Siddhanta Deepika Volume 1

THE
SIDDHANTA DEEPIKA
OR
THE LIGHT OF TRUTH

A MONTHLY JOURNAL DEVOTED TO
RELIGION, PHILOSOPHY, LITERATURE AND SCIENCE
THE
SIDDHANTA DEEPIKA
OR
THE LIGHT OF TRUTH

A MONTHLY JOURNAL DEVOTED TO
RELIGION, PHILOSOPHY, LITERATURE AND SCIENCE
EDITOR
J. M. NALLASAMI PILLAI
IN FOURTEEN VOLUMES
J U N E 1897 - M A Y 1914
VOL-1
JUNE 1 8 9 7 - M A Y 1898
LIGHT OF TRUTH
()
THE
li
SIDDHANTA
A Monthly Journal Devoted to Religion, Commenced
V O L I. I
DEEPIKA.
Philosophy, Citet%jUif Science. &c. CommemoratioU
21ST J U N E 1 8 9 7 .
on
the
Queen's
T H E
JJfdy,
1897.
M O N D A Y ,
{
NOTE ~
Ho.
I.
O N S'I'HIKUMOOLAK. KSl 'J'ANTI'A. 1.0\M:.
T ' r' v
2. My great Love has b (Siva) whose tiger skin is crescent MOOD in whose hea aud Avho dances in mibroken dust.
The lijftr skin of Siva is indicator)) Ills Imviii^ < r)u(|uere(l t l . j li-^l
<lesirc'lrs6ne6s.
iflttî towards Him r lifhtflt- 'fchan gold, the loiBtL ?ns and bright, in the barning
\ A imt
; a jfi'oat V o g i , o f iffftii-s. a n d o f .1, .liwi hrffi: , (lie paix 1 =ud n t i o D e oil to liis pinyed I'rana
Tlif' i-resv-i-'iit ^tooii oti tlio liead of liy iiiodcrtitK cold in tiie natter of c o l-'iir a t'nil discus-ion of tlie subjcL-i, r-!
tlif
involution,
.fliisiLf^ LD> a lolrL-l jiirQ'i Ssiitiiireu îr.-i^ lt^'o'Sevn ir -Itlek'Î.J fisUt/l/Tft)/ jtjsia Q u oj to 7 Hj /i .I a;) Qij ,'j n'Jj. 1. The igDorjiiit tliiiik th;it fjove and Siv;iiii (thestate of being Siva or Bliss) are diffcvent. They dcj 'Kjt know that. Love lieconu', or settles iuto Sivani. Aftftr knowing thiit Love beconies or settles into Sivam, they rest tliemselves in that condition in which fjovo has settledirito Sivain. û-sirdaiT'i J .i. 6i. A/ (i^ ll i.j .i LS Sir,'I7\ LS Sir LC. u
.7 ^
Tl.c o:uii.'inf; of Siva in the I'urnins; ;.y motion From 1 lie bosom of vncniry vcif lllCfC.
Thinl:et-y
His ii'-'tition Him-
e l s e tliRii
or-.j'^r.;
iSps.rr
ul.
p ^ 9, ^.
Qi. o
3 ( J Teijr G L . /; j ;
'E . o r s d 'jj
l^ Ji ic.i' JLJ IT (i J^ -LI .J T Jo-fl" Oll^ Q,u . Iv. en though with bone.'' i turn to liuf.-, and burnt like jf those viiD internally melt thenis
: icce.s.sible.
1, the fiosh except to

' rjovc, ('(.><1
'.'^.tj'olJ J)
o m r B P ff
..^jl U J , 7t
" *
ij jSiiirî Sii^ <3T(b:QuiiL/ / .3,rr cV .
; ^ % ? J. :J 2 'J
Ti. ^
'
T H E L I G H T OK
)K SIDDHANTA
D E E P I K A , J . O N D A Y , T H E 218T J U N E 18977 but they never adore the Lord and seek Him and pray to Him for the same. e n n ^ L j p ^ ^ i r ^ i - ^ auw u/sffirssr jêiti9s>ierr enirSi iuui0 ut(^t/>Gur(msrr '(SiL-.^îSm ^tinS^-eiT itnriî^Sa. luSsm^tssv luaQu.. (o)
4. Those with intec with oompassion will sei' load (of caret) will see will enter cycles uf bii
cnarinrsir
jll see God. Those e^t. Those with the subject to pressure, ath or nii.sery.
OpdrsTf^
L / 0 s f f l
iif
iSeireariir êfifeir
ui(l^4iQ Lf-îSC
ir isni3iir
ism^nîb ir/) <suitQp. CS)) I with iove as in myiêH'. Fi'rst Being. Thou the ,is.s1 will, directing His p protector.
5a/i87-
O u i s r i t J
5. Adore the Lo Xelting with Love, great Nandi (the ; IjCT-7 stand forth a
m f O ^ ^ tfirci'
<2f
Qpi^m'J^ Ssm n sir em "} lU ansf! & oj s^r

pn ail t j ssfl ssr r^Qn'. i as Self-existet, tnu'O in ill your aid in your coiiiso Mirs Konrai flowers Howinsj stât in my Love toviiird.'j TE. )
10. He (The Lord) is within and without Love, He forms the body of Love, He is both before und after ; and He is the Lord of the contemplation. He forms the internal essence of Love, or found in Jiove^ He is the doer, object sought in Love and He is the help to those who love Him.
.S. Ramasw.vmi .Aiyki;, h a , B.r..
SIV.A(;NA\A
Of
SIDDHIVAK t'HARIYA.
6. K you p n the Wây, He wi' tc-'ards Heaver with hooey ha Him.

K o n r a i flowers flowers a r c said seat on i h e Dn o f t l i c s e n s
f
ARUL NANDI SIVA
I>'Ti.
' crioN.
Qj-eiiuîJtf^WSSll^.^ <sus3ru<sni_ ^ 7. They dtf jOve in creat Jliss. It is I îth Love an.'
8. If on, fiimself by kdores Hirr Grace, the ^desires, be smeud,
9.
Tfc
tectionv^f
Tins is the secnn'] ^rteen Siddlianta Sastras, and its autbv> 'uple of the Great Meikanda Devfi ind his l.êst ca[k.. ^"^r. Sivagnana desin.'. Botham is c 'i the " Mutuu. Niu i r Pcvealed Book, and this \ \ - k is called t^:f ra-;h, '^lU" c o n ^ f D f f S s w lu/SSevnii taining the best anJ tho rrio.i li'ciu e'ui-idj "on of ](_LCiaj.Tifi eaaSeo .Meikanda iJc^va's shoH ^^nJ coi-.cis'The. S>9i_(B [si) author.is the second of t^.a Santhana Actio.riyaii my Lord who evinced stvonir canonized Saints of the Sai.ns, and his data may bo 1 opening up the sources of with more or less accuracy at about /th Love, filled this hard life He is author of another short v o r k ^ ^ l ^ Iruspace with Love. pairupakthu" (glo-^/r (guo^jp), in w f e i ^ iie S t a ^ eiiQa-iu .siriuîS^ Q fjî some of the most puzzling problems in Vndiaii Ph^lo^ LSoinpsiiQcZim (opdim'Lfir,sophy in the form of questions addressed to bis n J en 3 61' erar .-ti' master, in such a form that the answers .them.i^Fes i(BiLD ijJ ein'conT sii QuirQoW are transparent. A m i Nandi Siva Chariya w a a ^ fl in the Light engeudiv.-cid in name after he met and was initiated .by his m a b t ^ ion of attention inwards and Meikaada Deva and his other name was Sakalagania ^dition, and then desires for His Pandithar, which seems however not to be his real he Angeiic Host will grant his name but one conferred on him for his vast eruditioD and researches in the Saivite lore. And there can be no doubt that he has displayed in his works ajl his vast learning and knowledge, and ' Siddhiar' standi 3)tiLj t u e a f l ^ i as the bulkiest and most l ^ r n e d coqtribution ir, luu 0 j / B 6 ) , i9ITirGisvan jjM out the field of Philosophy in the vast T a m i l ; and will 0 ( B I T evT<Jir, 5i,) bea^- comparison in that respect w i ^ ^ t h e best pro^ joy the benefit of crtr ro; daction in Sanscrit. Umapathi Siva qiSkriâ inclmdes jn by God ever hankei Sire this among the best six books, r e q i i r e ^ for a, man
ssion <if gCDSe a n d dosiii r.. Tliepr y as it is an i n d e x t o sIujw t h a t s i.s coiiBtqueiit upon tlio s i i p p r r s -
THE
LIGHT
O F T R U T H OK S I D D H A N T A
DKEPIKA^
MONDAY,
THE
21ST J U N E
18C7
to perfect with
himself in Tamil, namely
Tiravalluvar, and
NOTE. (I'aiiciilm ig callcrl Vlmniaka " Ho wlio hns no (.onl almvc Mini " The plephnnt head, with the HiMj;1c tiidk and trinik denme hin I'rniiin-ii form : t!:n triplc.jnieo or Bccn-tioim <l<'nnii! I m k |H)weii<, will, intelliirencc and action 'IchiichB, (Tnana, Kri.iti). llin live h-nndu denote Iiig rBnchakirtlt^t Klhlthi. :'ni)wrii. ih-unjun-n nwl .1niij/,-nli<i). The weariti;; of rhe (Jinijris î);nilieH liiH L-oii(|n<>hi. of Ahiinkar; and the wenrinK nfihe Soiiiii the iipliftini; of rhe truly hundile ; und rlie eansia ( '<-r f) llowei-in rhe ev..wiiiinj rndinii I.iinrcl si^jiiifyiinf his I/nrilfili?)i. syniliiil nl' I'luniiva i'I'IkSlanthrH Itiijnnt). Thtîê Ryinlxils havi* otiiei* nieiininirs to 'lie Vo<:i. The donbic elfiêt of Ilis liriiee in I'lTei'tini^ l';isaichii_va ami inilm-ini; l'nthi>rniinsi ih bIiio well wr fin-tli in tluH stanza.
I n Pkaisk ok his Tii.\CHKi;.
(Parimelalagar's
commentary), Devaram
Tiravachakain, Tolkapiyam, Sekkilar's Periapuranam, Sivagnana Siddhi. Many are the praises sung of him and his work and of these we select two. The author
of Sivabogaaara sa,ya :
ff^&'Qp'^,
^lavwQfi^, miAaS&eriifih
ug^SMfi^ jpQeiaiemut ultnfifijBiu ^fâSGet

