THE 8IDDHANTA DEEPIKA OB The Light of Troth. A Monthly Journal, Devoted to Religion, Philosophy, Literature ; Science &c. OonniiiniH oo tlM QuMn'i Comn—i n oration Dhj, 1M7« aB^jagaggggaaa ■ i i b— bbb— — — — — h YolYH APRIL 1906 Mol t HEW YEAR'S GREETING This Agaval is by a minstrel, known to us as Kanyan or ‘ Singer’ of the flowery hill, who was a court poet and friend of Ko Perum Coran of Urraiyur — a little, it may be, before the date of the Kurral. See Purra Nannurru 67, 191, 192, 212. ajir^ub m(3V; — u/rai(rr}us Q&mflr $2 Mskjttuo dSpirptr «irjrr; — Qtsir p£ptuo pa&pppus *trpjptLo LjjpaipakQp: — anrtppio gpAQpm usQipm pmrjpth S)co<7m; — QpetiSm ®«r£) Q pair p & us $4iQtD;—iB*mQg)@ sjpdhanta dekpika. iUrTigS)g>l &StiQu!rQJj 4 j 6\>«\>6\> Qu.TlU.fpJM $/r5UL$u ij[8assrQutrs{> «gj/re_u5.f (Lpanpsu l$u u(&e-L b creiru^) ^pQeC/r/r airCJ3&p Qpc&iipssTth^ — iUir6S)ir §)stpfico j*jpesP£pit}> gjarC’ccI ••■■■*«■■*■> THE SAGES. To us all towns are one, all men our kin. Life’s gool comes not from others’ gift, nor ill Man’s pains and pains’ relief are from within. Death s no new thing; nor do our bosoms thrill When joyous life seems like a luscious draught. When grieved, we patient suffer; for, we deem This much-praised life of ours a fragile raft Borne down the waters of some mountain stream That o’er huge boulders roaring seeks the plain. Tho storms with lightnings Hash from darken'd skies Descend, tho raft goes on as fates ordain. Thus have we seen in visions of the wise! — We marvel not at greatness of the great; Still less despise we men of low cstnte. Comp. Kurral, 397 Paramori, 116. With kindest good wishes, Ct. IT. POPE. SJ.’IKAXTUA UJUA.SH VA. ■ > O TRANSLATIONS. THE VED ANT A- SUTRAS WITH SIM K A NTH A B11ASHYA. [ Continued from potjt; -Jo tf lot. K). 4fuurtl) .AMjimna. SECOND pAdA. Adhikarana 1. Speech (is dissolved) iu mind, because of our experience and the woii>HANTA UEEHKA. f * Tlie senses being dissolved in mind”l. We actually see that at departure speech and other sense- organs cease to function even prior to mind. Therefore, speech first attains dissolution in mind ; then all senses are dissolved in mind. As to the contention that an effect attains dissolution only in its material cause, we sav that it is not alwavs the case. This ^ i * law applies only to the dissolution of the thing itself. It is not meant here that speech and other senses are themselves dissolved in mind : only the cessation of their functions is meant here. Just as a burning piece of charcoal, when cast into a body of water, ceases to emit light, &c., so also it stands to reason that the func- tions of speech and other sense-organs are merged in mind, though mind is not their material cause. The dissolution of speech, &c., of things which possess the functions, here stands for the dissolution of the functions, the functions and the things that possess those functions being here spoken of as identical by courtesv. * Adhikarana 2. This miud iu breath, from the sequel. (IV. ii. 3). The dissolution, in breath, of mind accompanied with speech and all other senses, is spoken of in the words, u Mind (is dissolved) in breath’^. A doubt arises as to what kind of dissolution this is. Pfh’vapuktthu : — (Granted that it is the functions of speech and other senses that are merged in mind, seeing that mind is not their material cause (upadana). But as to mind itself, it is itself dis- solved in breath (prana), inasmuch as breath is the material cause of mind. “ Made up, indeed, of food, my dear, is mind, and made up of waters is breath ”3. In these words, the Sruti teaches that, as made up of food, mind is made up 'of earth (prithivi) and that, therefore, as made up of waters, breath is the material cause (upadana) of mind ; so that it is not contrary to reason to say that mind is substantially dissolved in breath. 1 Piiibua. : J-U. 2 Chha. 0-S.G. 3 Chha. 6-5-4* sUiJcantha uhashva. 5 biddhanta .*■— As in the case of speech and other senses, so also in the case of mind, it is the functions of mind that are merged in breath, because of the sequel, “ Mind (is dissolved) in breath ”1. Mind is not substantially dissolved in breath ; for, breath cannot be the direct (upAdana) or materiul cause of mind, since mind is not ^ born from breath (prana). Wherefore, reason shews that it is only the functions of mind that are said to be merged in breath. Adhikarana 3. It unites with the lord, because of the union therewith, etc., (being spoken of) (IV. ii. 4). Frstwliilc, the dissolution of the mind and all the senses in the breath was spoken of. Now a question arises as to where that breath attains dissolution. l*nrrapak*ha : — What, now, suggests itself at first? From the words of the Sruti “the breath (is dissolved) in light"’ the breath attains dissolution in light. Siddh'hihi : — As against the foregoing, we hold as follow's : — That breath then unites with the Jiva, the lord ; it does not attain dissolution in light, because of the Sruti which speaks of its union with the Jiva in the passages like the following: — “ Thus do all the senses gather round the Self at the time of death "2. Now the Sut rak ara proceeds to explain away the apparent contradiction of the passage “the breath (is dissolved) in light. (It unites) witn the elements of matter, because of the Sruti referring to them. (IV. ii. 5). In the passage, “the breath (is dissoved) in light '3, the Sruti refers to Might" as conjoined with the other elements of matter. Accordingly, there is no contradiction, since we nre only taught here 1 Chka. d-6-0. ■2 bri. u*i;*as. i> Clibu. o-S-b. () slDDHANTA DEEPIKA. that the breath along with the Jiva unites with the elements of matter. * Not in the one alone; so indeed they teach. (IV. ii. 6). Not in light alone does the breath attain its dissolution. For, the Sruti which treats of the triplication teaches its conjunction with the other elements of matter. Wherefore, since the breath, along with the Jiva, unites i)vith the elements of matter, there is no contradiction of the Sruti. Adhikarana 4. \nd same up to the commencement of tho passage. And immortality. (IV. ii. 7). A question arises as to whether the departure that is here described is the same or different for the enlightened and the unenlightened, prior to the commencement of the passage starting with light. Parcajmkxha : — Wliat suggests itself at first ? Inasmuch as mundane life and liberation are two quite different effects, the departure is different in the two cases of the wise and the ignorant Siddhunta : — As against the foregoing, we hold as follows: — Prior to the commencement of the passage starting with the light, etc., the departure is quite the same for the wise and the ignorant. But the wise man effects the exit through the tubular passage (nadi) in the head and attains immortality, but not the other: here lies the difference. For, the Sruti savs:— ^ v "There are a hundred and one uadi's of the heart ; one of them enters the crown of the head. Moving upwards by it, a man reaches immortal ; the other nadis serve for departing in different directions”!. Prior to this, the departure is quite the same. 1 Kut ha- Up. G-1G. SMKAXTHA MfASTTYA. Adhikarana. 5. Because of the reference to embodied existence prior to union with Him. (IV. ii. 8). It has been shown in the last section that the enlightened one makes his exit through the nadi in the head, and that then commences the journey on the Path of Light. Now there arises a question as to whether, in the case of the enlightened one who has departed from the body, a journey on the Path of Light is possible. The Srnti speaks of immortality being attained immediately after the death of the physical body : — “When all desires which once entered his heart are undone, then does the mortal become immortal, then he attains Brnman liere’’l. And the Srnti speaks also of the journey on the Path of Light, in the words, “They go forth to light *2. Thus, both being de- clared in the Sruti, there arises a doubt on the matter. Piirnapaksha : — Now it would seem that journey on the Path of Light is impossible in the case of liberated .souls, inasmuch as the liberated soul cannot start on the journey, owing to the impos- sibility of speech, etc., coming into life again after having been once absorbed in Brahman. Siddhnnta : — As against the foregoing, we argue as follows : — Embodied existence does not cease, because of the reference to a connection with the body, prior to the attainment of Brahman through the path of light. The Sruti merely says that the liberated one becomes immortal at once, because the actual attainment of # ^ immortality is.to come off very soon. Wherefore in.