work with any view to outwit the fame of Agasthiya. Agnathiya’s work wnb ocean -like, trea- ting of the three kinds of Tamil ©«.*>, and •n-ew each book forming a rery bulky volume. Farther, as already observed, the Tamil sage did not care ta make his work systematic in its treatment. It was indeed a wi^ldy cumbersome work of an - em- pirical nature without plan. The interests of tbe Tamil public proved s higher sttmulnt to ToIgAp- ptyar, than deference to bis prec e pt o r. The work was completed but there was another great difficulty which rrery work of merit had to pas through in those days before it ooeld see tbe light of day. Any work of importance, as is more or less usual with Tamil works of merit even now s-days, had to undergo the process of ptmGmpppm, literally, ' being lifted op into tbe eaeembly of wits’. That is, a work shoald withstand the critical scrutiny of the literati assembled for the occasion, before it cao come oat recognised is a work of merit. If it fails to come sorcemful through the literary ordeal* it is doomed to immediate oblivion. Among works that came out successful baffling the opponents, the Sacred Karat is the most remarkable. Every student of Tamil Literature is well aware of the immense trouble to which Kambar, tbe leviathan of Tamil Literature, wss subject before he could gain tbe much coveted recognition for his work from the hands of the wite of his time. Airasthija tried to stifle the work front coming <>ot and so persuaded his other disciples, among wl( turn, Atbangottisin being made the president critio. As it appears from this preface to QprimiruiSuii that Tolgippiyar was well versed in the Sanskrit Grammar Aindram, we infer that Pininlyam was not then in existence. Certainly Tolgippiyar is much anterior to Punini, the renowned Sanskrit Grammarian. Naoohinirkkiniyar seems slso to consider that Tolgip- piyar preceded Vyisa by many centuries. THE LIGHT OF TRUTH ob SIDDHANTA DEEP1KA. hi NacchinArkkiniyar gives another reason for tha wrath of Agasthiyar upon Tolgftppiyar. When Agastbiya came to Mount Pothigai from the north, he did not bring with him his newly wedded wife, LopArandra. He ordered Tolg&ppiyar to i;nide her home with due deference. So when Lopanmdra und TolgAppiyar were marching to the home of Agastfcjya, a sudden flood came in the river Vaigai, which threatened to carry away the young lady. Tolgippiyar held out a bamboo stick to rescue her from being swept away. She got ashore safely. On reaching borne, Agasthiya, it is said, cursed Tolgippiyar from entering heaven. Tolgippiyar, who was not to blame, with deference to bis master, cursed his from coming into prominence. Tolgippiyam, which is the name of the grammar in memory of the author, contains three books each of which comprising nine chapters. The author, who was well versed in the Sanscrit grammar Aindmin, bad much of a philologist’s head and so did no violence to the genius of the Tamil grammar excepting perhaps in one or two places. The grammatical nomenclature was fortunately laid down already by his master Agasthiyar. The first book is the grammar of Letters or Orthography. The author gives the forms of several letters and lays down rules to be observed in writing elongated vowels called ^/eirQ^ecL., which have n longer duration for pronunciation than the long vowels. Thus the Tamil language was decidedly reduced to writing before the time of 0 / ireo&iruiSiuir. The modern characters are not however the characters used in those days. The indigenous Tamil characters were known as «. iLQl-Q#? & (Vatteluttu = Hound Hand). The present Tamil letter-forms are the result of the fusion of the a iLQL-(i$p£> with the later Gran- dha characters. The pul li (dot) marks out the consonant from a vowel. Some of the sfitras convey much philological and philosophical truths ; 1 QioiuiSafhusxin j|jjOin»9 ©s/ .igurji ’ (the consonants owe their activity to the vowel «#) deserves to he carefully noted. The Second Honk Q*iuijiivj3&trj m is the Grammar of Words cr Etymology. In the opinion of some learned scholars and more especially of a certain grammarian of Ifco eighteenth century, the Tamil Etymology is considered the best part of the Tamil Grammar; no donhl the author has exhibited his grammatical acumen in a very high degree All the etymological intricacies are unlocked and the gram- mar of words is at once a masterly and exhaustive treatise. Of the nine chapters, the most important seem to be the first and the last, namely, ©araSiL-.-iati (the chapter on the examination of words) and as* aStuii (the chapter of remarks'. It is worthy to note” that Tolgippiyar expresses the difficulty And not the impossibility of famishing the root-meanings of words. His sfitram is, QiDtrySuQunQ L_ &iT J €rr. Lc e$y$uu^Qfi it «&(*?. (Why a certain word signifies a certain idea is not palpably easy). The Third Book Quir^sn^sitaCo is the Grammar of Matter. This is a special feature of Tamil unknown in any other language. To Tamil scholars this is tho greatest bugbear, though it, nevertheless, hap- pens to be the most interesting portion of the Tamil Grammar. To strangers who wish to study the Tamil Language,. this chapter sceme unique. The difficulty in properly mastering this portion of grammar was felt at alt times, for even as loug.ago aslOOA.D., i e., about the declining years of the third Tamil academy, the academical professors themselves were not well versed in this department. Poml (matter) falls under two divisions, Ahnppo- rul (internal or subjective) and Purapporul (objective). In short Ahnppornl or conjugal love relates to domestic affairr and Purappornl relates to state affairs. These two departments cover, in one way, the whole sphere of human knowledge. Ahapporul again consists of True or Natural Love between parties drawn to each other by mutaal affection, and Unnatural Love. Unnntural Love is either One-sided wiaiSSw , or formed between parties who differ in marriageable capacity Qua>tw ; 3. n-^«s© ‘ Siege * the counterpart of ; 4. wiissci 1 War ’ the counterpart of Osu^ds ; o. a. *«ns ‘ Victory ' the counterpart of u»fc» ; 6 ' Sober counsel on the instability of worldly splendour’ the counterpart of Ou©s,sifcw ; 7, ur t. tmr 'Encomium’ the counterpart of Cattle-lifting is the beginning of warfare; then comes the invasion and then, the siege. Open war breaks out afterwards which gives victory to one of tne parties ; sober counsel ia given tc the victor about • the traneitorinesa of worldly enjoyments when he turns diasy with the new-won victories ; it is also given to the defeated chieftain to suppress his griev- ance and direct bis thoughts about the life to come. Victory brings on the trumpeting of One’s glory froui his subjects. For a fall and rational understanding of Ouigw, the reader shoald devote his night* and days to the ■tody, under a profound Tamil scholar. TolgAppiyar has also treated of two other subjects in his Poruladhtkhrum namely, prosody and rhetoric. To the antiquarian of Tamil literature, Tolgfcppi jar's Pornladikhram will afford much food by throw- ing light upon various subjects as osste, biology, fotms of marriages in vogue with the Aryas and such like. Tolgippiyar in his chapter on • brings a reconciliation between the Aryan forms of love and wedding and the Tamil forms of marriage. It seems hardly possible to fix, nay, to imogins, a time when the Tamil language was free from Aryan relationship. Considering that the subject of Porul has already taken a lot of our space, we leave Porul to proceed with the history of the second academy. Chattis V. Tai Sicoxn Tamil Acadsmt. From 9460 H C to B C 1750 The Second Academy continued its sessions for a period of 8760 ysare daring the reigns of 60 Pfcndiyts, the first of whom was known aa Yendfcrcbeli van (lit. tl e Pfcndiya with a white car) and the lust was Mudattir.i- mfcr»u who seems to have been a lame man. There were 59 academical seats and so there were at any point of time f9 professors engaged in the investiga- tion of Tamil literature. This second academy was convened at Kapfcdapnram an extinct oity far south of the modern Cape Comorin. Five of the Pfcndiyaa were profound scholars and as such took an equal seat with the professors. Works of authority for this period were, 1 . jftjPu*. 2. Q^*e»#n or the son of a Pfcndiya who wasted a treatise on musie. The works of this period whiob are lost were, 900 , ©ai«wi_»rf, and rfa /r^uirfc. It seems that it was during this period that the flood referred to already occurred ; so says N ok hirer the President of the third Aoademy during its last 18 THE LIGHT OF TRUTH os SIDDHANTA DEEPIKA. years. Farther, Ilangovadigal the royal ascetic and author of the thriving epic SilappadhikAraaj sup- ports the occnrrence of the flood; all the ancient com- mentators namely llampuranar, Perasiriyar, Nacchi- n&rkkiniyar, assert the invasion of the ocean on P&n- diya’s kingdom. Further the local purdnam of Madu- ra often refers to the warfare of the P&ndiya with Varuna the god of the ocean. This seems to express the frequent inroads of the ocean upon the shores of the Pandiyan kingdom. No one can reasonably be a sceptic as regards the flood in the face of such an overwhelming evidence. Let ns proceed to the history of the third academy which is at least ‘ darkness visible’ on account of some solid materials which we fortunately possess regarding its history. S. A. Tiromalaikolcndu Pillai, b.a. PATTIN APPA'L Al. One or the Ten Idyls in Tamil. The ninth of the ten Idyls in Tamil, Pattinappilai, ’ is an amatory song in 301 lines, in praise of Cholan KarikAlan by Kadiyalur Uruttiran-Kannanar (author also of OuQiiut (ogpjtuufBi— of this serioB' . It is stated in trfl) Kalingattupparani that Karikivlan gave a present of 1,600,000 golds to this bard for the composition of this poem. QtipiBipu ufldeo unmriiQuasir upQpr L-njpjpr (ytS niiOu/Du u ot® utl'f-tvu un2a> Qtnami—^LC." Mr. Kanakasabhai Pillai— the. great Dravidian scholar — who is ever busy in sitting Xainfl history from the lnmbar room of ancient classics and defaced stone inscriptions gives conclusive evidence, in hisNovember (1809) contribution to the Madras Review, to show that KarikAlan first lived in the century of the Christian era (oil to 95 a. d). In this song the author does not directly praise the sovereign but has a strange contrivance to extol him. A hero is on call to a distant land on an important public duty. He cannot bear separation from his wife. His mind drags him forward towards his duty. Attachment to his consort draws him back therefrom. In this struggle between duty and love, be addresses his mind and says, O my dear mind I The forests I have to orosB through are more terrible than Karik&lan’s lance, aud my wife’s shonlderB are softer than his sceptre. I will not follow yon, leaving her all alone here, though I am to obtain in this Adventure the great city (Kavirippfimpattinam) — the capital of Karikilan. This is the essence of the poem. The first 216 lines desoribe the wealth and splendour of'tho city and its suburbs; and the last 81 lines, the valour of the king. Only the intervening 2 lines form the contri- vance of the poet to introduce the name and fame of his imperial patron. The great Chola country is fertilised by the waters of the KavSri — the stream which never fails (which, therefore, by the bye, is called Jivanadi), even though the season should fail, to the i$eery of the Skylark living on rain-dropB, by the swerving away of the White Star (Venus) to the sonthern Solstice. The blue lotas in the rice fields fades away on account of the heat of the adjoining ovens boiling the sweet juice extracted from the sugarcane. « The calves of bnffaloes eat away the sheaves of paddy and repose themselves in the shades of trees. There are gardens close by, growing cocoanata plantains, arecannte, turmeric, mangoes, ginger, Ac. In the front yards of rural honses is spread paddy to be dried up. The matrons^ who eit watching the paddy, scare away fowls, which frequently steal to peck off grains of paddy, with their gold and silver ornaments. These ornaments lie unheeded, prevent- ing the free motion of 3 wheeled chariots, rolled on by children without horses. On the borders of back-waters surrounding the gardens, are planted stakes to'whioh are fastened boats which have returned from distant lands, laden with paddy bartered for salt. Parks and bowers flourish outside the ever-fresh gardens and groves. The fine tanks surronuded by high embankments, resemble the star Makha in conjunction with the moon in a clear sky, and are Btuddod over with odori- ferous flowers of variegated colours. There are also lakes producing earthly and heavenly bliss. ~ The strong ramparts — the seat of the goddess of war — bear forms of tiger, being the ensign of the Chola kings, and contain doors formed by knitting together wooden planks. Cbarity-bouses, which yield to the owners wide fame in this life and happiness in the next, abound every- THE LIGHT OP TRUTH o* 8IDDHANTA DEE PIKA. t* where. The oonjee water, straiord oat of bailed rice, end overflowing cot of dm os in «U direction* from those bouses is mode miry by the Igkiiof balls. Tbs many chariot* rolling over, consort Ibis mire into dost, which soils tbs white temples adorned with manifold •MWork men ship of art. Tbs temples thus soiled over 'resemble elephants wbieh bedaab themselves with dirt ali over. Her* you lod a B odd hist rnoosrtery , tbars a Jain abbey. The Kiabis, with matted locks, perform all over tbs country, sacrifices pouring down better and other aocee sories. Tbs sweet smoke arising from tbe enori- ficisi pita choke tbs cuckoos. These beautiful birds go away, oooseqaectly, with their matoa, to lire among the atone -m : rg pigeons lodged in tba awful temple of KAIi (Dnrgi) guarded by ferocious demons. In tbs maritime Tillages, the aona of tbe hardy and proud Kurumbaa, all of one clan, recrea t e them- selves. They scare away birde on tbe palmyra with their alings. They eel the toasted prawn, and tbe boiled flesh of tba tortoise found in noe-fislda They adorn themselves with lilies asd flowers of tbe adamba- cres p er. They aeaemble together under umbrageous trees, and lead oook-fighting and sheep-fighting. When there arises any difference among them in such sports, they box and bally each other. There are streets inhabited by lower orders where- in are found pigs with tbeir porkliege, various loads of fowl, and wells formed of earthen rings one placed upon another (e.a>^«6«* < *) The beach is then described. There are found abodes with smalt roofs whereon an pieced fishing rods. In the front yard of srery boose, fishing nets are dried upon tbe sands, which a p pe a r to be dark- ness as it were amidst moon-light. Within erery bouse it plated tbe blade of the swordfish consecrated to their powerful deity. On new and fall moon days they do not go afiehing. They adorn themselves with the flowers of Oes»^«rf and jimp, drink toddy, and dance before their deity. They then go for a bath to tbe month of tbe KirAri, just where its waters mingle with the wares of the sea, and wash off their sin as well as their dirt. They chase after lobster* and swim on the spreading waves. They make dolls of earth. Then they revert to other pastimes. Thus they amuse themselves tbe whole day. During the nights they sleep on the muds of the Kivfiri ■ cast «n shore mingled with the odors of flowers. Adjoining the fishermen’* quarters is the well- guarded broad street containing the store-house* of merchants. In tike front yards of these stores am heaped up bales and parcels, which bare been impor- ted and which have to be exported. These consign- ments are imprinted with marks of tiger by the customs -officers for the purpose of levying customs due to the »tate These officers sre as vigilant in their duty as tbe hones of the San. Runs and dogn go skipping about on the heaps of bales and parcels. Then the bazaar street is referred to. Festivals in honor of lfnrngn and other gods of universal worship sre frequently celebrated, when songstresses sing accompanied by violin sod drums. Matrons asd maidens of coral-like complexion, deer-like eye a, parrot-like words, and pea-cock-like grace, with nice ornaments and eppirel on, crowd together near the windows on their palatial mansions to witness the festivals and worship the gods with their kAndal- [s-ijm) like bands folded. Other streets in the wealthy quarters are then taken up. There are tbe abodes of the Moors, the Chinese, and others who have come down from distant Unde and settled here amidst the natives. There are the abodes of tbe god-fearing and charitable VellAlas who tend cattle and perform sacrifices, who keep np the fame of the priestly class and who are equitable like the midd]) peg in a yoke. These millionaires neither teke more nor give less in bartering goods. They always conduct their sales stating eipreaalj their net profit Flags hoisted in front of honsee in honor of Guardian-Saints, flags set up in front of halls inviting diecumion on learned topics, flags indicating gay taverns, flags post- ed in places where paddy, betel end nut, sweets, eto, are sold, flags lifted np on the ships anchor- ed in the harbour, these and others are so msny, that the city is beautifully shaded and the Son can find no way to let in his scorching rays. In this emporium you find tbe prodace of the KAvAri and the Ganges, victuals from Ceylon and Kadaram, corals from the eastern ocean, pearls from the southern ocean, sandal and aoanta from the west- ern mountains, gems and gold from the HimAlayaa, and horses and pepper brought in by ships. KarikAlan is then introduced. Not being satisfied with tbe kingdom handed down to him na his birth- right, he