Oiunr tS^fiû uirfiQuitcQU). (To thiMC who ilcsire the path of Moksha. wlicii nil thoir lower Tatwr>8, Akmkanv and Karma will Ijo burnt up 1o cinders, half a ataiixa of Siddhinr will (if undprMood) furnish tlin key for tlio nndertandin|j; of nil the vast lore of this world).
'J'he Gracious >Sun wJiich shining on this universe opened the fjotns bud of the woman hearts, on the Our ThayiimanavHr s a y s : opening of which, the bees of the ancient A'edic Uynin.s hummed about, the ffesh nimey gu.siie'l forth, and ^tfg^îiir Qut^fViâBUjf; Ljeaflei'Osii.-enG<;nn '' the I'ragrace of Sivsim blowcd f o r t h ; l i e , .Meikanda " ( ) f o r t h e d a y w h e n 1 Blmll b o w . { o w n t o t h e f e e t o f h i m w h o Deva, wlio was living in Tinivennainalln., surrounded e x h i b i t e d t h e t r n t h in lialf a s t a n / . a w h e r e b y I l o s t t h e w h o l e by groves, in full blossom, "lieCireat Suivite Toauher, UelDsive w o r l d His golden feet which outrivals the lotns, resting in Of all the Siddhanta works, Siddhiav h a s l u i d t l i e iny head, 1 shall over worship. greatest number of commentators, and six of these commentaries are brought out in a most praiseworthy A l a v k i OK LO<;IC. manner by R. R y . K . Shnninugasandara Mudaliar 1. Some classify Logical methods into .Six (1) Pr.iof Chintadripet in his " S i v a g n a n a Botha Press." thiatcha (observation and fxperinient), (2) Auunian:i Coming to the work in question, it is in two parts, (Inference). (;{) Au.ama (Testimony or Authority!. the first part called Parapaksham contains a review (i) Abava (non-cxisteiico), {'>) Atth.ipnthi filediiction ) of 14 systems of Philosophy begmniug with Loka(6) Upamana (analogy). Som^ add the followint,' yitha and ending with Pancharathra, in the manner four to the foregoing, namely ; 7) Parishe.sha (Inference of Sayanaâ Sarva Dnrsana Sangralia. The other part by exceptionl, Sambavji (co-existence), Ithig-am, called ' Sup:iksha' elaborates in detail Meikanda (Tradition), ilO) Svaba Liiiga (Natural Iiifercucc). Deva'a work. The Snpaksham is prefaced vith a All these are included in the three tirst Prathiarehii. chapter on Indian Logic or Alavei or measure as Annmana, and Atrama. it is called, a knowledge of which is essential for following the argument of the Indian Schools of 1. Tlu-Tamil eiinivali'iirx .)r li-n I'liiiiiaiia arc (1) v:!) (.-,) (C) ,7. .SI Philosophy. W e propose to befîn with, the trans- ( 2 ) lil^ f. 'siL. 'lOi ii Aljava is tlie meic iicu'atioji lation of this chapter and then i)roceed to Parapak- 111'a r.ii-r iiiiil SvaL.iliiij.M j.- imai'ly ihi- j;iitlii nn;,' tinu C sham and then to come back to Snpaksbam. Of :ui aml)if.'iiiiiiK Wiinl truni tUe ronti vl and l hei-e is nii iiiferem-c ii> l iclu i- ease anil tlicy vest r liei-efipre anil an- iiu laileil miiler lie Moes iini ciii iliiriii); rlie d a v previous translations, we are only aware of one into Prarl.iarrlia. .Vnitliapjithi (c. lie is );it, hence he iiiiisi, eal ijiiriii;,' llie iiijrht), Parisheslia i-. German by Graul, about 42 years ago and published Euma louyht Kaviina, Kama won. lu-m-e Hiivnna iaileil^. tiamliavii h .f,. -)0 is iiieliilli'il iii 101). I)an in a > i Imli i. .iii- . 1 1 iin-lii<le(l iimlcr in Vol. 8 of the German Oriental Society's -Journal. Iiiferi-nee. hut in manv .-f tliese I In-ri' isliille real iiifeiTiiei'. Itiii^-am is iiieliiileil uiuler A'_'am:i. I. |iaeiaiia iiii ii|iii>s a |ieciiliar I n v o c a t i o n ok G a n k s h a . |ilaee riiiil is iiii hiil.'il ill iiifi vi-m c Init is Mimetimi-s (wliicli I tiiiiik O God, with the elephant hewd, singlf-tuskeil, is more ciiiTecl 1 clnsse ' as a sij .mai e methiicl. 'I'lie i-sseiifi.nl iljstiiutioii lieiwc-i I I Western and Kaslnii lias to l:e lieriie in double eared, triple juiced, wit.h the hanging lip, ami Iiiiml. nainrl\ IJ:I! I lu- I'.inin i- il. als witli nanics ami |ii-ii|iii.viii,in~ and (all r,.nii>i >v!,civav i lir lalti l- ileal.s witli. eniKTi,! five hands, begotten by the Lord with tlic biaided and i.a! ai-niii. iiiaticiii. \\,st..,n l,.i-ie >vas ' t ill Mill's tin ill hair, adorned with the Ganges, rhe crescent moon diMlncriiai. and indin-limi wa- I.al'rK .in.ii- i nntiird 1.,,, Kastrn, l.i-ie as.n.n-.- indin'tiir t ha n dcd ( | . ti v. and ^ ^ a ^ ,-.aiand the cassia flowers. Thy feet will remove tlic . i-rni'd nn.rc- w itii tlir p r M M C ..r Ilia.- and ili. nirilauls i.C di,s,',.v,a evil in the hearts overflowing wiHi love, Ijiimility, in- tiailli l.y tl,.- a|.|.lirali,.l. orliiir.an a lall i v 1 1 a- a id , .1' and knowledge night rind day without fail. Thy ilie Ih-la .sr I ,-iinii.nv .\nd in rlî.- I.isi res|-, ; ,,f iia lndinTrstini.au .,1' cniiiso it l)i-.Md,.r 1 1 : i a V.'i-: ni L,,;;iL-. lifii.^ feet will lift each far above the delights r>f Braliiiia irn di \ isiuas ,,l' |ir(Mil' la i-.-in s.-l Im tli.M li.' \ arin -.s I ndiaii Ain'|il nl> ad. F,ir inslaia-a. tia Indian .Man i i,,ii> ' and Vishnu.
r.nkavitlia) arcij.rs ..niv I ' r a i li ia I r i a u The Uadillia and aisia
THE
LIGHT
OP
TKUTH
OR S I D D H A N T A
DEEPIKA,
MONDAY,
THE
218T J U N E
18
2. P'-atliiatchs is the direct and correct perception of things without doubt and mistake and without the aens'p of differentiation. By Anuiuana we infer things liiddea froin re-taiu Jata by knowledge of their inseparable connection (by successiion or co-existence or equality). Agiini;i P r a n i a i i a will guide us to the knowledge of things unattainable by the foregoing two mrthods. G. Doubtful perception is when we doubt a thing seen to be this or that; the mistaken knowledge i . < s where we know one thing to be another ; Saviki\rpa knowledge comprises the knowledge of name, class, attribute, action, and thing. Nirvikarpa knowledge is the knowledge of the thing itself without knowledge of its name, class, attribute and action. 4. Direct Perception or I'arthiatcha is classified into four kinds, (1) Perception by means of external senses, (2) by means of internal seuses, mind, (3) by the feeling of pleasure and pain and (4) by Y o g a or seer.'hip. Anumina or inference is divided into two
tihika accept tliis aiiij inference; The SanVaya accepts also Agama I'l-amami; Tlie Nyiiyika accepts also analosy ; The Jain and Prapapara and to these f o u f ' A m t h a p a t l i i ' ; The Vedanti accepts ulso ' A b a v a ' ; The rouiuaik adds to these ' Sanibava; 'Tradition.' Kach one of tliesc Schools take np L o g ' j as only an instrnment f o r ascertainin;; the Hii^cst truth; and the subject is merely ..ppended rs in SivafjnanS Siddhi, as serving to help them in the elucidation of t' e postnlbtes and proofs they set forth in their discussion as to the notiiie of God, Soul a n d , M a t t e r ; and each of the two distinctively so-called Logical SchoolsVaisheahika and Xaikatreat of L o p e as such and proceed to discover the Higliest Truth whereby and whereby alone can any real escape from human pain and snffering can be effected. ' When man shall roll np the s'..-y as a piece of leather Then shall there be an end of pain without the knowledge of Siva." - ( S w e t . V. 20.) Af such, we shall explain certain terms w hich are used frequently in these discussious. Pramana (Alavei j/iâ isi'roof ; Prameya is the thiug proved ; Paramatha {ji/iSpêir) isthe person who investigates; Pramithi i s t h e Inte'Ugence cognizing rhe propf. The term ' Abava ' (non-existcnce) is frequently used in Vedantic discussions. It is divided into Samsargabava (fieIntive non-existence) and Anyonayabava (natural or Biciprocal non-existence) and the former is divided into Adhvantabva .A ET . JJ absolute non-existence), Prahbava ( ifst-'rfii-ttm antcci-dent 7-on-existence); Pratidwanisabava (o-ararâr -emergent non-existence). The terms Yyapaka, Vyapthi imd Vyappia are of very great importance in Logic and in Sid Ihanta literature. Vyapaka is that which pervades over everytliin" else, the universal, a r d corresponds to the major term in a syllogism. Vyapthi is what is comprised in the luiiversal, the particular and corresponds to the middle term ai id Vyappia what is co-iuheres to the Vyapthi _ ^ li^.r lai) and corresponds to the minor term. 4. The different kinds of Perception are called aip.na.. or or a.-'i^r ^ i ts i Ziii^siittEaii^Q, and 'Xhe differtnt kinds of Anviniana arc called
namely (1) Swarthanumana^ (2) Parathanamana. Agama is divided into (1) Maatra, (2) Tantra, and (3) Upasana, the words of the teacher (Gnana). The things proved by means of these logical methods are classed as Vishesha, particular (spccies] and Samanya of General (Genus). 5. Vishesha apply to things which exclude from its denotation species of its own class as well as other classes. Samanya applies to class to which the thing belongs excluding other classes. These two classes described above will comprise all things. 6. Perception b j external senses arises when with the Sonl^s intelligence, the external senses coining in coLtract wiuh light, air &c., perceives correctly form sound &c., without the sense of difference and similarity. Perception by internal senses arises when after such external perception, a menta^ impressicn is produced freed from doubt and mistake, involving the operations or retention and reflection and the sense of difference and similarity. V. Perception by feeling arises when the feelings of pleasure and pain are produced in accordance with the instinct of desire and hate guided by the Law of kola. Perception by Y o g a is the perception by the Y o g i seated in one place of all things remote in place and time possible to him by his havitig destroyed all mala b y remaining in Samadhi.
8. Pakaham (Propositions) are of three kinde, Paksham (conclusion), Sapaksham, (analogy) V i p k sham, (negative proposition.)
6. The first kind of perception is bare external peiception ^vithout any shade of thought or operation of the internal sensea. The infiptal percaption is in fact the more direct perception so far as the sonl is concemcd and the e.xt^rnal^perception is accordingly remote and indirect. This classification of perception is veiy exact and strictly scientific. Peelings are also classed properly as a source of perception. As regards Perception by Yoga, the western scientist may not admit, but proofs are accumulating which tnake such knowledge possible. If by ^ e interposition of a few slideB and by the arrangement of a few wires, things invisible b y distance by intervening matter, &c. can be made visible, why should not the littman intellect be so shaipened by practice aa to make such kno4edge possible. The difference between the Eastern and Western method is in this. The European tries to subjugate external nature to serve his m a t e r a l ends Ac. but the Oriental aims at the highest and his mind is always turned on hipwelf In regard to Yoga, tne really gifted are so few and the charlatans and deceivers are so numerous, which latter class are only too much encouraged by the utter stupidity and credulity of the many (we are afraid that we have to include among them, a large section of even the so-called educated), that it i s a pity that the practice should be gradually falling into contempt. 7. Kala (ievr) is one of the higher Tatwas which enables man t o ciperience perceptions, without at the same time reaching Crnsnam, by the temporary drawing of the Veil of Acava.
Vishesha are called ^sswcr?, ., . ; and Samanya The Vishesha man the III."'"IB species or the lowest species of objects nd even among them, it seems to mean the class of Diffe, ci>tia moi-o particularly.
THE
LIGHT
OF
TRUTH
OB S I D D H A N T A
DKEPIKA,
MONDAY,
TEE
218T J U N E
I807.
Tbere are three kinds of H c t a (gDui'JLf, aafiiuii, j i j p Lmfi0). luferenoe is drawb out of the invni-iable concomitants flowini^ from these Paksham and Hetn. A n d the inference is of two kinds, Inference for one-self and inference for others. Inference for others is And this( latter is for explaining the proof to others. mana. 9 and The three Paksliatns arePaksham, Sapakshaiii Vipaksliam. Paksham is the statement or Inference. comtlie conclusion Sapaksham
we infer the
meaning of
"ion"
in
tlie
sentenceg
The second, when we infer fire from the presence of smoke ; thr third, when we infer the absence of dew from the absjnce of cold. 11. Anvayi Anumana comprises the argument with Becau.se smoke is rising from Pratigna, Hetu uiid Instance as iu the form: l i r e is in tlie mountain Pr.itigna. the mountain. present in oven. (Hetu) Because fire and smoke ie both (Instance). There is no
divided into Auvya, Anumn:v and A'yatreka Anu-
Vyathiroki argument is of Miis form from the mountain
prising
five in the fountain, because there i.s uo smoke arising For insfunce, there cmu be no flowers. Apanaya. Nyayikas and lotus flowers. There is neither .smoke iior fire in the deep tunk filled with lotus sitions including Nigam and 12. Saiiras clearly state the argument with five propoPurvadarsana Anumana is where we infer a Vasanalinga Anu-
is statement of similar instances. wtecedent are absent. of difference. 10. from
Vipakaham is the
n e g ^ i v e statement where the thing proved and the The first two give the proof by the method of agreement and the last by the method Hetii or Reason is of three kinds. Reasoning natural relation (co-cxistence and equality),
particnliir flower from a particular smell, from our past knowledge of its connection. mana is where we infer the amount of a main's learning by the words he utters; Agama Anumana is when we infer a man's past Karma from his present experience of pleasure and pain.
Note.These kinds of inference are to be distinguished from the logical divisions of Prathiatcha, <fec.
Reasoning from causal relation (succession) and Reasoning by means of contraries (Inequality) As for instance, we exhibit the first kind of reosoning when
9 Hid 10. T b e u hve r e f e r m o c to purely Logical Methods of Inductive proof. The Text giffSB here the groands of all Induction, aa b a j ^ on nniformitioB in Natum ae Equality or Inequality, co-exiitencc and cauBation. And on these depenilB all Inductive restoning and the Inferonco (Pabaham) is got a t - b y the method! of Ajsreement (Sapakaham) and by the methods of Diiterence (Vipaksham). This is cxactly the foundations of Mill's Inductive Logic and Dr. Bain condennea Mill's 1 kinds ot predicates into three as here stated and Dr. Bain gives five methods. Hethod of AKreement, Method of Difference, The joint Method, The Hethod of Concomitant Variations, and the Method of Besidue, o f which the first two are no doubt the Primay Methods. We wai state the five laws as given by Dr. Brain (1) The Method of Agreement.If two or more instances of a phenomenon under investipation have only one circumstance in common that instance is the cause or effect of the phenomenon. (8) The Method of Difference.If an instance when a phenomensn occurs and an instance when it does not occur, have e v e ^ rircumsianrc in common except one, that one occuring only in the first; the circumstance present in the first and absent in the gecond is the cause or a part of the cause of the given phcnomenun* (3) The Joint Method.If two or more instances when the phemeuonon occni'S have only one circumstance in common, ivhilo two or more instances when it does not occur have nothing iu common savo the absence of that one circumstanco; the oircnmitonce wherein alone the two set of instances differ, is the effect or the cause or a necessary p' rt of the cause of the phenomenon. (4) The Hethod of CoDcomitant Variations.Whatever phcnojMnon varies in any manner whenever another phenomenon yaries in some other particular manner, is either a cûse or an eSect of the phenomenon and is connected with it through some bond of concomitance (5) The Hethod of Hesidne.Subduct from any phenomenon gnch part as previous induction has shown to be tho effe t of certain antecedents, and tlie residue of the phenomenon is the .effect of the remaining antecedent.
13. Being.
Agama is the word of
The Perfect Eternal
Of this Agama, the Tantra portion treats of
the rituals ascertained withoat defects and inconsistency and required for salvation ; The Mantra portion treats of Upasana required for controlling the senses and contemplation of God ; the Gnana Kanda treats of the nature of the Supreme, Beginningless and Endless. !4. - Inferential Fallacies in Fallacies are four in number; are three; These reasoning (Hetu)
Divide again into 21 ;
Fallacies in agreement or There are 6 other
analogy are 16 ; Fallacies of Nigrahasthan are divided into two and ?ub-divided into 22 ; Sub-div'sions again. 65 in number.
J. M- NALI.aswami Pill.Î, B.A., B.L.
14. We will discuss these fallacies in some future numbers. 2
On the whole, the Fallacies are
(I
TQK
L1(;HT
OF
TIIUTH
DEI-IPIKA,
MONDAY,
THE
21SI
JUNE
1897