^the case of the departing wise man, journey on the Path of Light is possible. Now as to the assertion that such a journey is impossible in his case, because of the absorption of speech, etc., the Sutrakara says as follows : — And a (body) subtle in size (he has), because so we find. (IV. ii. 9). • • 1. Bri. G-4-7. 2. Chhft. 5-10-1. 8 SimWAXTA PETTI K A. Though lie has departed from this body, the subtle body con- tinues. Otherwise, owing to the impossibility of a journey, no con- versation with the moon and the like would be possible. In the Sruti, indeed, in the Paryauka-Vidya, there is recorded a con- versation taking place on the path of gods between the wise soul and the moon : — "All who depart from this world (this body) go to the moon .... Verily, the moon is the door of the Svarga world. Now, if a mail objects to the moon (if one is not satisfied with life there), the moon sets him free. But, if a man does not object, then the moon sends him down as rain upon this earth. And according to his deeds and according to his knowledge, he is born here again as a worm, or as an insect, or as a fish, or as a bird, or as a lion, or as a boar, or as a serpent, or as a tiger, or as a man, or as something else in different places. When he lias thus returned to the earth, some one (a sage) asks, ‘ Who art thou ?’ And he should answer : . . . .”1. So that, in the case of the wise man who has departed from the body, journey on the Path of Light is possible. Hence not by destruction. (IV. ii. 10). Hence, i.e., for the foregoing reasons, the Sruti, " Then does the mortal become immortal ;”2, which speaks of the attainment of immortality, does not mean that immortality is immediately attained through a complete cessation of all connection with the bodv. Because of the probable existence of this very one, there is warmth. (IV. ii. 11). «• Because it is possible that such a subtle body exists some- where without being altogether destroyed, warmth, which is the property of the subtle body is indeed felt somewhere, even when the wise soul departs from the body. Warmth is not the property of the gross physical body, as it is not felt in it after death. Hence also the possibility of the journey. 1 Kaushitaki, Up. 1-2. 2 Bri. 6-4-7 SRIKANTHA HHA8HTA. 0 (If it be objected that this cannot be) beoanae of the denial (we say that the senses depart) not from the embodied one. This indeed is clearly taught in the recension of some. (IV. ii. 12). Objection The Brihadiranyaka teaches how the unenligh- tened soul departs from the body in the following words : — “ The point of his heart becomes lighted up, and by that, light the Self departs, either through the eye, or through the skull, or through other places of the bodj\ And when he thus departs, life departs after him, and when life thus departs, all the other vital elements depart after it/’ 1 And so on. Then, the Srnti, after concluding the subject so far as it con- cerns the unenlightened soul in the words, fC So much for the man who desires’', proceeds as follows : — “ But as to the man who does not desire, who, not desiring, freed from desires, is satisfied in his desires, or desires the Self only, his vital elements do not depart elsewhere ; being Brahman, he goes to Brahman .”2 As the Sruti here denies the departure of the wise soul, he directly attains Brahman here alone. Answer: — No; for, in the words, “ his vital elements depart not, ”3 the Sruti teaches that the vital elements of the departing soul who has started for a journey on the Path of Light are not detached from him. This idea is clearly conveyed by the words of the Upanishad in the recension of the Midliyandinas. “ As to the man who, not desiring, freed from desires, is satis- fied in his desines, or desires the Self only, from him the vital elements do nof depart.” And the Smriti also says. (IV. ii. 13). The Smriti speaks of the wise one passing through the nidi in the head : “ Among them, there is one going upward, making its way • 1 Bri. 6-4-2. 2 Bri. Up. 6-4-6. 3 Ibid, 10 SIDDHANTA DEEPIKA. through the Solar region ; thereby, he passes beyond the region of Brahman and attains the supreme goal/ 1 Therefore, journey on the Path of Light is possible in the case of the departing soul of the wise man. Some say that journey on the Path of Light is not invariable in all cases, inasmuch as in the case of those who are devoted to the Unconditioned the cessation of connection with the body here is itself their liberation. Adhikarana 6. They (are dissolved) in the Supreme. So, indeed, the Sruti says. (TV. ii. 14). In a former section, it was shewn that Jiva conjoined with the senses becomes absorbed in the elements of matter including light (tejas). From the words “ light (becomes dissolved) in the Supreme Deity/’ 1 we understand that light combined with other elements of matter and conjoined with Jiva attains dissolution in the Supreme Deity. Now, a doubt arises as to whether a dissolution of its very being in the Supreme Deity (Parabrahman) is here meant, or the mere undistinguishability of the two from one another. Pih'vapaksha : — It would seem proper that the absorption of the very being of light is here meant. The Supreme Deity is, etymologically, none other than Maliadeva. It is Mah&deva who is spoken of in the Sruti as Parabrahman, the source of all beings, in the following and similar passages : — “This Deity thought”2 “The one God (Deva) creating heaven and earth.”3 Therefore, it is but reasonable to suppose that in Him, the material (upadana) cause, all elements of matter, along wttn Jiva, attain dissolution in their very being. 1 Chha. 6-8-6. 2 Chha. 6-3-2, 3 Mahanarayana Up- 1-12. srikaNtha BHA8HYA. 11 Suidhdnta . — The true theory, however, may be stated as. follows : — Though Brahman is the material cause, the elements are not dissolved in Him by their very being. On the other hand, they only become undistinguishable from one another. There is no ground whatever why the mere union, once taught in the words, tC speech becomes one with mind,’’ 1 should be understood in quite a different sense here. Therefore, as in the case of the mind, etc., here too, the Sruti means only a cessation of function. 0 Non-separation (is meant) because of the text. (IV. ii. 16). Because the text of the Upanishad speaks of union, it is quite reasonable to understand that mere non-separation of the elements of matter from Brahman is here meant. Adhikarana 7. There is the blazing forth of the point of his seat ; then within the gate illumin- ed by it, iu virtue of the knowledge and in virtue of the complementary contempla- tion of the path, (the wise one), helped by the Grace of the One in the heart, departs by the passage beyond the hundred. (IV. ii. 16). In a former section, it was said that up to the starting point oil the Path of Light, the process of departure is the same in the case of the enlightened and the unenlightened. Now we shall enquire whether there is any difference or no between the two at the time of their exit. Part' tpoksha : — In the words, “light is dissolved in the Supreme Deity", it is said that the wise as well as the ignorant is absorbed in the Supreme Cause, — the Highest God, the Supreme Brahman, the Supreme Light, — and remains there inseparable, for a time, resting himself. Therefore, their departure is quite the same, inasmuch as the Sruti speaks of the blazing up of the heart and so on in the case of both alike. The Sruti says : u The point of his heart becomes lighted up, and by that 1 Chha. 6-8-6. 12 hlDDHAXTA DEE PIKA. light the self departs, either through the eye, or through the skull or through other places of the body/*l Therefore, the departure being the same in both, there is no difference whatever between the two. SiddhthiU - Such being the priuia facie view, we say that our conclusion is that there is a difference between the two. To explain at length In virtue of the wisdom which takes the form of the worship of the Supreme Lord (Paramesvara) dwelling in the heart, and in virtue of the complementary contemplation of the Path of Light, the Lord, who is gracious to all, becomes propitiat- ed; and when the enlightened devotee is glanced at by the gracious eye of the Lord which is capable of destroying all the sin that enshrouds His being and when the gate of his exit is illumined by His grace, he passes upwards by that nadi in the head which lies beyond the hundred ones. But not so the other ; on the contrary, he passes out by the other uadis. So says the Sruti : — “There are a hundred and one uadis of the heart, one of them enters the crown of the head. Moving upwards by it, a man reaches the immortal; the other uadis serve for departing in different directions. ”2 Such is the peculiarity in the departure of the wise man. All this amounts to this : — u Rudra abides in the heart of men/’ “The heart-lotus, which is free from dirt, perfectly pure;*^ in such passages of the Sruti as the above as well as in the passages like “ the Lord sits, O Arjuna, in the region of the heart in all beings, ”4 we are given to understand that the Supreme Lord (Paramesvara) dwells in the hearts of all men. He in whom Jiva with the functions of his senses becomes absorbed and is merged in sole communion ; He whom — in the 1 Bri. 6-4-2. 