invades the kingdoms of other sovereigns with his four-fold army, and lays waste these conn- so THE LIGHT OF TRUTH oa SIDDHANTA DEEPIKA. tries whose kings do not submit in readinesB The kings of the north nnd west fado away ; the petty princee ore at hiB mercy , the YellAla kings are re- duced ; the shepherd kings are quelltd Even PAn- diyn is subjected. He wages wsr in. such perfection that the world thinks that he will even pull out hills and fill up oceaoe ; bring down heaven and imprison atmosphere. This lion like king is the Lord of the great Chola country. O my dear mind ! I cannot think of taking with me my wife because the intervening forests are as dreadful as the lauce raised by Karikalan against his enemies ! Her shoulders are more tender than his apeptre and cannot bear my separation. Even if I should obtaiD the great (Pugar) city. I will not accompany yon while my wife remains here alone. You may go if yon want and be prosperous. T. Chelvakesavahaya Hodaliyaij, m.a. EXTRACTS, GOD THE SAVIOUR. [From “the Indian miklioh."] In these dark days of famine and pestilence, men in terror call upon the names Hari, God, Allah, Iswar, and many mote. If all men sought to know Him they call upon, craved His foigiveueBs, and did the works that are really pleasant in His sight, all the troubles that vex all mankind will depart, and peace will he established on earth. If they call on the names, without knowing Him whose names they are, and work with the intention of pleasing Him, it is a matter for rejoicing, for even that is better than utter indifference. y It is meet, however, that all who profess any religion should cast aside all thoughts of glory and disgrace, of triumph and defeat, and vain selfishness of the individual and society, and with peace at heart and sobriety of under- standing, come together in a spirit of amity, and with discrimination hold fast to the True Substance, who is the the Supreme Being, the God worshipped by all. Let all men find the God to be worshipped by all, truly know who and where He is. Is He formless and attributeless, or has He forms and attributes? Is He the truth or is He falsehood? Knowing Him truly, let them syek refuge in Him, and do the works really pleasant in His sight. If God is worshipped, without knowledge as to who He is, and works are done in His name, without knowledge of what pleases Him, then the manifold evils that sadden the heart of mm and darken his days, will not take their flight, and prate will not come to abide among men. Of this, doubt there is none. God has established a relation between means and end, which it is man’s duty to observe. To attempt a sever- ance of that relation can only result in pain. If the end in view be to reduce a solid object into ashes or to illumi- nate a dark place, recourse must be had to Jire, the God- appoiuted means to that end. If instead of fire, carth.-air or any other element is sought to be bent to the work, the end will never be gained, and suffering. alone will be the lot of him who attempts the impossible. The efforts of man naught avail against the law established by God. Eooh object in creation can only act in the exercise of the powers, vested in it by God. It is, therefore, the first aod foremost duty of you all to know who you are in reality, and what is yonr expression in nature or mauifest existence, and who God, tfre dispenser of all good, really is, and what is His eipressio^in nature. Is He nnmauifest, expressionless or is He manifested and expressed ? Is He the Truth or is He Falsehood ? If you say He is falsehood, then mark this : — Falsehood is false- hood to all and at all times ; falsehood can never he the truth. It is impossible for creation, good or evil or anything at all, to proceed from what is naught, from falsehood. If throngh ignorance, yon should Ray God is falsehood, then, you, your faith and your works, good aud evil — all things, in Rhort, — are false, having no existence either visible or invisible. If yofl'say truth, then truth is one and secoodless. Truth is for ever truth, and enn never be falsehood. Tenth is truth to all, is visible truth, aud invisible truth. Truth merely changes its forms nnd conditions. He that is trnth is self-manifest, nnd by His own will is visible and invisible, the cause, the subtle or force and gross or matter, including all that moves or moves Dot, the male nnd the female. He is infinite and nnd impartible, and His expression is light. To indicate His two different aspects, two different pairs of words ere applied to Him, the Almighty whose expression is light, ri;„ visible and invisible, nttribnteless and with attributes, manifest and unmanifest, ami so forth. In the first aspect, He is inconceivable and indescribable. Neither intellect nor speech can roach Him, as yon yourself are beyond the reach of both in a state of unconsiousnoss. With that aspect or condition, creation has no connection except as a negation ; no action or movement cau arise therein. When yon awake, then only are you a part of creation, desirous of attaining happiness and avoiding suffering. In the same way, the all -comprehending com- plete Being expressed as light, with His infinite-’ powers carries on the infinite operations of this universe and causes the same to be carried on. This Being, expressed or manifested as the tight known to ns pre-eminently as the Sun aud Moon, is the Father, Mother, Teacher and Soul of the Universe. He is the Author and Remover of this world and its good aud ill. From Him proceeds all that moves or moves not, the male and the female. O Uli- THK UOHT OF TRUTH o* 8IDDHANTA DBKBIKA t! yea, Par*. Pygamb*:*, Jean* Cbnat, Rishia, Mow, ud InUn. >• Him they nat w) into Him tWj enter aad dUapyn- In th* whole idmUdi of wp ace, mm else be- mdea Him in, «u or mil b» It is not poesibto for another to be. This UtiM beyond dowbt or denying. Of th is alLoampolbviiduig 8a promo Being. the Va da My. tint tba gen ia Hi* eye or intell igen ce. tba Moon, mini er sBeetfana. tba Sky. tba band. Air, tbs life-brasih, the Pin, tha non lb. the Water fill* tba passages ia Hia body, and th* aartb it Him (*rt Than di Parent “ lioiba” of the Supreme Bring ms called differently Sakti, Mlji astretogicnl plaaaU, gods aad goddesses, the eight farms of Sir*, and » forth Besides tha “ litsbs," no othar gods or l,cirlilnM« ara or cas ba. Tha raaaoo why S3 millions of gods and goddapsoa havr bean imagined by tha Pnrkniata U that oat of tba difnret pwm or “ limbo” of tha deity, tba bodiea and toceltiev at treat a res ban p rec— d a d . Iran- giaiag different goda as preaidiog oaar or forming tba different organs of sensation aad action, tha onmaroas boat of gods aad goddeme* is cooceived of aa existing. From each god or power or “ limb” of the So pram a, particular rtssaes of objects as also actions or moratnenta within and uatside of man in generated, reuniting in good or aril to him. From tba " limb” earth oome foods nod the flash and house. Without tha earth, Hindoo, Moslems or Christ- laus. even if they ooold hare a physical frame, would die of starvation. From Ilia “limb” water comas rain, aad man oaa drink it ui bathe in it, nod from it tba bodily jnioea ore formed Tba waul of a glass of water ia time of uead lands to death. From the “ limb” 8 re p re e ned h so- wer aad thirst, and the digestion of what is as tec and drank, and it works the organs of speech. Without Are th* railway steam engine sad other forms of machinery would be impoasilxt. The “ limb” air is tba li f t br ea th that coarse* throagh the uoatriU. Its absence fur a moment cause* certain death, and its partial inactivity, tha loss of tba sense of toneb. The “ limb” A' Lass cr sky which divides the position of one object from that of another coo. .litotes the faculty of bearing. Its absence would causa all things to coheir into om* mass, and produce deaf OS'S iu all. The light known hi the Moon i* God's mind, which as the mind of man givr* i is* to the thought of mine and thine and sll concepts of possibility and resolution. If the mind becomes in any degree inactive, man becomes incapa- ble of studying, be it the Veda, the Bible, ot the Koran In urn ottscioox sleep when the mind ceases to work, man ceases to lie intelligent. The light known as the Son, the intellect usl eye of God, is the intelligence in the brain which through the eye perceives the world of form and colour, null is discriminating Wlwcen truth and falsehood. \\ hen this god or “ limh" withdraws the active light from the eye. that is to say merges into its cause, unconscious- ness inles supreme When the living light dawns on the bruin, than couacioisnea returns to tha living body, and ' carries cm the work of life. This Being, the all-cotnprw beadieg God whose es pr e ss ion is the light, known as Ike Bub aad Mono, is the world's benefice® t Father, Mother, Teacher and Bool, who, through time without beginning, has worked the world's good. All men, Hindus. Moslems end Christians, knee turned their fares away from Him- And attracted fay the vaia unsubstantial appeal aucas or seeming, known aa wealth, power and ■■ joy meat, men find their days darkened by discord, nary and hate. Hence has Sown tba oonerpttoa of ruligioo aa a belief, and not a perception us aa imagining and not the substance, reality or truth. Aa tha infant, nourished by tha Mother's breast is isappreciatire of the Mother's lore, so man, nourished by tba different “ limbs" of god, the Mother of universe, the aU-onmprabeadisg light, psrnairert by man as the Sea and Moon, is iaappreeistiva sad ungrateful. Far from foaling His lore, they are proceeding an their way to des- truction, while laughing Him to soots. This they do not consider . — What second Father is in tba whole range c t existence beeidea Him t In these days of disease and death, mem, dividing them - s elve s by the imagined bonds of namberleas soots, religions aad special n ernes, dear into tba beart of each, engage ia Sanklrtas', BftmAj, sad prayer*, and yet the world's harden of worn is bo lighter, hat grows heavier than before, day l-y day. What, think ye, is tbs esq s o f Let sll men site: d to s parable, sad e n d er stead tha ti Be mooning there o f. A King had a beautiful garden. T wo gotdeneis had the cars of it given them. To each. King said „• — “ Thera is my garden, labor to make it aa good as I wish it to be. I shall see that thou Isckeet naught. Work while tboa hast th* strength and when then coast no longer work, the enr« of thee shall be mine.” One went forth, sod in loving obedience did the King's bidding. Tbs other wrought not, bat night and day sang praises of the King. Ia due time, the King ree aided the one, and punished the other. The alt-coroprahending Being, expressed sa light, known as the 8ua sod Moon, is the king. This world and you bodiea are his garden. The commandments He baa laid on yoo, are that ycur bodies, thoughts, food, drink, gar- ments, bouses, roads end, in short eaith, water, 6ie and air, should be kept clean. Offerings of what i* sweet t< smell and taste, should be made into the fire, and Hit creatures cherished in nil ways so that none may lack naught that life needs. If in love these His command- manta ore kept, evil will disappear, and peace will abide among. men. Man has lost nothing aa yst. Let all men. ia the presence of the alU«ompre he ruling Being, expressed as light, known as the Sun and Moan, lovingly seek refuge in Him, and crave Hia forgivenem for the past, and _ keep HU commandments touching the well-being of all 22 THE LIGHT OF TRUTH or SID DH ANT A DEEPIKA. Hiii cnaatures. In every kingdom, town end village where yon hove authority, let all men come together to feed the fire with sweet and fragrant things, ahd send forth shouts of joy, proclaiming victory to the all-eOmpre- hending Supreme Being whose expression is light (our Pdrna Parabrahma jaya) or to the same being who is all that moves and all that moves not (Om Cbarachara Brahma jaya 1 Imagine no name besides these, when yon raise Bhouts of triumph. Else yonr sufferings will know no end You all can see that abandoning Him, and worshipping imagined names, yonr Batterings have not grown less. And yet yon will not turn to Him who, visible and invisible, is eternally self-manifest. His perpetual presence has hardeued yonr hearts against Him into indifference, and, may be, contempt. Let all men join hands in His presence, and with love and veneration yray as follows : — “O thou our Father, Mother, Teacher and Soul, who art expressed as light 1 Thou art form- less and attribntelass, and Thou art si) the forms and attri- butes, infinite, indivisible, all-comprehending and complete. We know thou not. For we know not ourselves. When 1 we know not the most intimate thing that is within us, how can we know Thee ? If we know what we really are, ' then can we know who Thou art or what works are dear unto Thee, and with knowledge do those worksi O Thou the Ruler of all hearts, all powersare Thine, end all things are in Thee, and are naaght apart from Thee. Out of Thy graoionsness, remove oar Bufferings and ordain our good !’’ If you all seek refuge in Him, and crave His forgiveness and be zealous in doing the works that please Him, the most merciful God in His mercy will lift the world’s bur- den of woe. This is truly trne. If men of all religious faiths in pride and blindness turn away from these words, why should yon, who call your- selves Aryas or Hindus, disregard them ? This is your ■eternal' religion. Let Hindus in every Zilla and every Manzah unite for the world’s good, and with fervent zeal perform the works dear nnto the Lord. Be not cold. For coldness ever injures the work you have to do. 0 Hindu Rajas and Zimindars, attend to these words. Your spe- cial doty it is to do these works for the world’s good. Turn not away from God’s work becaose of pride and shame. Patting your bonora behind you. and the scorn ahd con- tempt of others in front, fearlessly do the dnty laid on you by God. To fall away from duty is true disg.ace and folly It were better if you had not been men than that you should bacome apostates from these duties of mauhood. A beast is better than a man who, knowing his duty, leaves it unfulfilled. For a man has reason, aird a beast has none. You want happiness and honors, bn„t you know not how to attain them. In making others happy, your own happiness is gained, and in honoring others, true honors axe obtained. But you are a race of cowards. Yon call on Hari, God or Allah, when smitten by the plague, but in seasons of health, you give no. thought to who Hari, God or Allah is, and what commandments He has laid on you. Even now, repent and tarn to Him who aloDe is and in loving obedience do His bidding. Thus acting, you will live in joy, while yon live, aDd in joy disappear into the darkness of death. Om S'unfi. The peace of God be with yon all. Pakamahamsa Sin Narain Swam i. PEACE AND WAR. ,From “Tub Indian Mirror.”] Kings, potentates and powers, Hindus, Moslems and Christians, lend ear to these words, and understand the trne meaning thereof. And to that end, cast away all thoughts of gloiy and disgrace, triumph and defeat, and the vain, selfish interests of the society and the individual. Learn to know the God yon woiship, the Dispenser of all good ; Seeking refuge in Him ; with discrimination d(j_the works that please Him, so that by His favor all that is evil may depart from the earth, and all that is good may be established among men. Thus acting, you will promote the true civilisation of the world, and all that ia savage and barbarous shall for ever be done away with. Behold the two rams, tempted by a handful of corn, hutting the brains ont of each othei^for the sport ot man. Poor fools ! so man, tempted by the Dead Sea npplea of glory and gain, is arrayed against his brotherman, for mutual slaughter. The sight satisfies the spiritually blind, but makes mercy groan and pity weep. Pause, therefore, and ponder. AH creatures are the offspring of the One, All-comprehending, complete Being whose expression is light, pre-eminently known to us as the sun and qjflou.