0, 0 ! Thou Omnipresent Being -who dost fill all with Beatific Bliss ! Some (such as the materialists) hold that the First Cause is the" maya, the primorQiMsr^QîLi eSsa-Ôf'uj eSiunQeirgii.. dial state of the elements. Some say It is where ^êiauiS^ iLsir/S the organs of sensation cease to work, ^nd some, jrareBwujiTM QavpQmA Geufiums Sî^niis^ where the internal senses stop. Some call It the futoc s?uittu LBJPGsu (ffectlessness of the three principles* in nature. JifiSte^ QêBiun.!: Oem Sig^S aniiîu "According to some It is the form of the Sound and some assign to It the form of Pranava.\ Some euf.i}, euiji say that It has n form and some argue that,when îff/SC^w. 0<tiier iSJ^C^ LD iff LD n an u-' 6eisr LDH carcfully considered. It has no form. Some assert ^ ( j i i i L y C u i f f O r f i r ^ . ' ipisnu.-i^ that It is the complete cessation of the Soul's sense Oe-esTLOcneLQ^ dLonQensiTin/w QujiSid;^ Q-fiCSsrên joyment aud some call It the Divine A nil {Sakti fleiaÔiaQi uj a ' f f ^ Qpâlu or Grace). And, lastl}*, according to some It is u.i^wfl Owiij^Qiîrsv ^li'S^tSsfU the state of annihilation that has neither beginning nor end : thus various other states also are LjiirriQLBi i^s-iLD^v .seBpS^/r assigned to It. By discussions such as the above, uSijîr êsrii pQio. S. ( ) ! Tliou Omnipresent Heiiig wlio dost fill all the rcind must only be agitating like meicury, withwith HeatiJic Bliss ! Thou being the Omnipresent out ever seeking the Yoga of Supreme Bliss. ^liât ir^-Sui^Qiua ssmiiiS iBemGunOs'îs: i'liilini;' Principle in all, my iiL-tions are alAvays Thine : iind beciu.se 1 can never live independent esr^êjff a^^sS emeu a a <if Thee, I am not separate from Thee : this is the j^'Oj/â^ ^HSIIQld upêsr stage wliere the Vedanta and the Siddhanta. can be lUQîffiexjB .fflCsv understood to be identical ; and t(> reach tiiat Jiujli Oifiifs^îr OiuQgû Otiil(g@ffarQfntr LoGea stage, Thou knowcst that T h; ve struggled hard Qffirpsi^ jPQSfiêmajJ^ fÔmarej (joowfflenr nod suffered very much. If f shoiilil try a little .^lEiSssieu^fieuBiriTOsnGeoa to li.K my irind thereto, Ignorai'ice ((nuira-niuld)* îkea^gniii (Ififieoiiar euSe\lujr U^fis gets hold of me again ; so I am afraid that Karma, ^fjoBre^rB^QfieBrîr eaa-Qiua mala and inaya mala will pursue me and cause my ânSssrGuj Qisir'suG^ LSpeaoQuj G.ineuG^ rebirths. Thou do protect me, ther(;fore, by granting ^psnsi wem^GieiT ojG^ m<- the trne knowledge with which 1 can surely put u/s^Lc/T ssr^fi/i^ eS^sarûjGuj uiBinriTfi^ Gldjbi wjdGuj^ G/s'euG^ :iii end to my rebirths. uiTirs(^LSi^ O u ! ( g O L D ( r ( j 5 îsLop Ssa^Ssbp icirSapjp lj. IT îr. u. Qp ^ Gsêir uiiS^r uidîr êm/i <IGlj) 'SO) Quir^Lis\> LSL-QIH THAYUMANAVAR'S POEMS. QLjrcmO^^'' uisPfSir!^nesBrQpiji_Qeiiûfr ^.io ' Gunet^cSi QLoekuii ^suû^ .r.T-fffl/ifl.OeueirL-ic &3\iif QiDsf uiSi. IBILI^Q) QsjuS (îf^ icnQ^LDsi' 'î LnrGiCi^ ue SscriSQ^^(îfevQ Oeussruu Qsy:Qun QufiLD^ eîSiiOmLL- S'îujOLLOT jS&euir^sv-i GuS-serq^ Ofskuir Sls\>Quir iB^p,(y>^,T g B r a O c t l i - (âfiiuLD Oêsûi^son iSpajQu) OLDiTêu SaaeL'iijnfl) uHâff wiriLiwear^ uQweonp utLsai-s iSeLiani QUJSIGLD" unOLDSj(Ou>n(i^ iSssLO/h Sao^Ssirp ui^îr êmis (ai)
* Aiiiii.i lit:Tiilly Iiii'ana tlint ivhicii Ih oxceodingly snmll; the 1(11.1 if^ Anil (ii Bviioiiym for srml); tlie riiuI wliicli is a Vinhu in its real iiiiturr is called Avii in its coiijuuotion with anava main. Mn/a ih urIIpcJ jium also. ( Vide also pafre 10 of Translation ol' Siiaenana Hothnm, First Edition and notof to 2nd and 7th veravs
10. 0 ! Thou Omnipresent Being who dost fill all with Beatific Bliss! I cannot quite perceive the providential motive as to why I should have been limited ar.d placed like lighting in the darkness of Anava mala, my mind at the same time damning itself more and more to that ignorance. I cannot know hy whom I have been tempted into the belief that my body which resembles the bagpipe will last for e v e r ; so that I have been all along indulging in the epicureaii thought of simplr feeding my stomach without ever strying to concentrate my mind in blissful meditation, .1 think it has been my desire that has brought me in contact and Tamat.
t Praiuiva Kcligioa. The three principles in nature are the 3 is the chief mot'"
gunasSntiva. Rajas,
Cmifi'prl MoriH of the Hindit
T H E
LIGHT
OF
T R U T H
DI',!:H1KA,
MONDAY,
THK
2LSI
JUNE
1807.
with this Prapancha* such as my parents &e., who is blameworthy for tUis ? Myself ? Or others ? Or does the fault atcach to my present life ? Or, shall I say to 'my past karma which has caused my rebirths ? sunt QflecmOicnifiaj auQôjeii OwsDnSuyiii^ uttr^'^t aâjîr ^Gai ^/f^îLD Oai^nis^ ^^finip uiBufia o^LOn <f(?ai' yff/ruj wiqaf} fi.i^jiw Outuji)!^^ MBiûuia Qflsau GunsOtfi tunesri^ QunaQio f3i_>r ssrQeu
iiirnen umiLKâ O-'etrsr sijij
u-j^tar
Oo/iBT tflsar Q a J a . Q ' / r o
uearôj
Lj/flyff
êird
^fjsm "(Jujir
OuxBg'Jjiiiig ^ a j r . 5 ^-'Ju.
Ss^Lcp
SeiapSsrp
(aa.^
iSarsrfiQ^ LSO;^ StmitaOiu ^^trdiu^-D OaisaSearGiu steaQaiir(n, tBiaraiffl jpiemtf SGeur Ufttje uj/SuJiT^ QiOiarSie uSsaLêSi-ilu Ljp^s iSfla mcgfiâinuj u^j^/r âts ^Gw.
12. 0 ! Thou Omnipresent Being who dost fill / / with I'.eatific Bliss! Is it a diftituh thing for Thee to devise me a contiivance to concentrate my w c k e d mind in meditation ? No. Nothing is difficult or ini|ii..ssible for Thee : For instnnce, it is by Thy Will thiit with the inure-like /ire ti.\ed in the centre, the (ireat. deep stop.s in its limit without an emhankinenf, round i t ; the Ic-rihlf iioinou* was easily taken in as food and the i l e r n t inoimtaiii bent into a bow. landless worlds stop where they ara in the heavens, and the seven clords gather and move niuler the i>vders of IndraX who is holding the thunder-bolt. Sri Bania'fi foot-dust turned thf .tone into a girl^ ; acd in this world various powers are resorted to with sncce.s such as alchemy itc. ^mis^sOan /7 b-roiSffljSw ojShO'l^s^ ei'ir sj^lLi^. ajueifgtm sêhiS ^Qeo lunSsniQeêo QeuiS&nrsu jrerQsg^ e'Ssffns euuiO'-inaiuSs saeug,^ Quq^ OiQfi^ irs-euc^s eSôBsfd sSsîibJaSei'iT (3,i(Bi5r usAiqîs^ (?U(, ISSmiuus GoinSBi^ -^"iLiap uisGfUf. Oiti^si-LfeBa Oameiirw (SiuiSi(a)LD GeuhtraSp u^^r ofsaiu^ OfimerQ^ Guo^nir ^Qef ors êrjSQiu QiuirehatpeS Oi^/ieirjii iljpfQCi Liit-f-di agîrirer loar^pp u^Hr^fi IB^&D'U ajQ^srsutj UJ unns,iSLliiiSLcp iSeiopSsBrp
v.flyfl' ^ssr^ Ôo. (s.T^)
11. 0 ! Thou Omnipresent Being who dost fill with Beatific Bliss ! Thou hast been so much Gracious to me as to have taught me to submit myself to the inscrutable deoress of Thy providence and to be confident of all that I was not destined to never happening to me at all. It has been ^fhy Grace also that hns helped me to know the transientness of my body and to see the absence of difference between the Vedanta aud the Siddhanta. Thon hast produced in me such excessive love for % e eternal Happiness that I am ever pining for the same. Placing myself entirely at Thy mercy I pray to Thee to bestow upon me the power of concentrating my thoughts always by profound meditation in Yoga wliere the Tntwasf from earth &c. can never act. aataiSar/S iS^teS'iS't GiunQîriîu euireuUiQfifinse^^Quû euasL-sSdr iFêui euarefips fSoi^Giur eui^fffi fiSeo pa^nLD aSmawGnjir OuDiâjis ^gta/irs eutaruj aS&oGiuit fU^Gtn ams^La eaââ ^SsmuS/b ^-eS^ St(S<uir
eunipirfi a/ir^CJaU iSanuêr^ (uT^Siouy Lei_u>eaRa eSlenQuJif
13. 0 ! 'i'hou Omnipresent Being who dost fill all mth Beatific Bliss! There is no limit for the human desires iu this world: Desirous of more power, *he Unlers of laud want to extend their rule over tlie .Sea; coveting for more riches, the richest men, who are next to 7v(er('c,'|| aspire for learning the art of alchemy, .seized.with lust; men who have already existed too long, want to remain here more and strupr.ijle in vain
Till,- iillnsion is to the Snpremc Siv.Vs act of SRviufr tlic ncv:i,-i liv oommandinK and taking in tin- poison tiiiit imrened ihnni wlioii they cliurned the Wliitc .'<ca to get (inibrosiiv. t M'' " is ihi' Himalayan Monntain which wu.s hy and usril as a bow to destroy the yt-.i.-o-^ of Tfiji-r,' Siro l iit
LDOBHitii^jr ui(T0iLjireo GsueatOiS^ uxriis^^^ aBiuds sS3b>Qu-iir
P r a p a n c h a is t h e nmnifested univeree. It is also otlioivviEi i Till' '.'irl is Ak-ahniihii thn -.vifp of Sli" ur.^r j called as he, she and it, or iis Tlwim- (animal hoilicsX Ku.inm l)V her !iii.-ilj;ii..l f o r liciii,;; K il L s" I in liis (hail .aii.i'si (eenees), Buvana (worlds) and (B/ioyn sensutions). nlc p. 4 ot absi-nco. 'I'lu- rpHrf was ..r.laine.l to !., li^ Rama .-i" fo^t-il usl TraneWtion of Sivagnana Botliam.) Hcncc the alluîon licrc. + Tfttwas means the eomi.onpnt pai'ts in natnrf"; they arc 06 1 1 K'i'fr,, is tl-c GoJ of wealth. callcJ hy the Hindns. in n u m b e r of w h i c h 24, five eenses Ac. belong to man.
+ t,lr:: is the Kin- of the [) ,;:.-.
TFIE L I G H T
OF
TRUTH
OB S I D D H A X T A
DE>:PIKA,
ILONDAY-,
THK
21?T J U ^ J E
1897.
for such inedicnments rs can give them physiciil strength. What is the real use of all this? 1 tliink it is nothing but to eat well and sleep well. O L o r d ! 1 would rest content with gifts I am already possessed of. Grant me, now the power to ccnceatrate my mind in mona by the help of wliich I can free myself from the tranmiels of Haughtiness and get off snte across the depth of passions.
OudÔaitSivn eaiuih^pu) iS/DijiSliLDiiiju Qufir^ Ouifliu QiDirenrLD ai(iîSi-winu wesnonQj; Gatii-irfi QuifleirLj LDtULDirtU tÛGffm (QQêuQêrffp sirL-ia.i.-Of LceSp&aa^piSQffisiSjt Qsitenriu u/rjoji Q^fiwiflfia :iif6\).i isûQur (n.en'.tairajrr^ QîLeuirii. {**) 16. On What Celestial Joy I meditate, Wliich the initiated* soul absorbs And flows and mixes in them still unknown; Which is beyond our thougut, beyond onr speech; A n d which the nionaf only can lead to : The AkasJ whence th' five 'elements evolve: ^suCQp (y>iiiira(îiSeB>n iunQem.erflpp euQ^peaeu
Qijif(i^'SfT IB^ûjlD: j
/f/TLOwiT/raj
eusssTsaih-
/iiLLSH'LDH lu Sa nLDiL:Lr,nuj
^grcQp'-c'î- s-iS^jQpuiiiiiij^
Ojiêtfffii
a-auf!^ ffcsvLOfsar ^ffneoi'cu Gscîrêa^fi ^rtAwn uj.TSirii^ wujixt^rs îiftuj euniîsaeu wenrîiri 0 < t i J . i _ . T j l u ^ i n S t f i i;(TîsQ^2sir QfiStieiSlBDiua A p s e w a s n ^ ^(^tn. n iLiSeirÔsnTfiraap^ s-sniîiuuOu(Ôeuemssi(u<f ujiSiiea^ /BiTia. &ifis>p Qfujewio.
0u)(T(g0u3/r04ar d'QêS^/Sir Q p ^ ^ a s i p u u s
<tJ"tcs/fffiarr
W O K S H I P OF T H E BUAHM. 14. I think on the eternal Hrahm.* the pure, Ali-bliss, All-right, in Tur'ya"!- state perceived; It has no form, nor ail, nor mundane state; Yet is til' First Cause of all (souland not soul) All It fills; why, the Ether Qreat it is : Th' Intelligence beyond, our thought and speech. To true love It reveals, to else conceals. ajt^LDGB SfeaiLfwiks, iSSssrens^ /PSsaremrS ujir^st UH^LD Qufiwp S^jDJ^Qî QiiSirn@ ujeir Quff"
(rSff^sOfy)
QfiSyt^^
/Spunii.
17. Let me think on and worship with my hands And my tears of joy pouring forth in drops Let me so worship the All-filling Bliss Enjoyed in Turiya; the Nectar sweet A s honey soaked in sugar-candy, fruits. It is the life of life on Heaven and Earth A n d friend to tlie redeemed from-'Tne' and ' mine 'f. fflT^^SlUl iSpUlSpULIU UIB^Qfi^S êarenw isn-tiLD QiDfiiEek/S OujuQut(jîl.(g
(5fiV(P O/;
QuiîSt^jpiliiSSI^pSm
eîê jgrppdîoiSi QsMi E^fiOujnsBr Os.r'S^^s sirC.(Bis uiLD^sssr iû Qu^ntttSeatUj'T Bisea'fi Ofujeunih.
QîrêsiiuLDir^ ^QSUKIHsibiu iLorêS^ Ssnpajirar j p / f l o j euirêaa.'^ ^^Mua laiTLDQi-KTQ^dsrfi ^ ( j s K o S e r r , iS?eeieuirs^ S/Bzm^ Qîueuiiw. 13. On Brahm Supreme The Pure Celestail Light Let me by its Divine Grace meditate : Because with joy It fills the Mukta's mind In Turiya state; and to all it Stands
Non-dualistic||; f o r it h a s n o f o r m Purified or sanctified by the Sargurii (Divine Teacher), t Vide note to tl.s 2nd verse supra. t As AJf.ti (either) is to the lower 4 elements so God is to the five elements : ether, air, fire, water and earth. The reference is to the throe principal fruits mango, plaintHw and jack-frmt. These three fruits are held b y the Hindus t o b e
15. Again I think oh the Pure Heavenly Ligiir, The Slim of Agarua^ and Veda both; The Soul of Souls, the fountain head ot Bliss For those devoted; and to these doth show Itself devoid of form and attribute : It forms the thought of thoughts th' mind is heir to.
tf. God IB great and snbtile and Hence His name IJralim or Brahma or Brahmam oi;^ Brahman, the Lord over Trinity. t Tide note to 7th verse. t Agama ia the Siddhanto Saetrn giviDg the true meaning and
the .nngt-delicious three.
end uf the Tedae.
I I Non-duaHstic is synonymous with adwaitha reUtioa (Fide note to the 3rd verse). ^
THE
LI(5HT
OF
TRUTH
DEBPIKA,
MONDAY,
THE
218T J U N E
1897.
Nor name, nor caste, nor death, nor Hell; Nor lineage It-has ; nor Heaven nor Hell; Nor without form It is ; In all things, henee. Does It reside and does It all things gmde. gtifir^r
O u J i a a g ^
ITie Subtile It is and all things pervades As body's life, seed's oil, or flower's smell: The Brahm in Tiir yapada. * hence. It is, And the Supreme End of the Vedas rai-e. Nay, the eternal Sat beyond compare. fStm^S y^ÔweoeairiB ^^sas^j^ QgusSiiutiu (îras eniiSQeujn lunarii^s
îretr^f^ '^ft'otpseoîwre
dye^sa*
LiifiioS
âi'iuj^tt O^siiOfl
tvi^âitmarii uj^ârQfji
/tmîrd (Spda^jS âm^Qî^
SferLâifirun sanggirOt^ u,a.dSe âSfi
^k^Q^ît ( g C J u i s T r a f l uieOn^îSar ejQpgfiai Q^tLeunui.
tUL-eniiuj GeuO^sar Oûj^Qie^ iSaajoQiu iqarpeir fit/ifioiQ^ L-.Ssnr.'SSiari^ snmsoê Qeaaeutui. i^Gwjb
19. My Monna Guru * I adore, and praise His lotas-like feet with nndyiug Icve ; For, his initiative t sign and grace Has flooded my mind with beatitude; ,Had pinned my .thoughts to the Eternal Lord And on Him to depend taught me so well That this world to me is, thence, but a dream Or is a juggling or mii-age lake. Ounêirirs-* iafsrc-Our Our^LDuS^ e^^LDssui
o ^ a r f O ^ r c
22. O ! Merciful Loi-d, praise be to Thy Lo.-e That to the matured souls the Gnanani\ yields! Thy own Ijove it is thnt confines their mind And, when they know Thee, drow ns them in deep Bliss. 0 Thou Bright Akas, with my heaved up hands 1 worship Thee. Thou dost keep and control The elements five, ether and the whole. eStimssSesipii^ QaixSujirQiutir uiarQeusShiip ietis^fimniLa OaieSltS ga(Bk iSsrur ttesaaHsBpk^
aya/ax
Ouir(êrrnSu i&i^îu
(a s s i i n p O j i d f jgitm^f ^ttaimiir miifi lifB f i t r i ^ t j f ( 5 ^tjaîiû OurQê/Hôffiut tSmp^S Sfiuiii.
(a-o)
99. I worship The Light which our darkness ilrives : An Sat f It is the causeless cause of all; As Ohit It marks the goal for devotees : As Ananda It plnngs them in Bliss. jKguttBfoiSiir 9au9ut(^vinu êiraaaiiij>r QptiMmiiB^fi ffirfi MjtQ^j O^SaiSnj jâoKLDHuji stjitniisfi u S o r ^ ^ / s ^ Q^KaS LDirQi LTtDSta Loa^ QiosireBOei)aaQm iLji^îuSf ssiiO^/s i r ^ / E QfiiiQfSeo OsîdjeufU). 21. I worship The Great Brabm that fills in all. And yet to Devas, Rishis, Sidhat hid ;
ThAywftA.navar't Spiritual Teacher. t Initiation ia the Guru't pnrifyiug touch with his saci'ed hand ox foot on the worthy disciple's head enlightening and benefitting
Qujtiur lurSd Sfirta(îsrm
asa/ailaipif^
23. O ! The Great Akas whei-e the ether + i-ests! O ! Thoa, The Grand Eternal Bliss, that dost Flow and fill as sweet as Ambrosia Alike my viiud and my intelligence ! In love surpassing I esteem Thy Gi-ace, Devoting my mind, my tongue and my act To witmy tongue to blab, mj mind to melt, My tears of joj to pour down as I left.
* Turiijapada is Ihe Blissful Konrth State of the Supreme Brahm or Sivam as distinct from that of Brahma, Vishnu and Badra resf Gnanam means knowledge, JutelHgciice or Wisdom. X c. f. "'aittariya Upanishad, Brahmanandnvalli, Ist Anuvaka. " From that Soul (Brahm) verily " sprang forth the ethei^fron the ether the air,from the air Hre,from fire the wateia, " f r o m the waters the earth,-
'* Moum OUTU a descendant from the Saint Thimmutay is onr pectively.
him ^disciple) tor Moktha. 2 Vide end of Ist Verse.
5 Sidhas are the Yogis working miraculous powers which are of eight kinds. Devas are Gods, Bishi is the sole beholder of God (from Daarat) or from r i = t o go. 3
Mind here neans (internal senses).
iiniuau represoiitiug [he 4 Ainlfiahiratiati
THE
LI(5HT
OF
TRUTH
OR
SIDDHANTA
DEBPIKA,
MONDAY,
THE
218T J U N E
1 8 9 7 . 10
Gsuoi.
(MKTIib: IMl'rRCGKT)
OPINIONS.
air yt^scir SiuwatLO ojiâo^-- s" ijer/r^Q^tS^^ eusiiBFUi Guirea fi^ÛQîl LDSUriUir^ QAIÎ S^ftuir.iiLjv Oanes-iaîtiL' Swsa waS mirfiiBî^ fLciLiQib/S'i sS^^trS
OLjirar^Qfi!rn ul' ojujAan /^sor/n
" I am very much obliged to you for the translation of GUI'' fifiuuinî They are very well done and I appreciate the translation very much. 1 will request you to continue in the task " * * * * *
(Sd.) J . M . N a l l a s w a m i P i l l a i , b.a., b . l . ,
GâêtnajQiLifit gauSiifi^Ssrêaiu aifi^s secsresiFir 0 # j ( f l o j a S ( 5 < i f f ' & ^sSfijgiiO^nQgi'iîQfîjsnKw. {S-S')