2 Katha-Up. 6-16. 3 Kaivalya-Up. 4 Qlta. 18-51. 8BIKANTHA BHA8HYA. IS words, “ Superior to the universe is Rudra, the Great Sage (Maharshi),”l and “ all verily is Rudra, ”2*— the Sruti declares to be above the universe as the efficient cause (Nimittak Arana) thereof V and to be one with the universe as its material (upadana) cause ; He whose supremacy as the Lord of the universe is taught in the words " One indeed is Rudra ; they stand not for a second ;”3 He than whom nothing else the seekers of liberation have to know, as taught in the words, “ Siva alone is to be meditated upon” ;4 He of whom, — in the words, il Here indeed, when the life principles of a man depart from the body, Rudra imparts instruction to him about Brahman, the Saviour (the Taraka-Brahman), whereby he becomes immortal, ”5— the Sryti says that He teaches to the enlightened devotees at death the Taraka-Brahman whereby they realise his true being ; He who, as the object of all worship, is the Lord of all sacrifices; as the Sruti says, “ Secure Rudra, the Lord of your sacrifice, for your protection ;”6 He who is the best doctor of the disease of Samsara, as addressed in the passage, “ 0 Rudra, . . . . invigorate our sons by thy medicinal plants, for, I hear that Thou art the chief physician amongst physicians. 7 He whose form and part Maya is said to be — in the words, “Maya, verily, be it known is the material cause, and Mahesvara is its possessor/ 8 — that supreme energy (paramasakti) called Maya which manifests itself in the variegated flower-show called the universe ; — He, indeed, the Supreme Brahman dwelling in the heart — the Supreme Lord, whose form is supreme Bliss, who is the Consort of Uma, the Supre?ne Spirit (Paramatman), glances at the contemplating and devout aspirant — the devotee who has been constantly engaged in Aynihotra and other rituals enjoined as forms of Divine worship in the Sruti which constitutes the Divine command, who is completely free from the slightest mark of prohibited action, who has dedi- cated all fruits of his action to God, whose will has been com- pletely surrendered to the Divine will, who has- imbibed in full the immortal nectar of the knowledge of God, who has renounced all 1 Mahana. 10-10. 2 Ibid. 16. 3 Sve. 3-2. 4 Atharvasikhs. 5 Ramotfcaratapani. "6 Rig* Veda. 4-3-1. 7 Ibid. 2-38-4. 8 Sve. Up. 4-10. 14 SlDDHANTA DEEPtKA. interested action as well as its fruit, who, haying attained discri- mination, etc., is solely engaged in devotion to God, seeking Divine Grace, — and, at the time of his leaving the body, the Lord, in all His Grace towards the devotee, directs towards him His gracious glance which wipes away all the stain of samsara. Then this devotee, with all the stain of samsara completely wiped away by the mighty Grace of God, and departing by the nadi of the head shone on by the resplendent Atman, reaches by the path of Light the supreme Divine abode which transcends all material universe, the unsurpassed bliss being its very nature ; then attaining to a form like the Divine form itself, liis nature partakes of the eternal unsurpassed bliss. Therefore, it is but proper to hold that there is a difference in the destinies of the enlightened and the un- enlightened. Adhikarana 8. Following the (sun’s) rays. (IV. ii. 17.) In the preceding section, it has been shown that the devotee, who has obtained the grace of the Paramesvara abiding iu the heart, departs by the n&di of the head. Now a question arises as to whether, in the case of the departing devotee, the upward journey is possibly by night as well as by day. Piirvapdksha : — The view that first suggests itself is this: We are given to understand that the departing soul passes upward in contact with the suu’srays, as the Sruti says : “ When he departs from this body, then he departs upwards by those very rays. *' 1 . Certainly, coutact with the sun's rays is possible only by day, but not by night. 1. Chhu. 8-3*5. SBIKAXTHA HHASHYA. 15 Siddhhrfa : — As against the foregoing, we hold as follows: It is true that the departing soul of the enlightened devotee (Vidvan) passes upward only in contact with the sun’s rays. But this contact is possible by night as well as by day ; for, even at night, the sun’s rays are present, as • shown by the heat felt during summer nights. Hence the conclusion that, by night as well as by day, his soul passes upward in the wake of the sun’s rars. Now the Sutrakara refers to an objection and answers it. If it be objected (that it) cannot (happen) at night, (we say) no, because the connection exists as long as the body exists ; and so the Sruti says, (IV. ii. 18). Objection It has been said that, even when one is dead at night, he attains Brahman, by passing in contact with the sun’s rays. This is not possible; for, death by. night is condemned in the following words : GufT&(§QarG(Trf ldqiGu> Qsu epi iL)tus Q&rrtiffQear/DQjiTjpt” See the Theosophwal Rpvinr for February and March, where Mr. Arthur A. Wells carries on a discussion on this subject. 2. He removed our sins, Our Nandi with the Fron- tal Eye. He removed our sins, by opening our Eye of Love. Lightening us with the Light that no darkness can dim, He reflected His Coral Light in the Crystal. TlUUMANTlUM OF T1KUMULAR. 19 Note. The word aeStMLj, rust in copper or crystal or mirror, is significant. The impurity attaching to man is no part of his true nature but it nevertheless affects him, covers and limits his power as a veil. The analogy given for man is the crystal or mirror which, however pure in itself , has the defect of be- coming covered by rust, and ‘ the bight that no darkness cau dim’ is distinguished from this * crystal ’ and the author also shows that the Light in the crystal is not its own but is really the Ruddy Light of the Lord and it is com- pared most beautifully to the coral imbedded in this crystal. The red sparks emitted from the so-called Brilliant answer to this. Sec uote to sixth Chapter, * Light of Grace * and Prof. Henry Drummond’s tract “ Changed Life ” where he brings out the truth of the proposition that man is a * mirror ’ and shows how in this nature of man lies the basis of the process of man’s salvation. As the Mantra shows, man’s darkness will vanish more and more, as he reflects God’s glory, and as he reflects His Glory, perfectly, he becomes perfect himself. ‘ I see God, ‘ I reflect God, * * I become. God’, are the several stages of this process of attain- ing Prtthignanam. Cf. Svetas Up. “ From meditating on Him, from joining Him, from becoming one with Him, there is further cessation of all maya (bodies-births)”, i. 10. “As a metal disk (mirror), tarnished by dust, shines bright again after it has been cleaned, so is the one incar- nate person satisfied and freed from grief, after he has seen the real nature of himself.” 20 SIDDHANTA DEEPiKA. « And by the real nature of his self, he sees as by a lamp the real nature of Brahman; then, having known the unborn eternal Lord, who transcends all the tattvas, he is freed from all fetters (pasa).” ii. 14 and 15. St. Paul : — “We, all, with unveiled face, reflecting, ax a mirror , the glory of the Lord, are transformed into the same image, from Glory to Glory, even as from the Lord, the spirit.” The opening lines of the Chapter on Upadesa, — * the teaching,’— fitly enough summarise how and why man is born and how his salvation is secured. 3. Of the three Padarthas described as pathi (God) pasu(bound soul) and pasa (the bond), the two last are equally eternal as God himself. The impurities (lj& u/r^ii) cannot approach God, and, if God approaches man, his impurities will vanish. Note. Man unaided cannot near God, but, aided by His Arul, he can near Him and thus get rid of his impurities. 4. Nandi dwells in the Temple of man and his body as the light shining from the bamboo rods (by friction). Like unto our mother, He removes our three impurities and rises out of us as the sun from the Ocean of Grace. Note. / This explains the method of salvation. TUUJMANTKaM of TiKUJIULAK. 21 Cf. (1) Tlxevaram, f< eSpSp/£aSeanir uneSp uQQ^iiQunsd ld v&piufl orgy ear ebr torr Lcassti&Q&n jsjtufTGsr ft- psyQ&rrio ihU-®eearfreii su$p fl^eor Q£jry&SiJfTK>Q& SStOL UJ (J0S8T && pQjQ U>.” (2) Svetas vafcara Upanisliad. i. 14. “By making hisJbody the under- wood andtlie syllable Om the upper-wood, man, after repeating the drill of meditation, will perceive the Bright God like the spark hidden in the wood.’ * (3) Kaivalyopanishad. 13. “ With the soul for the wood (arani) and Pranava for the churning rod, by the continual churning of knowledge the wise sunder the noose (pasa). 5. Take the case of the solar lens and cotton covering it. The lens by itself cannot burn the cotton. It will be burnt when brought into focus with the sun. So, man’s impurities are burnt off in the presence of the Divine Teacher. Note. Man is the lens or crystal and cotton covering it is the impurity and God is the sun. Cf. Svetas. Up. iii. 8. “ I know that Parama Puruslia of eunlike lustre, beyond darkness. A man who knows Him truly passes over death. There is no other path to go. ” 6. He knows our impurities to be five, and he re- moves them from his eminent fifth position as Sadasiva, 22 SiDDHANTA DiSKi’lJvA. and, washing us out of our five passions in the sacred Hall, imparts us liis five graces and lovingly dwells in us. 7. As a thing lost in the depths of water, our intelli- gence is submerged in the five senses. But, when our intelligence is lost in His knowledge, the Supreme Teacher will bring our light out. Cf. Thayumanavar < &Tj3fgya&G^9)L— t <5 jh jgQ'&lat Qgj.wCW o 3 ) (o.cg} f ” 8. If one alone, all alone, reaches the Hall of Silence, like the Hamsa, which separates milk from water, then can he burn up the seed of birth derived by his dwelling with the evil senses. Note. The comparison to the Hamsa is to the Hamsa or Soliam or Sivoham practice ordained for the yogi, and the next Mantra makes it plainer. It also means the yogi ascending alone after separating himself from the senses. 9. The Siva yogis are they who burn up their seed, pass beyond the waking states Ac., and reach the Turya- titha, and, freeing themselves of all bonds, are dead to the flesh, though living in union with the body and the senses. 10. Discriminating between chit and chit, and prac- tising r l apas and \oga and entering one’s own light is Siva Yoga. Nandi gave us graciously the nine modes of Siva Bhoga Yoga, so that we may not fall into wrong paths. TIRl'MANTTl AM OF TIRrMIT.AR. 11. H© gave 118 to know the Truth “ I am all the world.” He gave us the World not knowu to the Devas. He gave us the Foot dancing in the Sacred Hall. He led us into the silent space of Supreme Bliss. 12. They -are Siva Sidliars who attain clearness like akaa merging in akas, light merging in light, and air mer- ging in air. 13. They are Sidd liars who can see Sivaloka in this world. They realise Nad 1m and Nadhandha in themselves. They become eternal, Nirmala, Xiramaya and Supreme Muk- tars. The soul reaching bliss lias to ascend 30 steps. 14. Ascending the thirty and six rungs of the ladder and entering the Light of Incomparable Bliss and behold- ing the unspeakable Sivam and attaining clearness, they rest there as even Sivam. 15. They rest there becoming Sivam, and becoming all* they rest there realising that all is God. They rest there knowing the Past, the Present, and the Future. When resting there, the} 7, lose themselves and become idle. Note. The words Q&tnt'-n and G&ruuir translated ‘ idle* and ‘idler* are derived from the word “ *u>u>ir ” doing nothing. As applied to the yogis attaining the Highest Place of Peace, the words can convey no reproach. Of course, we cannot understand its meaning and no wonder. « gt-ihio/T oS(3 Q&n&oeop QeueirpfftOu) QutT(Tjfi)errT«r& infBmftoGa r” 24 SIPPHANTA PEEPIKA. 16. Where the iillei's dwell is the pure Space. Where the vllei\s sport is the pure Light. What the idlers know is the Vedanta. What the idlers find is the Sleep therein. Note. The Vedanta is the Yoga Pada or Marga as distin- guished from the Siddhanta or Gnana-Marga or Gnana Pada. See Introduction to Kaivalyopanishad. p. 199, Vol. II of this Magazine. 1 7. They slept and in themselves realised Siva Loka. They slept and in themselves realised Siva Yoga. They slept and in themselves realised Siva Bhoga. They slept and how can we realise their Sleep ? 18. If one recognizes his own limitations, so far will the First One give him grace. In the incomparable Hall, in the red glare of the twilight sky, in the Presence of lima, danced and glowed that sparkling Gem. 19. In the Gem was imbedded that emerald Light. In the Gem was placed the emerald Hall. What great bliss was not secured by the loving worship of the sacred dance in that Hall of pure gold ? 20. They gained the only true path of the world ; they gained the great boon of not being born in the world ; they gained the great boon of not being separated from the Golden Hall ; they gained the greatness of losing converse with the world. OUBHELVE8* Ourselves. WE had set forth our high aims in our first number in thd following words ; — “Our Journal will devote itself to bring out translation of rare works in Sanskrit and Tamil, both literary and philosophical and religious, will devote its pages to a more critical and historical study of Indian Religious Systems, to develop a taste for and to induce a proper and more appreciative cultivation of our Ind ia n Classical and Vernacular Languages and Literature] to bring into the Tamil all that is best and noblest in the literature and the philosophy of the West, to supply to it its deficiency in the field of science and history, ancient and modem. Greater attention will be paid to the language and the history of South India, and the Dravi- dian philosophy and religion will find their best exposition in its pages; and in this respect, it is intended to supply a real and absolutely important want. Being fully aware of the fact what a small minority we will be addressing if our Magazine be conduct* ed wholly in English and being aware that no real improvement in the condition of the people can be effected except by means of their own vernacular and being anxious to preserve to them this much at least of their natural birthright, the love of their own language, we have resolved to .bring out a Tamil edition of the Magazine to extend its usefulness among all classes of the South Indian Community and to impart to them the benefits of Western research and knowledge and to infuse into them corrector notions of science and historv and scientific and historical criticism. ’ 4 EIDDBANTA DEEP] KA. «In regard to its policy, it is intended to conduct the Journal on the broadest and most innocuous lines consistent with the objects of the Magazine as above set forth. It is needless to observe that we shall religiously eschew all politics, and the only politics shall be, if ever there be any occasion, to appeal to the jnnate loyalty of every Indian, bound up as it is with his deeply rooted religious instinct, which cannot leave him even in his ' bitterest extremes. In social matters, we are fully alive to the manifold evils (adyatmikam, /SMr^eo t adiboudhikam lS/dit* <« f adi- daivikam Qpiuaiffrio) existing in our society, we are positively convinced also that caste and custom overrides all determinations of science and religion and real piety, and we will not be afraid-to speak truth in the plainest terms. But let not the orthodox stare and frown. We can be really as conservative in our heart and deed and we will lose nothing by giving up or gradually changing some of our pernicious and useless customs. We will assure them, however, that we will strictly guard their religion and sentiment and the preservation of their own habits and manners if they are not positively harmful. Nothing will be done to wound anybody’s feelings unnecessarily and we will take care, however, not to sacrifice scientific truth and honest conviction to mere absurd sentiment. We honour the past and we appreciate the present phase of our existence, at the same time. We feel it our duty to love our country and onr people and our religion ; and at the same time we will not be blind to the excellence in the character of other nations and other religions. Let tiie Grace of God and the good will of our fellow-beings speed onr wish and work.” And we may be pardoned if we congratulate ourselves on having achieved some measure of success in all these directions. In fact, the appearance of this magazine was synchronous with an increased and critical study of the Tamil language and literature and a OiriiSBLVEH. *7 410 ^) 101 * si 0-'iT)Suuf- JB-TskfruTS^r G> ftG> & ft sjt G> '3? ft. cfasT u tn *vJieCir,rd^a &frG)ir LDsvsrsir&tr G>&suisp. anjiifpirGljfr. 