- He alone is the Dispenser of all good. All men are but expressions of the Supreme Soul. From that One have you all proceeded, in Him you re6t, ami into Him will you all disappear. Alone were you Sorn, and alone will you depart in death, leaving even this beloved, body behind. During this bi ief span between, you need hut a haudful of food to keep up life, and a piece of cloth to hide your nakeduess. Even of kings, gold and silver are not food, nor does gold or silver issue from them. Then, why all this hate, contention and strife? Two thoughts alone cau fill the mind of man — the Truth and the Falsehood. The falsehood can never be the truth ; to all and at all times it cau be nothing but false- hood. Rgally it is not, it is but a figment of the mind. It is neither what is known or what ,s "nknowD, — the seen the unseen. The truth is what really is and merely seems oris imagined. The truth is truth to all, falsehood what TUB LIGHT Of TRUTH a a SDDHAJSTA DEEP IK A. IS tad at all Um. It cm amr fa* Ik naught or falsehood What ia am is Truth, what it a n li ra a Trath. Tha am tad tha a mam art bat it* a* p acta. Trath is tha an and tha maatac, tha moving and tha moveless, tha mala and the fans to, tha naae, the favai sod tbs tafaaunaa, tha gr ass or Batter, the a* fade or fore*, and tha caste, and fat it ia One, AU-oompmbewdiag, complete, self- manifest. With dtoerimwatiea realm* tfai*, eod abed all pride aad egotism from par heart. With heart, pare and at p e a ce and sobrtory ef aadereteading tab* thought of bow the weal alike of Kinta aad subject* out be wrooght. Seek not year tea will ia anything, bat let tha will of God ba does. Man especially is this tha daty aa it oegfat to be tha pieasar* aad privilege, of era rj lion-hearted monarch* That King ia truly wiaa aad dear onto tha ilaighiy who ia strong to faalp, aad net to hart. Such a os* pita earthly gloty uader his fe et, a nd earthly diagrams oa hit head to echtov* the world's gt>d To lose God, the Baal aad of oa r being, it tree disgrace aad folly. Reea a hog faf-ra- ileslf a* iltb. And a man in a hog U ha looks only to bis own. And yat war ia <4 God. The* moat be war. Per a Kiag may tare rebel to God, le ehia g to thwart Hie porpoee ia creating kings , forget that ba rule* beat who aarras beat. H* may disregard God * ordinance*, wrest- ing tbiaga from their divinely a ppo i nt ed end s. Par from •aaoarmgiag hi* subject* oa tha path of riahteouasaa, ha may besom* tha ally, or tha tool of sal Ash I m eh me of falsa hood who by their guile*, steal tha souls of mao. Ba may neglect to tyke measures to keep earth, water, fire aad air free from impart ties and corruption. And, above ell, he mey tore eway from the aapieme doty of Kings, and fail to secure freedom for all to attain, by the doing of work* pleasant In God's sight, to the teal end of exiateoee, which eod being attained joy grow* from uuce to more, everlastingly. When such a ooojeoc- ture comes to paaa tot righteous and " even sighted " (mmailarii) men, Kings and subjects, make war upon tbe kingly offender and take sway his power ; make bisa take hie place aa a subject so that be may learn bow tbe misdeeds of a Kim cause# suffering to hie subjects. If tbe royal evil-doer truly repeal* and lores hi* fellow-man. then let him be restored to hi* former estate. Thai knowing the true intent of God touching pence and war, may all men abide in tbe aapreme joy a* joy itself. Oat if A* /». if ay the peace iff God be with you alt. Pak.wam am d not that be only makaa use of hie Ufa a* long aa it is personally agreeable to him. In the wilder- nsas of Option, to relates tb* aged poet, lay for over thirty year# a paralysed monk, who could only use his left head. Tbe doctors asserted that be suffered unutterably, bat he never oomplained of his fate, but g*aud, smiling peacefully at the image of the Holy Virgin. Thousands of person* visited him, and one can scarcely imagine bow much good this unhappy' mao did by bis siknt suffering. Be still thanked God daily f >r tbe spark of life which bad remained to him. As long as man still lives, he can perfect himself, and serve the whole community, and he serves it only when he perfects himself more and morc.--TAc Madrat Mail. THK MIRACLE OK LOVE. Up on the height a hermit stood Uader the purpling sky alone, Sending hie son! in search of God Oat to tbe iafloite, dim Unkaown. Up from below there came a cry — A piercing, pitiful, long-drawn wail : 24 THE LIGHT OF TRUTH or S1DDHANTA DEEPIKA. It came from tbe throat of Humanity, Groaning and struggling down in the vale. He covered bis ears and his head sank low. “Oh, God ! shall I never escape that cry ? It haunts me forever, wherever I go ; ' It tortaree the sonl I would lift on high. “In vain do I climb from steep to steep — It still pursues me ; and when I kneel In prayer to Tbee, it becomes more deep With passionate pain and with wild appeal. ‘‘How can I mount to the gates of Light, Tear the veil from by longing eyes, While this mad moan from the realms of Night Drags me down as I seek to rise?" And lo! as in anguish of sonl be knelt, Battling the cry, which grew londer now, And praying for mercy, the hermit felt A burning, imperative tonch on his brow. He dared not look where the Radiance stood, But he heard wheu it spoke in tones divine: “I am the Messenger, sent from God In response to this prayer of thine. “Poor fool, dost think thon canst reach my throne, Or ever escape that cry of woe? Dost hope to climb to the gates alone, And leave those suffering souls below? “Go back ! climb down yon dizzy height. Make thy way to the hannts of men; Love and serve and teach them aright, Nor think evermore in thy heart again — “Neglecting the pain of others, to come Forth in thy selfish search of Me. „ If thon wouldst know Me, go make thy home Deep in the heart of Humanity.” The darkness shrouded the earth and sky. The Radiance faded, and toward the plain The hermit, glowing with purpose high, Followed the downward path again. From that time onward, the hermit dwelt In the midst of sorrow stricken men. Each pain, each joy of theirs he felt, Nor shunned the common world again. There was do man so snok in sin But that, with tender pity, he Would stop to lift him up, to win His soul by loving sympathy. He soothed their aching hearts with balm. He fed their souls with holy food : He taught the beauty and the calm Of universal brotherhood And lolthe miracle’That wail, Which sounded harsb from up above, Became, deep down witbin the vale. The sweetest.teuderBt song of love. Thus in the lives of humble men, Toiling along life’s common road; Through human passion, love, and pain. The hermit found and knew hiB God. — Universal Brotherhood Path. REVIEWS. • The Sphinx. — We are glad to acknowledge receipt of the March and April issues of this excellent magazine devoted to Astrology. Each issae contains not Ibsb than half a dozen articles bearing on Astrology, written, as it would seem, by eminent men of experience. To he immediately useful to the people who go in for tbe magazine, the num- bers contain without fail Birthday information and Daily advice, which is however clear and pointed nnlike the am- biguous utterances of tbe astrological boasters. Such stories os “ an astrological courtship" are very entertaining. It is to be earnestly hoped that this magazine and similar ones will do much to dispel the erroneons ideas encircling tbe science of Astrology by treating tbe subject 4h the light of modern researches. Annual subscription : S 1H)0 ; 30 cents a copy. Address : Tbe Sphinx Publishing Company, Boston, CJ.S-A. The World's Advance-Thought and the Universal Ttepnblie. We read with much pleasure the April issDe of this edifying monthly. The magazine is true to its name and contains a lot of information on various subject that strike the human thought. But the major portion of it is devoted to subjects connected with tire Higher Life. Every part of it, be it extract or original article is instruct- ive and investing. 50 cents or 3 shillings per year. Remit to Lucy A Mallory, 193 Sixth Street, Portland, Oregon. "" Prabuildha Bharat n.— The May number of this journal concludes the sketch of the life of Nsg Mahashaya and con- tains lessons from Nature — -II, where the law of gravita- tion, the law of level, the law of cohesion and the laws of conduction and induction are explained and nsed as illus- trations to convoy instructions in higher truths. An attempt at solving the problem of the infinite is made, and some important issues are shown to follow na a matter of coarse from a clear understanding of the fact of the infinite existence, as the impassibility of causation or change, and the absence of variety or distinction iu tbe infinite. Over- heard in a garden, an allegory, reads pleasantly. The ijuo- tation from the A’t’ir York Herald is a very interesting piece of information as showing bow eagerly people in America including children pursue their studies in the Vedanta. Rs. 1-8. a year. Single copy As. 3. Address: The Manager. Prabaddha Bharota Mayavati (via Aimer*) Kumnou. 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 IV. \ MADRAS, JULY iqoo. ) No. a. T 15 A X S 1, A T I O X 8. rHE VEDA-XTA-Sl/TRAS W1TU VKI'KAXTHA BHA'SHYA. [Continu'd from )>oy •»!. Adhlkarana 13- Asl tree* too, tlio ocoosooltiKsioBt sad tbo porrulos of h*trtc (HI Ul. 33). The Hinayaniyas in their khilas or supplementary texts rood is follows : Brahman accomplished mighty deeds of valour; Brahman, the Supreme, iu the beginning^ per- meated heaven , even before the v S E ai 0 did Brahman exist ; with that Brahman, who ia there fit to compete ?’“* Tha acta koown to all people, — namely, the act of burning the three worlds, the act of swallowing the deadly poison, and so on, — unsurpassed by any, and very hard for others to achieve, have been achieved •fur. Brn. 2-4-7. by the Supreme Brahman in the form of Sri-kanths, — that Brahman who is Superior to Hari, Hara, and Hiranyagarbha and so on, and who lay pervading the abode of Supreme Heaven even prior to their crea- tion. The question is. is it necessary nr not necessary to think of this accomplishrasnt of mighty deeds of valour and this pervasion over heaven, in all oar contemplations of the Supreme Being ? (i’’,T-t:tipak*ha) : — because these are, like others, attributes of Brahman, and because these are not spoken of with reference to any particular injunction, they ahould be thought of in all our contemplations of the Supreme. (Stddhdnta) : — As against the foregoing we hold as follows . The permeation of the Divine Being through the shpretne heaven should not be thought of in all oar contemplations. By the very nature of the thing, it should be thought of only when we contemplate Brahman in abodes other than the small ones. “ The Devon venly went to the region of Svarga, and they asked Rudra who He was here the Sruti speaks of the Supreme Abode, which ia Superior even to the * Miiuiaini. 26 THE LIGHT OF TRUTH or S1DDHANTA DEEPIKA. abodes of Bruhnm and others, and which, as the seat of unsurpassed bliss, is called Svarga. Therefore, the permeation through heaven should be tho&ght of in contemplating Brahman in abodes other thau small ones, i.e., in contemplating the Vai'svanara and the like. As as.sociaied with it, eveuthe accomplishment of mighty deeds of valour should be thought of in those cases only. Adhlkarana-14. ini so too io the Pnruaha-vldya, because of the absence of mention of others. (III. iii. 24). Purusha- Vidya is taught in the Chhandogya aucj the^ Taittiriyaka Upanishads. “ PuruBha (man), verily, is a sacrifice. The twenty-four years of hid life is the pratas-savana or morning sacrifice, ’ * and so on : in these words the Purusha-Vidya is taught in the one ; and in the other it is taught in the follow- ing words: "He who thus knows, — his self is the sacrifice!- in the sacrifice, his faith is the wife, -his body is the fuel, his breast is the altar.” t A doubt arises us to whether the Vidyas taught in the two upanishads are identical or different. ( Piirvapaksha :) — Because the Vidyas in both upani- shads alike are named Pimisha-Vidva, and bt?«ause the different members of the sacrifice are imagined alike in both, the Vidyas are identical. ( SiddhAnta :) — As against the foregoing we hold as follows : The Purusha-Vidyas taught in the two places are different ; for, the members of the sacrifice declared in the Taittiriyaka — namely, the sacrificer, his wife, etc., — as also the three savanas are not mentioned in the Chhandogya, whereas in the latter the three savanas are represented in quite a different way. In the Taittiriyaka the three savanas are represented in the following manner: “What we call evening, morning, and noon a'ethe savanas while in the Chhandogya man’s life-period is divided into three parts and these parts are represented as the savanas. In the Taittirlya, moreover, no specific fruit isdeclared. “For the Light of Brahman, one should utter ‘ Ora’ and contemplate A'ttmin in these words Brahma-Vidy& has been tanght, and the fruit thereof has been . declared in the words “ He attains Brahman’s greatness ; *’ and then is taDght turusha-vidya ip the words' He who thus knows, — his self is the sacrificer io the sacrifice." Thas the • Chhil. f MfthinB rig. j 1 hid 51.' Purusha- Vidyi is only an appendage of Brahma-VidyA, the subject of discourse, and its fruit is therefore the attainment of Brahman. In the Chh&ndogya, the fruit of the Purusba-Vidyi is declared in the wordn “ He lives rixteen hundred years, indeed.”* There- fore, owing to a difference in the fruit and in the representation of the members of the sacrifire, the Vidyas are not identical. Adhtkarana 15. Because the act of piercing and ether things are different. (III. iii. 26.) At the commencement of the Taittiriya-Upanishad occur the following Mantras : “ May Mitra be propitious to ns, and may Varuna be propitious. "t “ May He protect ns both.”J A doubt arises as to whether these Mantras form part of the Vidya or not. - (Piiriapakuha :) — Owing to their proximity to th« Vidyas, they form part of these Vidyas. ( Siddhnnta :) — As against the foregoing we hold as follows : just as the mantra which is read at the beginning of the Upanishad of the A'tharvanikaa forms part of the abhichara or magical rite intended to bring about death of the enemy becanse the mantra speaks of the piercing of the heart etc., — or just as the rites of Mahavrata and Pmvarpya treat'd of at the commencement of the Upanishads of the Aitarey- ins and the Vdjasaneyins are, in virtne of express injnnctions, parts of sacrificial rites, so, these two mantras form mere appendages of the act of reciting the Veda as shewn by the words " The true aball I utter ” ■ “ Efficient may our study prove." They are not parts of the VidyAs, because they are intended for a different purpose. Mere proximity (sanuiahi) is invalid whpk compared with srmi (direct declara- tion), linga (indicative mark), and Vaky» context).* Adhlkmrana— 16. But where the getting rid of (good sad evil) h Mentioned, (we should understand the obtaining of good and evil by ether*) because the declaration of tho former Is sub- servient to tho latter as in tha cate of ths Xusas tho metres, the pralsee and the singing. It has been explained (already) (III iii 2d.) In one section (S’itkha) of the Vedii, tho sage who attains .Brahman is said to be released from merit • Chhi. 3-ie-a. t Teit. up. 11. X Ibid. *1. THE LIGHT OP TRUTH on 81DDHANTA DEBFIKA. 27 ..Marari' ======= , ====== = Md duwri t la another wion (ft'lhbk) of the Veda it i* dtclmd that, of the merit and demerit from which he Kw been thus released, the former enter* into the friend* nod the litter into the mantel. In n third section 'S'AkhA) ngnin, both the relelbe from them nnd the piece* of their entrance are spoken of. All thin in no doubt meant for contemplation. Here a doubt arises m to whether in ell place- both the release md the placet of entrance should be ooutemplated or only one of them at one’* option. (PArntpakmka .—What it the prim ta /a ire view that suggests itwlf tone? — In the S'«tjiy*y*nak*, it i* aaid that " Hit too* come by hit property, hie friend* come by hi* merit, and hit enemies come by hi* tin*.” The TAndiua gay, "shaking off all evil, i.* a horse shake* hi* hair*, Sn«i t* the moon frees ber-e ■.< from the month ot HnW * Tito Atherrana-npeni»h»> says, “ then lie is wwe, and shaking off good and eril hr rearin'* the highest oneoest free from passion* "+ Here, in the smtt which declares re lease from merit and demerit, we should not understand m declared the pLi«* into which the merit and the dement enter, for the mere reas o n that the irnti which apeak* of the release doe* not expressly speak of the matter. (Sufdhdatub — A* against the foregoing we bold a* follow*: When the relent* alone is declared, or when toe places of entrtnee alone are mentioned, it stand* tn reason That we should understand both ta derlmed in conjunction, not one of them alone. The paatairc which speaks of the entrance it supplemen- tary to that which speaks of the release, and should therefore form in appendage to it; for, as declaring where the abandoned merit and and demerit enter, the former pu«4»ge necessarily presupposes the latter. [fjhjntiun ): — How cant passage which ocean ia one section of the Ved* bn tu sppeodag^to that which occur* in another Krctioii? ( in Hirer). — Just as the passage " yon Koaaa, the children of the Udnmbara-frec”. is supplemented by the peonage which occur* elsewhere and which serves to particularise the nu»ts ; or juat ta the pae- sqge " by the tww of the Devos and the Ainras” ia supplemented by tho passage, “ the metres of the Devon should couie first," which moots elsewhere;' or jest a* the passage " he should offer the stotra of the shndamw-rrte” is supplemented by the passage "he *• *ii ♦ Muwt. C*. 