24. [ w o r s h i p tlic fiteinal Liglit .Snpieme. " Ji'siiLYLsargj'L/LSaj T l i e T r u t h t h n t c a n b e iieitliei- s a i d iioi- t h o u g h t ; N'or H e h a s t i e s n o r b l e m i s h i i o r d e c a y : N o r c a n t h e b i g o t e d -diun!^ e ' e r iîiow H i m ; Let m e adoi-e H i m w i t h t e a r s of jo^-. F o r H e is o u r l i f e - g u a r d a n d d o e s p i - o t e c t W i t h motherly love and apjjears to us
District Munsiff,
Chittore.
' jJjf
^mqiMnar sêuTiBsar OuQ^

* * * *
uîw' j^'iii
uiS^js
a^ QlditiÎ 0îL.'iiuLi Seai^su
vîQilsrir.
Lcppu UQâ&H IL/LD Qsd^S'LD Oal/^S'irlTS QLDlTÔuiUir fi^

gii
S-UtSuu^
!
eian'âisîja^
(ssuuii)
^fiûân^
eSfars
As Sargnrti * in mcnia f wh^n we are. ^SffofiiS wnQ Qeu(^ ajLciiÔ^tar ic,flea/tot_ itSar^s^ LcrSu ustrsuenrOêa sonwcS iLjoieiJ fiiSu uffuinS^ O^neioiifluj uuswenu) ujaS^ âerjiiîFi spufSap wsa Qujet fOnik
Gfintutt^ a'jSsjtSf af^^s itirS
S. Somasl'ndara
Nayaoab,
Slird March 1897.
Madras.
Ssflkusr
ujSujresr QunQghir leni^
QiiC.'SiSn^jû Gunûir eSdmêo Q^djeunw, Though letters, consovants, if joined to ' a ' Can only sound and otherwise are lyute, Yet they are not by nature, birth, the same ; So Pasupathi Th' Beneficient Lord Is the Guide of all things and yet not all With no likes nor disMkes He does His act; The llaha Chaitamjam J in form He is ; B\- Himself He stands not describable ; Lo ! Then, on Him with love I meditate.
R . S h i .\.Mn;.\.M McDAi.r.M:.
" I acknowledge with thanks the receipt of Translation qf the Poem of the Saint Thayumanavar of Southern India. I have read it with great interest I hope you will continue your studies and translate like works." (Sd.) fiîrd March 1897. JUSTICE R A N A D E , Sigh Cottrt, Bombay.
[The translation of the first lO stanzas has been already brought out separately and our friend has been pleased to continue his translation in the pages of this Magazine. \Ve hope to pre.sent the first part also to our readers; we are glad to p.ppend the, following opinions he lias already received.Ed.] Siirritirii mcaiiB tlic Divine T p c l i c r . Vidr note to 2ii(l vcrst^ f o r Jlonn.'
+ .If/r/in ; C/.'ii'fiii/diii - - I n t c l l i i f c n c c . ( P i h . i ( = s o u I witli )<fir ; pixtlii - - l , o i i l ) = T l i c Loiil of Koiils. c . f. " o f fetters, the l e t t e r ' " ' I nm. Hnvinfr p e r v i c l e d ' the wliole uuiverBC MntTi n portion of niyself, I c\ist "fTitn. r. f. nlso the Hret verso of the tincred Kurnl
" W e are glad to welcome this translation of the first few stanzas of the great Tamil Sage. The language of Thayumii,navar has an inimitable-grace and a mysterious something in it, which refuse to be transferred to any translation, however careful. It is our opinion that none less than an Edwin Arnold, with greater capacity than even he had for entering" into Indian thought, can do anything like justice to the task of translating the poems of the sage. The present attempt, however, is g o o i so far as it goes and de.serves every encouragement. The translation reads well and is nowhere too s:,iict to the letter. The noble object of familiarising the Tamil Upanishads to the English educated world has our fullest sy.pathy, and we hope that the translator will soon fiaish the work so well begun."
^fJ cy) W cJ eU a
(just as ' ' heafls all letters and h e l p s them t o sound, so the S u p r e m o Bralim ie the rnlei- of the u n i v e r s e ) , c . f . 8tli verse.
LUir'^ ; J T^CT rif^T.l-T lÔt'^." Frde The " A w a k e n e d I n d i a " (a monthly Journal of Hindu Philosophy and Religion) of April 1897.
THE
LI(5HT
OF
T R U T H OR S I D D H A N T A
DEBPIKA,
MONDAY,
THE
218T J U N E
1897.
11
M A N I C K A V A C H A K A R ' S MORNING H Y M N
ur
in a life long atrnggle with Buddhists, and other sectaries whom he does not in his poems clearly indicate. By the Christians in Travancore he was confounded with Manes; and it is an ascertained fact that he visited the western coast, and held intercourse with the Kestorian Christians, who were then very influential in those regions , nor is it improbable that he leai-n*^ much from them, and exercised in return some influence over them. The (peculiarly Tamil) Saiva Siddhanta system of the south contains very much that may well have had its origin in such Christian influences.
DR. G. U. POPE * MAHICKA YACHAKIIB was One of tlie greatest of Hindu PoetH, Sainte rnd Sages: a typical Owti. It is yery difficalt to disentangle his history fi-om the nialtitnde 'if legends in iivhich it is involved ; br.t we have fifty-two Tamil poems ascribed to him, and (in the main) genuine. FroL. these something of his character, history, and teaching may be gathered. When thev are carefully studied the figure of a real man is seen.
I venture to offer here, a.s a f pecinieii of Saiva literature, a transcript of a liymn . S U H M - to tlii.s day in all the Siva In preparing a work on tlie ' Poets, Saii^ and Sagen tif shrines of Sonth Jiidia. ufioat and small. Of course very the Tamil-land,' I have had occasion to study rtfl h of the little of the e.vecodiiio- biâuty of the Tamil original can be wonderful Saiva literature existing iu Tamil. To Kiiri)- preserved in a lir/ral ti anslatiou ; but the attempt has pcan students this mixture of philosophy and religion been made to giVe with aUsolutc fidelity some idea of this presents an exceedingly interesting field of investi<;iti(in: exquisite ' Alorninjr Kyniii.' Almost every line requires aince no non-christiau system so nearly resemblc.s Clii isan notation, bitt thi.s must be reserved for a complete tiknity, in sc.ne of its mpects ; and, certainly, uoiu: litis i-<lirioip. The.se reniarkaliie [loenis are full of a simple departed so far, in other very imjaortant respcct.s, fioiii fi-r\ ()iir. which Tamil people lind wb-solutely irresisti! le ; what Christians recognise as pure,and holy. The coii.stiiiLl and henee with Saivas they cpiite tak' the place occiiljietl mixture of loftiest aspirations, tenderest prayers. :iinl anion,L' Cli. istian.s the JJook of Psalms. sublimest adoration with wild legends, and with .syiiilml-'ew of ^he world's biographies are more interesting lism much of which must seem to us uncouth, re])c-ll!MM. ilian tlnit. of thi.s man of lai e genius ; who, iu his eaj'ly unworthy and degrading, makes this Saiva Pssilrer invoiitii.when lie was tiie favourite and chief minister of tensely fascinating. The SuiVa ^^^^W/ânât system itsulf is the choicest (pure South Indian) product of Drnviiliiin the giv.it King of ^ladnra. met with, and was converted whom he tlien and always believed tointellect and ought to be studied by all who seek u- iiiHii- liy a .Siiivia 1)1' Si\aii liiniself and became at onee an utterly selfence the Tamil mind. If an edition of Manicka "\'jiehiik;n- s renijiincinu'ascetic .Stilva nu iidicant ; i-onthiuing instant poems which are so exceedingly precious in thfe sl^hi ol' in labours, patient in sutterini;, and constant in devotion, the Tamil people, with English translation, criui;il lhronL,'li the many ye ns of his :if(er life. apparatus, lexicon and concordance, can be issiifil. as ihi' writer hopes, it will with the Kuml mul yul-nli'/d' already published, enable the student of Tamil tî nniki.MOKXiXG llV-\iX I \ THE TEMPLE stand with tolerable accuracy the mental attiiuch' nl' il..very interesting peoples of South India. Mancika Vachakai-, whose legend (with t l i o s c uf it is hoped to publish, was a strange mixture of St I'aul and St. Francis of Assisi (not without s o j i u r l i i n ^ of St. Uoininic). According to tradition lie was tliu l ^ m i n i e r of the Buddhi.st.c. It seems c e r t a i i ) . at a n y rate, that lie was the great reviver of Saiva worship in the south, in or about 9th Century (A. D.),+ and that he was engaged
Dr. (j. U. Pop liiis kindly seut this to us for publication ui^ epeciiiieii ^v^licl^ we ilo bo with inucli jjlpasure. Tliis nortioii v;i.s THK R0i:.sc:ci KROAI TIIK SACRED COUCH.'
pabliGhed Boirietimo ii-ro m The Indian Magir.inc and Rn inr wu
JIail 1 Being, Source to me of ail life'.s joys I 'Tis dawn ; upon Thy flower like feet tv, in wreaths of blooms we lay Viid worship, 'neath the beauteous suiilo of grace benign that from Thy sai red I'aee lieaiii:> ou us. Siva-Lord, Wlio dwell'st in ri/niii-Tiii riu f girt with cool riee fields, where mid the fertile soil th' e.vpanding lotus blooms! Thou on who.se lifted banner is the Bull Master! Our mighty Lord ! from off Thy (!Ouch in grace arise.(I)
The iina,i,'c of tlic jfod i.s luiil iipcin ii cuiuh each cvenii^, and taken lip in til ) nuniiiii;.'. This , t inV/i-is tlio Krst business oV the (hi.v This seems btl-anêly at valiunn, with verse o. + This was coiu|)s,Bd in J'c.u-Tu,mi, 'the grenr harbour,' when-tlir j. Kt went to Iniv hi.rses for his Kin^, and ivas nia<le ii (liseijile of by Sivil. t Tlie bull is Sivu's emblem. He rides on a white bull. It is also on his brnner. The bull-headed Xandi is his Lord Uigh Chai-berlain, whose iAia^ is everywhere in South India.
bcliLvit. At the siiKS^stion of a rcspecteil fri.;id of ours, Ur. U. U. Pope intends bringing out Manicka Vachakar's Ufu in Tnniil ulsu. This is the Tamil form of hia name, and is eqnivaleiii to ihi.-
St. Manicka Vachaka ( Jiifhor of Bubyllke nttenuicef).'
+ This is tlie SumiiKi of Saiva's law. It is expounded in fourroua treatise,-. Ijy the SuutlMua Giinis (Teacher of the sucees-îoiil J[.VccordinK to the facts brought out by Professor Snndrnni Pillai, in his ' Soinc mile-stones," Manicka Vachakar's date must be Bought very far behind the 6th century.ED.]
12
TFLE L I G H T
OF
TRUTH
OE S I J D D S A N T A
DEEPIKA,
MONDAY,
THE
21BT J T J N E
1897.
The B Q D bas neared the eastern boand*; darkness departs; dawn broadens out; and, like that sun, the tendernessOf Thy blest face's flower uprising shines; and so, while bourgeons forth the fragrant flower of Thine eyes' [beam, SouBd the Eintr'a dwelling fair ham myriad swarms of [bees-t See Siva-Lord, in Perun-Turrais hallowed shrine who [dwell'st Monataii of bliss, treasures of grace who oom'st to yield ! 0 surging sea! from off Thy couch in grace arise ! (2) The tender KuyiVst note is heard ; the cocks have crowed ; tho little birds sing out; loud sound the tuneful shells ; Starlight; have paled; day's lights upon the eastern hill are mustering. In favouring love O show to us Thy twin feet, anklet-becked. | | divinely bright; Siva-Lord, in Ferun Turrai's hallowed shrine who dwel[I'st Thee all find hard to know ; easy to us Thine own. Our mighty Lord, fipm off Thy couch in grace arise!(3) There stand the players on the sweet voiced lute and lyre; there those that utter praises with the Vedic chant; There those T/hose hands bear wreaths of flowers entwined; there those that bend, that weep, in ecstasy that faint; There those that clasp above their heads adoring hands ; Siva-Lord, in Peittn-Tnn-ai'K hallowed shrine who dwel[I'st;
With beauteous garlands decjced, and clothed in human [shapei they all adore Thee, Bridegroom of the Goddess dread ? Siva-Lord, who dwell'st in Perun-Tun-ai'shnWoyr'd shrine, Girt with cool rice-iields, where th' empurpled lotus [blooms! Cut off this ' birth,'* make us Thine own,bpstow Thy grace! Our mighty Lord, from off Thy couch in grace arise !(6) ' The flavour of the fruit is that'; ' ambro.sia that'; ' that's hard '; 'this easy': thus Imnioi tals too know not! 'This is His sacred form ; this is Himself': that we may say and know, make us Tlîne own ; in grace arise! In Uttara-Kosa-Mangai'si sweet perfumed groves Thou dwell'st! O King of Fei-vn-Turrai's hallowed shrine! Whai; service Thou demandest, Lo ! we willing pay. Our mighty Lord, from oil Thy couch in grace arise !(7) Before all being First, the Midst, the Last art Thou. The ThreeJ know not Thy nature : how should others [know ? Thou, with Thy fawn like .spouse, Thy servants' lowly hnta in grace did'st visit, entering each, Supernal One ! Like ruddy fire Thou once did'st show Thy sacred form ; did'st show me Penui-Tuyyat'.< temple, where Thoa [dwell'st; As Antha7ian^ did'st show Thyself, and inakrme Tbine. Ambrosia rare from off Thy couchin grace aiise ! (8) The gods in heaven who dwell may not approach Thy seat! 0 Being worthiest! Us who worship at Thy foot To this eartji having come, Thon caasedst to be blest. Dweller in fertile Pernii-Tnn-ai'n shrine ! our eyes Beheld Thee; honied svireetness mtide our being glad. Ambrosia of the sea 1 Sweet sugar-cane 1 Thou art Within Thy longing servants' b|ipnght! Soul of this [world! Our mighty Lord, from off Thy conch in grace arise! (9) 'Tis time we went to enrth 410 more, were born no more! This day in vain we spend, look forth atod cry ; 'Ah, when, and how will Sivan come this earth to save ?' Thou King, Who dwell'st in Pei iin Tnnai^s hallow'd [shrine, Mighty Thou wert to enter earth, .and make us Thine; Thou and the Grace, that flower like blooifts from forth [Thy form. Which sacred Mal|| and flower-born Ay an ^ lunged to see! Ambrosia rare, from off Thy coi'jch in grace ^rise ! (10)
Compare by Nuliidiyar, Chapter X I pages (56 to 68. hUttara-ITosft-Maufrai, an ancient Pandian capital, Sbiith West of Ramnatl. J i. c., Indni, Brahma and Vishnu. A title of Brahmans. (Sec P i p e ' s Kural in Lex.) II A nam6 of Vishna. A name of Brahma. This ib IlyiDii XX iu the Tkiiûvachakatm. 8 niUes
jife too make Tliou Thine own, on me sweet grace bestow ! Our mighty Lord from off Thy co'ueh in grace arise 1(4) ' Thoa dwell'st in all the elements,' 'tis said ; and yet ' Thou goest not, nor com'st;' the sages thus have sung Their rhythmic songs. Though neither have we heard nor [learnt of those that Thee by seeing of the eye have known. Thou King of Peruii-Turrai,' girt with cool rice fields. To ponder Thee is hard to hnman thought. To us In presence come! Cut off our ills ! In mercy m^ke us
[Thine!
Our mighty Lord, from off Tliy couch in grace arise !(o) Thy Saints, who finless in Tliy home abide and know, their bonds cast off; have come, and now, a mighty liost;
T b e orisniml Bays, Indra 's i c ^ o n , since he is i-ejêiit of ihc East. There are poir.is of tVie Coinpaes. Over each a deity preaidea. + This passage ie a curious donhh- c.tlendie. It mnv nlso Ix? Tendered ' the vast nsscnibled host siiip the six-syllables': om.i-iva-ya-na-uiiih. The bees, or winged beetles, are called by inctonoinv six-feets." t T h e Koil, or Kiiyil for which there is no Et\}{l!ah name U is the ' Indmn niKlilinnale,' a sniall bird with ft very tender note ; itjnuat not be confounded with the ' I n d i a n Cuckoo,' Tvhich is a' larger bird, the (' golden 'ino/p,')nd net a sweet singer. The SankliD, ot conch-shell, used in the temvle music. I I Worn especially by Kinjfs and hferoei.
THE
LIGHT
OF
TBUTH
DEEPIKA,
MONDAY,
THE
21BT J U N E
18S>7.
13
L I G H T
OF
O K
T R U T H
pregentin the flower. Thou joy present in the hearts of the freed, Thou Deva, Deva of Devas, Thoa Effulgent Snn, L o ! Such is Thy Divine Presence." 'J'o the philosophic and highly devout Manickavachaka, the delicate connection of the flower -and its fragrance has appealed in another light and he sings of 'His greatness, in filling all inseparably and surpassingly Hire the fragrance of the flower." Guiri^tiiflSmfliiffi QiDeStiQuQ^saw."
Siddhanta
MONDAY, THE
Decpika.
218T J U N E 1897.
FLOWER AND FRAGRANCE.

A Global WHEATH.
WHIT is there in Nature so full of beauty and so Bymbolic of the heart's puritv, iijnocence, and love and joy, as the tiniest flower of the field ? Wh:it reflects the great Divine Beaut- arid the Divine Loveliness and the Divine Harmony more than the lowliest blosaom of the dale ? The freshness, the symmetry and the delicate tracery of those flowers, how they appeal to man's inmost nature and liow inspriting they" are ! Need we wonder therefore that they have attracted, not more than what they are entitled to we should say, the attention and love of the Oriental; and they enter Jargely into his enjoyments, his Religion and Philosophy. They hold a considerable place in Oriental Bymbology and the Indian has loved to illustrate his great truths from flowers. No ceremonies can be performed without flowers ; and he loves to deck with them the Presence of his Heavenly Father and he calls oot to bis brethern.
" fl^î o 3<i () Ye who Tvish to attain Peace of mind If Ye, oar Father of Arur, norehip With Flowers ot Bhakthi, Then will T e attain Makthi. (Veraram )
In another place, he compares this very connection to the connection of body and soul and in comparing both to the connection of the Param distinguishes them at the same time. t-fip aiirdeaauS giiiOuii(tjer: rjigiiiiev)
ClT^jtB jin jorDUlCsUll eo
u^p ennaiOîrir SâSaiiru ûQutTQô' uirirnQ^ QufljDain ûpp uiLiar^ ^ SITIS^SLD iS^îQfirp Qpeir.iLirGu) aj^^ aruLiurflp ^LLIO-IU ^^ficti 'taartirCLJi. Like the soul present in the body and the fragrance in the flower. The Supreme (Param) pervades them and surpasses all. The fools, not perceiving tnis truth, simply delight in enjoying the fruits of their own Karma. The words of these, my Father has taught me not to listen by making me his slave and has drawn me to the society of his Bhaktas. This miracle haa been permitted to me to see !" Though God's coiLnectiou with us is compared to the connection of the soul and the body, yet in this case, the omniprPser.ee of the soul is still confined to the body and the connection yields the soul only a a fancied pleasure, and not a re:il and lasting one, differing thereby from the Supreme who pervades all and 8iirpasse,3 all and who is all Love and all Bliss, ready to impart this Love and Bliss to those who understand him as such ; and whon this undying love ( j f ^ a r ÔTLy) is possessed, then that very momeUit, " tile fragrance of Sivam (Lbve, Anunda) will blow It if the flower of Jiva." " 9OJ311enSeuLLtmu^y^jS^^"{Th iruvitllar.) That great Yogin, Thirnrnular is very prolific in the use of the simile of the flower, and amidst a variety of such we .select one in which lie piles liis flowers (of Rhetoric) thick, one over the other, to express tbe omnipreaencer of the most Supreme.
The flower in its trifold character of flower, colour and fragrance appeals to him as the visible presence of That which is Sat, Chit and Ananda. "^suaovu êSarLDessLa OljCM QiDiiiuQuir^âu LDireJsaremr OLoiLsOsireafiâiar,"
" Like the flower, its colour and ite fmgrance The Lord a Sat, Chit and Ananda aBume8 from."
Says the author of " Thiruvilayadal Puran," a work by the way noted for its c h a m i n g diction and great powers of clear description. Onr Saint Appar addresses this Divine Form as ' O ! Thoa cow, the five products of the cow, 0 ! ThouInteUigencej Thou Atfni, Thou Sacrificial food. Thou Tonpae, wordaproceeding from the tongue, Thoa Lord, present iq the heart of the four Vedas, Thou Flower, fragrance
14
TEE
LIGHT
OK T U U T H
OK S L D D H A N T . I .
DEEPJKA,
MONDAY; THE
218T J D N E
1897.
" M y Lord and my King is present united in all like feeling in air, sngar in the cane, butter in milk and the sweet juice in the fruit and the fragrance in the blossom " " sneSgijitih
uiueSgtieir Qîuiqw, ciircueM OariBig-ji
the fragrant Lotus Feet of Him, who has never been known to forsake his devajtee-i and pray to him in all love and in all humility to crown onr homble eftoits with success.
siritf-ttlLD
u^^jg eâ^^w
yaSiJJr unppQpLa Qurrggertn erLDtSeap

Aso/i^g San(^Geer."
OUR A I M S .
WE may be pardoned if we aim too high. Our aim is no less than to transplant in the Indian soil some of those activities in the field of Indian B e l i ^ o n and literature and history which are carried on in " O . ' Tlion support of the devoted who attain to the far off countries by Western Savants, and to stimulate Limitless Yoga Sainadi by the one ivord (of their indigenous talenu to work and achieve a moderate Divine (luni) when they view this vast world as the share of success in these departments. In fact the Supreme Blis.^ ! 0 ! Tliougli loving friend of even my foremost difficulty in carrying out our enterprise lowly felf ! 0 ! T h o u liock of joy, uniting with and which was pointed out to us by our friends, nay, 'vhitfe showing in all bodies and the world and the souls like we have ourselves felt is >n finding- contributors; t i e f ragrance playing OIL the half hloimi flower shaped and translators among Indians on such sobjects. A n d like tlie half parted, elegant and sweet toned tinkling is not this difficulty owing to tlie fact that our nttaininents are not deep in any one subject, either in langB' bells on children's feet." age or history or science and that it is too superficial to The co nparison of the half opened flower (iii the be of any value and that we do find very few young Jasmine foi- instance) in which the fragrance is the Indians after a general course, taking up any one sweetest and sharpest to the sweet bells with half subject for their pleasure, for their speciat improveparted months tied rouud children's feet is most happy ment and for their hobby in after life. W e are heavilyand delicious. handicapped by want of means, .opportunities, g o o d Navkiriu- is a very ancient author said to belong to libraries and other acce^nries, we also know. Y e t the last Saugara or Colleire of Pundits in Madura and the difficulties are not insuperable, and we belie^v he has, that the Indian' intellect is fertile enough. W e can Lo "uy Lord of Kailasa, which soars high above soon see our Way to success if we begin to realize all, without any other higher than itself, is present in the necessity for our supreme effort iu these directions. all like the meaning in the word and the s-onl in W e have considered it a shame that we should be the body and thefragrancr in theflou:er " coached in our Veda andVedanta by German Professors on the banks of the Khine and the Ouse, and that an W e will weave into this growing breath one more American from a far off country should be the first flower caHed from the garden (Sivabogasaram) of the translator of the foremost work in Tamil philosopbj founder of the Dharmapnra Mutt, inasmuch as it and that an old Oxford Professor should sit ponring illustrates the lueaningof ' Adwaitha' clearly. over the Tamil ' Word,' and render it into English " T h e Ailicaitha re]ation of God and the perfected verse. All these facts redound greatly to the glory soul in Mukti is like the adwaitha relation existing of the European, who could forget for tlie time being always between fire and wood, heat and water, his narrow bitôf native land, and his own selfish sweetness and honey, nnd fiower, akas Mnd wants and go out to distant lauds add to remote antiquitites, in search of the diggings of the past and by wind." living laborious day?, live to finish the task he had Mightily diflident as we are of achieving any set to himself, in a thoroughly universal and truly thing without the Grace (Arul j i o e r ) of th most Christian spirit. Noble examples these! May we follow I High, and without the spirit? of thb sanctified filling Our Journal will devote itself to bring out translaour inmost soul, we have helped ourselves to these holy tion of rare works in Sanscrit and Tamil, both flowers of His Bhaktaa to make a wreat'ti and lay at
Our Saint Thayumiinavar, whose felicity in epithets and phrase making, we will some day illustrate, uses most happy language in this connection in invoking thaM liock of Love.
THE
LIGHT
OF
TRUTH
OR
SIDDHANTA
DEEPIKA,
MONDAY,
THE
21ST J U I ^ E
1897.
15
literary and philosophical and religioas, will devote ita pages to a more critical and hi4torical stady of Indiaa Religions systems, to derelope a taate for and to indaoe a proper and more appreciative, cultivation of oar Indian Classical and Vernacular Languages and Literature, to bring into the Tamil all that is best and noblest in the literature and philosophy of the west, to supply to it its deficiency in the field of science and history, ancient and modern. Greater attention will .be paid to the language and history of South India, aitd the Dravidian philowphy and religion will find their best exposition in its pages; And in this respect it is intended to supply a real and absolutely inporânt want. Beinij fully aware of the fact what a small minority we will be addressing if our Magazine is conducted wholly in English and being aware that no real irnprove'nent iu the condition of the people can be effected except by means' of their own vernacular and being anxious to prc'êrve to them, this much at least of their natural birth right, the love of their own language, we have resolved to bring out a Tamil edition of this Magazine, to extend its usefulness among all classes of the South Indian community and to inipart to them the benefits of Western research and knowledge iind to infuse into them corrector notions of science and Jiistory and scientific and historical criticism. In regard to its policy, it is intended to conduct tiie Journal on the broadest and most innocuous lines consii^tent with the objects of the Magazine us above set forth. It is needless to observe that we shall reli^nously eschew all politics, and the only politics shall be if ever there be any occasion, to appeal to the innate 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, adiboudhikam iSpoaî, Adidaivikam Ofiiueufiîrea) existing in our soceitjs and we are positively convinced also that caste and custom over rides all determinations of science and iêligion and real piety, and we will not be afraid to speak truth in the plainest terms. But let not the orthodox stare and frown. W e 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 oaeless customs. We will assure them however that we will strictly guard their religion and sentiment and the preservation of their owu habits and manners
if they are not positively harmful. Nothing will be done to wound any body's feelings unnecessarily and we will take care however not to sacrifice scientific truth and honest conviction to mere absuri sentiment. W e honor the past .md we appreciate the present phase of our existence at the same time. W e feel it our duty to love our country and our people and our religion j and at the same time we will not be blind to the excellence in the character of other nations and other religions. Let the Grace of God and the good will of our fellow-beings speed our wish and work.
THE DIAMOND JUBILEEA
BENEDICTION.
eun^s ^.iâsi
fiS^-f ^KWLyairai
en a es eu i ^^nrfeariji
C a i ^ g i O ) |f/E7@
eaejuSQfiLD jgiajir ^lisQeu.