1 ’ Saint Tirumoolar, Of the vital power of thought and the interior forces in moulding conditions, and more, of the sttpremacy of thought over all conditions, the world has scarcely t he faintest grasp, not to say even idea. yet. The fact that thoughts arc forces and through them toe have creative power is one of the most vital facts of the universe, tae most vital fact of man s being. And through this instrumentality, we have in our grasp, and as our rightful heritage, the power of making life and all its manifold conditions exactly as we will. Through our thought forces, we have creative power , , not in t figurahvo sense, but in a reality. Everything in the material universe about us had itB origin first in spirit, in thought, and from this it took its form. The very ■world in which we live, with all its manifold wonders and sublime manifestations is the result of the energies of the divine intelligence or mind— God, or whatever it. MY 11 KS POSSE TO THE LIGHT OF TKl'TlI. 81 comes convenient to each one to use. And God said “ Let there be, and th: re was” -the material world, at least the material manifestation of it, was literally xjinkrn into existence ! The spoken word, however, is bnt the outward manifestation of the interior forces of the Supreme Intelligence” — Golden Thoughts gleaned from Western Authors. The light of Truth has been hidden from view for a while. A heavy and sombre cloud — the result of dual notions and actions, an offspring, as it were, of the Principle of Duality, — was passing over its face and hiding it from view ; but the light itself was never dimmed and like all fleeting things in this mundane world, the passing cloud has passed away and left the Light of Truth to shine as brightly as ever. A ray of this Light fell on me, poor soul, .as I lay asleep, as in a trance, thinking all the while of tire Grace that saves and sets human soul at liberty, making it in its f reedom ever- at-one with — the Source of all Grace — God himself, that Unity in Trinity that ever shines as Satchitananda. “ A touch of Nature makes the whole world kin.” But the even more magic touch of the Light of Truth, the Light that lighteth every Imart, is ineffable in its transforming effect. It transforms the human coul sunk in sorrow and sadness, tossed about in the raging, foaming, stormy sea of Samsara, — tossed to and fro, hither and thither, this way and that way by the opposing forces of Nature, that ever play havoc with those who fondly cling to the Principle of Duality — It transforms the soul thus made sick into — what shall I * — the Light itself, the ineffable, indescribable experience of which, “ like the conjugal bliss of a coy and sweet young maid,” has to be realised by each hungry, thirsty soul by its own experience in self-realisation. The Light, it came, it touched my heart and entered my soul and lo ! I am transformed. This, they say, is my conversion. And truly so! For, — “The Saviour, He came, I know not how! He entered my heart, you Bee it all! ‘F and the ‘ world-wide self He rooted out, root and all And in a blazing wild tire, lie burnt them all.’' 32 SIDDHANTA DEEPIKA. “In a biasing fire, He burnt the flesh with its root, Desire, The unconquerable self, He conquered clean, leaving no trace behind ; ‘Alone-become,’ formless, in glory shone Ho afar. Then drawing nigh, dazed, embracing me in love and grace,” “ I shed tears of joy and prayed, His hold He would not release ; He hugged me so that all fleshy bonds fell off in the shake ; Then the * Bridegroom’ He, dalliance played with ineffable grace and lovo And in Union Eternal made me His own to the loss of all that’s ‘I’ and ‘ mine.' Such is the story of my “ conversion ” ; “ Kith and kin now have I none, nor a pedigree to boast nor am I of the earth, earthy And yet I am in the world, though not of it ■ and my mission in life henceforth is to obey Him who thus wonderfully, by "a touch of Light ” has transformed and “made me His own.” “His own’ I am, and shall ever remain ; His “ call ” to me I listened and blessed am I, that listening to the call, hastened to him and rested my wearied head, that swam round with the experience of sorrow that followed my “eating of the fruit of the tree of Knowledge of Good and Evil” * on his Lotus Feet and prayed ! “Reign Thou in my heart and feed it with the Bread of Life ; Behold ! I am poor: And wouldst Thou the cause enquire, I want Thy Grace, none else my heart desireth ; Oft defeated, still I long for Thee ! O Lord, satisfy my longing and make me Thine own." “ Let Thy Mother- Love rule my heart and fill it with grace divine. Rituals, none I know my Lord ! Rectify the wrong I have done !f Let my mortal mind’s confusion cease and vain illusions fall to the ground; Sruti-lore have I none, Wisdom’s Lord, yet wilt Thou not desert me T* “ Would it befit Thee, Lord of heaven and earth, to desert me ? Oh Lord of World, not there is beyond Thy Power, Immanent Lord, how can I with mortal mind comprehend Thy Truth ! Therefore, save me, Lord Almighty, granting me grace for the sake of ‘I.’ ’* “ The Lord be praised ! Hail to Thee, mv King ! Hail to the faultless Gem, the emerald Light ! Hail to the Lord that prayers grant to them that ask in faultless wobd ! Bless me, Lofty One ! I dedicate myself to Thee, and in suro conviction bold to Thy feet as the 4 Secret or Success.’ ” Om Tat Sat Thus I prayed and prayed until my heart melt in love and then He took me up and Blessed ! But, not before “My Mother Divine * The Differentiating Spirit of Q u 0. Ssgr is here indicated, f The life out of harmony I have hitherto lived. MV KKSPUNSE TO THE LIGHT OF TRUTH. *3 has pleaded for me, poor soul; and since then, I live the life of Truth, and, knowing the worthlessness of “Thanksgiving ”1 live a life of Thanksliving Thought.’’ And my heart goes out unceasingly to Her who thus pleaded for me and I ever pray to Her, singing Her praise in my own simple way thus : — ■ _ Oh Mother Divine, Teacher and Light of Grace time to my heart is dear. By unswerving faith in Thy Grace divine did I see the Light that lighteth every heart ; Praise to Thee that from life eternal hast borne me in Thy womb. And begot me ever before Time was, in the formless form / AM. Out Nattto Namak . C. V. SWAMINATHA IYER* “There is no solitude like that of a great soul in which there is no altar.” “Judge no one by his relations, whatever criticism you pass on his companions. Relations, like feathers, are thrust upon us. Com- panions, like clothes, are more or less our own selection.” Gail HamiltoH A “For life means much, to do — to be. And men must meet it manfully; — A mingling with the world’s rough strain — * A friend to help, oneself to train. So love’s not all That to a soul may fall. And yet, perchance it is; For love means strength for all of these, —Mind* ft 34 IS THERE D3UBLE ^ an Oust »■_ IN TAMIL. IS THERE DOUBLE 4 ar01jaBL - IN TAM'L. -twr* va* There 13 one stanza in @^eir and another in ® j3>j-L and £D«su/rjyjy/< are printed with double J>i in all the available editions as indicating double e-tArerr Quo:-, The reason which prompted the editors to introduce thi’3 double jyerrQumL- is clear,* for, Q^/rr^/iu with single ^ srrQuea >•_ is L/«flio/r and its combination with eurri^luj will be :_ but not a single instance of the so-called double jyarOu«»'_. But, coming to modem times, we hr re in Nannul the Sutram <&c. Under this Sutram, the f}ija>ir quotes several instances of single z-’iSiir err Quest'— but not being content therewith quotes the above *>eir with the curious obser- vation ‘Of JjTUJ 6U * ifillJ 9 SToOTLjlfl KtibSTffj LOST & $ &D IT !Ll IT es>a ujniquS, jy so^Qu p pd lutLf&ftesi^ £es>ppg? a. iispr «/ir jpaneara* meaning in Q*(rr;j>/j>i'ja there ought to be double iy so that being two matras and double «sy^ being two matras, the total number is four, while for and other instances & being two matras and single jy being one matra, the total number is three. The annotator, however, quotes no authority for his observation that Qrqr? jyjy«j is four matras or in other words it contains double ^enQuesiu. N The jye»rQu«D'_ is noticed in anr //?«»* in the well known stanza* A1 ejr Qpp p &a& & e& & (§ p eoQ m ff ensQujeor Q^lLl^u ui~tr pp p<§&s n LTaxrGusa estr^ear & O Bibuerr u n tu e9 uf, C tor i? C Z&ti £«b*d Qtu r (Bdisirea^aj^ib In this stanza, even the formulae of G tsjrsnQue dl_ and ties** tutor Ouok- are given, the illustrative stanzas being also pointed out. Iii all this, however, there is not the slightest reference made either tc the principle of double Jysrr Ql: e»_ or to the @ ( © err above quoted which is alleged to give rise to the principle in question. Nor doe* the annotator make mention of the principle or the example in @ p&r Besides the. two stanzas above quoted, we are not aware of anj verse Item a classical work, which it is possible to quote in illustra tion of deublo j^arOuea)^, and in both these stanzas above quoted we shall show on the learned authority of ^ il d S tdfgj « tba‘ IS THERE DOUBLE JN TAMIL. SB there need be no resort for the sake of metre to any such strange fiction, and that really there is no such thing as double jjrorGuroci. known to Tamil' Grammar • In eosrruiS ujuj under the SutramG®^,© fliup&ir £«©»*/ £mJf H&fiGirp l8cupgs>s njG«/ *ru (Q^ujiierfiujn)) stanza 882 p. 682 the author explains under what circumstances the syllables r and £«b>ili are admissible as the last foot of the last line of a Venba. 