8 1:1. should offer the stotra of the shedostn-nte when the sun baa half risen or jset os the passage " tho ritviks should *ing ” is sepplemruted by the passage * the Adhvsryn priest should not sing/’ which ex olades earn* of the ritviks from the operation of tlje injunction, — so also, when it is possible to rusk" out the passage speak ing of tho entraucc *s ore serving to supplement the passage which speaks of release from merit and demerit, it is not reasonable to say that one or the other of them should alone be contem- nlated. It has been said in tke first or ritualitic section of the MimAmsd as follows : " It should on the contrary form a supplement to the other statement, since the adoption of one alone is unreasonable.” Here in the present case the passage speak ing of the entrance sorree to preise «r magnify wbat is stated in the other. (Objection): — How ran one supplementary passage (arthevAda) presuppose another supplementary pas- sage occurring in quite n different context T (Answer : — This does not detract From the validity of ear contention. For, we find that the supplemen- tary passage, ** The twenty fi rat from here is the sun we tee,” which is ui tented to praise the contemplation of SAmtn. presupposes another supplementary passage, which occurs in the meUra section of the T»iiliriya-sam- hite and which serves to determine how the run is the twenty-lint. This letter passage rends ns follows: "Twelve are the months, fivs the seasons, three the words wo see, and the twenty-first is the nun we see before u* ” In these words it has beSD there determined how tke suu constitutes ibe twenty-first iu number. Therefore, though an arthavada, the passage speaking of the merit and tho demerit of the sage entering into his friends and enemies respectively should be understood as declared. Moreover, both tho release and the entrance are mentioned in one passage in tho Kanehltakt-Upanwhnd in the following words : •< And there be shakes off hie good and evil deeds His beloved relatives obtain the good, his nn- belovcd relatives the evil be has done.” Hones the conjunction of the two • TaltU skin. S— 6 U. ’ ♦ ims. *-a-i. t TattL Saw. t-1 M | XaasM. l a - 28 THE LIGHT OF TROTH or SIDDHANTA DEEPIKA. Ad h 1 karana— 1 7. (It thmU b* thought of) at tht time of departure! because of th* absence of anything to bo reached. So, Indeed, other! declare. (III. Ill- 27). A doubt arises as to whether the release from good alid bad deeds should be thought of as taking place at the time of separation frr.ni the body or on the path to BrahmaD. ( f’iirvlia:)~Iti one place, the release from good and bad deeds is said to take place at the time of departure from the body, in the following words: “ Shaking off all evil as a horse shakes off his hairs and then shaking off his body ” In ^mother place it is said to take place on the path “He comes to the river Viraja, and crosses it by the mind alone, and there shakes oft his good and evil deeds.” Though thus there are two passages speaking of the matter in two different ways, the release should be regarded as taking place only at the time of depar- ture from the body, iuasmuch as there exists no enjoyment of pleasure or p«ia to be brought about by karma at a subsequent period, the attainment of Brah- man alone having yet to be achieved. So, indeed, do others declare: “For him there is only delay 60 long as he is not delivered. Then he will be perfect. Accordingly, soon after departure from the body, Brahman is attained. (It may be Interpreted) according to onr will, because there Is ns contradiction to both. (III. ill. 28). . The S'ruti speaks of the release from good and bad deeds as taking place at the time of departure from the body-; and it speaks of the attainment of Brahman &£ taking place after the release. In order that these two srutis may not be contradicted, we should understand the passage, “ there he shakes off his good and evil deeds, ” according to the meaning, as* suited to the context. That is to say, we should construe the passage as occurring prior to the passage “ having reached this path of gods.'’§ I! (The journey on the path of gods Is etill) Justifiable because we find a similar thing (taking plaee even after the attainment cf Brahman), as in ordinary life. (in. ill. 39). Despite the exhaustion of all Karma at the time of departure from the body, the journey on the path is • Chhi. 8-13 + Kanehi. 1-4- XChhS.6 U-2. $ Kausbi; 1-3. || This sAtra in intended to explain bow journey on the path or Gods is possible if he from all Karma at death and therefore freed „ enees. quite justifiable in the case of the worshippers of Brahman. For we do find it said that (even after attaining Brahman) the liberated soul walks about tmjnyiug. It has been said : “He becomes an autocrat (svaraj , he walks about at will in all worlds.”* It is like what takes place in ordinary life. In ordinary life, the proteges of kings obtain all things which are beyond the reach of others t Similarly the passage which speaks of the path can also be explain- ed. Though the whole karma has been exhausted at the time of departure from the body, still, in virtue of the Yidya, the linga-sarira or subtle body remains, and therewith the journey on the path and the atten- dant acts may be effected, since then it is possible to walk about in the places located on the path, to converse with the Moon, and to do the other things spoken of in this connection. ( Siddhanta ) : — As against the foregoing we hold as follows : The passage serves a purpose when the release takes place an both occasions ; otherwise, indeed, there is a contradiction, (in iff. 30). The passage of the soul on the path of the Gods (Devay&na) serves a purpose only when the exhaustion of Karma is held as taking place -on both the 'occa- sions, — on the occasion of departing from the body as well as on the occasion of crossing over the river Vir&ja. Otherwise, i. e., if the whole karma has been exhausted only at the time of departure from the body, the soul would ,be immediately liberated and the passage on the p^th of the Gods would serve no pur- pose at all; and this is inconsistent with the mitt which speaks of the passage on the path of God 9 as well as with -the sruti which, in the words “ he unites with the supreme Light and attains .to* his own true being,”! declares that the sonl attains i to his true nature by way of attaininglhe^irnmihatioh of intellect only after attaining to Brahman by the path of Gods. Therefore, though the soul's wandering in the several places, his conversation with the moon, and his passage on the path of Gods are all possible in viiine of tbe Vidya or wisdom, just as the subsequent Chh». 7 *6-2. t That is to say, in virtue of the Brahmavidyl and by the Divine Grace ell the things mentioned here ore possible as the liberated sonl is then invested with n spiritual body and with spiritual senses. t Obhl. 8-3-4. the liberated soul's has been liberated from body and the THE LIGHT OF TROTH os SI DOHA NT A DEEi’IKA. waadering is pomtble in virtee of the VidjA, still, tW mb -A re, taking the form of in te l le c t— I narrow- —ns. and oontmaiog till Rnhsu ii e tta ieed, e>UM bo ttpliiii(d m due to the power of Vidfi. Wherefore it n iiOce-»»rj to admit the con tin nance of • port of, Ksnnx mi forming the root of the —metre. It eoooot be muntMinr-d that this costless noe of the ao mitre is dee— nui to Kmm, bet — to the will of the Psramee'- r»r» or He prom* U*rd , for we bold that the very will of the Lord ouBOtitstee the soul's Kora—. Certainly, —cor- ding to oar ibeory. there exist* do merit or demerit ex- cept the will of the Supreme l^ord m governed by the doing of sets enjoined or of those prohibited by tbe s'rsiti. (Objection — If the manifestation of the eonFe true mwv is the from of intellect— I iwiutim sh o u l d take place after tbe attorn merit of B tehmen , then the k'anna which en nee c inteBeoSeal narrow— ahoold continue uH the attainment of Brahmao. How can the exhaaaboa of Karma take place tbe moment after the creating of the river Viraji? (A aawer): — The vary aot| of crossing over the barite of the hoaadary line of the material eniverae consti- tute* the atteiam— A of the abode of the Paramaaiva, which i» the Para wdtk tea, tbe ea peimi Light; and this mi the attainment of Brahman whmh in epaken of in tba words " haring waited with the Supreme Light.” The river VirsjA, o— cted with the abode of Viahoa, constitute* the hoaadary Kne of the mate- rial univxrre. The yogina, who are freed from all tainLef K«naa on enuring into the rivor, pam beyond Vishnu a anode and enter tbe spiritual abode of B'iva which is fall of supremo bliss. Accordingly the srnti says- •* He reaches the goal of the path, and it is the supreme abode of Viahno. ” Hence no incongruity whatever. Adtiikarmra IS. Tbs stay «f the eOss-belten esaMmm as Lag is tbs oRm lasts. (Hi- Bl- 31.) • It has been said above that the Upusakas or devo- tee- of Brahman obtain relaa^i from good «nd had deeds and attain to Brahman. Now a doubt arises as to whether those in office do or do not Attain to salva- tion in addition to their enjoyinsr of the office- ( PiirpapoLdio : I — It would at first seem that there is no salvation at all to the office-holders sneh as Va- sish th«, inasmuch an the PnrAnas and other scriptures speak of tbeir birth. Therefore tbe conclusion is that of the knnww« of truth, some attain salvation, and others do not. (SuUkMiUa:)— Ab against the foregoing we bold as follows : The office-holders have to enjoy frniU other • Kiths ur-x# than salvation even after the death of the, body, till the Karma which has invested them witH their respec- tive offices is exhausted. Accordingly, till the terroi- aataoo of the oSoes, they hate to stay there 'in the sameAra 10 eaj<>y tbe fruits of the Kidds which has invested them with the offices ; they onnot till then pern on to the path of Light farehiradi-marga j. Tin prAnbdha karma of evrh those who li»ve attained knowledge is exhausted only by the enjoyment of its fruits. Thus, those in office attain salvation on the termination of the office, end therefore the knowers of truth invariably attain salvation. Ad h I kstrana— 1 0. Vs r s tti h t li ai as Is any VMya ; and hems as emtreffirtlan ta tbs Bratl sad tb* tarbi (Him 38) The Srnti speaks of tba path of Light in connection with the U pakoeaia- Vid/A and the like. A doubt arises as to whether the path is restricted to the devo- tees of that Vidya alone or is open to all devotees (upAaakas). (PnrvapaJct/ui ) — In the ChhAndogya, the Path of light is mentioned in connection with the Upakosala- Vidyt and the PmnchAgui-VidyA alone ; in the Athar- vasirae it is slightly hinted at in oonnection with the PAe'apatn. It is not mentioned in connection with tbe S'Andilya-ndyi and the like. The Path of Light most be restricted to thoea V idyls, in connection with which it has been mentioned ; it cannot be extended to othera. (Siddhdnta ■) — As against the foregoing we hold as follows : There is no rale that the path is restricted to those VidyA* with referenoe to which it has been mentioned. On the contrary it extends to all UpA Sa- naa Then alone will tbe 8'rnti and theSmriti be on- contradicted. In the Panrbigni-vidjA ihe Srnti ex- tends the path Co all without exception, in the words " And those who in the forest devote themselves to austerity end penance, they proceed towards Light ’** The Bmriti also (BhsgavadgitA VIII 24) extends the path to all without exception. Therefore the Path of Light is as a rale open to ml) UpAsekns alike. Some interpret the Setra ns follows : There is no rale that tbe Path of Light is trodden by all Upa&iikim alike. Thus alone can the Srnti and the Smriti be absolved from all eonlradiotions. This interpretation also is unobjectionable ; for. those who contemplate Nirgnna Brahman, Brahman devoid of all atttribntee have notbing][to do wiib the path. • cbht no.! A. Maha'dxv* S'a'stbt, s.i. ( 3b be continued) . H so THE LIGHT OF TRUTH ..SfVAJlMA'tfA' SIDDHIYA'R Of .4KUL NANDI SIVA A'CHA'RYA SUTRA III— FAbU LAKSlfAN'A. • {Continued from page 6). There is a soul separate from the body. It is existent ; it is united to’a body, and possessed of faults (the feeling of ‘ I ’ and 'mine'); it' wills, thinks and acts (Ichcha, Gnanaand Kriya); it becomes conscious after dreams ; it experiences pleasures and pains, (the fruits of Karma); it undergoes the five avasthas ; and it rests in Turyatita. Notes . Eaoh one of these : statements is made Tn answer to a different theory as regards the soul. It is said to be 1 existent,’ in answer to those who deny 'the reality ot a soul-substance, as such a thinir is implied in the very act of denial. The next '‘statement is made in answer to those who would assert that the body itself is the soul, and that there is no soul other than the body. The fact is though the soul may be in conjunction and correlation with the body, yet it asserts its own independence when it calls, “ my body,’ ' my eye ’* &c. Another*- asserts that the five senses form the soul. To him the answer is made that tho bouI is possessed of more powers than those exercised by the qnanendriyas. Another states that the SuhtlilihTa Snrira forms the soul. The answer is that after awaking, one becomes conscious of the experiences in sheep as separate, the one becoming so conscious mnst be different from the dreainbody. Praha is shown not to be the soul, as there is no consciousness in deep sleep, though Prana may be present. It is different^ again from God, as instead of its intelligence being self-luminous, it. Wndei-stauds Mir in conjunction with tho different states of the bodv. The combination of all the above powers of the body is shown not to he sonl, inasmuch as it subsists even tu the Turyalii a condition when all the bodily functions cease.' This stanza is further important as it gives u clear and concise definition of t he soul or jivatma, a defi- nition which we fail (o get in many other systems. It is showi> to be differeut from the body composed of mays and us products, Buddlii, senses, Ac., and also oe SIDDHANTA DEEPIKA. 1 “ £ -«■— - f - g - i different from God. It is not to bo identified with any one or with all or any combination and pet mutation of the bodily functions ; nor is it a combination of th* body (mays) and andakaranas and God or snv alhata of these But how is it found ? It is always round in union with a body, gross or subtle ; and the mystery of this union is of more serious import than most other problems. It is possessed of certain powerfe, will, Intel- - lection, and power but distinguished from the Su- preme Will and Power, inasmuch as this is faulty or imperfect and dependent. It is possessed of feeling and emotion, and suffers pain and pleasure as a result of its ignorance apd union with the body ; and this suffering is not illusory, which must distinguish it again from God, who is not tainted by any and who has neither likes nor dislikes, ‘ QeuaeQpa) Oaair^t A lo«S •)sem ‘uppptyea' ‘ wettSsnar ‘ sgeenAeiiisr , &c. The soul is also limited by its coats, and this limitation is not illusory either. Even after saying all thiB, there is one cha- racteristic definition of the i.oul, which is alone brought out in the Siddhantaand in no other school, and which serves t<> clear the whole p»tb of psychology and metaphysics, of its greatest stumbling blocks. We mean itspgwcr " raw iDireeo, uptfa ^kjniutuj tippeti,” to bccomt identical with the one it is attached to. and erasing thereby its own existence and individuality, the moment after its. union with this other, and its defect or inability to exist independent of eiih r the body or God as a Joothuld or rest (upjt# /! £ p petit a saw). So that the closest physiological and biologic 1 experiment -md analysis cannot discover the soul’s existeuce in the body, lauding, as such, :i Buddha, and a Schopeuhnnr and a Tyndal iu the divest despair and pessimism ; and it is this same: peculiarity which has foiled such an astute thinker as Sankara, in his search for a soul when in union with God. The materialist and idealist work from opposite extremes but they meet with the sunie diffi- culty, the difficulty of discovering a soul, other than matter or God. Hence it is that Buddha, and his modern day representatives the agnostics (it is remarkable how powerfully Buddha appeals to-day and is popular with thesosoul-less audGod-Icss sect) declare the search for npsijche (soul ) to be vain, for there is no psyche, in fact. And the absurdities and contradictions of the Indian idealistic school Hows freely from this one defect of not clearly differentiating between God and soul. THE LIGHT OF TRUTH m S1DDHANTA DElfclKA. SI * This pomr or «l»nct«h>tic of the sow! i* brought out ' ic tha analogy of crystal cr mirror, fees loot note is my ; edition of M Light of Grace’ or ‘ Tiro vara (payeo”) ud ■the defect of *ou! u brought oat by comparing it to 1 Um agiu or fire which oaonot become manifest except Jphea it i* attached to a piece of firewood or wick. When oecw we understand this part w>«)ar natare of the tool, boW easy it in for one to explain and illus- trate the " Tatdmtr>*si'> sad ether mantras, which *r»/> i t o be taaght to tbfr disciple for practisiog tool eleva- i tioo And ia my reading, 1 never came upon a i more re markable book than a email pamphlet of Prof, f Hcorr Drainmond called the “ Changed lift," in which ; the analogy of the mirror ia fully brought out, toge- ! thrr with a full explanation of the process by which i the soul elevation ia effected. ^Tbe text choeen by | the Warned theologian ia that of 8t. Paul which we i quote also. “ We all, with unveiled face, rtfltUing, 1 1 * a \ mirror, the glory of the Lord are transformed into the l same image, from glory to glory, even aa from the Lord ■ the •pint.'* He paraphrases the eentenoe aa folio wi, “ We i all reflecting as a mirror iba character of Christ are ; transformed into the ‘sine image from character to f character — from a poor character to a hotter one, ) from a better one to one a little better stiff, from that j to one still more complete, until by alow degrees the , perfe t image is attained. Here the solution of the ; problem of sanctification ia compressed into a eentenee, i reflect the character of Christ, and you will become ! like Christ,” or as we will say, reflect the image of I God in yourself, and you will beoomu God like, or God. But how is the poor character to be made better and j better, or the reflecting linage dearer and olearur ? It iis by denoting the mirror (soul) freer hod freer from [dirt, and bring mg it more and more in line with the 'effulgent light, that this can be effected, and when the : mirror is absolutely perfect and nearest, the light ishuies brightest, and so overpowers the mirror, Lhat the 1 mirror is lost to view, and the glory and Light of the Lord is full. For, observes the learned Professor iU""ly, “What you aro conscious of is the ' glory of *the Lord.’ And what the world is conscious of, if the : result be a true oik, is also the ‘ glory of the Lord. In looking at a mirror, one does not see the mirror or I .hint of it. but only of what it reflects. For u mirror | never calls atteution to itself — except when there hre I laws in it.” Those flaws are the colours of t lie 8id- dhinti who compares them to tbemsys or body. In anion with the body, it is the ' body Alonethat is cognised, and not the mirror -like soul. In. oMon with God, the Gltwy and Light alone is perceived , Wad not the mirror like soul either; and the Professor declares, *' All men are mirrors — that is the first law on which this formula (wf sanctification or corruption) ta based. One of the aptest descriptions of a human being is that he is a mirror ”, and we most beg oar readers to go through the whole pamphlet to note how beaatifnlly he draws out this parallel. He notes the second principle which gove- rns this process, namely, the law of assimilation or iden-> tificatioD. "This law of assimilation is the second, and by far the most impressive troth which underlies the formula of sanctification-Ute troth that men ate not only mirrors, bnt that these mirrors, so far from bang mere reflectors of the fleeting things they see, transfer into their own inmost substance and bold in permanent preservation the things that they reflect. No one can know how the soul con bold these things. No one knows how the miracle is done. No pheno- menon ia natare, no process in rhi.-mietry, no chapter in Necromancy can even help ns to begin to under- stand this aaasing operatise. For think of it, the past is not only focussed there in a man’s son), it ia there- How coaid it be reflected from there if it were not there? All things he has ever seen, known, felt believed of the surroandisg world, are now withiu him, have become part of him, in part are him — he has been cMangtd into tkmr intake.” These two principles infact underlie onr mantra and tantra, oar apssann, end Sadsna, Havana and Yoga, and our books instance the case of the snake charmer chanting the Garnda Mantra in illustration of this second principle of assimilation or identification. The doctrine of regarding God as oihjir than the soul requires very elaborate treatment, and we hope to deal with it separately. It is the ouo point which distinguishes the true Vedanta as homo out by the text of the \ edanla Sutras themselves and wbtah is accepted by all the Tamil philosophers like Tirumahir sud Tayumanavar and others, and the , Vedants so called, as interpreted and expounded by ( Sankara. Soul u other than l)inly and I'mutt. 0 2. Why uliuuld you require hjsouI other than the body? Does flio body itselT feel and know^l.Then, 92 THE LIGHT OF TRUTH ob SIDDHANTA DEEPIKA. if so, why does not the body feel when it becomes a corpse? If it be replied that feeling is absent, as Pinna is absent; then, there is no ieehng either in sleep, though Prana is nresent in the body. The five Sen tee do )r continued.) clearly! under-^ THE LIGHT OF TRUTH m SIDDHANTA DEEHIEA. | A HYMN FROM DEV ARAM f- b " Dun of Sts." ■nwtl hymn quoted below to which I burg • truilttion in btylidi »(m, i» from the De- af Saint Tbiroo4rokkurB»Q, whose life tod ptrHngl eiperinMi will b« found briefly sketched in |cj. III of this jorrml. In this hymn. the Sunt tacket u« bow to “ dig onto *iu” god points oat ike pportuM of personal tore and devotion to God. The letter kilisth but the spirit gireth life” ; nod towever cnrefolly one may conform to the utormb 4 religion, be going nothing no lew the truly religions pint permeate* and enthusiasiars him. utmiptf p jg 0 * jus- 0(5* ftp*:". roii. It boots him nought who dona not feel That er'rywbwrs the Lord parrsdes*. (1) u*l 1- s«S Q *»ar OsCffOg* £tlS iuCw «y iSQfttfm ^mtOrnm wtlS Qia*+» uP#a*S vfi&Qmm ^ 9^- •- i/#3w 90»*i 0i,Sad a<. ^g) What tboogh ye be great doctors wise 1 ? What tboogh ve hear the *hnat Cay C ui.SOaw atp 0 im QaiLBQ maf t0^i> u«* 0* lmS p0Qmm aniOiJi s»j* (tfxmSQ mak e#fcr ijmgmiid amfl tSa»h*Cs<. (w) LjtmQpu, ujiu ujtfp OiwWi »s*s»® itmrn tjfim ffun;«u .^.sgfi* icOip* at mimnmm ami GaLifts. (a) From hold of moral blame and sin, U ye who would be truly free I Adore the holy feet of Him, Our Dancing Lord, 1 and think of Him IVitk love and joy. The Watcher’ will With you abiding grant His grace. (1) mmma w + Gatm e*rf<# uiifftmar ©***(» <*&M***p ut^-Gmm yr j ***<_ Gmtpi w+Omm^ crW0 J # What though ve bathe in Ganga'i stream’ ? What though yc bathe in Kav'ri's Dos ? What though ye bathe in waters, cool And sweet to smell, off Comorin f What though ye bathe in waring seas 4 (I) The dance it robotic of Uk> ori>rio&linti of Creative Vibra* ctt'ii in like primordial subst-erice uf the* uulvortc The pa— g* in In* oriifiiiil irffhi ui the five act* of Goti SriU ifi (oriffietka^ Mfc.ff.. (malnlcnaitrf), S»N>iiihi ft it volution) T . »4rf«w (obscuration)* tnd .4w*« •f I Uh(. (gmee). hi r/. 1,0, -Si. “ * *' (I Watcher protecting, <» Light rarely tcvn ! " — Tliinirnrh&kma, t f. ult-o “ Yc watch, like (rod, the rolling Honrs With larger other eye* than cure Tennyson. Uet Hingis snored water* hoi ever been considered ntriiori- Mia liT Hindu*. What though ye chant the Vedas four f What though ye learn the scriptures all ? What ibongb ye daily tench Ethics ? What though yo know the eeiencea six* ? Avails it uought to all but those That think of Him, Our Lord that is, (4) «V» Qtm j» ammjpti QppSOaem faU (Jprjfia a 80 *>tfl Sp&Qm (4) rf. Tbirsmntlutn : — “ **jharf «gji imp ot.^ajd wtS&m f -e»*«fts *0&+ orspo r*» *'->•** -**•&•* m*mm *'v«q 4 «ai# M At motion in wintt M sugar in (toe, As ghee In Bilk, as juice is fruit* As scent in bloom — e'en so pervade* My Lord* the Watcher, every where. 1 * (J) rf. Amiel ;* The kigdom of God belonge eoi to the mot enlightened bat to the beet ; and the beet mao is the moot nn- »UUh riml" • cf. Thomas 4 Kempis : — ■“ He who has geonioe and per fec t charity, in nothing seeks himself, hut desires God to be glorified iu ail things.'* (6) The lau upanishads seem to he meant Item. (7) rf. “ That God which ever Urn and Iona 11 — Tennyson. Alto, Tbimmanthrera : — “ »'s9u d,««l iltt.tgd a m u*mQu«j ett-tA'.t ,g«rOut 4(30 s gafjoy m**-m*+ f a-Mjm Ju*e uttt^iiAv d/iap da>>ni0?^,* (®; Tlie srienr** *sb*iili*iy to Vodic atndy, ni, Bikaha, (Pbflo- logy). Kslpu (Bito*!*), Vyaksrsu* (Urmumar), NirukrU (SMnokgy) Ohandu (Prosody), and Jyotisha. (Aitroaouij). U 34 THE LIGHT OF TROTH or SIDDkANTA DEEPIKA. Gmit*s} utmt-ifjB Gtu LL&Gttth «r«tf CO < Oarer utriastfi aSA&ol/i u. (@) What though ye go at dawn and bathe ? What though ye do each act by rule* P What though ye sacrifice* make 1 0 ? Avails it nought to all but those That speak of Him, the blessing Lord. (5) MB am sir® aanifa bfijS&evar rea tSm 1 9 it Sty O* ujuSOeotir cc 8 ht ^ air l- QeiaySliifi a/irQ^4'%Qsitir 0 rar Qem at ueuia tern (d» ) What though ye roam through lands and wilds 1 1 ? What though ye faultless penunce make ? What though ye give up eating meat And heav’mvard look ? None wins reward Bnt those that praise the knowing Lord. (6) a. i_ Qsut— fa p, nSi (SfQpdQeveir etlif- ^ySsw ai^fa fafa fa/BtSQsaah ^Jt_«i Ccui.^ amhu st4 a^faa U u 1 1 attetrni aeiarnfa uiuaHmutatGiu. (crj What though iu false disguise 1 1 y6 move ? What though ye mortify your flesh 1 •’ ? None wins a meed but those that sing The Lord that dances in the Void. (7) itshjp ffataSGeteh uLlip.fi> 0 ujf SQatith (Sjtitp (?u>,«9 uStyiaeufer Q&i uoSQsOah ■Q&nbijt ifflfai ®&ftfafa>fa fafiuSQeoshr cr eh jt lEs-Qssb* ufrrr aaox/B *9«3sujit>. Wbat though your views are proper, true ? What though ye fast ? Upon a hill What though ye make a penance great ? What though ye bathe and show you fair ? It boots none aught but those that feel That all through time the Lord perduces. (8) Ganp. gefaen aeafa^ (gefifapemet ■fiS 1 ? ®JHi uxtgvi 4®L f @a'Axi(?«.«v g® (fifiSsw C7it>r l!«ol_« qi— fa fillip. Qoip. emaifafaLii_ &>« daG^) Gi^ira^Guj. (9) c/. Paley ‘ He that loveth God kecpi’tli h is command- ments; but still the love of God is somethin!' more Llian keeping the commandments." (10) cf. Bhngavad Gita:— “The worship of God in spirit is far Bnperior to His worship with the offerings of things." (11) i. e. on holy pilgrimage. (12) t. e. of religious orthodoxy. (13) cf. Hhagftvad Gita:- '‘Whatsoever oblation, gift, auntrsitu, deed, is wrought without faith, " a sat " it is called ; itf i* nought here or hereafter. 7 E’en though in million waters he b&tbe, If for the Lord he bears no love, He peers the fool who water pours Within a pot with holes and shuts The lid, and thinks the wRter safe. ('■! utfljjpi it fa fata fat GatJjp si (% 16 fa Q mi tir Ounfaatfa tffaGfadfa fa’s) I— hi l fdO/'d r& fa p (6 ( o0h»o lulisififa (Satuia. ufafi e*.T0 *T*0ii utuetfihiieiiGiu. (i.< What though one painful penance make ? Unless he clings to the feet of Him That crashed him 1 * w ho would lift His mount. For all he does no meed he wins. 1' PREEMINENCE OF TAMIL Mr. Alkondavilli G. — sends us the followint tract with Translation. — Extract from " Suviblui Raltnujum.” Chapter _!d7. ii 33 n £a-^!SDHb£r" I'O'aSo^ljEf^So I i >■ ^ * j ii 34 n |js’Zij||c'3-gj^acig-qr5’ » 3a u j «»?( 1 efi-ya^SSTr'qet' i S |jr , Ju ( liJ-oPtr , oaSS o 36 ii ; dkl? |ja*ocV' fi^Ae _ tr , o»>|b I l^ r * t J^L cr ** to ^ !::r b 9 t i a’ooo'§ d 37 b W^2_y»gS^)«>.<3ST’tr’'£l? wo ^£5 \3'tO iT*8 i «r^£5s5j$oy- qj)v~ ii 38 ii Sfr’c? ■3^'5r t O(56dScnCT' -1 T"* I II 39 a Tin iiilul ion. Siva informs Parvati : — F.or the wise who me desirous of composing ] je-J try, the indigenous (languages! is as certainly toj be acquired as the Samskrit. S3. (14) Tin’ leii.lti’iiili’il Havana in arrnyrtiioo tried to lift up Mum ..j Knilac, tin 1 iiIiimIu nl 1 Siva ; lull Siva. « ii Ii n slialil pressure nf I o' toe, crusted Ids rIiuiiMcis. Tliis mmy nllumiriws the rmiluy ij liuman will mill >ni-_ In mruiusi tl>r . ■ m n i [u ,t .■ m-e of God. THE LIGHT OP TRUTH o* 8 LDDHANTA DEEP1KA 35 Evaa to, know, >» the Drand (Tamil) language, which, the gmt xp Agaatya indeed did system* (tin. W. Ie the past. did this gree t sags Agaatya mediiete on He ( 8 im) ; And by knowledge granted by Me, did be design the Drarid (Tamil) grammar. 85. Drarid ia a gift from Brahma, pleated by the pray- er of Agamy a; Hence no Marne of noectenttficneu lies egaiaat its logology. M. Jut as mock ae the 8 amekrit tongae it designed for Heavau-giriug It indigeoont Uravid the bestower at well of Hearen. 37 Hence other language* such a* are born in the lands Andhra and Kamata, are not virgin, because nutracenble to Riabis, — ao say linguist*. 38 . A* that poetry in other languages need apology The indigenous Drarid needeth it not, for 'tie unique. 83. THE PROBLEM OF EVIL— No. 111. Theca are two chare* of ovoata ia Una world, control- lable and aacoatrottaUa (by nsaaj. Has makaa history, and God makaa Hi* bmtwj. “ Circa n Uaoaa orer which one kmd no control " ia an expression often beard. The i{aery is, how happen those oi tea in stance* P No anawor oomaa as thars i* a veil drawn behind yon aad before you, beyoud which you art unt to penetrate. The' mystery it •ridently too aacred for aiofol eye* to aee. •i asropa jfcOQbj; t*o" The scale* from one's eyes have 6 rat to drop off, by a course of training which anybody who will knock wilt 6 ad. Controllable events are those which lie in the power and present personal responsibility of an agent within a cer- tain defined limit of liberty of action. Beyond which ami a* a necessary reaper or what was in the past sown by him, he is out. controlled, Nemesis demanding retribo- tion. A capricious Divine Will creating An universe of ilifutuiTs nil at oner i» lb us an unacceptable position to Aiyaq metaphysics. Events appearing evil iwlativdy to t jmc, ' v apre. and ertuditinns, change their sspeet when any of HtbuAl'c altered. There are, as the snying poes, V al- wt^wgi«ffrrlc< to a picture.” 15. Do phenomena of natata uphold (be theory of the anarchists ? No, a* they bristle with in *qaa- litiae and dependence. Among the Aryan* and their •yatem at Government, on the other hand, monarchy is a Divine institution ; and if only the Ana r- 'elrista can become Aryan*, the evils of Social iatic ajd Nihilistic movements which threaten Europe will oaaa im m e diatel y. Their vision extendi aa far as the horisom of this day*’ life, and their motto is nearly this : (1) “ oimot^rj p» •ofcw,’' sod (2) “ Ta-pg ?” If oalytb* light of Asia will 1 into their vision, convincing them of the necessary gulf 'created by merit aad de-merit spiced over iooonceivabie stretches of time in the past aad necessarily bridged over again in the righting afforded by the eternal expanse of time hi the fature, there will be aa rauoh peace. an bmiaaiow and brotherhood aa votaries of tbe Aryan Dbanna alone have known and practiced. Peep behind the veil ; and the full sense cf equality and liberty ia satisfied : and the Anarchist will then complaisanllj aay that when “ be sate in the Pallri, he would tolerate the Palki bearers in bia large heart!” 16.. Tb* difficulty felt by all right-thinking mioda is because they stand on the brink of an onpaan- able ebaam lieyoad ; and if only like tbe Hindaa, a shore beyoud ia accepted — accepted it must be, aa of Hobson's choice — Mill woo Id not have got bewildered into saying — “ If it be said that God done not take sufficient aooooei of pleasure aad pain to make them the reward or paeiahment of the good or the wicked, bat that virtne is itself the gieateet good and vine the ni nntiiat evil, then these at least ought to be dispensed to aU aooordiog to what they have dope to deserve them ; instead cf which, every kind of moral depravity is entail- ed upon multitudes by tbe fatality cf their birtb ; tbrongh the fault of their pnrenta, of society, or of uncontrollable circumstances, certainly through no faaltof their own.'* Certainly thfuujk fault uf tltfir otca tu III her lire* than this, echoes Aryan Divine Science. 17. Setting aside all argnraetit fur an optimistic view of tbe aniveree, nnd recognixiog that evil exists, a justification for such existence aa contributing to ennoble human nature (here it is to be noted that so stated, it again becomes the very argument that was set yside) is even scoepted by Mill, and is therefore very valuable:— •* One only form of belief (wbiuh) stands wholly clear both uf intellectual contradiction snd of luo.sd obliquity, is that which * * * regards Nature and Life • • * u the product of a struggle between contriving goodness and an intractable material, as wss believed by Plato, or a Principle of evil, as was the doctrine of the Maniuheans. A creed like this, which 1 have known to he devontly 36 THE LIGHT OF TROTH oe SIDDHAJfTA DEEPIKA. bald by at least one cultivated and conscientious person of oar own day, allows it to be believed that all the mass of evil which exists was unde- signed by, and exists not by the appointment of, but in spite of the Being whom we are called upon 1o worship. A virtuous human being assumes in this theory the exalt- ed c'.i aracter of a' fellow-laborer with the Highest, a fellow- combataut in the great strife; couti ibuting his little, which, by the aggregation of many like himself becomes much towards that progressive ascendency, and ultimately com- plete triumph of good over evil, which history points to, and which this doctrine teaches us to regard as planned by the Being to Whom we owe all the benevolent contri- vance we behold in nature.” Assuming that there is a principle of evil, there is doubtless the principle of good. Dfet any ODe deny the latter, and prove liis denial ? This he will find an impossible task. What are human feel- ings ? They are something not to be despised, in the cos- mogony, even tho’ they may be an impalpable kind of something. Whet do they teach ns ? They teach us the moral lesson that even while reading a tale, or witnessing a drama, they are on the tiptoe of expectation to find that (1) Good triumphed over evil, i2) and that they find good all the more set off by as much as it had had to contend with evil. Our Scriptures divide the kosmoa into four parts, three of which — Os — compiise the kingdom of good, and the fourth part tho kingdom, — it does not say of evil — of the nnliberated or bound souls, for their temporary or probationary residence. In the former are Mill’s “ many * * » becoming much” ; and we usually talk of "the majority” to whom we temporary sojourners on earth have to “ go over " in due season. 