Hail to the sages, to the Gods, ar.d Kino all Hail! Let drop tlic gentle rain, the ôrran'f do'is tHcreas'e May Hara's name resound and all corrupt deeds fil And let nil these ills tliat afflict tlie world decrease.
Let us repeat this prayer to-day in all reverence and loyalty, a prayer which wjis repeated more than thousand four hundred years ago, on the banks of the Vaiffah by that " Tamil Child,"* on zt\ occasion, when the King of Pandy was lying ill and the hearts of all his people were sti icken sore. And yet we are better off to-day in some respects and our Mother Empress (God Bless Her) is all hale and stroug, strong in the love of her children, and childrens' children and children.s^ childvens' children, and strong in the love of her people all over liev va^t Empire, nnd strong in the love of her Sovereign neighbours. Her Majesty has reached her sixtieth year of her reign ; and our hearts fill with joy and glanuess, more and more as we know how she rejoices in us at this very moment, though we have never set our eyes on Her August Person. And does not the poetf ask whose love is greater, that of the mother who snckled her own child, or that of Mangayarkarasi ; Queen of Women) who melted into love at the distant approach of the " Tamil Child." And does not onr Sovereign Mother's heart
D r i i r i i l / i S i i u . i i c-NiircBsioii u s e d bj- !Sri S a n k a r a to Saint Gnanajanibaiithar. iii n - f o r r i i i ! ;
+ S i v a p r a k a s a r , i n Wis b u a i i t i f u l p o e m c a l l e d " N a l v a r y n n i . i n i iiialai." The reference is t o a t o u c l i i n i f e p i s o d e in 6naiiaa.-<iiib a n t l i a ' s life whi-li S i v a p n i k u s a r has e m b o d i e d in t b c stanza.
16
THE
LIGHT
OF
T R X ^ T H OE S I D D H A ^ J T A
DEEPFKA,
MONDAY,
THE
21ST J U N E
189 7.
flow out to ns at this time of oar trial and grief by famine and pestilence. And how appropriate is therefore onr appeal to our God, the God of all nations to save us from famine and pestilence, by the timely down pour of freshening showers nd the increase of cattle, by removal of that dread evil monster from onrs midst, and to gladden us by increusing the life and prosperity of our Beloved, Good Mother VictoriaYea, onr God will surely hear us if we utter this exquisitely simple and truly universal prayer with true Love and penitence.
cepting the Sanscrit, and its vitality is R O great that it has preserved itself alive to-day when all othiir great langoages are dead. Have any other people loved and fostered and tended their own mother tongue and auii^ of its praises and elevated it into a Deity as the Tamils have_done. And yet, O Mores, 0 Temporal
How are we fallen ! Do wo not find Tamils t o - d ^ who would vote in the senate its abasernent add its extinction ! Corainp' back to our song, its great oonkment&tor Nachinarkfnar (whose priceless services to the ancient Tamil Litera^'ure it is not possible for us to estimate), remarks that this was composed by the Poet Kapila in the presence of the Aryan King, Brahatt% who wished to know the excellence of Tami]- The metre is Agavalpa of the Urict I ^ g l i s h blank verse type, which seems tp be the oldest Tamil metre and which the late laxnented Professor ûndram Pillai tried to reintroduce in his excellent work " Manonmaniyam" and whioh is best fitted for n a r rative and dramatic composition. Each line is divided into 4 feet or and each of two syllables or j>ss>. The syllables are of two kinds, Gaa, and S^rj when the syllable is composed of one single short o r long vowel or vowel-consonant, or one short or loîg letter followed by the consonant a^ ih tfi, Oa/av, Qeuea, Sear when it is two short letters, or one short aud on6 long letter by themselves o r followed by the consonant (^Jrjpi), as iii GaiS-y S/uld, tSiPirii. Two syllables of either kind in different permutations give four different kinds oE feet, called or jf'ieupwi, namely GitiiG/sii, Sesia Qair^ QfBiiSeaa, iBeoc iSsDB. And these four feet are known by four formulas, called iêSunr^ .iêSarii, ^(meSsruj. Qnly one more rule is necessary to be learnt for understanding the full prosody of Agavalpa; and that is what is called the gSar, the link between one foot and another, which is essential to the rhythm of the line. The ^SOT used here is called ^ u j p p ^ , and the- usual formula is that the last syllable of the first foot should be followed by the same kind of syllable in tbje following foot. The following by a different kind of ^ U a b l p is also permitted in Agavalpa. The formula is e ^ r e s s e d by saying 'mn' (jpew, Gecju), u^to, ' êrrih' (tpsr, (Smffuû). QiSQjti). A^d the line can be shortened or lengthened by the short or long fiSa^ and made to express appropriate ideas and feelings.
liuOfisoiriii jnir^loQLr>
KUrUNCHIPATTU*
A HIGHLAND IDYLL.
THIS prett\' idyll, whicii WE have picked out today for our review js one of the brightest gems in the nacklace woven by the Tamil plaasic poets of more than one thousand-eight hundred years ago. The classics of this epoch are so old, as to make the best classics iu Sapscrit or Greek look quite new, and yet the subject iu which they deal are B O human that they land us back among; the fiction and poetry o f Modern Europe. They are models of different species of, poetic composition, of style and diction, repositories of so much wealth of wisdom and sentiment; their style and diction are so pu?e and noble> that it is a matter for pity that they liave not. left us many more than we possess at present und it is a matter for greater pity that such excellent models have not been followed by the snccessive generations of poets,-who have been allured away by thejr excess of religious zeal to the ilepartments of Puranic compositions, Pillai tamil (JSTTSFIT^ îîp), Kalambagam [tevwuitw) and Andadi ( ^ l i ^ n ^ j . Yet these works are numerous enough if we" want to te^t the nobility and greatness of the language and its great cnpabilities aud its genius for adapting itself to general requirements. The language isi>o old, the oldest some scholars assert not even ex One of the 'Pattupattu,' edition by - Kumbaconnm College. Price 3 Rnpeee. V. SBininathier, Pundit
THE
LIGHT
OF
TRUTH
DEEPIKA,
MONDAY,
THE
21ST J U I ^ E
1897.
17
. This is as regards the prosody {OrlLu^liir gjeodeatrii). A s regards the subject matter, called ' Ou/roerr/ * the highest aim of Art and Literature ia regarded as the attninment of otw or nil of the four great PurnBhartham.s, -^vPic^ tS, DhariiiH, Wealth, Pleasure and Moksha. A n d the attainment of the highest pleasure ( ^ t u Q u n Q ^ ^ ) is sought for in thelove of the sexes and such bliss tnny restiltfroin a, wedded life ( a ^ J i u w ) or from the natural union of t^wo heartsi>wJiiL..i;) without undergoing the Bhrtckless of sooiety. does not mean immoral union as is ignorantly supposed, but is fully made subservient to every rule of virtue, and is only permitted to people f>f sufiRcient nêans and it is sought to wâa him gradually from such earthh-^ and mistaken love and to lead him on to the Love of the Most High (aS!. n i e r e are several other divisions ami sub-divisions of and based on the kind of country (âsB') inhabited by persons, the time of meeting &c., and we arrive after all to the divisions called These exhibit a cljjissificalion of the varying passions and sentiments arising from the human hearts of two lovers circumstanced as they are by time, place and distance, and natural and human obstp.oles, ordinary and extraordinary. The Aim of this idyll is pleasure. ^ssruii'j. The union of the two lovers is effected not b y premeditation or arrangement b y the parents but b y sheer accident and b y natural and legitimate causes and the parties are in T I O way to be blamî. The lovers apprehend opposition from their respective parents and they are pining away in 8cret, content with such chance meetings as was possible, mutually dreading what mischance may befall the other, in the interval, rather prepared to die and be united in heaven than be pronounced guilty by the world's slanderous tongue. The mother finding her daughter wasting nway, ignorant of the real canse, resorts to magic and medicine without avail. Things are growing desperate, and the maid of the girl who was acquainted with their love and whose heart is very nigh broken, by the misery of her mistress and-mother makes up her mind to disclose everythiog, trustinf? to chance and the good sense of the mother and the poem accordingly opens and ends with
t ' - S u t r ^ v S j " ' " ^ ^ ^ " " T h e Laws of Higlicr QriticiBni in A n unrl Literature 'i foi-ms tlie Kiibjec-t of elaborate trcatjneiit in Tamil I m g n a p e a n d it is peculiar tp the Tamil laiijfiiagc anil T^mil Ian^ a g e aJoue. There in no siieli tliinj; corresponding to it in/ SansTit or in any other l a n ^ a g e , though iliete may be literature follow inj; the laws as herein laid down. AVc shall in n aepnrate paper deul with the subject of ut^srS^- i r -r jj.
her address to the mother in a thoroushly dramatic manner, reciting the various circumstances in this passage of love ai?d begging her pardon ...nd .sanction for the union of the two hearts. " Hail, mother ! He pleased to hear mc. The secret malaiJy preying on your daughter's mind and beauty is of so delicate a nature as tb prevent me hitherto from disclosing the same to you till now. It is incurable, and you have accordingly sought in vain its eradication by consulting astrologers and magicians and by perfcirining various vows to various Gods and r.ther (.erpMiuiiies; and you have become sorely distressed. (In this respect, we are as superstitious as our ancestors of old;. And my yOung mistress in her extreme distre.ss says, to me, What, gold and diamonds and pearls if lost once can be re'-overed again. Unlike this, family prestige and nobility of character and g o o d name if once, tarnished, it will not be possible to brightea it again even for the greatest seers.* I bave been united to iny lover by a train of accidents and my good fortune, to tlie destruction of the well cherished plans of my parents. Do you think, that anytliing but good would result from disclosing '-ur love to my mother : If she does not approve of our innocent and legitimate love, let me die, and let us be united in H e a v e n " t : so saying her gazelle eyes fill with tears and she is pining away. If y:)U would know my own state of mind, I am, like the arbitrator J between two enraged potent ites, highly distressed, unable to bear the sorrow of yourself and your daughter. I will now narrate to jôu how your daughter fell in love, without previously a.-'pertaining if he was a pioper match in respect of l)irtli, wealtii nud character and extent ot relations, and you can jndge how far we are to b'ame. Be not iDCcnscd, therefore, before you hear me. You may lememhei- you sent us one day to watch the millet field where in the ripe ears ai-e bent around the stalk like the triink of the elephant on its tusk, when it felt wearied ;ifter its vain attempt
* f'dnijmre with this s|ioi'( li of om- nanroless Inili.Tn lady (She is only 1 4 t,V|)P) I F the rirst ccntiu-R A. N. oiu- fair and V'ciitle DesdeinoiKi's wunis of tlio llilh ci-ntiir. (Mpfjd name, in man ami miiiian, dear my lord, Is tlir immediate jewel nl' their souls ; Willi tteiils IIIV ]iursr. sti-ais trii.sli it is soinethin.!,'; iiotliiiii;. "Twas mine, 'tis liis. and has been slave to tlionsands ; Knt he that Klelies from me my gooti name, Kolis me of thai, which not enriches him, And makes me |io(ir inileed " f The pathetic ami heautifnl nature of thip speech is beyond comparison. J The dithciiky u t t h e Eiination is now manifest to every body bv the utter futility of the efforts of not one but of great many [lowere solving the easteni question.
18
THE
LIGHT
OF
TRUTH
OB S I P D H A N T A
DEEPIKA,
MONDAY,
THE
218T J U N E
1897.
to reacli the ears of the tall bamboo * We sat watching for a time, perched on the biiiiihoo platform built on the topmost branches of the tallest tree and we wei e chasing a w a j the green parrots with our slings and by making noise with divided br.inboo sticks. Tlie <l:iv was growinir hot, when happily the clouds ciimt^ up the sky thick and dark, v. iih peals of thunder like tli.^ repeated sounds of the dnirn, and flashes of ligbtniniT as from the spear of God Kuuiara, brandished for the destruction of the .wicked Asui as and dispersed pellmell by the rising gust of M'ind, poured down on the mountain heights,fl'ishing thu nioiiutiiin torrents with briirht and limpid water like well washed clothes. We conld not keen quiet : we jmniied into the stream, and p]nv-.i :)IR1 eould not leave the deep pools sliiiiiiinr laolten crystal iu a stone basin; we played nud sang with, perfect freedom ; tinal'y we wrung (inr liaii dripping with water, our haiiwhich w:is lying on our backs like a big blue-stouo ou a base of gold, we dried it, and we reached the bank -îth our eyes red like anythinu'- and began to cull all so-ts iif flowers(Here follows a list of 09 flowerstliL' names of all of which except Champac and Palnsa an- pure Tamil words ; in fact we coald scarcely r(!.'o<4iiize any other sanserit word in the v,-hole poem^, aud heaped them all on a now freshly cleaned pieee of rock and began to deck our parts with leaves and our heads with strings of variegjited flowevst and sr\t under the cool shade of the flaming Asoka, chatting umong ourselves, and now iuid then bawling out to drive away the pari ots. When lo and behold, who should couie ? bnt a man, with scented hair with flowers adorned on the head, ears, and necic, with sandal eonvcred body, holding a. bow, with tinkling bells attached to his a'.ikles, j-nllowed by dogs. The dogs sighted ns and with gimshing teeth like yontig bamboo shoots, staring and flaning eyes, ivere coining nearer and nearer to u3, like young warriors driving back their enemy ; we shuddeted ; we got up and ran ; our feet faltered aad our minds fi!ld with intence fear.
\Vn ll:i it lief < i.iili.s;. I- head and tlir< rU) :\rm6 iifti-i i-eaeliiii- ami ciil I.,!,' tl wild jusniiiie twinin..,'it iir hill oai-den. This ^'n eer,u 1 liuniN ti ns.li. lul ntuti iiU- f rlic I'K'pliiiiit. itsu-iiiik-1 L'stiM;^ ill it.s tusk we noti ;od arioii^' .SI )iiu- rcivntlv caiiylit clcpliiini at k a n d y t \V(. Vvoiiltl iM.t have r.eliev;,! this. li ad not our own darlings fi (ars oUi pii's.-iitiMl theiiiselvc.y before n.s, after a rainbl ni 3 to 10 V nil- -iin'l c-ii anil around iln' adjoining t ink fully deekedwith iv v ild in all its rtowerv . lory and erowncd with the vine I flowers 1 1 t tiie Haniu uf the forest nnil . ither flowers. "lYe-huve for(jotten, alrt the ploasures of eoi itry and hill resorts. Read tin p; iaê in Fronde's Oceiinift," where lie contrasts the snionlderinj; life of old Kn)?lander8 in the dingy resorts of Loudon and the free and robust life of Australians.
The young man noticed onr fear and feelinff sorry called to us in soft^^ nd reassaring tones and addressing us, asked if we had seen any of the nnitnals he had been hunting flee past us; we were pleased bnt did not reply him. and he felt offended, and asked us if we could not at least spare him a few words even if we did not choose to do him a service, and like an elephant which leavinjr off the lead of its trainer, runs off breaking and brandishing branches of trees laden with flowers, whereon the bees and beetles hum the Nattai-akam tune, he broke a flower laden branch and silenced the barking dogs and stood awaiting our answer."(Herein is given the first accident which brought the lovers togetiier). (To he roniuute.il].
AN
ORIENTAL
SIDE
TO
THE
UNIVERSITY.
T H E PRKKMINEKCE
oi'
VEUNACUL.^KS.
HISTORY repeats itself ; and fully half of a century ago, the question was hotly debated outside and inside the Councils of State what educational policy should be followed by Government and whether the medium of education should be English or the Vernaculars. A n d the question was determined, on the ground of might if not solely on the ground of justice that English should be the dominanf language ; and it was conceded at the snnie time, that instrnction in the vernaculars, was at the same time necessary, and our Ui>iversities recognized the vernaculars as one of the compnlsoiy subjects in its .scheme of education, and more than a decade ago, our alma matter pelmitted its graduates to go to the Degree of Master of Arts in any two Vernaculars. The question to-day as such is not so broad as with our f) iend.s and opponents of mere than 50 years ago and yet in the current discussion of the subject, we have met with very old and outworn arguments which take us back to this old period, without taking account of the important work which both our paternal Government and the Universities independently and conjointly are carrying out. The object of the movement is in no way to depreciate the value or the importance of English education; and the names of two such great men as that of the H o n ' b l e D r . Duncan and the Hon'ble Mr, Justice Subramanya Aiyar ought to be a guarantee a ^ i n s t any snch assumption. It simply takes note of a few defects in onr present system oE education and the
THE
LIGHT
OF
TRUTH
DEEPIKA,
MONDAY,
THE
21ST J U I ^ E
1 8 9 7 . 27
great necessity there, is at present, of improving the Byatem of Higher Vemacnlar Edacation, by increasing ito scope .and its status, and by affording greater facilities and better tuition. That a graduate going np for his High Degree Examination should not grasp in fais mother tongue such simple ideiis which are familiar to a second rate Tnniil Pundit does not bespeck much in favour of the foundation, he has received, in the vernacular at College. Nay, everybody knows, what contempt our young student has for liis optional language and what dodge-; he resorts to, to get a bare pass in that subject. Then it is felt by ntany* (hat the barrenness of the Indian Intellect so often bewailed of, is due in a great measure to the wpste of energy involved in early life, when the young mind must be fully engaged in the giithcriiig ami receiving of facts of knowledge and experience .and ideas direct, instead of mere sounds and symbols, b y having to learn a foreign language, not akin, but qnit alien'in every respect. More, how often have we cried when the brightest gems among our Indian g i a dnates are cut off in the full flush of manhood. Well, all manhood, his best energies are well nigh dried lip by the time a man leaves his University ; what little that remains is fully eaten up, in a scramble for bare existence and the disappointments in life; and the man finds an early grave. The want of harmony noticed in the life of an Indian betwen his speech nnd conduct is also traceable in a way to this defect in his education. It was only the other day, a valued friend of ours informed us of what that mature Scholar and Statesman, we mean the late Raja Sir T. Madava Bow, thought, was the cause of that want of clearnes.s of thought and expressifm noticed in Indian gi-aduates namely, the too early inculcation in a foreign language and this was fully perceived aud anticipated by onr friends among the rulers themselves at the very beginning. Then the fact is moat blindly forgotten what large population claims each vernacular for its mother tongue, aad what proportion of this large population, has been benefitted, nay even affected by the last 'jO years of Englis}i Education". The total literate cla.ss in IndiH is estimated at about 6 or 7 per cent, and of this small percentage,t what proportion can be said to have received any English Education, much less, any real benefit. For instance, on such :i simple subject as
Onri! is howerer a conviction. -f The loweflt preccntaffc amonff the yreat niiLious ol' i)ic ^vurld nd we have nations like Germany aud SwiUerlnml wiieii' iinurly 11 u e literate.
female education, could we get*fivo out of ten graduates meeting casually in a public place to vote in its favour. W e rould undertake to convince the socalled illiterate persons but not the disaertient gradnate.-^ who receive tf-e question, not from a pi-actica' point of view but purely in a dialectical spirit: The object of the present movement is therefore not to supplant but to supplement the present system of education, to the benefit not of a few but all, and the greatest happiness of tlie greatest iiumber. In onr study of this question, we have not come across of a. more abler paper and more abler arguments thaq that were put forward by Mr. B. H. Hodgson, late of the Bengal Service, an ?rudite scholar and lin<fuist and a man of woj-ld-wide sympathies,collectt:'d and published in Volnnie II of his miscellaneous writings by Trubnor < V Co. W e have deemed it worthwhile io summarise his arguments in the body of his lettei-f, which by the way were first addressed to the Calcutta paoer, called " The Friend nf Indm" which we believe is now i j oorporated in the pre.'sent Statesman, Calcutta. Preeiiiinfuif unmri-red " <'f flm Vi'i nm-ithtrs nr /Jf avyliciî*
The letteis urc prefaced with a ([uotation from iSir T. More in quaint English, which we also quote : " For ii.s for that our tongue is called barbarous is but a fantasy ; for so is, as every ma'i knoweth, every strange language to other, and if they would call it b i i r r e u of words, there is no doubt but it is plenteous enough to e.xpress our minds in anythings whereof one man hath used to spoke with another." He points out in the first place how Lord William Bentick's proposal was a reversal of all former acts of Parliament, and solemn pledges, which after all weiv but bare acts of justice, and poceeds to assign .some reasons for the opinion that he entertained that the [ndian's e.ssential welfare not less than ri;^hts may be urged against the proposal schetjie of Lord William Benticb. Granting thrit .sound knowleage, the diffusion of wl 'ch fbninghout India was the sole j)nr))o.e, IS to bf^ found only in the Enropean languages, he enquires what is the best instrument for the free iiinl i-rpial diffusion ot that knowledge, whether English or the Vernaculars. The ;inifli< ists assuin(! that the English liingnage is ii perfect ami singly snfticieni, orir.iii. Nvhilst the native laiitj-iiage-; a r e equally obji;. tionable from their plnvaliry ;iU(l rhi-ir intrinsic Iceli.'r.-lesE. lie characrerl-i'S lln-e I'-siMnorions a.-uH'-i
T.IK
LILGUT OK T K L ' T H OI; S I D D H A N T A D E K P I K A , I I O X D A Y , T H E 21ST J U N E
]897.
lia?ty and unfoundeJ. A large portion of the wuiiid knowledge of Europe is not to be found in the Knglisli lan[ûage, bnt must be sought in those of Knince and acrnâny. Eni,'lislimeii daily pic-Ic up iisclul ;uid iinporraiit words from France acd Geriuany. Ill re,i,'ard to plurality of Indian languages lie points t.i the vast range o[ teiritory and population cliiitxied l)y each vornacnlav, aud thinks that it is a range of language large enough to satisfy the most ardent of reasonable reformersa range rather above than below that of Kniope. In .regard to the alleged feebleness of the Indian ttingues, ho excepts the language i-iiiployed in the unmixed sciences and applied sciences uliich liavr a hmgua|j:e of their ow i, which words are not furnished by 'Tiie weli of pure iMiglish undefiled' :indiii wliich th':^ Kulii.gh lan;;uage is imperfect and unal;ie to expre.-s such ideas but* thinks tli.it the Indian \'ernacMlais are sntlicient ill the field of tlie moral sciences: " F o r blended as these branches of knowle.:ge are, from their very nature, with the daily pursuits and thoughts, and ([uickly responsive as they ai-o to the strongest prejudices and ^jjas:ions, of niankiud; appealing, too, as they do for their ultimate evidence, to universal consciousness, or to almost universal ex]jerience,pov ert nl intrinsical reasons may come in aid of tl'e lingual considerations I am about to show, against the direct corrimunication of our superior light to the Indians." H e thinks that the Vernaculars possesses the hacftiarij capacity to bear any weight of knowledge coming home to the hriiil)iexf andhosoniK af inanldnd, tiiat can be laid on theui. The Vern.iculurs possess go. id dictionaries and grammars, as well as works which ir-xhibit a respectable share of precision and compass; whilst its connection with Sanscrit and the peculiar genius of the latter, atfovd extraordinary means of enrichment by new terms comjietent to express any imairiliable modilicatidir of tlioiight. H e again proceeds to assert wi'.h(lilt Tear of cdUradiction that the e,viiit.,!(/ Vd'trciiir. iii'irciinc.ii of all I'lnrojican languages as instruments of rhougiit is iniliiiivn^ and iiiiiJoiicd and tL;'.t the r.lj jcot.. are only songhl to bo i CiiioVL-d by inniih' detiuitiiin and nmcli circnmlocutiori. Tliere is
vli:it :iUo s u c h a fhiii'i as llir yciiiii.oj the laii<jKar/i' of a
i-iîd and commanding nature, aci-ording to which the improvement can only proceed For within and not by direct grafting fruni a loreign laiignage'i". After desH.SIIL.SRMIINUI.V I;,;. .|.INMII.
canting on Sir T. More's words-quoted at the beginnir .g^ the following remarkable sentence o c c u r s : ' The history, not only of our own language, but of every vulgar tongue in Europe, justifies the presumption that, as soon as effort is directed towards their improvement, the Indian Vernaculars will almost immediately and spontaneously put forth the ordinary strength of language,* and as for wdiat may bo called its extraordinary strength, even our language, liad ?io< yet put it forth. The habit of language, of all habits difficult of change, is the most obstinately adhesive and the Indians of all Xations are wedded to their habits most." He applies the very reasoning of Sir T. More when he contended against Latin and Greek ns the sole organ of communication by pointing out that love of knowledge itself most diflicult, would be rendered liopeless if the aditus of the temple were rendered so steep and thorny as the necessary acquisition of a difficult foreign tongue must make i t ; and thu.t in all probability, the end would be defeated b y the means employed to achieve it; to which loss ought to be added the entailling in perpefuitij those icorsi of eviU reKultinrj from monopolised and mis-applied learning. Noble words are these wliich follow:"Our aim is the people's increase in happiness through increase in knowledge. AVe seek to regenerate India ; and to lay the foundations of a social sy.stem which with time and God's blessing on the labours of the founders, should mature, perhaps long after we are no longer forth' coming on the scene. Let then the foundations be broad and solid enough to support the vast surperstrncture. Ijet us begin in the right way or fifty years hence, we may liave to retiace our steps and commence anew.t Sound knowledge generally diffused is the greatest of all blessings: but the souun'ness of a language has ever depended and ever will on its due and equal and large communication. Partially diffused it is not (mly no good, but a bitter and lasting cursethe special curse which hath blighted the fairest portions of Asia from time immemorial, and which for hundreds of years made even Christianity a poison to the people of Europe!" The chance of the speech of this vast continent if not impossible is most difHciilt, for which our jueans are most enormously disproportionate to the end. Specialised knowledge should not be made the monopolj- of a few it not, it will be abused. Leisure and ease are
' Tlir Sllli|iolt l.lv Willlt
till
U. Kl.M-lisIl n I'.Hl >| ,kii,ir M I