6* i tuii, in his commentaries on the above Sutram, quotes the line ‘Ca/rtKB to cow i&Ga/rwr err a QpSso ’ as example for um* occurring at the end of a Venba and then quotes ‘strijGairGmtpGsr m ps&ftjpi 'for iHap^Lj j yao* occurring at the end of Venba. And then j^£ p plea s * jftmuQij pcea eu69>*ii9*ip rflajtii euQfjpefian jtf p2eareuea>wi^i jp. arcar SsttT? 1 QdtflL® OQa^3Tffi706W«7«^2/:C5U , 676076^ IX) f *faj&G*Ql*ip erBjp’ er^ekjih pberreuan&tjwei* ewi pan. * Qmtt^mgu urtu*t—2ed&, QgQtjjftu eur ^QauafiQa* crara/tb * Sofia j^LiLfs arena «rt_, eQevir pma* ^oroja^&iTCL'flJMEaSar^QJ »££&” (Q^reoa/rtjiSiajth, Q*tu/rjt‘>a p iu* QwBac do not combine in QmismuJar but only in and, therefore, Qr&j/tu and g)«o in order that the following syllable wit in wn^i u may combine in Qwsttr t__2w with it and the metre may be saved from irregularity. And upon this authority of Nannul all the editors of Kural and Naladiarhave and g) respectively, instead of and ®, for the purpose of preserving the Venba metre; for our pandits and editors and writers of manuscripts can hardly endure the idea of a «r verse containing an instance of metrical irregularity as it is no less than a sacrilege with them. Even when they are told by so great an authority as that such metrical irregularities do occur in ancient poetry between the 1st and 2nd feet of the last line, they are inexorable to his voice, and would rather devise an unauthorized grammatical fiction than hear such a profane language as want of Qmenrt-Jb" in a The Nannul curiously enough does not even refer to the view of is^&^irs@afhui and give reasons for differing from him, but gives its opinion very complacently as if it is a principle universally acknowledged by the Tamil World. Even in Qpirw&ruiSiutjn itself where explains the princi- ple in question and quotes the above Kural and Naladiar verses, they are printed by the editor with double J*.* in direct contraven- tion of the very principle in illustration of which it is quoted by the annotator, unless of course we disregard it as a printer’s devil. -38 18 THERE. DOUBLE A'^Qub):. TN TAMIL. Bufc all readers of Tamil who have any regard for history and truth, and who do not wish to obliterate all traces of difference •between Ancient and Modern Tamil must hail m&G&ir iScafloj/f ’s explanation with very great- delight-, because, he is true to history and honest. By his explanation, we are enabled to see that is a work of enormous antiquity, and retains in spite of all opposi- tion at least one instance of metrical irregularity in so ancient a metre as a Venba which developed into perfection ages ago, and this irregularity we must cherish with gTeat delight, instead of looking upon it with abhorrence as our moderns do and trying to obliterate it by ugly devices: for, is it the matured accents of our grown-up sons or the unintelligible inarticulate sounds of their youths that are dear to us ib?@$>v)i 1 ir refers to his above view in another place, p.723, in his commentaries on eo thus — ear th uirGm jpi u [—ft an u> i£l ssr t'orQp ’a.(^fl^ff 1 a0 c g3/C®r7iq*s>iruutf tuSi—ceo-y Qfqr/J)juj cj ir Q tu e>e, M. A., D .D., Balliol College and Indian Institute , Oxford. Tlie Coran King, Killi-Yalavan, who fell at Kula-muttam. This king, who [we may infer] possessed considerable ability, was both brave and generous ibut somewhat headstrong. Hence a great deal of good advice is, in a very tactful way, offered to him by the minstrels and he seems io have been all the better for it, The following lines are worth noting. They are by the same sweet singer. Good Counsel for the young King (35) The Tamil Lands. The pleasant Tamil lands possess For boundary tlic ocean wide. The heaven, where tempests loud sway not, Upon their brow rests as a crown. Fertile the soil they till, and wide. Three kings with mighty hosts this land Divide; but of the three, whose drums Sound for the battle’s angry strife, Thou art the chief, O mighty one Though the resplendent sun in diverse quarters rise; And though the silvery planet to the south decline; Thy land shall flourish, where through channels deep, Kaveri flows with bright refreshing stream, Along whose banks the sweet cane’s white flowers wave Like pennon’d spears uprising from the plain. Let me speak out to this rich country’s king! Be easy of access at fitting time, as though The lord of justice sat to hear, and right decree. Such kings have rain on their dominions at their willl The clouds thick gather round the sun, and rest In vault of heaven: — So let the canopy Of state challenge the sky, and spread around Not gloom, but peaceful shade! Let all the victories Be the toiling ploughman’s gain! Kings get the blame, whether rains fail, or copious flow. And lack the praise : such is the usage of the world. If thou hast marked and known this well. Reject the wily counsels of malicious men. Lighten the load of those who till the soil. The dwellers in the land protect. If thou do this Thy stubborn foes shall lo/ivly bend beneath thy feet, 40 NOTES. Notes. •-fflhHBH It gives us great pleasure to announce that the late Srila Sri. S. Somasundara Nay agar’s works are to be republished as they have long been out of print. Intending subscribers can write to P. Appavu Chettiar, No. 80, Govindappa Naick Street, Madras. Kanii NagalingamMudaliar is bringing out a second edition of Meikandasastram. A necessity for the second edition has arisen so soon is proof positive of the success of his 1st edition. This edi- tion is to be brought out in parts and the first part containing Siva* gnanabotham is much fuller in notes and annotations than the first edition. Subscribers can write to the editor, No. 46, General Muthiah Mudali Street, Madras. One of our exchanges, the MIND, “ the leading exponent of New Thought,” New York, is now making a two fifths reduction in its subscription price since November 1st 1905. It has been a 2*50 dollars periodical. It is going to remain a 2 -50 dollars periodical, but hereafter the cost, per year, will be only 1*50 Dollars. When it consisted of but eighty-four pages of reading matter it made a place and a name for itself at 2*50 dollars. Now it has ninety six pages and intends to make a still better record at 1*50 dollars. We commend it to the readers of our Journal. It gives us veiy great pleasure to note that for the first time a Tamil Scholar has been honoured by the Sovereign by the grant of the Title of Mahamahopadhyaya in the person of Pandit V. Swami- nathier the foremost Tamil Scholar in Southern In dia , We offer him our hearty congratulations, THE SIDDHANTA DEEPIKA OK The Light of Truth. A Monthly Journal, Derated to Religion, Philosophy , Literature-, Science Oommtnotd on th« [Quoon'a Commemoration Day, 1897. Vol. TO. MAT 1906. Ho. 2. TRANSLATIONS. THE VEDANTA-SUTRAS WITH SRIKANTHA BHASHYA. - — — — -• — - {Continued from page 17 of Vol. VII.) FOURTH ADHYAYA. THIRD PADA. Adhikarana 1. By light, etc., as it is clearly taught (IV. iii. 1.) In the last pada it was taught that the contemplator departs from the body by the nadi of the head, the passage being lighted by the Grace of- the Par ames vara dwelling in the heart. Now, we shall first enquire whether such a contemplator attains Brahman solely by the path of light, or it is possible for him to reach Br ahm an by tome other way also. 42 SIDDHANTA DEEPIKA. Purvapaksha: — Indeed, in one place we are taught that it is also possible to reach Brahman without passing through the path of light: “Where the root of the hair divides, there he opens the two sides of the head, and saying Bhu, he enters Agni, saying Bhuvas, he enters Vayu, saying Suvas, he enters Aditya, saying Mahas he enters Brah- man. He there obtains lordship.”