16. Is evil a necessity ? (This opens a wide field for inquiry. What if all were kings, and there were no subjects ? Wtiatr if there was nothing like difficulty, in all acts and aspirations ? What if we never had such an ordinance of nature as sleep ? What if it were all one white colour to paint a picture with ? What if we felt no hunger? and what if there was no death P Under the conditions as above set forth, what would this world be like ? Naturally, it would again have to be ask- ed, what if we were all gode ? and next, what if we were all one instead of many, t.r., instead of appearing as seve- ral drops, were one as the ocean ? It does appear as if such questions were the rumblings of a diseased mind, the Mutters of a winged imagination, or the yearnings of a morbid heart ? On reflection and to him who lias a phi- losophical turn of mind, desirous of divining into the depths of the all-Burroumling mystery, the questions are of weighty and interesting import. It would be more difficult than easy to take up each of the supposed novel conditions and construct a new world on that basis. For the present the desire to stroll in those regions may be repressed, and this may be Baid that all reasonable inquiry may stand satisfied with accepting things as we find them, face the rigid facts as are presented to us hy a ready-made world, and try — as far as a power to whose control we are imparatively subject allows to onr little minds tbe ability to penetrate the sublime mystery — to cognize a nemmenen behind all phenomena, knowing which all our doubts shall dissolve and all our pain Bhall cease ! When onr immortal principle throws off the material shackles by which it is by a hidden destiny imprisoned, then a new set of condi- tions — which w hile new uiBy still be asserted as an unbro- ken chain of progressive life and of the kind suppositions- ly stated above — will be presented to the probated soul, as briefly sung in the lines : — 11 Another sun gleams there ! another moon 1 Another Light, — not Dnsk, nor dawn, nor noon — Which they who once behold return no more ; They have attained my rest, life’s utmost boon.” “ SS'v'cF'jf'A’St S dS>* tp'jsaa foT? oTn&tSSsb osfcifc' Bh. Gita: XV-ti Equivalent to the passage in the Upanishads: — “ JS^ S?ir" 6 r *g 5 r , a _ jS-S^U'b'S'O ” <-bc. There, no (this) sun shines, no (this) mooD and no (these) stars. If evil, then, is a necessity, ik, is an instituted order and congruous with the design of a benevolent Provi. deuce ; and therefore a part and parcel in the general scheme of goodness, like a dark screen in a dark room re- quired for the best effects of a magic-lantern exhibition. Who would resent this darkness ; on the other hand, the wish would be for more. Conceive the beauty of the light- ening from the bosom of the darkest cloud ! Dr. Rajen- dra Lain Mitra says in his prefa’ce to the Yoga Aphorisms ofPatanjali: — “ The doctrine of evil as inseparable from the world is nearly as old as humanity. It w as the drend of evil that drove the primitive man to seek the shelter of superhuman power ana laid the foundation of religion. There would have been no religion if there had been nc dread of evil, here or hereafter Nor would philosophy have had its birth had not the necessity arisen to discriminate between good and evil. Morality, too, presupposes a differ- entiation between that which is proper and that which is improper — of a consciousness, however vngue nud un- defined, of future reward and punishment. Doubtless the doctrine assumes constant and unnllored evil and riot a mixture of good and evil.” In these words “ mixture of good and evil” lies my meaning which I indicated in* No. 1. of this series of Articles, vi that there is no absolute evil. Ai.Kf'XDAvn.r.i G. THE LIGHT Or TBCTH ot SIDDHANTA 1>EEP1KA. 87 CAMPANOLOGY IV. tv Qsi£j0 Cittiv 2»sm&s0* J s03p9mlm mm0 mmSm isttwt eu0 Qmsjjm0 Q*v8m •'«*«# O **J0 Q>*sj0mm QsitksBm p , acrfwii, m-etmii, a^rfanx, the syllable ©#»«w, yet, on tbc other hand, we most say QsuQurmmjt and Q*j.3ut^mH. In *m£hm*4* siu*0i0mm of the Kovnyar. the word a ji, which is usually unaccented, takes an accent for the sake of the meter, and accordingly the s, instead of being elided, is retained in its substitute «. In English too — we hare the general rule that words ending in a single co n s onan t preceded by a single vowel doable the final consonant in taking an additional syllable each as er, ed, Ac., only when the accent is on that rowel. Compare " deferred ” with “differed” “fitted” with •' benifited” Ac. Accordingly Ostmstmp in the fomih line retains the consonant as Oarer is an accented syllable. Osrib JS jw loses it because 0 is a u> and not a m*. 3. ^iKeato spin thread. It is derived from j0»>, a thread, which is said to be derived the meaning of a “ treatise.” And the nathor of the smftrm gives the following fanciful analogy to khow how a “ treatise ” resemble* a “ thread.” The words are the ootton, The treatise is the thread, The author is the spinner. His month is the hand that spina, His intellect is the spindle. Borne author* explain it by saying that it is so need in imitation of the Sanscrit tantii which means both a string of a lute and a treatise. 4. It seems more natural to derive from jas to speak. But the next inquiry is whence do we get ^ss ? I am not able to answer it. lie letter * however occur** in several words having some relstions to the mouth, os 0>*i, _» *® to eat ; >>£®ay to move the tongue ; sms, eg to laugh, in Telagu ; aw®, as® to lick ; »/• to sound ; a®(jo to gnash ; ass mm to nibble ; a*, eai®, arof tongne; «»«j, nd dog ; ^e<*u> treatise; ad) m, sew to speak. 4»<>9, *br, Ac. It is likely that comes from the some source os its English equivalent “neigh" and the Latin “ hinnare.” b. It stnkes me that from um, (allied with Sans Lt>?flwu>) the mat-grass, may be derived ummit o umg00a i to weave. From this may arise uarpsi of which " a treatise ” may be a short form If uw, the grass, is the real origin of ufpwmi, we get back to tba process by which “ treatise ” comes from “thread.” Compare um&mi~, uegtg, s Smmb. oAr. 6. The meeD i ng of the whole sUnsa is as follows " I have undertaken to spin very feeble words ir the country in which is extant the work of the per- former of austerities who song the great history which has occurred to him who so shot (his arrow that (the} seven big trees received openings (throagl their tranks) like (the openings mode in my hear b 7) the censares with which (the learned) havi censured me.” In order to complete the sense of the atonma, it i. necessary to odd some snob words ns these : — “Bee what n foolish thing it is for me to uuder take t ” 7. 0 m is = penance. 0mm = ascetic. OsCpmsw- he who has austerities that are performed. KAMPANQLOGY V. ■aiuOuelv a9*jpay i siOsms Qm£ /0miuiA0 HJttLjm 0 *jsQ0e8m 8ur*l/«fAC?awa(u ky«xs>u>*5 Q^iL/mm 90s imtstmsS wlLB QpissQm, fij, 1. The seoond line ooght to be written with .* between iB and 0, because 00> Atv, osght always k be changed into 0V. jr or be., when the a»^ < 10 38 THE LIGHT OF TRUTH on SIDDHANTA DEEPIKA. word begins with a vowel, except where the change would interfere with the meter. According to the view of sc&Dsion explained in Kampanology III, there is no occasion for omitting the here. For the doubling of u> in atujqu i and its omission in jg)«^eyu> gee number 2 of the preceding section. 2. On the same view the £) in being short by the rule, v*r i* murdopti &-fi,SiR jfSb&f itiunSar g)srr(tfi‘S (gfiliu, t is cut off for the sake of the filar, in accordance rith the rule, a/amawi fi raOai— ejSGar (gpfiuj jfiiaffQpii jfarOueni— ) Jj6u9ii« iSaiCSai. 3. In the latter rule, it must be observed by the ay, that justtSuod — ^j«i 9 is a slip of the pen ; for* ferrOumt— is, in its very nature, a vowel or consonant itroduced for the purpose of filling the meter when here occurs a hiatus. What is there contemplated y jfmQ jaBL. jjifi is the pure vowel which occurs in uch words as @/Pg), Ac. It is this vowel that aay be deleted or retained according as the scansion equires. 4. In also, the® is short. But it is retained :or the sake of the that is, supposing my manner >f scanning the Qaijpi to be ooiTect. 5. QpMfim — to select ( Select. 0#uja.uiiTi4oiS idilLS) Q fifias^=to show forth the jxcellence of the divine poem (not by means of my translation, but by comparison with it). C. There is another reading, namely wnisa>p (see Winslow under Ofiifippai), which implies that the excellence of the story in the original may bo gathered even from my translation though it is a despicable one. 7. In the Naidatam we have ‘ ^*7*(g5 tmewr Qp&(ip QfiiRsQtrtwr which ncans that, in regard to beauty, it is not possible to :hoose between the face of the moon and the faces of .he ladies.” In the KBsikaudnm Qfi/fia/ probably stands for Qfi/flpfia’, that is as “ making a thing evidently description” in the phrase Qpha/fgifi&ic. g. Cun btSsv G*a Ju L/*-:mwi£Gqc)<7 ty«w ««£-tlie poem sung by the poet of faultless learning, i. c.» Valmiki. if we take the plural as merely honorific, having reference to stanza the fifth which immedi- ately precedes this stanza. If we take it as referring to the 7th which follows, it may include *<®il_ir and Gutpnuati also. KAMPANOLOGY VI. In ^Oiuofi. w&r - art. thestanzas 60-69 are construc- ted on the principle of 9*.arfitrr, which may be said to extend from the end of odo line in a stanza to the beginning of another in it, inasmuch as each line ends in a sou and begins with a gii^ii, ,g«w«ius Ac. I donot see the nse of the in those lines. If all the first Vi in the (Saijt be supposed to be (to which they may be reduced but not withont an awkwardness and difficulty unusual to Kampsu) »®iei» Ac., would not be smL. but *a& instead- To regard aiaiaestut g)iq as a *»( u one should suppose the gj to become short soon after giving birth to the @ in order to form a with the {§) so bom. But this is unwarrantable. I think therefore the jpsv Quant- to be, objectionable, and the true scansion to consist in the law of Oven lJjb . % In the same Kandam, /sarifsig. (in which the same law is observed even between the end of one line of & stanza and the beginning of the next line in it (this is specially perceptible in stanza 91), there is one line that violates the p &r. That line is the third c will then mean the goddess of learning. If we take uif as the predicate of the sentence of which u«wl/ is the subject, we need supply no words to complete the sentence, except the copula, which ist never expressed in Tamil. THE LIGHT OF TKUTH os SIDDHANTA DKEPIKA. aa — - ■ — i ; " - ■ KAD I’ASOLOG Y VIII. ik »r»f> m/ii sr+mt nmj »6« >0i» ©*,«?rfd r Ltp-vZ+mid JlttKmA* *> (u**». I). >«*ic = f«olta (and) sufferings or 41, #«ir*»growing bad feelings L/d u: f =let o* describe the beauties of the river which adores Kosalam (in which J (he darts (called (be) five senses and the turbulent (^acj) darts called women's ejes do not go oot of the path (of rectitude). •< *. ..war = of tbeqi on whose breasts jewels tinkle = women’s. ). In the preceding eight sections under the heading of Kampandogy, although 1 have given my own views, yet roy object has been to elcc-it informa- tion. To go throngli the whole senes of the difficult verses of the Iramayanats, in the way 1 have cos. manned, would be as inexhaustible a task as that proposed to herself by the proverbial cal of Kampan. I think it will be more to the purpose, if *ach student of Kampan will state his own view or his own difficulty through this journal and invite explana- tion thereon from its readers. Accordingly I append a request embracing a few of oty difficulties. Give the various readings and the meaning of 1. ». 37) 4. (sSlo.uvA 132) f tk.fi Jt ajr>iiCU»«®® a.puuLlCisw(r(_v ? Odevii smCi.. * 4 J>. aw>fO#tju>«ir«nw (ib 134). <2u>%4 Ifi. G. (5 -J y »TL_ («.«/,*. ®ikj. 121). 0«ii is plain. But the rest ” (.’. limrii. N'ACCHINARKKIXIYAR; A STUDY. (From tfic Moil rat Christina Collrpe ifngminr). The latter half of flu* century now drawing to a close fm* witnessed u remarkable advance in the study and knowledge of the Tamil language. ‘While the work of former centuries was merely to accum»- late writings of every kind except the purely scienti- fic, this century began with the classification of these varied writings and prepared the wav for the propa- gation of a knowledge of them among the masses ; while the latter half of it has effected a fusion ot the histoiical spirit with the analytical. The scepticism of Earopean scholars, with the exception of Dr. Hnltssch, in regard to the antiquity ot Tamil litera- ture, has led them frequently to ridicule the Tamilians. No Tamil work, whatever iu merits, or whatever the dialect in which it was written, was assigned to a period earlier than the tenth century. The genuine- ness of the poems of I'altanatht-Pillatyar and the works of dwraty<>r was seriously questioned. A hand- ful ot native scholars, however, who had received the benefit of an English education, imbibed the histori. cal spirit of modern times and set themselves to help forward the investigation of their own antiquities. These men possessed two things in which many Earo- pean scholars were wanting, a dne veneration for the Tamil language and liteiatare, and a critical acquaint- ance with classical Tamil works. And the result vu marvellous. Tamil literature bas been proved to have existed prior to the beginning of the Christian era, and the dates of many works have been fixed. Bat it is lo be regretted that, ib spite of this rapid progress, unmerited oblivion has been the lot of one who did more than any one else to sustain the study of the oldest classics, and so keep scholars in touch with the language, the manners, and the c as to ms of the remote ancestors of the Tamilians. The Tulkdpjii- yam J'oTHlarfhiknrim, the Knlittohui, and the Vuttup- jnUtu would ccrtninly Dot have long survived without his commentaries ; and it is a question whether there are works of greater importance or of more absorbing interest than these in Tamil literature. An earnest scholar will seek in vain in the poems of more modern times for true poetry or a ‘finished style, for pure lan- guage or natnrs) descriptions. Morbid imagination and (-edautic language characterise many of the more modern works. If the classical works had failed to obtain the help which immortalised them, the true poetic spirit and the love for naturalness of langunge would have long ago given way to a vitiutod poetic taste and literary affectation ; and these evils would h'tve become universal. Whence oatne the help by which the lights that burned but dimly were fanned 40 THE LIGHT OF TRUTH ok SIDDHANTA DEEPIKA. into flame ? It cams from Nacchin&rkkiniyar, the celebrated commentator of the middle ages. . Commentaries did exist before Nacchinarkkiniyar, Nakkirar had left behind him an excellent comment- ary on the Iraiyanarahapporul. Ilamburanar and Sdn&varaiyar had written commentaries on portions of the Tolkdppiyam, and Porasiriyar, a brief comment* ary on the Tirukkovaiydr. But, with Nacchinarkki- niyar the manner was altered, and the language changed. Nakkirar's poetic diction was exchanged ■for a more prosaic one, better adapted for comment- aries. Ilarobfiraoar’s system of insufficient annotation ■was considerably improved. Senavaraiyar’s ultra- grammatical phraseology made way for a flawless naturaFstyle ; and Per&siriyar’s condensed and diffi- cult form of writing was replaced by lucidity of ex- pression and the use of quotations and illustrations. Thus a reform, if not a revolution, was brought about in the field of commentaries, and Nacchinarkkiniyar. ae the leader of that reform, should rightly arrest our • attention in a survey of the history of Tamil literature. The field in which Nacchinarkkiniyar introduced his reform was a limited one ; and therefore the inte- rest he aroused was nothing compared with the effects of reforms in the sphere of religion. The reforms in* augurated by Manikkavachaka aud Jnnuasambundha astonished the illiterate and instructed the learned, but the influence of Nacchinarkkiniyar's reform was confined to closets of pandits. As, however, the com- munity that responded to the influence of the com- mentator formed the flower of the Tamil people, Nacchinarkkiniyar is as much deserving of study as the other reformers. One important result of the limi- tation of his field of work is that uo inscription men- tions his name, and no purdnam records the history of his life. The former of these facts may be a matter for regret, though the latter is not. Purdnam means a series of hyperbolical conceits, very often having the name of the hero only as a reality. Snch biogra- phies are worse than nothing, and their non existence should be a matter for joy. What, then, are the mate- rials on which some account of his life can be based ? There are his own commentaries, the monuments of his genius and industry, scattered eulogiums, and current traditions. The little that is known about the personal life of Nacchinarkkiniyar we gather chiefly from a eulogium* on his commentary, which was composed probably by • Pattnptllu, page 374. a contemporary.* The purity of the language and the nature of the style warrant os in ascribing the staDza to the age of Nacchinarkkiuiyar aud in presupposing a personal acquaintance with him ou the part of the writer of the eulogium. According to this stanza, Nacchinarkkiniyar was born of a Brahman family at Madura, then the capital of the Piudiyan kingdom. From the same source we learn that he belonged to the Bharadvaja Gotrarn of the Brahman community, aod that he was a Saivite in religion, which as well as the question of his date will betaken up for discussion later on. Here in passing we would venture the con- jecture that Nacchinarkkiniyar mustbftve reached the age of a hundred when he died. This conjecture rests solely but justly on the nature and extent of the work he left behind. Considering the immensity* and tho- roughness of this work, we cannot be far wiorg in concluding that he must have devoted more than half a century to the acquisition, of his profound know- ledge of the world and of Tamil literature ; and when we take account of the time which he must have spent in writing his commentaries, we see that he most have lived to a great age. In religion Nacchinarkkiniyar was unquestionably a ^aivite. This is supported by the eulogium already- referred to. Nevertheless, there is a tendency among some modern scholars to hold that NacchioArkkiniyar was a Jain. It will be time, however, to examine the arguments of such scholars when they state them ; and meanwhile I shall state the argument for the other view. . Taking the eulogium first, we may translate the linest that have special reference to Nacchimirk- kiniyar’s religion thus : “ He, of nature made in the likeness of that of the Wisdom-resplendent Siva per vaded by Knowledge Pure, tlie'Sacred End arrived at by the Four Vedas.” Now, a panegyric in such terms cannot be aspired to by any Saivite of ordinary dis- tinction, and the dialect of the composition shows that it must have been the work of n person of superior culture. These lines, however, must not make us be- lieve that Nacchinarkkiniyar was a saint. What he did within the short span < f his human existence was almost miraculous ; and therefore the praise accorded to him is just enough. But the question of praise it- * Pundit Swaminatha Aiyar, in his introduction to tin' (Viin/d- maui, definitely Resorts that the learned authors of the otilogiuuiF were contemporaries of the commentator. f snrmt.