-liv
lit of (-.
Ml |lilll-^lla^s> and
+ li M I I . H .inlv 111.- I.ilir. ihiv Mr. II.. Kii_'li.-li .li.ini'i- l-.-lnal-kiMl lH,^^ Kii-lisli
lini:ili>i<
+ Th.-.-^c iviir.ls :il;ii(ist |nu|.lu-iic, l.iit il.i not want to TLMl-.n-o l)nl lo luciii.>i(li-i. anil niiiutlv tin.' ilrlVcts.
THK L I G H T OF I f t U T H OE BIDDHANTA D E E P I K A , M O N D A Y , THE 218T JUNE 1897.
21
the parents of knowledge and how is it to be expect- language. And he finishes his first letter with a very ed that the poor Indians with no inborn taste for the strong exhortation that what the Europeans seek to English language will readily and willingly conquer introduce into India is not to pro . e irnutritive or the vast and odious obstacle, we thus place at the poisonous but wholesome food, n o f a curse but a bics threshholcl of the temple of knowledge, obscuring all sing, and that a Vernacular organ should be given. the beauty the.-ein, tliouefh the few tan always be This is dated August 1S35, the author does not thiuk won to pursue through it the path of profit and power * it stillc ill l&7(i, and he (juotes the folhjwing froiii the Tho mystification of knowledge and administration, IVmtif, which we also re))roduce in the foot notes * separately evil, are dreadtul when combined and he and with this, we shall close to-day revertin^r to the holds'in special horror the course of this double iniquity subject again in our next issue. if allowed iu India. " Why did we immortalize our Edward," he askspertmently enough ' for VernacularizI-UX HOMINKM.t ing the language of the courts of law ? because it'ts of the last importance to the happinei^s of nations that the people,the manyshould have the readiest possi(Vull Mull Maijiiziiin). ble means of rightly appi eciatinglegul procecdings."t He further contrasts the means and the ease and W l i u r e . t h e n , h u t h F a i t h hei-uveiliistiu"* h o m e ' : ' facility of En{,lishnien ir Indian acquiring the Indiuii I ' a v i l i o n c d v i e w l e s s in t h e v In.spcrin^ w i n d . Vernaculars, and the means and the difficulty and toil in- O r iu t h e S k y ' s b l u e tlonK- r volved iu the Indians acquiring a foreign language and O v ill t h e lhiol)biii<r h e a r t of p a s s i o n a t e l i u u i a u k i m l O r in t h e a n c i e n t l a p o f dat kesl O f t a i i . asks whether the change of i)olicy is not,due to the O f iu e a i t l i s conti-u tlec|>. wish ou the pait of the rulers to cast off even this Fell hy i n t e r n a l tires a n d rui ked l o slee|i slight burden.i Here is a golden .senteindt: 'Add to 111 t w r i i i f eave.s ivitJii- tiic w u w h o f ceuselosa ' n o t i o n ? these objections, also the following (1) It is apt to generate or confirm ierrilc intfUectuul /uilîVw,especially Kre y e t a p l a n e t s w e p t a i o i i n d t h e .sun. when combined with the absence of politica) liberty : K r e yet t h e sun w a s 1 i t l i i u t h e ilini (2) it is not less apt to dirorce, fitttidaiion frovi ex- S t e n m l inaile b u t o n e O f a t t r i b u t e s e t c r n c , wliieli. n n c i e a t u w i t h h i m perience, theory from jn-dclicv, ahafractivn from lip: ^ W h o is all f a i t l i . all s o u l , all s|nin<r o f liciiij;. t Hud in instancing the case of Konie, her vassals and her conquerors, he observes that those whom Home sub* III AhiSiue unci Loirainc. the peasainiy after two cent iiri. dued, became twice subject by their slavish acceptanuc iif siil.j<'ctii(.i. (,) iVaiK ( il<< not kiiow m e woni of Ftviich. In IValc ill Sleswic, and every where in Anstriii and Knssia, we w e all 1 1 of her language ; aTid her i-onquerors were only saved efforts to foree the riiliii;; lain.'n;;e on a suhjeci laee reaenieil, evi from vassalage to her learning by the tree geuius of w hen linhl. civiliiation, and eiijoyiiienl ot'ei|i I'l l iL'hts follow in tl iniirr of this il,;.r,>,r-.;,t i,ool m a s t e r " n Ipril i. Js;-.' their political institutions ; and he follows out other e ill almofct in every de)iartiMcM[I Then hoard, if mill, examples, among the European nations, as Ihcy camc which ilo <-\ifjl in HII availoMe riirni. anil I li. liowever. n, form II" pari of .mr onliii:ii \ i lliin;.-. When sari for under such liomau influence or not, in their media of sehool hrivi- liei-M rewril 1 en. anil when t li..
* >li)W niiuu- ijumits ilu nlrc-ady lii.il iliat iliiv ciinmit iiffoiil Uicii- cliiitlrtMi ilie clicjip KII^rHi^LI EtUu-aiinii AVIMCII tln-y tluMiisi'l^-o L'Oiiituuiulc'd 1 1 1 tiicil* nwu tiays uiid lliey ttt rt'ti-jfL' llit'ii ^tc|l6 and givt' tn tlicir oWiUlroii bqcIi education as v.ill biavt tlium in lifi'. ]t is ubelcsB to ijîiore timt Kn<;lit?h is primarily learnt as a nicant; ("f lircBilwinnin^ uud; liis cffiirt in lliat (liifition is tnnrnions. lie knows nt> coittcnt. Witliin ilic iaei 2 tlaj-e, we heard nftwi>cniinent Taniil Panilits. who arc eonlcnl to eke ont just eno-. ^li for the harcbt existcnc-o. ii^noring nil unibition cvce['t in tlie attaining' uT learning and i>iety. t Tlic cvilu of Indian Judges and Vakile who now think it undijrniHed to bpeak except in Kii^li^h. in conrl. are now bceoniinj; more and more manifest. J Europettiie in India ojieniy confess that they have for;;otten the little VernncnlBr they had to learn to )iaKt a sjiimi exaniiiiati' ii. and yet thefse A-er.v European ^êntleiiieii ci*i(1iiel the nalion, and we have heard hon it eondnelcd in particuhlr inbtances. The ilLilii - arc ours. il'.-eareh pverv W M I- liei-i. Iiie, ipiirauil will liilv 10. ISTfi. r . I, , prineil resiiil hi'iivMl will I Hill rrli I he K il;lish nple h; h. ihi- wroiej and have iieei, i dileali iw.inis .il .if leaeh llie of real iniporl 'i 1 - iimu. lo 1 ih, i!- hesl fi.i hiiii L'lii'raiiei'. r.i il issijiali - Jie pr.-i iiillV,-- -vhl, 1 self, to , nli-l,i, < anlrr i hai make his life ji, min h l 1 1 il need l.i1M'r /,..1 I.-,,.ill I K I"( ' n n'ip 1 1 /M,,/ /,. lnU< i, Î'he ii.alieb ai-e iir<l. Ma isrl^ t When W<' i-eail t/iis oia (11 iitd J'.ih lil (-..lit. ir. he ilei- lai-eil sui-pl-iV e had 1 ed that ihis Was pure a ilwailha.a 11.1 w 1. assure him ih.-il I lii-r wais no need ffir snrpri e. as 1 hi-Km opeaus are HIOH K .111.1 siii-.-l envolvin^ a system of ll.iie.'hl ilMilepeiiil.-iit of us. I I I Mli almost.aki' to our o 11. Tl.i-i<-iip<i n our l-.'iii< III il < 1 hired that on . loiil.r it lulls 1... 1I' .Hall lf.iii he irne as il was the s; nil.' K-sln\ ara will 1 iMtiihr 1 1 s, in-.iih- 1 hi-i, also. We stale lliis M ill.- fi-eli iii.r e i.iihiii-(l h i 111. 1 pe-.ple who aiv iuinmii Il ..f 1 IH- K .\M Kaith
Im
L hil
THE LIGHT OF TRUTH O K S I D D H A S T A DEJiPIKA, MONDAY, T H E 21 si JUNE 1897.
Held in, a t > boii<j holds sounJ,* Or light holds colour, h.s it wei'e. eiiwoiuid JOven witliin itself, beyond tlie sense of seeing! Tlie uuiversc is minel-'ov that is He, And 1, all iucurrnptible. am part of puie etcrnity So which man lowly knees with ti-embling in his hc:.rt ' What thouj^h all creeds be torn and tempest driven r They but the oiinvai-d form Vond which, unrnttled by the wildest storm. Still lives the Faith supreme for which All faith hath striven. The faith that j,'ive n.en fijjht of things Divine, That shows them immoitality beyond Deatli't tliin dividing line I J)ispersiiig as a ilreiini the vain delurion fond They hug as life. hich life at best eoncualiiig As with a mi>tgrows iliin To U't failh s brightness stream rejoicing in Thi-ongh inHi;:tu knowltuge God to mortal man re\ ea)in^
I'ecorded were not all by Englishmen nor confined to the Knglish language. The article conâinB an excellent diatribe against the idea of ' liberty ' entertained by Bome Englishmen. same Review contains another excellent article from the pen of Jlr. Charles Johnston ou V'edanta and the doctrine t)f I'eincarnation in the West and the East, and iiis view that this doctrine of the Vedanta is not the property of Aryans will be familiar to our i-eaders. He quotes several passages to show that the doctrine was clearly recognized in the Bible, but that Christ held that al' such knowledge useless. His ideal was one of Pure Love and Duty, as that~of Buddha was of one of duty alone. The latter has surely failed to take any loot in uiau und we (ind it necessary to find a sound philosophical basis to *he former to support and strengthen it.
TifE
# *
NOTES.
A V F draw our reixder's prominent attention lo the annonncementfroni the Reverend Doctor G. L. PoF>:, Ji. .v., clse lieu'irsertcd in our pages. Some have r.sked whether such a translation was necessary and whether it will be good reading. In the first place, it is an lionour to our language that its treasui'es should be brought to the notice .)!' the w'-ole word, and which we should duly recogni/e and [iropeily appreciate. Besides, we will have to consider what great revival in Sanscrit learning even ii< India has been brought about by ^he publication of translations. We publish to-day a specimen page UIKI our i-eadurs can find that it is more readable tlian many translaiioi' of the kintl. " Triruvachakam oci'Ui)ies a n'ost iinii|uc place in the spiritual and mental Histoiy ol mankind and we earrestly hope that the Ue\erend Doctor will be soon enabled to bring out his invahiable wnik. We lia'.c lieard it suid that another Uevercud Gentleman and Tamil Scholar nseil lo call it the L D S 3 7 or LDS!reLk^(T^sS
Two distinct and clearly marked periods in the British occupation of India are noted. 20th June of this j-ear, the day of so much joy and gladness will, it is earnestly prayed, mark a new era in our national life, which will redound much more greatly to the g-ary of Briiish rule. We begin our own enterîrise alsa-this day to mark our loyalty and our hope of success. Thv; Ti-ichinopoly Saiva Siddhanta Sabha celebrated its 12lh Anniversary and the Royal Jubilee yesterday and to-day by the singing of hymns and piayer.s, performance of services in the Temple by the distribution of prizes to the Sabha's Sunday School boys and girls and by feeding them <kc.. Ac., oud by the reading of the report. A full report will appear in our next.
*
H i s H o i . i n k s s the Ambalavana Pandara Sannadhi of the Tiruvavaduthurai iMntt, Kunibakonain, has sent a telegram to the Queen, in which His Holiness begs to approach Her IJajesty's Throne on behalf of him.self and the numerous disciples of Saivite community of Southern India. He moist humbly and i-evercntly conveys his (ordinal greetings on the ha|)py occasion of Her Majesty's Diamond Jubilee, and invokes Heaven's choicest blessings on Her ilajesty and the Royal family." Various charitable functions and public festivities have been organised by His Holiness in memory of the occasion. \ If -Ml.-. H. N. Cl >r. a great Scholai-and Linguist conti ibutes Amongst other things, is to be esftiblished a permanent a valuable papei- to the .\[iril Xunibcr ot' the CdlciiHa clinftntiii and water-jiandal at Knmbakonam, the III vi' ir ui\ ihe achievements dnring the last .')0 years in foundation stone of which will be laid to-morrow at ihe dejiarnnents of litligion. Science, History, tieographv, .") o'clock. * * iVc., iVc. Th^ progress which he thus notes is almost astounding and in the tield of Religion, he contrasts the IN the death of PiloKKssoi! Si SRII.vM Pii,i,.\i, M. A, we opinion of Archbishop I'sher accoiding to whom there have sustained a deep personal loss, which it is not possicould be no good religion except Cliristianity ajid that ble to i-eidace. Our ^Magazine itself wns started after n of to-day when it is recognized that God has not been good deal of consultation with him and with his promi.sed partial to one people or one country. We hold the letter co-operation. He was just beginning what he conceived oi a Reverend Missionary friend of oars, who acknow- to be the real mission of his life; his proposed tour to ledges that salvation is possible even without Cliristianitv. Oot\- was to be almost a preaching tour, as he wi-ote to us. .Anglicists will note by the way that the iu;hievements here Our minds fills with very great soii-ow as we write this and we will reserve what we have got to say of Him and (. IIU sirnti lit of 2nd einiISivaiiiiii. his work lo a futui-e occasion. We have been can-ying on a long literary correspondence with him and we have tiled iIh' ti:iviii' ill il..' U'liii. lIk' .ûinid ill ilu' tiiML' most of l.is letters and wc should like to ))nl)1ish his 'flic Mhiiu'liiv's Cliii wliii-li ilio ivlii.l,. vunl |,ci-viulr corrcs|)Oudeiicc. if our friends in other part of the countrv l.s- with ||. v;,,nl , ,.i,iicflr,l CVCT iiiul ns our would oblige us also with theirs. lU-niu tûd i- .\'l*Miiliiiini iiu' uia- siiy llie W-iliis.
LIGHT OF TRUTH
O R
SIDDHANTA
.4 Monthly Journal Devoted to Religion,
DEEPIKA.
Philosophy. Literature, Science &c.
Commenced VOL I.
on the
Qiieen's
Commemovatiou
Day,
iS9<
WEDNESDAY, THE 21st JULY I897.