* Wherefore the path of light is not always necessary for reaching Brahman. Siddhdnta : — As against the foregoing view, we argue as follows. The enlightened devotee (Vidvan) reaches Brahman by the path of light solely; for in the Vidya of Five f ires (Panchagnivid\a) it is clearly taught that the path of light leads to Brahman, in the words “They go to light...” t In the passage of the Taittiriya-Upanishad quoted above it is not the path to Brahman that is taught ; on the other hand, it is the attainment of the glory (vibhuti) of Brahman that is taught there. Wherefore the attainment of the Supreme is possible only through the path of light. According to some, there is no necessity for the path of light in the case of those who take to the contemplation of the unconditioned Brahman. Adhikarana 2. fW c should understand) ‘ Vayu' after ‘ year, 1 because of the generic and specific mention. (IV. iii. 2.) A doubt arises as to whether in the order of the stages on the path of light as mentioned here (<’. e. in the Chhandogya-Upanishad) we should interpose the order mentioned elsewhere in the Sruti, or whether we should adhere onlj to the order found here. The Chhandogya teaches the order of the stages on the path of light as follows : “They go to light (archis,) from light to day, from day to the light half of the moon, from the light half of the moon to the six months when the sun goes to the north, from the six months when the sun goes to the north to the year, from the year to the sun, from the sun to the moon, from the moon to the lightning. There is a person not human ; he leads them to Brahman. ”§ Tait. Up. 1-6. t Chha. 5.10*1. § Ibid. 5.10-1, 2. SJRIKANTHA RHAflHSA. m In the Brihadaranyaka, the wind (Vayu) is menticawd Haifrnen the year and the sun : "When the person goes away from this world, he comewtB tie wind. Then the wind makes room for him, like the hole of 1 aoviugi wheel, and through it he mounts higher. He comes to the sum.’'* The qnestion is whether or not the wind should be interpoeed (between the year and the snn.) Pdrvapaksha : — Now it should not be interposed, because it does not occur in the Sruti between them. Siddhdiita:— As against the foregoing we hold as follows : On the principle that we should gather together what is taught in different places on the same subject, the wind should be interposed after the year and before the sun. In the Brihadaranyaka itself, elsewhere, when speaking of the order of the stages on the path of light, the region of Gods, (Devaloka) is mentioned in the words “from the months to the region of the Gods, from the region of the Gods to the snn.” and this Devaloka should come after the year, for, following the teaching of the Chhandogya we should interpose the year in this passage, and then the year will havato take its place after the months since it is a longer period than the months. The Devaloka is none other than the wind. The word ‘ Devaloka,’ literally the region of Gods, denotes the wind as its generic appellation, whereas the word ' V ayu denotes the wind itself specifically. Thus, as specific and generic appellations of the same thing, the words 4 devaloka’ and 4 V ayu’ refer to one and the same thing, namely, the wind. So before the sun we should interpose the wind. The Sruti says : M The wind is the seat of the Gods.” "The wind that blows here, — this is the stronghold of the Gods.” Adhikarana 3. After lightning (comes) Vanina, because of (their) connection. (TV. hi. 8.) The Kaushitaki-Upanished reads as follows : " Having reached the path of the gods, he comes to the world of Agni (fire), to the world of Vayu (air), to the world of Varnna, * Op. cit. 7-10*1. 44 SIDDIIAXTA DEEPIKA. to the world of Indra, to the world of I'mjajiati, to the world of Brahman.”* Here, the first place given to light, here designated as ‘Agni, is indisputable. As the relative position^ of \ ayn and the sun ex- pressly assigned to them in the other npanisliads ha\o a better claim to our acceptance than the one assigned here, they will have to bo placed after the year in their due order. Varuua, too, and others being mentioned here, a doubt arises as to whether they can or cannot be placed in the path of light. (Purvapaksha ,):— 1 There being no rule by which to determine their position, they can find no place in the path of light. ( Siddhanla ;): As against the foregoing we hold as follows : It is necessary to assign places to them in the path. It is but right to assign a place to the world of Vat una next after the world of lightning, because of their mutual relation. The mutual connec- tion between lightning and Yarunu is well known to all, inasmuch as Varuna is the lord of the water in the rain which is preceded by the lightning. After them should come the worlds of Indra and Prajapati, such being the only places that remain to be assigned to them. Thus there remains nothing inexplicable. Adhikarana 4. Th«y are guidts, because of the mark (IV. iii. 4.) Now a doubt arises as to whether light, etc., are so many localities marking the stages on the path, or they are so many gods (Devatas) leading the wise devotees (to their destination) . (Purvapaksha ): — It may at first appear that they are so many localities, since the path may have sonic marked stages. In common parlance people say, ‘leaving the village, go to the river, and then thou wilt reach the station of the herdsmen, so, too, are light, etc. (Siddhanta): As against the foregoing we hold as follows. Light, etp., are certainly so many different gods identifying them- * Op. cit. 1-H. SRIKA!*THA RHASHYA. 45 selven with the path, and acting as leaders of the wise devotees. It is hut right to conclude that light, etc., also are leaders, though not mentioned as such sj>ceifieally as may be inferred from the fact that the person in the lightning is mentioned ta be a leader : “There is a person not human, and In* leads them to Brahman. * Now it may he asked : Of what use are Varuna, Ac., if the person in the liglitnii g leads the souls to Brahman ? The Sntrakara answers as follows : Thence by the person in the lightning alone, as the Sruti savs. (IV. iii. 5.) After reaching the person in the lightning, that person alone leads them to Brahman, as the Sruti says : "There is a person not human ; and he leads them to Bralnna r..” Vanina and others are leaders in so far as they help the person in leading the souls. So, there is nothing inexplicable here. Adhikarana 5. (He leads them to) the Created, says Bad&ri, because of the possibility of passage to Him. (IV. iii. 6.) A doubt arises as to whether the non-human person leads the devotees to the Brahman Himself or to some one else. (Pnn'ajxikxha) : He leads them only to the Hiranyagarbha, the Created; for it is to Him, not to the supreme Brahman who is all-pervading, that a passage is possible. The Sutrakara gives another reason : And because it is so specified (IV. iii. 7.) Being specified in the words “ I come to the hall of Prajapati, to the house, ”+ it is to the abode of the Hiranyagarbha that the person leads the devotees. But the mention of Him is due to proximity (IV. iii. 8.) As to the mention of Brahman in the words “ he leads them to Brahman, ”§ it is due to the Hiranyagarbhas proximity to Brahman, * Chha. 5-J0-2 + Cbha. 8-144. § Ibid. 5-10-2. SIDDHANTA DEEPlKA. and the Hiranyagarbha’s proximity is inferrible from his being spoken of as the first created being : * See ye the Hiranyagarbha who is the first-born.”* At the dissolution of the creation, along with its lord he goes beyond it, ae the Sruti says. (IV. iii. 9.) Though the abode of the Hiranyagarbha is first reached, there is no contradiction of the Smriti which denies return to this world. For, at the dissolution of the world of the Hiranyagarbha, the soul* of the enlightened pass on to the Highest goal which lies beyond the world of the created Brahman, along with the Hiranyagarbha the lord of the latter. Accordingly it is said in the Sruti “They in the Brahma-loka, at the end of the creation, are all released, on reaching the immortal one beyond/’ Hence no inconsistency whatever. And the Smriti also says. (IV. iii. 10.) “ At the time of dissolution, at the end of the great cycle, they all, along with Brahman, with regenerated souls, enter the Supreme Abode.” From this passage of the Smriti too, we understand so. Thus we conclude that the host of the gods, from the god of light upward, leads the soul to the Hiranyagarbha first. Then, at dissolution, the supreme Brahman is reached by the soul along with the Hiranyagarbha. (Now follows another purvapaksha .