-' v ^ V * Jfguj MJt&r ^ THB LIGHT OP TRUTH on SIDDHANTA DBBPIKA. 41 Mlf is not from onr point of ri«w w inportuf u the statement that " Nsrcbiotrkkioiyar was a Eairitr ” Dr Bo»m, in tka iniradsctWB to hi* edition of the f hinla-mmi, NAmabaJ Hambekam, has reotAad, “ 11 m ronmentitor on railed Nacebinirk- kioijar ia suppoa>d to have been a Saiva Brahman of the Madura District.” It should be noted in this con- nection that Dr. Rower was greatiy assisted in prepa- ring the edition of the Chint'inuir.i by one Sistntm Aiyar, who, according to Dr. Bower himself, was ** perhapr one of the best of eminent Tamil scholars amongst the few surviving Jains.” Now, if there was any shadow of a doubt about Naccbinarkkiniyar's religion, is it not likely that the Jain pandit would have informed Dr. Bower of the possibility of tbe commentator's creed having been other than Sairite * The late Mr. Sundaratu Pillai actually believed that Narchinarkhiniyar wss a learned Saiva commentator:* Hr. C. W. Damodaram Pillai, in his introduction to the 1 iraaoliyam. remarks that although XacchiuArk- kiniyar embraced the Saiva faith later on, he was a Jmn in his younger days.t Tbe author of tbe Oology of Tamil Poelt, probably following this veteran scho- lar, proclaims the same view. J Bat nothing s ee m s to warrant this assertion. Pandit Swaminatha Aiyar, who has shown in his editions a better acquaintance with Nacchinirkkiniyar's life and tho current tradi- tions about hin>, has omitted this point, although his editions appeared many years later than tbe works of the other two editors. If the tradition about the Chintihnani commentary that it is a rewritten one is true, we may perhaps hold that NacohinArkkiniyar't more intimate knowledge of the Jain system acquired for the rewriting of it converted him to the Jain faith. But he certainty was never converted to the Saiva religion. Independently of this question of conver- sion, however, the testimony of these three scholars ia valuable as throwing some tight on the question of his religion. Considering tbe matter more closely, we may ob- aerve that the very name of the commentator denotes that he was a Saira. This view finds support in a ve r se t in the Divaram of TirnnAvukkansar, where tLe saint actually refers to 8iva aa B aocniu arkkiniyar. • ttadrn Christian Call Ksfamas, March Iasi : 1 The Tn Tamil pan* 604. ♦ Pstro 1». J Thr notary <•/ Tnmil Pot/r, l,y J. H. Arnold of JaCna, page 191 | Bthalamumi, Part 11. paga 7B. 11 Srf SivsjoAna Yogi, in bis KdnrJiipttranamf address- ee Siva as Naccbinsrkkiniyiy. The latter argument may be rejected on the ground that the author of the XencAtpurditofs lived in a comparatively later age , bat the former cannot be so easily thrust aside, being the utterance of owe who lived two centuries earlier than NaecbinArkkiniyar. And both together suggest the idea that tbe name is very likely one of the many that go to make np tbe Sivaeahasranamao in Tamil, and therefore also the conclusion that KacchinArkki- niyar was a Saira Brahman. Hia commentaries also give unmistakable evidence in favour of this view. With tbe single exception of the Chinldmani, all the works he- chose to comment upon are Saivite in their origin. Even the Chnnti- mani he selected for its sublime moral teachings and highly imaginative descriptions ; and the author of it was no bigoted Jain. Tirnttekka DAvar, for that is his name, makes re ferencs to the exploits of Siva twicet in his work, and, on both occasions, to illus- trate hia points. Id a stansa? in the Nimabal 11am- bakatn _be refers to Siva as haring in his throat the BAma Gita. The commentator explains the previous steams by introducing apt quotations from tbe T*ra- vtekakam ; and in his commentary on the last of these he refutes an interpretation which makes tbe person who hss the Sima Gita in bis throat Jlraka (hero) himself, and says it should refer only to Siva. Jn the whole of the CArnidmant commentary, MinikkavAoba- ka’s utterances are found freely quoted, ( mean, his Tintvdchaiaia as well ss his Tirultktroaiydr. When we come to NacohinArhkinijar> other commentaries, however, the case is different. Il the. Tolk&ppiyam,§ the Pattvp&thi H and the KaUttokai,] he leaves no room for discussion. He distinctly proclaims, though not in so many words, that hia creed is Saiviam. He adores, in a manner that would shame the staunchest Baivite, the Hindu sages of yore, and, coming to talk of the holy men of Inter times, he fails not in paying them dne homage. Why donbt we, then, that he was * n— *i-i— - Sun il. f flaasSJIafj — Daatak— , Stm >91. N amah* I Dasibatan, Itaaaa S. Baa aiao BaraatMajariyar Maahakan, atanaa, 44 t Hum Ml and eonraantaay. f M te p p i ya u , Blattn. Bt ld a ue a found ia tbs w at tha wadi * TbutUfataWis' and 1 far— pa tieyp alyAr.* tModiig to Mr IISMiliiliu Aiyar. fpttdpptpa* Pornl, pp. lflB, t/fi. | Fagan, IT, >0, 40, 830, f The look contain! man) reference* tu Sirs, and eo nereautilj dota tba ooMUnnotnry. 42 THE LIGHT OF TRUTH os SIDDHANTA'DEEPIKA. a steady follower of the SaivA faith f If the Puranic aecotiDts of Agastya or Muruba, as given by the com- mentator, differ in some important particulars from the accounts now generally accepted, that need not suggest that his religion was Dot Saivism. It need only suggest that the source wsb different from which he drew his stories. Because Nacchinarkkiniyar wrote a commentary on the Chintdmani, a Jain work it does not follow that he was a Jain, If so, Pandit, Swaminatha A iyar, the commentator of the Manimr- khalai, a Buddhistic work, should be a Buddhist. Having satisfied ourselves that Nacchinarkkiniyar was a Saiva Brahman,, we next proceed to ascertain the age in which he flourished and produced hia works, which are among the noblest heritage of the Tamilians. A few years ago, no attempt at fixing his date could have been successful, in view of the meagTe knowledge of his career which we possess apart from his commentaries. But the problem has now been rendered much easier by the discovery of more than one important date, in the literary history of Southern India, though the chronology of Tamil literature is always a difficult question. It is accepted on all hands that Nacchinarkkiniyar belonged to the Jaina period or cycle of Tamil litera- ture, According to Dr. Caldwell,* “ the Jaina period extended probably from the eighth or ninth century A.D., to the twelfth or thirteenth.” Thus Dr. Cald- well would place the commentator in any case later than the ninth century. But his conjecture regarding the beginning and end of the Jaina period evidently contradicts facts found in tho Tamil classics. If we set any value at all on their testimony, Jain suprema- cy must be regarded as having commenced at so early a date as the fourth century or the fifth. In his edi- tiont of the Chint&mani, Dr. Bower, after stating that Tiruttakka DAvar probably lived not more than seven or eight hundred years ago, remarks that Nac- chinArkkiniyar also probably lived not long after the writer of the Chintdmani. That would .briog him down to the thirteenth century or even to the four- teenth. Dr. Bower also confirms Dr. Caldwell’s Opi- nion about the commencement of the Jaina period by quoting from Wilson a certain passage which runs as follows : “ The Jains did not form a distinct and influential body until the 8th or 9th century after Christ.” But these two opinions are mere assertions • A Comparative Grammar of the Dravidiau Language*, Introduc- tion, page 129. t Introduction. made at a time when comparatively litte was known concerning the history of South India. Passing on to the opinions of native scholars, we find that Mr. Damodaram Pillai has more than oDce in his editions of Tamil classics expressed an opinion about the age of Nacchinarkkiniyar. In his editorial introduction to the Virtuolium, where he hBs made a very praiseworthy Attempt to give a sketch of the history ot Tamil literature, be states that the Jaina cycle began with the second century and lasted for nearly three hundred years* This cannot, however, be altogether true, inasmuch as there is evidence to prove that the Jain influence was at its height during she time of Tirujeanasembandha, in the early part of the seventh century A D. In the paragraph which deals with the question of the Jaina cycle, Mr. Damo- daram Pillai introduces NncchinarkkiniyHr as one who, originally of the Jain persuasion, became a Saivite, and as one who wrote excellent commentaries on many classical works.t Immediately afterwards he adds, referring to the general idea of the paragraph, That ho does not mean to say that all Tamil works written by Jains were written within the period specified. Perhaps he thought of including the commentator under the writers of the Itihasa age, which occupied the next eight hundred years, though in his introduc- tion to the Kalittohai,X he definitely states, that, as Nacchinarkkiniyar belongs to the age of the Jains, it is at least twelve centuries since he wrote this com- mentary (on the Ralittohai). This statement, it may be noted, is incompatible with the statement he makes in the introduction to the Viraxolium regarding^ the period during which Jain influence was predominant. He says farther : “ The commentator who has not scrupled to cite from such later works as Jirakachin- tdmani as well as from the works that have received the imprimatur of the Sangham, does not even take the Dameof BharatamorRamayanam orKandapurftnam where examples are found only in plenty. This clearly shows that all these works belong to a period more recent than Naochiuarkkiniyar’s.” Pretty much the sitme is what he says in his introduction to the Tolkappii/aui PoruladhikAram.J We ourselves have arrived at the same conclusion, but, as will oe seen on grounds quite different from these. • Page IS. 1 t Pago 19. J Page 21 5 Page *. THE T-iIGHT OF TRUTH os SIDDHANTA DEEPIKA. Mr. Banda rum Pi II at in Ilia first article on ' Thg Ten Tamil Idyls’ nays.- “ The commentator f Vsochiuirkkint- yar , remarks that tin* (TirarAvi wuikodi) ia the ancient name of the place which, in the day* of AuvaiyAr came to be called CbittamrAhvo — a testimony of gro»t value aa showing the king inter ra) that mutt hare elapsed be- tween Nakkimr end AnraiyAr who i* reckoned, by Dr. Caldwell himself as a cometnpotary of K am ban nnd ia placed therefore in the twelih century."’* This riew is however, based on the mistaken supposition that the Auraiyar of Kamban’s time is the AuvaiyAr mention- ed by Naecbinlrkkinijar. In thin connection we feel called upon *o say a word about the age of Auran Ar, perhaps tbs moat pointing chcracter among the Tarns! celebrities that hare * risen in Sooth India aince the day* of Agastya. In the first place it roost be remembered that the word ' Auraiyar' in popular language signifies s very old woman well verged in practical wisdom. Nuw, the Auraiyar of Kanban's time cannot, ncconiing to the generality of Tamil pandits, be identified with the Auraiyar who is said to hare flourished in the San- gfcaa age or with the Gunapati-Bbahta who, in the language of the tradition, ascended to heaven with Snntiaraa&rti, the lest of the three Perfcra hymn writers, and BAraroAnperuroAl, the reputed Saint of the Cbera Kingdom. A tradition has it that Anrai managed to lire eo long as aha did — nearly two hnn- died and forty yean— by receiving a fruit {« rlli Irani) from Pandan, a Vaisya of Kevirippumpatlinam, who gare it to the poetess, and was in to nr immortalised by an anfodi known as I'antunautfidi. This Vaisya bad gone to the lower world and had returned with nectar nnd the fruit. The tradition is found quoted in a footnote to a commentary on the JCuraft in A'ru- tnakhanArelnr’s edition. The quotation, however, is a blunder, iossmuch as we know that the incident, which Parimfilalahar refers to, is not this but another, found in the older classics. This Auraiyar cannot lie identified with the AuvaiyAr of Snndara’a period, although she was very likely the woman who flourish- ed tt the same time as Kamban and others- Neither c-n she be identified with the writer whose stansas NacchinArkkiniyer quotes in his commentaries. Now sa to the other Auvaiyir. She is the reputed authoress of many ethical works studied by the young • MfUtrto Christian Collrgi M»rsiiar, March 1101, paga *1®. ■ t Karol, 100. a of this country, and her connection with the Sangbam is supported by traditions and classical works. Apart from Xaccbin&rkkiniyar's qnotii g from the JToerea- r+ndan. and other works of AntaiyAr, the author of the 8 iiappedkik* ram* of the second century ban quoted from her Md/aws*. Besides, she has left many stanzas linked with those of other poets in the Purm- admire, a collection professedly of the Sangham age. The king Adhikas, who gare her the nelli fruit, is described in the PattupattUf as a callal, a man of great liberality, and the incident itself is dearly re- ferred to. We learn from tbe Pattvpdttu, aa well an from the Pitroaiia»r»i,t where tbe poeteea herself alludes to the incident when praising tbe king, that tbe fruit has the property of extending one's lifetime to an enormous length, and that it ran be obtained only from a beautiful tree to be found in certain se- cluded parts of tbe mountain regions. Nacchin&rkkh- niyar, in bis commentary on the Pattupd ttu, mentions the fruit, which is also frequently referred to in tbe Siddha SAatre*. Again, Mr. Sundaram Pillai says : " It is interesting to note that NacobmArkk i niyar, the learned Barra commentator, quotes not n line from Bam band bar, ia any of his elaborate annotations, while he scruples not to enforce his remarks by apt citations from Minik- kavAchakar, who, too, seems to have lived after the Madura Collage had beoonsa extinct. It i« obvious, therefore, that ia the days of NacchinArkkiniyar, 6amb*udhur’* usage had not been sufficiently old to be authoritative.”'} The use of the word 'old’ here ie a little difficult to understand. Does this statement not seem inconsistent with what was said in the passage just examined* If Anvaiyir’s usage, the usage of one who, according to Mr. Sundaram Pillai, belongs to the twelfth century, could bo authoritative, bow could the usage of Sembendha, whom be considered to be rightly placed in the sixth oentary or the seventh, hare failed to become authoritative ? Pro- bably he did not anticipate the passage already quoted, when he wrote this. This passage wonld seem to imply that Naochip&rkhiniyar and Sambaodha were very nearly contemporaries, otherwise Mr. Sod- daram Pillai’s statement becomes inexplicable. While he himself admits that Samb&ndha attained to great • Pmga-a*. ~ r tBiropAsarruppadsi, 11. 10O-IOS. t StaniaBl. | Madras CUcishsu CoiltQt Hagai.**, Kerch 1N01, page 6#4. THE LIGHT OF TRUTH ob SIDDHANTA DEEPIKA. celebrity, in the seventh century, aoch celebrity as induced the great Sankara of the eighth century, whose acquaintance with Tamil was obviously scanty, to refer to the saint’s name in his SaitndaryU Lahnri (a Sanskrit work) with sincere veneration, how could toe saint’s greatness have escaped our commentator's wide and extensive knowledge ? Not only so, Sam- bandha is avowedly referred to as a great saint in the hymns of Snndara and in the poems of Pattanattn Pillai, who probably belonged to the ninth century. Tirnn&vukkarasar himself, an elder contemporary of Sambandha, speaks of tbe latter with much regard ; and by the close of the tenth century all these. Devara hymn writers were being worshipped in the' public teinples, patronised by R&jaritja Chola and his successors. This is the place also to note another erroneous statement of fact to which Mr. Sundaram Pillai has given currency* in his first article on ‘ The Ten Tamil Idyls/ He writes : "The classical commentator, Nac- chin&rkkinivar, seeks to ' justify the author of the tenth Idyl against a criticism of one Alavauda Pillai A'siriyax, which is but one of the accepted and well* known names of Sambandha.’’t This Evidently is an unconscious misrepresentation of truth. SambandhB, we know, is called by the name of A'lndaya Pillai. not A'lavanda Pillai. A'lavanda Pillai A'siriyur may be the A^avandir, the alleged author of the Jilnna Vs, sishtavi, a beautiful allegorical work illustrating sublime truths by means of pleasant stories. We know that Samban- dha never commented on any classical work. Of A'la- vandar, however, a tradition is still prevalent at Ma- dura that he was the rightful heir to the Zeruindary of Yeerakeralampfidar, and that attempts having been made to poison him, he got tired of worldly life and turned ascetic. The tradition-tellers refer us in proof of this fact to his name, which signifies that he came to reign but never reigned. In the introdnction to his edition of the Silappadhi- lcdram, Pandit Swaminatba Aiyar claims, though not with sufficient reason, more antiquity for Adiyitkku- nallar than for Nacchinarkkiniyar. “ NacchinArkki- niyar,” he sayB, “ should have lived only posterior to Adiyarkkunallar in so far as he has controverted many opinions that nre found to be Adiyarkkttnal- • Bee Jnnva BnAhiui, Vol. i. Book vii, page 243, V. Sundaram Aiynr’a article on f'rthieukittkannlku. The eighteen didactic pieces in Tamil. f Jfadra# Chn'efitiv College Magazine March iKftl, p. Iftr’s.”