S L A r I O X s.
: A b e o l i i t e l o v e fuiCi nl makesf
(
one to
No. 2.
forget self and
I! A X
(he for>fCtfnlness of self takes one beyond the Btaê of AhanlAra ; ;hk1 love, nt this transcendental stage, is transformed into epirin;rl knowlodge, rrnl and omniscicnt. Love of God being translated into Divine knowledge, real knowledge is the Love of God. (2) Knowledge of self or true knowledge is to stand in the beautiful way of devotion and love, that is, to practise Love of devotion to God. Reason :Abstract Love towards God is practically unattainable for ordinary men. Thirteen ways of practising Love towards God arc mentioned in Bhajravata. The foUowing arc some of thcni : (i) Love shown to His disciples. (ii) Attending His temple. (iii) Washing and cleaning H i b t e m p l e s and decorating them. (iv) Bringing flowers Ac. for Archana, bringing pure and holy water and milk for Abhisheka. (v) Establishing flower gardens for Archana. (vi) Commemorating His incarnation days or days in which he displayed acts of grace. (vii) Attending festivals celeberated on His account and celeberating festivals in His name. (viii) Dedicating property [o His service. (ix) Constructing temples for Him. (x) Illuminating His temples. II is by in-acticu of I.cji e iMivan':il>?olnle love towrinU llini cau 1.. ab.ôline love towards God, Jen I tell' is attailietl. ( IlJ
THIRUMANTEA
BY
THIRUMOOLAR.
{Cfvtinnnl
GIVING
fram itncjt 2).
TO THE N E E D Y .
I]! j i f i i l . ^ ^ . îTLL/Ssilrr o emrsTjr (^srruiJiifl euTj euir âuifS euirji ^ 17rvSi!sisr ryjeijir ,SirLDp! 6U'(/fSsv ^^jreu rrT&i'-'s^ l_IILCifiSI euTT^r^^ /SLD/TUJ -^Qui.
y^)
Those who know (or who know themselves; are those u ho worship the feet of the Lord ; those who know lôr who know themselves) are those who stand in the said beautiful way {i. e., who love God and take themselves to His worship), those who know (or who know themselves) are some philosophers; and to those who know themselves, the Lord is their relation. NOTE.
The foUowing are the important nsiertions madfi in the t e x t : (1) True knowledge or knowledge of self- is the Lovt of and ^rotion to God.
(Ml UMin- (li;auy I.I tin- po. ai.u ilu- lar

Icd j r
lli> I,.I.,,. I'V lll'\,.|,.|.j|, kluiulrilj'
'r .iciil>.
(If (,od's devoted difrijile? wIk, kjn.n il,, i i.j Vi._;i Kiiiiil:,!iiii ii ili' idetl iiitii 31ulcii.-ini (ih. ,,rrtie;il
i;'.(i. kii
XJw knvvrlvtluf i..(
liii-
24
THE
LIGHT
OF
TRUTH
DEEPIKA,
WEDNESDAY,
TE-^
21BT J L F L Y
1897.
kiiowleilgo CRii be Bttftiiicil tliifiu};!! tlie grace of God by practice of devotion ami loic, without tlicorcticfti knowledge, non-psychic und psychic. Those with such theoretical knowledge nmy Vi-nciicc Lo^c townj-dn find ftttftiu true knowledge or Divine kiiowledije or knowledge of eelf; but in prnctice some of them alone lirictice Divine love and attain i t ; the largest majority loving themsehcsiii disti-acied speculations und scientific and philosophic studies. (4) Gml is the relrttiou of tliose who kuow themselves. A bandhu .)1- relation comnuinic.ites his personal secrets in confidence anduiit of eonfidcuce, sliows sympathy and participates in the pleasnrcs and pains of him whoSf relation he is. God acts like ti Bandhoo towanls his disciple in his struggle for omvarddevotional or spiritual progress, by strcngtheninj; his will ami cheering up bis mind, by relieving his pains .is in the case of Manikavachakar, i>v revealing nil mysteries tu him and by keeping him above want. It is characteristic of a bandhii t " snpi'Iy food or partake In meals Mtpplied. God has sui>plicd luod to Appar, Snndar and GnanasiuiiMin <lhni :inil li;is partiikeu in meaU 'O' K-,vm\:\pi>ar -.(wl Elayiiiikiidi.
privelege to live. Y e poor sonU, what avails y e all your vigilance, as inspite thereof heat flies, off (from your body) and your eyes become fixed ? NOTE.
The impurities heroin referred to are A h a n b r a , Maya and Deaiie ( t i ^ a - js). Prana is identified heat Pranagni hotropaniebed and also my contribntions to the " Thinlcer" on the subject of Prana). The reference t o heat flying off and the e y e e b e c o i c i r ; ^xed is a reference to the occnrrence of death.
/Ssir&w
lafiSiLiir^
^TsareusBir
O i r e a r ^ ^
Seiresiui tufihuT ^BsiriuQffeir

a/SBTemiouSew
euiBîilii
eud^Qpskrisrm
lunsu' ^''^LCr LSsnpaufi Q^bitq^ u^l iiJi6U!fi(^ LCtfLouJr QpsimÛi (U!reuirj:(^LOmh 'SipH (suiriLjcnp QuirQjSir^f^ s)SBUi9t^ finQe^.
( a )
Before death comes b y force without your knowing when he comes, without any room for denying your identity, without his regarding your poverty or youth, be good and perform Tap^s. ^pi^dm mpiîreiT esrpi^T ffrppQp eSeirUQp ÎB^SJSO SJFS^ (.jfr) eu^Qp^^ iBeoSsi)
Srargysin/r
Tt is possible for all to pick a leaf for oi- to put a leaf ;)\-er God ; it ia possible for all to give a handful of todder to c o w ; it is possible for all to part with a iiaiidful of food at tlie time of meals . and it.is possible I'or nil to ^jjKuh kind icords to all. NOTE.
Tliu scco.id verse is just an enumeration of some of the ways of l>raetiuing Lo\e for or Devotion to God.
uSjii^TOH bV^Qp^
mjSiLj u>etTsu/jS euirQa.
^p^'SeisrQ/' ii^Sîr uppSsuii
(têsnTîi QfiQanr iLi/nQs^reirîEi aii.su<D (êrr^ênftp îth uius3r,(6l lUirQjr, (">-)
AfipSlT (SuTÎSJ <3iLDl^:USUIT lUir.^l
No relation from the line of him who has renouuced the w o r l d ; no pleasure from the line of him who is d e a d ; no grace shown by God to him who practices what is non-Dharna (what is not virtuous). Charity or to Dharma is the measure of knowledge. NOTE.
fienunciatioii is a consequence of spiritual perception that God is all and all^ is God. In the case o f a person renouncing the world, the nation of Dnality as a relative and a person related to hlin does not arise and the question of Dharma or charity as a duty does not arise in his case. Death is, as Maliopanisliad says, death-birth. Birth is a round of sorrowso no pleasure to him who dies. Disinterested charity will put the doer in the way of God and eventually to immortality. Reward ia regulated by merit or virtue. Arbitrary reward irrespective of merit is hereby denied. Charity or Dharma is the measure of knowledge "as real knowledge ia derived from a love of God which is estabilished |4y a love of fellow creatures e.xhibited in the form of Dharma or! charity.
Ascetics arc tliose who smell sweet with the conviction learnt that the Dharma is to part with food (apart j f food) which they take. Men do not kuow the benefit ut briugiug water from w'ell or tank and giving the same by way of charity. NOTE.
Ateordini; to Varasara, Dana (gift or charity) is the mail! Dhaniia lor iliis KaliyngaFood referred to in the text implies spiritual food, sucli as initiation, intellectual food, such asSastraic teaching, iirofcssiuiia! food, such as irdustrial education and I'l ysical food, such as bread or rice.
fiTsirpeui^ êarQpiueu isnrnQpiueu
Qîuat^ji^
Qaîiêu^
^êu^
Qnj 'L-Lf IU/DIsxsu iSejipuS'iT .virsifjji) pQûiry.^ Q^^tu'j^/'r a f O ^ e v Q ' f t u e f f i r Qsuii>es)LD

u f l ^ j aiub-jr
maa, a]u9,TdStlirp QLoeirjffi
usDû9,ir aiirQesr, (ar)
ujm^
Qp<,i!TG<r theff
iu the dnys in which it is your
D r i v i n g off itiipurities.fill y o u r s e l v e s w i t h k n o w l e d g e ;
io L-liLf. ity aUu
The man who practices Tapas is reckoned as G o d by the worldDeath will come linto them w h o worship their flesh as God, declaring himself as their God.
THE
LIGHT
OF
TRUTH
OE S I D D H A N T A
DEEPIKA,
WEDNESDAY,
THE
218T J U L Y
1897.
25
NOTE.
A o e n d i n g t o a number of UpaniBliade, immortnlitj- is voucliafed to him who perceit-ca and k n o n s Pnrnmathiiia in alt aiul 11 in Paraiqathma. Death is a punishment inflictcd on him ^vho Htentifiea bis gelt with his body.
NOTE.
Ono of the fluties attaching to wealth is doing charily iicconl ing to capacity to the needy and the jioor in the form or the way in which t)ioir want is feh. IJsnry is condcniiiod in all tlie 1uadii\g religions of the world.
^îsêst
a9Seirui96v/3 iLjein
.ti^mêtr ^jduSSBT
Qutsv^^LB semSi
mirsumi3i
QuiriitP!' QUIBL^. jrnaesif (i)
eOSBird(î ^dieui^p Qml jxSs^nrr lanQtn,

There are two ways of propellii)g with-ût exhaustion, the boat which will take na accross the Ocean of Borrowgiving Karma. Such helps are Tapas ami charity effected by the person of undying renown, for himself and f o r all mankind. uppg! tupp iLjpÊi^ iirriljiS^p uflftiSsû utrii LSTn^ iotsi '^/ Qsu^Sssr
i? J I T 6)7 Lt .T Z)., <J=,
LCipLori? mnQir.
People do not understand the necessity of Dhanua ^t.b.^,^lly) in spite of their knowledge that time is tied, tlnit (iL'liiges are Jonp, that tlieir ordained days are j>V)in', that their b o d y has become withered as if the I'ssenci.' is squeezed out from it, and that they see theijisflves or otliers-dyiiig. NOTIJ.
Ill iliis veix.', cvuii on inolii and loss coj.sidcr.it iniis or roniiLiuu i:il Lulunliitions, tlio ni.'cessity of cliMvity ic. vimliciitcd. IVrsons (l\ in;,' ilo not carry pini^lc [jio with tltt'iii. Tlii y liavi- to n ;n i: their wirjiltli behind for tli" u.-^c of ..ilnM-s siii\ ivinu tlieiii, ^^!t^Lllll viMatud or not. Tlic relateil ami tlir iioii-relaicd ;irc all iiliku t" rlieiii. In ca.si: charity l.riiiL's no licnclii ;Jti r >kMtli, tlie ilm i loW'..( Iiol.lliii^ and In- is not in a wor^c posil iuj, | lian a miser sliowK no .cliarity ivliatsou'vei'. /ii cayr ii Ijriiiis l.i-nelits aU.u ilearli, tlic iloer of "liariiy L'aiiis and tlw iincliaritalili; inia. r l.linkt'arilier the text nicmi.'i that wealth which i.'; meant fm th.^ uiikeep of this liody liaîMily a limited .sftpe in ihat " a v , lor th^ liodv is mortal and iis day.'y will he over sotmer tjr later. Si aeeordiiiK to eaiiReity. /. c. witliont in-e.|niliee to wliat ia needeil f.a tlie alisoliite necessity of .cell'or tImse relying on sell'a portion e; Health should he spared tin (he use oi' ih.ise in want Th |iractici' of chari!,\ the he-i me;iiis ol' Bell'-âcriMce ai.o i-enuncintion.
(L/ifmriuiT estpQisn^d eir rr Q 6\} IT fir jn