* — ) To the one beyond, says Jaimini, because He is primarily bo. (TV. iii. 11.) The gods on the path of light lead the soul to Narayana Himself, who is superior to the Hiranyagarbha ; for Narayana can be called Brahman in the primary sense of the word, as He is the Parabrah- man in His aspect as the npadana or material cause of the universe. So says Jaimini. The Sutrakara gives a reason for the above : Because we find it so stated. (IV. iii. 12.) “He reaches the end of the path, that supreme abode of Vishnu”f in these words we find it stated that the abode of Vishnn is the one reached by the soul. • Mahanarayana-U panighed. f Up, 8*9, 8RIKANTHA BHA8HYA. ^ For the following reason also, we hold that the Ml b led to Vishnu. And there is no reference to the Created. (IV. iii. 18.) As to the passage “ I come to the hall of Prajapati, to the house,”* there is no reference to the created being, the Hiranyagarbhft; for it is possible that, as the protector of creatures, Narayanfc may be denoted by the word “Prajapati.” And as to the passage, “They in the Brahma-loka, at the end of creation, are all released, on reaching that immortal one beyond, ”t here, too, the word ^Brahman' refers to Narayana- Having dwelt in His abode, the Yogins, at the end of the great cycle, t. e. on the last bodily existence coming to a close, they pass on to the Great Immortal Brahman who is above all, and become released. Bence no inconsistency. u These, indeed, are the designations of the Immortal, in these words it is said that 8iva, the Parabrahman, is the one who is called the Immortal, and the one who can be said to be ever free. Wherefore, on the death of the body brought into existence by the prarabdhak&rma, th$ yogins dwell in the abode of Vishnu, till the completion of the fruit of the prarabdhakarma, and then, passing on to Brahman who is above all, they become free. 8iddhdnta : — Now the Sutrakara proceeds to state his own conclusion. Bad&r&yana maintains that (the person) leads (to Brahman) those who do not worship symbols ; because there [is a fault in both (the views given above). And he who is intent on Brahman (goes to Brahman Himself). (IV. iii. 14.) The worshippers of symbols are those who worship a sentient being or an insentient object merely regarding it as Brahman. But they who worship Brahman Himself who is above all are not said to be the worshippers of symbols. Tlie worshippers of the Brahman Himself are led by the person to Brahman Himself and to none else, to that Brahman whom the Sruti describes as superior to all, as dark and yellow, as divers -eyed, — inasmuch as the Sruti teaches that the worshipper of Brahman Himself attains Brahman Himself : Having reached the highest light, he attains his true form.”§ 9 Chhai ft- 14-1. fMahanaravana Up. JJabala-Up. fK'hha. 8-8-4- 48 SlDDHANTA DEEP1KA. « Him whose help-male is Urna, who is the supremo Lord, Mighty, Three-cyod, Dark-nooked, and serene : having meditated thus, the sage reaches Him who is the womb of all beings, the wit- ness of all, transcending darkness. * In both the views gi\en above there is a fault, inasmuch as they contradict the Sruti. He who is intent on Brahman, i. e . the woi’«hip])er of Braiintaii Himself, goes to Brahman ; be does not tarry on the way, because there is no use doing so. Being the Upadana or material c iusc of the Hiranyagarbha who represents the sum total of all creation, Narayana is superior to the Hiranyagarbha; superior even to Narayana is the supreme Brahman called Siva, the Nimitta or efficient cause, the Divers eyed, the Omniscient, the Omni- potent, the Ever-satisfied, the Self-reliant, the Self-luminous. So we read in the Sivasankalpa-Upauishad. “ Brahman is greater than the great; greater still than that great one is Hari ; even greater than this one is Isa-” Elsewhere, too, we read. ‘‘Brahman who is superior to Narayana. X Having thus spoken of Brahman as superior to Narayana, the Sruti, in answer to the question — of what nature is Brahman ? — proceeds to describe Brahman in the passage ‘‘The True, the Real, as one who, being the Omniscient, is never subject to error in thought or speech; as one who fills the whole universe with the rays of His Potency; as one associated with Uma, the Paiasakti or Supreme Potency, who is inseparable from Himself, the great cause (para- prakriti) that supreme Light made up of highest bliss and pure intelligence, manifesting Herself in the form of the whole nniverse including the Hiranyagarbha, winch is evolved out of Narayana the highest sentient being, who in his turn is but one aspect of Her own being; as the Immutable, as the Three -eyed, as the supreme Brahman transcending all. In the words “superior to all is Rudra”ll He is Baid to be above the whole universe. Therefore it is quite unreasonable for the followers of the Vedas to imagine a higher m CO being than this one. And the Sruti points out a distinction. (IV. iii. 15.) * Kaivelye-Up. X Mahanarayan „ p. § Ibid. II Ibid. 6BIKANTHA BHASHTA. 49 The Sruti itself distinguishes the three — (1) Brahman who is above (2) Vishnu who is an aspect of Brahman and who is the material cause (upadana) and (3) the Hiranyagarbha who is evolved from Vishnu — from one another as the passages like the following shew: “ Brahma is greater than the great even greater than this one is Isa.” "See ye the Hiranyagarbha the firstborn.”* " Purusha verily, is Rudra. ’ Wherefore the only reasonable conclusion is that the non -human person leads the soul to the abode of Siva, the supreme Brahman, that is beyond Brahma (the Hiranya- garbha) and V islmn, to that abode which is the supreme Light made up of supreme bliss. As to t he supposition (that the person leads the bouI to Vishnu,) based on the passage "He reaches the end of the path, that supreme abode of Vishnu,” we say that the word * Vishnu here denotes the Parabrahman. The end of the six-fold path, i. e., that which lies beyond that path, can properly be no other than the abode of Siva, who is above all. Or to interpret it otherwise: the supreme abode or nature of Vis) mu who manifests Himself as the universe is the supreme light, which is supreme bliss, itself ; and this can be no other than the state of Siva, the Parabrahman, wherein dwelling Vislmu is not of the world though manifesting Himself as the universe. Hence no inconsistency whatever. In reference to this subject some hold as follows As the Sruti Hys, "At the end of the great cycle, they are all released, on reach- ing the jtmmortal One beyond,”* we should understand that those who worship Vishnu as the highest manifestation of Siva, the supreme Brahman, reach the world of Vishnu, — who is called Brahman (in the Sruti) because he is a manifestation of the supreme Brahman — and, with all the glory of Vishnu manifested in themselves, they, at the end of the cycle, when the last bodily existence comes to a close If a in to Siva, the Supreme Immortal Being beyond, and then they t Hath Up. 3-9. § Mahanaxayana Up. so S1DDHANTA DEEPIKA. are liberated. Thus the sruti teaches that thoge who worship Vishnu rpHoh first t he world of Vishnu and, then, after some interval, Attain to the abode' of Siva. Hence nothing inconsistent, here. v A. MAHADKVA SASTKY, B.A., "And this I know that good shall fall at last, far off, at last to all, Ane every winter change to spring; that nothing walks with aimless feet, That not one life can be destroyed or cast as rubbish in the void, When God -hath made the pile complete.'’ — Tennyson. "The ideal of a man’s real self is hid in the bosom of God, and may lie ages away from his knowledge ; and his ideal of woman is the ideal belonging to his unrealized self. The ideal only can call forth or long for its counterpart ideal.” “ To perforin is to promise : To-day’s dawn pledges the sun for to-morrow.” " We are deeper than we know. Who is capable of knowing his own ideal ? ’ "First the grain and then the blade, the one destroyed, the other made ; The stalk and blossom and again, the gold of newly minted grain. So life by death, the reaper, cast to earth again shall rise at last; For tis the service of the sod, to render God the things of God. M “So long as we love, wc serve. So long as we are loved by others I would almost say we are indispensable ; and no man is use- less while he has a friend.’ — Robert Lorn-'* Stece neon. — From the Mhul. TIRL^ANTKAM TfRCMULAR. 51 TIRUMANTRAM or TIRIMULAR. FIRST TlNTRi THl UPADR81. (C out in hptr And that we cannot be rid of the ills flesh is heir to and cross the sea of births and deaths, and attain to everlasting joy unless wo reach the feet of the Supreme Lord. “(/a/orr Qeuyw uScvgaup. Q*i ipia* SlUVAOT® Lfi$U>&)L.‘M9w. l9p6&U OU0OJLW £lbj?4vi £(bfi 3 IT j£oT>p4U€9T tp. (I&jrtt pnk* [The Kura 1.) To get rid of our ills and to attain to His joy is oar goal. That this human birth is given to us to work out our salvation and in this mundane plane is admitted by all religions; Christianity included. LfSkiSTffilMjbGugllLJ l9 {D SU 1 tlTLA Il9 £B) £ 33 ) CJQ {ffj L£€U^LL'j9ipu t+'A &6U£$mu'Jjdi Q&vsittddfip evuQ pair jp G&td&sf ^0uOij0« g? strip sun uj. ( Tinivacliaka .) How then cau we attain to this end ? This is the considoratioti of the IVaeti.eal Religion. And nm systematic treatises dc voio con-* the Torn paths. SO side cable space to the treatment of this question. This is the chapter oa Sudan* in the Vedanta Sutras and in the Sivagnanabhodha. As a necessary prelude to this, tho nature of the Deity and of the Soul has to be discussed. According to the greatest sage of our mother -Tamil -land, Saint Tiru- valluvar, He is and our Supremo Nature of God. T , . . , . , . 1 J .ora ana master, tlie author of our being and re- generation, Ho is tho Pure Intelligence and the Transcendent one, o . » so fia: c ir and & ar i e?>t aeSsa/r <>lr dwells in our heart meou iSmrQ.iuQ^siT ami He is the