- Mr. Seshagiri Sistriyar in his Report on a Search for Sanskrit and Tamil MSS. for the year 1896-1807, No. I, refutes Mr. Swaminatha Aiyat’s view thus : “ As the work (Divakaram) is quoted by Adiyarkkunallar in his commentary of the Sihipjiadln- karam, the author muBt be anterior to Adiyarkkuoal- lar. If the opinion of Mr. Swaminatha Aiyar, the editor of the Silppadhiknram, viz , that Adiyarkkunal- lir lived before Nacchinarkkiniyar, be correct, then the author of the lexicon under notice must be anterior to Nacchinarkkiniyar also. But it should be noted that the latter has, so far ns I have known, not quoted the work under notice.’ 1 * This Burely is not an answer to Mr. Swaminatha Aiyar. Nacchinarkkiniyar does, as a matter of fact, quote from the Divtikaram more than once ;t and, even if we set him aside, Per&siriyar an older commentator, has quoted from it in his com- mentary on the TirukkovaiySr. The other part of liis reply, besides suggesting the probable date of Adi- yarkkunallar. is somewhat more reasonable. He says : "The work under notice { Dandiyalankaram ) is-quoted by AdiyirkknnallAr in his commentary of the Si/ap- padhikaram. But as it is not quoted by NscchinArk- kiniyar in any one of his commentaries, we may infer that tbe author of the work might be posterior to Nacchinarkkiniyar and prior to AdiyakkunalItr. ,J J This argument we acknowledge, is borne out by facts. But we should never adduce this as positive evidence in determining the relative ages of Adiyarkknuall&r and Nacchinarkkiniyar. The fact that the author of a book makes no reference to another’author does not prove the impossibility of their contemporaneous existence; Milton in English literature betrays no signs of having ever board ol .Jeremy Taylor and Je- remy Taylor betrays no signs of having ever heard of Milton. Yet these two were contemporaries, one the greatest poet and the other the greatest prose writer of his age. The Dandiyalankaram determines the age of Adi- yarkkunall&r rather than the relative ages.of Adiyark- kunallar and Nacchinarkkiniyar. Tradition makes the author of the Dandiyalankaram, the son of Ambi- kapsti, who was the ton of Kamban, the great epic poet of the eleventh century. The author himself seems to have made reference to Anap&ya Chola, and Anapuyan, according to Dr. Hullzsch, is a designation of KorRajakesarivarman alias Kulottunga Chola * Page, 34 and :H), t Patlupdltii, page 16, and, probably, p. 316 X Report, page 37. THE LIGHT OF TRUTH o* 8IDDHANTA DKEP1K A 45 IRn.* TW a uliw t king of that mow Uritg rngi* •d only ia tht latter part of the ikvaotk ce i rt fr iy , Pn£ could not lav* flourished earlier than aha deraad century. Tit* work, then, file# tka op par liait of Adiy4rkknn«liAr's >g» to bo tka early yean of the twelfth century A. D A Bother fact, namely thaf" be baa quoted from the Kulinfmitu Peram, eorro bo- ra tea thin statement. The hero of i hat poem it Kolo- tungu Cbola Derm I.. who reigned from AJ). 1070 to- A-T). 1 1 18, a* pointed oat by Mr. Kansgusubbai Pilhu and Dr. bleat, t and iu author therefore, mnat be placed ia the earlier part of the twelfth century . Thie would indicate that the age of Adiy&rkkuoallAr was the latter part of the twelfth century. But there ia not a single fact to guide na in determining exactly the lower limit of hia age, except perbrpe hit extraordinary acquaintance with the Tamil claseiou. A comparison of the commentaries of Naochinarkkiniyar with Adtyirkknnailar’s, however, leada na to knm definite conclusion about the relative agea of this two commentators. Adiyarkkuuallar quotes some mIkm concerning yaptupa* (limbs of yopojia his oomsaeMary on the niUiypodfukknira * when he comes to explain the nature of the domeetic life and the life of an user tic. These «n <«* are also found in Nacchinarkkiniyar’s commentary on the Tolk*ppiyam,§ bnt with a qualifi- cation Adiyarkknnaliar quota* the *uln u and Ion ret them with the remark: ‘'Such are the surras.'’ Nacchisrkklniysr does more. He says they are urai- snfms (oommentary-su/ras) that is, su/ros especially prepared by the commentator to explain certain points in the commentary. Thin meaning of the expression ‘nrai-»Htm we get from the authors of the rLakkaaoL- L./lu, li and the Prayiyavitrka^ who have coined new sidra* iu their commentaries and said that such st lira* pas* under the name of unii-sx/ras. With this explanation, then, we have reason to font-hide that the »w Iru » quoted by Nanchinerkkiniyar nr.-, in ell probability, his own, and that, therefore when Adiyarkkunallnr quotes these «u Iron, be quotes from Kecchinnrkkiniysr. Thus we see that we are not justified in placing Nscchmarkkiniyar even in the twelfth century. Ifeforc proceeding to ascertain when Xacchiuark- khiiyar actually lived, let as find out when he cauoot • SoR/ii-inildia i ar«(vr|j/Msft *, Vol U. Part ii. peg* 113. • |l.i J. Vul. II. P*rt ii. pugr £10. : Paui; asj. ji I'ttlfl*. l*'w. I‘*«e IS* • 1*7^0 2. 12 have lived, ft ia an ac c ep ted fact that Perisiriyar, the famous eommentstor of the Ttrahtoesnydr, of MamQtknvnehaknr, ia older than Nacohinarkktuiyar. Had not PArteiriyar written a commentary on the Tirs ifa mj e r , we should be led from hie pure and el rated ssyle to conclude that he lived nos long after the extinction of ib« Sanghmm. But his commentary on the TirukkotaiyAr forms positive evidence that he lived poeterior to the unthor of Tlu Sacrtd Word. His priority to Naccbinlrkkiniyar is easily proved. In his commentary on Tolh'tppiyem the latter refers many times to P&rieiriyar’s commentaries. From Nacchinirkkiniysr we learn that TVraairijar wrote a commentary on the Tolkappiya m* as well es one on the Kumniqhai; t and this fact is confirmed by traditions and extant stanzas. About flic commentary on the TtruHocaiyor itself, there was until very recently a difference of opinion among pandits, the majority attributing it to Naochinarkkiniyar, while a scattered few held that it was written by PjrAsrriyw. Bnt now there is no doubt abont the authorship of the commentary. Subruhmanya Dfksbitar, the author of Prsgopa Ficeka, has pointed out in hie work more than once that the oommeutator of the Tirukkocdiyar was PerAriiiyar; and Maileramperumal Pillai, the reputed r Kirin of Tinnevelly, whose priority to Dlk- shitar is undeniable, has referred iu hi* Kalhldam commentary to points found in the printed commen- tary on the TYruiiocaiycSr refers of course under the title ‘ The Commentary of P4rfc»iriy»r’. Konrattflr Cbokkappa Ntvalar, in hie commentary on the Titnjoi- raruiaJri/vai, refers to this commentary of Pkrtsiriyar. Mr. 8waminatha Aiysrsaya that in the manuscripts he charmed to find in the houses of hereditary pandits in the southern districts, the top bear ibe words * The Commentary of PerAairivar', and that on careful exa- mination, he discovered that the manuscripts contai- ned neither more uor less than the printed copy which was erroneously attributed to Naocbin&rk, ltiniyar, not only by the editor, Arnraukhenuvalar, but by all of the then renowned pandits who have appended enlogiatic poems to the edition of the Tiruk- kovaiydr. Having thus seen that the commentary on the TiVufc- fcoroiyar is Pfrasiriyar’s and that he lived before Nac- chiuarkkiniyar, let ns examine this commentary to see if it can enlighten us ns to the date of PerusiriyaT and eventually therefore as to the date of • Toli&fiptViw, Hi>nil*illiitnrani, |. CIO. t tbitl [i. 89* 4« THE LIGHT OF TRUTH on SIDDHANTA DEEPIKA. Nacchiuttrkkiniyar. On page 1 1 3 of the commentary we read to oar intense delight a quoted stanza which we guess to be a deraram ; and our delight is made more intense when we find the very Fame stanza nt the top of a page * in the Devara-vthalamtirai. Wo ,at once conclude that Pdrasiriyar must have lived after the particular saint from whom emanated this, to U9 interesting, hymn. And who was that saint but Tiruufcvukkarasar, the prince of poets ? Now, if we coaid ascertain the date of Tiruuavuk- karasar, we might regard Periisiriyar’s date as having been almost fixed. Fortunately, the date of Tim* navukkarasar, or Jiiaansambandha, his younger contemporary, is no longer a matter for dispute, but n veritable historical fact — at any fat® as well esta- blished as any fact yet known in the history of South India. In his article on ‘ The Early History of Southern India ’,+ Mr. Venkayya gives in the argu- ments which lead us to this undisputed conclusion. He says: “According to the PeriyaPurinam, a Tamil work which gives an account of the 6ixty-three devotees of Siva and whose historical value has been proved to be very great, Siruttonda, one of the devotees, who was a military man, 1 reduced to dust the old city of Vit&pi’ for his master, whose name is hot given, but who must have been the Pallava King Narasimbavar- man I. Siruttonda was a contemporary of the great Saiva devotee Tirujfiiuasambandhar, and is referred to by the latter in one of his hymns. Thus Tirujnd,- nasambandar was a contemporary of the Pallava King Narasimliavai vnan I. A comparison of the life of another devotee, viz., Tirunavukkaraiyaror Appar, who was another contemporary of Tirujnanasamb»ndhar - with the two Trichinopoly cave inscriptions published by Dr. Hultzsch, will convince you that Appar must have lived under the Pallva King Gunabhara, who was probably identical with Mahendravarman I., the father of Narasimhavarmau I. From these facts we conclude that the two famous Saiva devotees, Appar and Sambandhar. lived about the middle of the seventh century A. D., as the Pallava King, Na- r&simhavarmau I., was shown to have been a con- temporary of the Western Chalukya, Pulikesin II., whose dates range from 609 to 642 A.])/’ The date of Tirunavukkarasar being ascertained to be the middle of the seventn century A.D., Perasiri- yar must be sought for in the latter part of the same > I’iirt- 1 1 1 page 331. + Mii'Lii* Ch ■ - -l ' < n Cullrjr Magazine, January 1SS6. century, or more probably in the earlier part of the nest. Thus as nn upper limit to the age of Nacchi- narkkiuiyar we have the early years of the eighth centnry A D. S. Anavahatayinayakam Pillaj, m.a. (To be continued.) A LIBRARY OF ADVA1TA WORKS. Mr. Sambasiva Aiyar, Manager of the Sri Vidya Presa, Kumbakonam, has been engaged for some time in bringing oat a collection of valuable Adva.Ua works in Sanskrit, written by Buch eminent authorities as Brahma nandaSaras- vati, Madhusudana Sarasvati, Appaya Dikshita and otheis. A few of these, for in9tauce, the Laghnchaudrika and the Brahma- Vidynbhaiana, were known by repute merely, till Mr. Sambasiva Aiyar conceived the idea of publishing them. The subject-matter of the eight volumes now comprising the series together with remarks regarding their authors will be found briefly set forth in the prefatory note, appended below, from the pen of our well-known country- man, Mr. Sushiah Sastriar, C. S. I., late Dewan of Pndu- kotta, to which I have added a few footnotes which mny be of some interest to bibliophiles. The whole collection is an exceedingly valuable one and it !e only to be repot- ted that the publisher has not met with tLe only reward due to his unselfish labour, viz., an appreciative reception and an encouraging sale of the bodks. Though he has in- vested a goodly portion of bis heritage in this, a labour of love for him, he expects and desires no profits, but would be amply satisfied and incited to farther services in the same direction, if he can only recover his outlay by the encouragement of the learned and the wealthy of the land. I need not add any more to what has been written with such exceeding clearness by Mr. .Sashinh Sastriar. M. Naravanabwami Iykr. ENGLISH PREFACE TO THE AD V AIT A MAN.) API. 1. The Advaita Manjari or series of treatises on the Advaita Philosophy consists of Eight Volumes (Royal Octavo) printed and published in Devanagari character at the Sri Vidya Press, Knmbhakotiam by Sambasiva Ariya of Konerirajapuram. (a) The first of them is Advaita Siddhi, pages thi, grandhas 10,000. priced Rs. 4—8 — 0. ( b ) The second is Laghucbandrika, otherwise called Gaudu Brahm-'uandiyam, pages (i->.‘>. grandhas 29.000 priced Rs. V — 8 — 0. THE LIGHT OF TRUTH ot SID DH A NT A DEEPIKA. 47 (<) Th# third u 8 idd hint* binds. (rf) Dm fourth U 5/tyarwtoimli. Thus* last two ffp* priutod together a* one V oisme, pugus 290, grand ha* 6/»0, prind R*. 3 — 0 —0. (r) Th* fifth i*$4i.-» Vritti, pages 1*0, grand baa 4,000* priced R*. 1—8-0. {/) Tbs sixth in 3rddbi n( s l*« ai»s*gT*h*m, pegs* 485, grnadbae 14,000, priced Si. 5—4) — 0. (f) TV wtMth i* Bnlkai Vidyshfesr ao— , pages 840, graodbas 24,000, priced Ha, 10—0 — 0. (1) TV eighth ia Bimtetm Vive Item, page* 14il» grand ha* 5000, priced E». 2—0 — 0. 2, Thai tV 7 volumes comprising the 8 works contain pages 2807 and grand has 83,000. priced Ha. 33 — 8—0. They are called Un*jnri, because they all tadale to the •Mae aohject .—bat practical)/ the/ ate all separate inde- pendent works by separate anchor* which base appeared at long ietemla. Though the/ are welUknowa to acboiar* aa works ol authority, the/ hare been -sever printed and published before aad have beta very rare to be had ia a correct or complete form. Much credit is do* to IV enter- prising publisher for collecting ami publishing then at hit osra coat aad making them scenes) Me to scholars aad to tha public generally ; unfortunately, he hse not mat with that dagraa of encouragement which was cvtnm«m ae- rate with his laboars ami with the iatriaaic value of tha work* them selvas This ia a great as asm re has ban pro- bably dwe to mess ores not having been tab an to give them wide publicity aad ptobebly to some extent to the difficult end intricate character of the subject iteefT. They are now re-introduced to tV public ia the hope that their high merits will be appreciated and that they will find ready purchaser- among surli of oar enlightened and patriotic countrymen as can wall afford to patron its them. It. After these preliminary remarks, it ia-bot appropri- ate and necessary that a brief oatline account should be given ot each of the treatises for tbe informs* ion of those who tney not be already conversant with them. They will now lie accordingly dcscrilied in tbe order in which they have been already enumerated. A. AdvuiU Siddbi 1 iu an original wotk by Msdhnsii- dena Saras wati. It is a commentary on S'ankara Hash- yam — i be famous gloss on tbe Vy«*u Sutra* and in said to have been written about 300 years ago. It ia a refutation of the Dvaita doctrine propounded by Vy*s«r*yar in his IkmiHM work known aa Xy&yAiBiitam. It was answered by a « ork called Tarangmni by a Dvaita author. Tnran- gani was answered by Ganda Brahm"nandtyam otherwise called l.ugliachandrik", which in its tarn elicited Vena- 1. Thi« MpfK^nmto Im* » iHAVrcm irctuim* from iluti piibtiftltoal l*y lltf 4 Nridy «*f Hi'ir/nl i»» tltfir D*Ui u ll ifiM lndlm ami fttyk'il A.i, . ** i: ■ ii.*..* * . S. m*U Visit yam. This awain was at* waved by Trimmbak* 8*stri of Mytors in a treatise called Ad-raitn Siddbrnta Vaijeysoti The Advaila Siddhi it divided into four chapters called Pariehcbedaota, each of which is acsio subdivided into Minor h ea ds or topics, la the first partebebedam tha q n aa ri o n of tbe world being mithys or not axithjs (i. a. illesory or not illasory) as stated by both the parties, is s t a t e d under 54 beads or issue*. In the second, A'tmaxiirw- paaam or natere of Atma ia dieewsend under 54 beads, fa tV third, the mesas of realising anion or abeoiptioa in the A'tma am d es c ribed under 4 sab-heads, that is to sa/ > S'ramnam, Mon snare, Xidhidhyisanaro Ac., la the fourth, ilukUairupensm or what ia Mnkti or Moksham, is discus- sed under 0 sack head*. B. Lagbucbandriki otherwise called Oanda Brahm»- nandlynm is a gloss by Brahminaad* Saraawnti on Advai- la Siddhi. In its sab-divi ti aas and order of topics, it fol- lows the Admits Siddhi. It ia a mjoiedar to Tamngani which was an aoswar to Admits Siddbi, No. A. C. SiddhAntni-indu by Ifadhosildana Sarmswati is a V/kkbyfiaam on the Darfa S'loki of S*ankwa which is tha s ern ne w of bis doctrine in a very condensed farm. D. NiyhyamtnAmli is a^in a gloss oa Siddhantabitnia by tbe anther of LaghaehaadrikA. These two treatises C and D era really abridgments of Admits Siddhi and LagbnehaadnkA which were probably found much too voluminous for easy study. K. Sfitr* Vritti is e work by s disciple of S'aakan and is a short simple, and literal paraphrase of the Vy*«* Sutras It is divided into four chapters or Adhysrs, ia which the sobject* of Jagatkhranam, criticism of opposing doctrines, mukeba npAyem or means to raoksha and mok- aha itself are treated in the same order as in the Sutras. K. SxIdhAntalesa saagmbam is an original wort !•/ Appayys Dlkshitar who is said to have lived 400 to .Vs l years ago. It i* a review of sll the doctrine* of belief with the conclurioa tbet Admits i* the sooadaal erf them. This work also duals with the general sobject in tbe same order which is observed in the other works — namely in four parichchedums — but more closely criticises the difference which hud sprang ap among the ad vaitis themselves in the long interml since s'ankant’s UhAsh/am. Tho positions which he nndertakes to substantiate are (I) that Niigaua Brahmen is alooe taught by Vedas (i) that Moksha ir- to be obtained hy Vidyii or Jnanam (:1) that by Jiuinam is meant Brahmanjanam (4) that Moksha is the goal of all knowledge. — Ach/nta Krishnstianda Saraswati has writ- ten a gloss on this work. 0 . Ilrahniu Vidyobharaaem by Advaitsoanda Snrs-t- wati it a rummentary on S'ankar&'s siitra Bhisbyam. It is divided iatofonr Adhyayas, each having four "Padas —