S W
Charity done with desire for worklly couseciuences or selfish attachments is conducive to sorrow. W h e r e a s charity done for disinterested purposes ns a dedication unto God is conducive to upward spiritoal murch in the way appointed by Gcrl.
NOTE. The importance of dedicating; all nets inelndinj,' cliaiiiiiliic iitts to God irrespective of consequences as a nieiins oF joiuin;,' untu the Lord as one s p i r i t " (I Corinthians VTI, 17) is rt'cbprnizcil l.y St. Paul in I Corinthians X I , 31 wherein ho .says 'whrtliti- tlion fore Y e eat or drink or whatsoever Yo do. ih) iiU fu tin' iili'iy i>l G o d " Interested charity is conducive to'mclied cxisieiirc or l.irili which is a source of sorrow.
=jy'Jii,!)' iuirs
uf js
A/SSW/Ê
^DLOflS iLHTT-flOJ Qmrj, fa'STiB(Û l-jp.Li.fi3 lUflTUeVIT OuffiilQuiJ^

i H. Lopm/i? ay.T/i(j(m imirsaPS^TT (^(Sir.
THE STRENGTH ^CASE) OI- UNI WHO DOES KG CHAUITV. A j n a ^ C a i u n s i T iffpoui.
QsuiTiLtf.lL> m^svp^
eULit^QATem L-iriLi^Qiu
QifiuiuiT ^suiiQ^s'sieuui
LLssjissifieir
Those who do not know the ways or tlie uece.isity ot charity do not know how to think of the Feet ot God : they do not know tlie way to the city of God thej- listen to the false words of others and incm hatred. NOTE.
Love of Liod is inipossilile withipni loie of oar fellow creatures ami without self-sacrilice accordins; to capaL-ity. Charity as N'ai-.uhiparivrajoponishad says secures thefrood will and affection of all mankind The reverse policy fnnii a false sense of economy or from want of iiulief in a future existence is panished in this world by the enmitv of others.
ULLI-U ujSaîr U[usw/3 lunQir.
(i)
W h a t is the use of well-developed and ripe fruits falling from an Etti or Kaugara tree? (these fruits are bitter and poisonous). The wealth of those who according to capacity do no charity is similar to Etti fruits. The benefit of charity, those day liglic siuners do not know, whu exact usai \' (interest) and bury their wealth under gruunJ.
^(TJtiJiagj
Qfsniilj
LcSetTii^Lt, Qsuuij.s
(i/^LEI^ .B.fs o/.Djjsnfl
0 -TUJllJ.TîlJir ^LLUITM
^ jT^LC-.h;. Oif Jjeuir'rui^h
svirOeu.
26
THE
LIGHT
OF
TRUTH
OK S I D D H A N T A
D E E P I K A ,
W E D N E S D A Y ,
T H E
21BT J U L Y
LILT.
Hiccup, bilious complaints, c o D S u i n p t i o n , and heat aflBict those who do not show charity. Lightning shock, serpent, disease called Roni attended with inflammation of the throat, and uiidne development of glands will not approach those who are chai itable. NOTi;.
Ill tills I lie rrsiiliml isiiffv:'viiiirs of iliosc wlin arc not li.ii-italiK''iii a sulistMiiiinl liirtli. in oH'cr wiirils, CL'n:;in diseases iiid nccklcntR which n i c tlii; indicos ol" iion-chnritahlc liiirdicartodiieas in a iirini- bii tli nrc slated. Hicciii>, bilious coiniilaiiite. onSHiniitioii and licat niv all tin-i-rsiill nf oxcesisivc lioat due to c x u a l rxorssi'K &c. Tlic Thapa oi- lieal of tliose in iioi'd wlio were o f n s c d liel|i liv i lioê w lio were c.-ipa'de of o i\ in;;' tliem lielp seems r. be tlie iiln'iiiate eaiise of tlie iiuiiralile f o r m s of )iicei!|i. Soka îlions eoiii|.laint,i atiendvd wiiii paleness, w iiu of diL-esiiê twer. bitterness of loiioue ami consiiiiiption ;iiIlictinL;- the iTterin tlioir snb6ei|iieiit birtli. Jf l o r example A suffers f r o m Iienrable f o r m of eoiisumplion in iliis generation, w e infer tbat lie as a liard niisn- w h o did no charity in his prior birth though c a p ble of doins; ii. T h e charitable in their subsequent birth arc not illed by li'.'htniiiL;. serpent or other accidents mentioned in the text.
The sympathetic or the compassionate^^l see. the' feet of God ; the courageons or the stfbnff hearted will reign over the world of the Devas. The miserly will, without help at the time of death, with faded mindj perish and disappear. î'a'u iSiQjeir fohreinQp êsiueuir QîLesi'hiiS. /^(S^v esieu^^^ Qpt^K^^ ("'y)
utD^ JISSSJS lSQSOITLJ Quen^s Gn iil iS SV I.IT ILipiL/S UJT'^lT.
Happiness and misery are the results of acta done iu prior Ivrth. Witnessing the sight of happiness (some people being happy), they still do no charity. Sach people are re.illy without love and know no thought, no virtue (or they do not know the mighty effect or Dliarma of inward disposition). QmQsu^ Gjfi^sii^ u'i'sj^ tc/rfiujSJ.w Q^têa i^sii^ t^^Qîr
ujaiLJ
Lj'S^sjn.i UJLDSSBT Qui/ii'^ i F u: T srr r: /Ls,rJ ir cr/ nr.
J susv ij, s, 3a) uj n in . (5 7 -f i j^npw^ 3 T
ear'Sen so e<.) QsîkjêtTLi isiriLisij OihtlLi- ir
oiir.T'Ô.^ MjmLii-'fh îiranaj
.iiQ 5
QiDssnr^gj/LS ^Setruti)
QîLjiiSiir LJflêUj euirCaLD.
The worlilly icputcd or the worldly influential peoule) would not adoiLC the Lord ; they would not ven pay the tax due to the k i n g ; they would not TOW shady groves, watering the plants from waterlOts, (when difficnlt to grow llicm). Ye such good eartcd 'Ironical) people, will Ye'not suffer in Hell ? XOTi;.
ill iliis verse, non-ntloration of God f o r fear of cxjiensc. n o i i - p a y !i nt of tax to G o v e r n m e n t out of iniBcrliness or our attachment moTiey, and not L^rowinu' p'lady ^j'ro\-cs where most needed jjrove^ re all declared a c t i ii'inishiible with punishment in IIcll.
Think of depositing for charity and of givinj cbai'ity and do that which will give you bliss. To b rained or to be prosperous depends on the Dharma yo' do. He that will not observe in practice the rale o Golden middle and will not establish a coarse of Wis without gaining spotless reputation, is simply a RkS (an idiot or fool) or a creation in name, NOTE.
In this text, besides s u n d r y pharities d o n e b y d e l i v e r i n g f r o hand to hand enbstantinl charities in t h e f o n n o f p e r m a n e n t invei ments, b e q n c s t a and a p p o r t i o n m e n t s are a d v o c a t e d . T h e rule o f the Golden m i d d l e is laid d o w n . Charity for attended with a spotless r e p u t a t i o n i s c o u n t e n a n c e d and it ieftutlk assorted ihiit a life w i t h o u t charity is a f o l l y a n d a b u r d e n .
'Siilji^li-. I'j u a ifl/fT'SJnQ^ (l^TCîfU ji^.'Bi/.'; Li-iniik Lf-^tBi-i Gi-n oîhsSc:^ ijLjrrnaS'^ UT^JJ is-ip Qsiiiri^tî.'.. (SijiriiiSii sir
Oîveua LfêojS uS^'euiB eQêGp fuirsnenju
SsoiTu&iir euir^Q-eu^piui QuirrbjSu LfeâvQa (c u9es>pev2s>!r Qtu^îEm Qeuiu^ eSp^^/S ivirûs.
Tho.se whu do not, like the uncharitable, tread the vays (as a burden ), who tread on the ways of those vhose act.s lend them to lieaven, avoiding the inarious .or the evil or the loss-bringing acts of even .he latter, are the really great or glorious.
X'Sjfl.iêu f^'i'si sfrsTjiuir
Without praising and serving men with limite knowledge for the sake of wealth, think of Heavei serve God and praise Him and like an unmissin arrow darted from a bow, it will have the desired effec.
S. RAUABWAUI AITAB, B. A . , B. L .
/ p j f j r jiiipisLD îrsnouir
Lit sf: IS ^ AJ T ^rcrsTi iLjQ LL IT sir fS^pi
QlcsSIBS
dP^.'sQiir^.i
THE
LIGHT
OF
TRUTH
DEEPIKA,
WEDNESDAY,
THE
218 T J U L Y
1897.
27
SIVAGNANA
OP
SIDDHIAB CHARIYA.
CHARVAKA.
ARUL NANTHI SIVA
PARAPAKSHALOKAYITHA-OTT
2. The only mensure of all things is by Perception alone. This perception when!united to miud &c, divides itself into six kinds. Inference and Agama are not correct ]iiethods of proof. The things proved by Perception are the (four) elements and their inherrent natures such as hardness, coldness, heat, and diffusiveness. 3. The names of the (four) elements are earth, watr, fire and a i r ; and the quality of the products of each of these respectively are smell, taste, form and touch. These are the great Eternal Entities; aud tHese unite one with the other in regulai- order Just as you get various slmped utensils from clods of clay, so b y the uuion of these elements, all forms are produced. Like the bubbles formed in water, Btiddhi and other andahamna, and senses and sensation arise also from the uuion of those elements. 5. If one of the elements is separated from the resc, the senses and sensations and intellect, &c. all die. So do all moveable and immoveable objects die. W h e n the effects, as form, qualify &c. vanish, they
apparently Arjiina from his rcsolulionîiirt to li;,'lit and kill his near kith and kin. The ar^'innents arc plavisible enough and Arjnnais led on to commit what would lie nxarilcd by the world as a .în. Hut neither Brihaapntlii nor Knshna wished" to mislead really tlieir pupils. They simply wanted thorn by means of sojihisty, ifnecessarv, to conHne each to his station and thereby do his dntii; wliich
(Continued from page 5)

INVOCATION.
LBT my love to Him increase w h o lias neither b e g i n ning nor middle nor end, who is Infinite Light, Grace and W i s d o m , w h o unites Himself on the left side to H e r who begot the world, who is praised by the world as the crownje-Wel, of th& celestials, who dauces iu that ^Spreading L i g h t of Chitakas, with his coral braids adorned with the crescent moon falling behind him, and let me lift such lotus feet full with fragrant pollen on the crown of my head. She, who is the Lord's (Isa) Pdrasakti, Ichcha Sakti, Kriya Sakti and Guana Sakti, and DroupaVa Sakti, who actuates all creation, sustontation and resolution, who is form, and formlfess and neither,, who is the wife of the Lord in these Foi-ms, who is all this world and all this wealth, who begets the whole world jijid Buskains them. The graciotfs lotos Feet of This, oar Mother who imparts bliss immortal to souls, and removes their bonds of birth, and who remains seated with our Father in the hearts of the freed, let me lift up my head.
T H E CHAEV4KA'S STATEMENT.
]. Not having the intelligence nor the grace to understand the trick (real purpose) of the theory promulgated b y Indra's Purohit, Brihaspathi, the Charvaka who is tied down to the pleasures of this sea-girt world, and whose person is rubbed with Sandal and adorned with festive 'wreaths (bases his own case on Brihaspathi's authority) aud. states as follows.
This describes the Saprcme who is neither Rupi noi- Ariipi nor Enpa Hupi^ who is neither Saguna nor Nirsiinn, who traiisceuds all these, and the next Terse deseribea, liow ) { o iiinuifcsts liimsolf 10 maukind. Tiiis gives His condition ns Pure Sat, and which couUl not be anytliiiig unless it ig Chit and Auanda at the same time. Tliis shows H o w God as Light uud Love in every .tiling, and manifests Hiniselt. tUffiises in all and
attaining all the lli;;h<>si, ends. It was in the nature of the Highest (rime which notliin^; can excuse that the man should forget the duties of his station. Their Kighest, ideal was Di//;/. It is wiiii this High Ideal, niiin is jiermitted to live his life in dilTcrent h.^/i/i..,,,.--, and to work for virtue or wealtli or pleasm-e. Jtut if tliis ideal is nui, kept ill view, these a,%pii-ations will surely degenerate into nnjiv hypocrisy, carth-hnnger aud grossest Iteentiousness, aud the wIi.ol<! society uiihijiged. These masters were the builders of society-. Not, imderSanding Brihnsparhi, tlie I.okayitha, despised everything else and took to indulging in grossest forms of pleasure, iii the same way as false |irophcls (here are who seek to justify tlieir drinking and gliittonoiK and riotous acts from the iiia.\inis of Sri Krishna, saying thai when they drink, they drink without any attachment aud as .siM-li 11" siii will attach to them. Sueh is the wav the noble teaeliiugs of noble masters are dragged to the dusi. alas ' alas! 2. Three kindsof A'-'c-;. i,are ^ ' 3, doubtful perception, -i. Ti'-r, prrecption liy Other senses than the eye Jpiiception of a thing in its relation to clas., species and atrihntr.- and action; sini-tr*"^ pr-eeption of tire by the jiresence of I a, perception of a |Howerfrom its smell; giSi, wrong pereeptioi). Anvaya and Vytireka are classed here as direei peireptiou, as involving ' very little of real inference. The nam ls of the elements believed in by the materialist ai-e given in the next stanza. 5. In stanzas 2 to 6 the Charvaka states his own theory and lie now proceeds to state the other's case and criticiae it and tiniiccuiiur note iu his manner niav better be observed, namely lii heart overflowing with pity and kindness for those deluded f..ols who would not reaililv appiveiate the goo.ls wo have but go i.h hankering after unattiiinalile fancies ami he fails not to/'r,.;/ i,:,...,,!. , nsfiiinst liis .i-.iaî.iiisi^, .is all false rfformi-ra do, l.wt. ironv aud ridicule have never bcru known lo secure one siiiLl.j
if fithfulhj and nii^rfri^hhi ,loc as ,h,f,, will be snfficient f.u-
1. ludi-a was dissnsted with the pleasures of liis state, and ;ipired to ROinctliini;- liolier and p\jrer before his tim.;and wished IJ do Mlias. Mis acharvH Briliaspati wishing to turn him from liis Djee ;in(l tn lc:>d liiiii into hi.s foir<uel- life, proiicl.es to Iiim tlie ealii of ihr u-url.Vs jov9 ;nicl tliefiils^tv of -..H uih.^r liopos. Tins tried ti..di vhicli f-rl Ki i-h ni,.ared ' o tin
2S TUi: LIGHT OF TRUTH O K SIDDHANTA DEEPIKA, W E D N E S D A Y , T H E 218T J U L Y 1897. j:;. Oh ! "Why should thefc people follow these
arc ivsolveJ into tlicir chum-, tliL>c' four rlenici\ts. Ami such knowleiltfe constitutes tlio liigliest "Wis^clo.ni. 0. Against tliis, tlu.-re are thoô wjio postnlare flic sLj.aratL' existupco cf Karma anil soul anil GoJ. How ilid tlie people cf tliis cartli o^cuil tlicm Tliey a^>ert tlmt tliat tlie incomparable sterile woman Le,1,'ot a sou and the latter got up on the horns c>r tlic liaro ami pliickod without fail Ihc flower of the ! 7 J t von assert tJiat the Karma efl'cctcd in a tt>rmer Mirtli attaches to one his-present life, how is this possililo, when we see all the Karma die with the death of tlie body. Oh, my good Sir. If you say that this Kîrina lives iu ftil:.<linma (subfile form, then it like saying that Hamo can burn apart from the ivick of tlif* !:uup. 8. It' you compare the action of Karnui to the dead straw which rotting in the Held comes forth again aIreih gr;iss, this is ])ossiblc wlievever you niiinnre tlic lield witli the straw. .This will illustrate the ca^c of those who wish to derive tiic excreta of a man viio coming tired and hungry was fed with food. y. (J foul, i you say tli-.it it is by this Kanuu, men's bodii.s audtjualities ai^d intelligence do not fit, then, by what sort of Karma, do not all the tingers on one's ])alm resemble each other. All these dilf(Menccs are due to tlie pro])ortic)nate increase or decrease in the constitiiont element-. 1U. If you say that it is by the effect of Karma meu ( luluiv pleiisnro and pnin, then, tell me, by what sort of Karma, does the body feel pleasure when 1 am sme.irod with fragrani sandal water, and feel extreme discomfort when brought in contact wifh fire. All these are due to the nature of these things. ] 1 If you assei-t there is a soul indepenilent ipf the body, don't make a false assertion. tSucli a smil must be .perceived by one of the six modes of perl eptiun.^ Mie assertion against the proof fnrni~lied ijy perception is like statements about the length of the hare's horn iu the world ! 12. If yon say that God is Arupi, tlicn He is noniutelligent liKe the Îf He is a Rupi, then He is one with the objects of thiS" world. If you say Ho is Rupa Rupi, then tell me, can you suspend a .stone in the sky.
10. I'lie last tlu-co Btnu/as (leiir ilic cxistciicc oF Kaniiii. Tlic Ituddhiat (not EBoteric if you will liavp it) ^'ocs a sie)) liiglier than the C/inviftc anil to t)ii> fotu-rieinents unci ihcii- ])roiliirts, lie adds Kuriini. Karniri in bi^' i;ipitals di) his (!u(l virtic.-illv' il,u caii.-i- ut ^.11 ^ u a t ivliri, v o u kill i l i i - i - . u L - r
v arious delusive paths, and fall into error and sorrow, when their own Yeda as.sevts that the pleinaits evoKe into food and from food ai-ises body, and from the latter mind and the re.st and resolve into each other in the same order ? I f. 0 ! These fools give up the pleasures to hand Tliey arc like those who in this world, hanker after heavenly pleasures and drown themselves in sorrow. feeling thirsty leave the water in their presence and fly after a bcautifnl mirage, only to die of great thirst. l.">. C) hr.il to you, C) N'ami, give me yonr hand. imconipnr:ible friend, since you myself the paths of murder and robberjVou are my real pursue like
and vice which the cowards call evil .mid are tlie light of an admiring group of giils with lovely braids of hair. IG. Isa, ai\d Bralimn, \'ishnn and Indra attained their gieatness by having associated themselve.s with their godilesses. If you also wish to attain to such grc.'itness, you will do well also to en joy life with beautiful women with fifigrant locks. 17, 13, ly and 20. Instead of deriving pleasure the society of women, people die by believing in the shams setup false .systems of I'liilo>opliy. and by believing in a future existence. 21. Why do you get weary iu ])niMiiDof Mokslia?
Show nu" one, who had pointed out this way, or Lad seen it, or had he.ird of it 'r AVilli transgressing the laws C)f the king, tîrn mom.y und seek pleasure as well as yon can.
I. .M. N.\i.r,.\.-..\WMv \Tu he rniit!i,ui(h rji.r.vt, Ir. i;, I..
I I . lUivini.si,ulici.u.(l tl.,- ; a . l . o n v ( e ol';,11-o,,.! , . n anil ii-iuii. Iln. :UM1 inMc'iircf >,f ,! i.ari ii.Lel ii will be m, :il.Mu,l ramatuiVMii.l l.h.î.lK-niinH of rral Ui,l,,i6.m to seek to itlcnt i l v i l . i s \aiiiiicli;u- will, Jliiuluisiii. Vmi may as well call this l,c.k;iy[lha wallowiiijr in tlir lowest Ûpths oi passion inul vicp, a loll<.w,.i-,.f llimliii.s.:i; The liam- and oiirsc of Hinduism has been UP .'-o-i alliil tolerani spirit ami spiiii of compromise, to seek to saiicnon and cloiln- wiili its a p p i w al, all sorts of opinions, low and taller, and partly falsi-. Couhl w e loneeive of any country where si> many niyriards of (liv. i!.'Oni ol' Kaiihs and inconsistent practises seek U) live and propoL'ate i lienisel' 4 under a spirit of miscalled miileh-iou luiiveisal trui,.. r,.,,,], |jp ^^ liidpous and iT|..,-lkM,i iu ..ouu- ol- I he.-ê rovuu.. 11. l-or a dav wlion truth willbi,1 ii, -.n ,;., c u , , , ;,,! i .,11 |(e;,,,|v '
THE
LIGHT
OF
TRUTH
UEEL'IKA,
^VEDNESDAV,
THE
2IST J U L Y
1897.
2S>
THAYUMANA^'AR'S
1'0EM;<.
(Continued from page iO)
Ssinnajiresffijs^Q^'
jtsiobsOsniSiDeuirêS ^(âaiaeii^ Qp^^nSa^/i-Jaâa/u S D a ^ ^ ^ fiiujGauOiueiirajOi:,ir fiOffiOg^^teuaxiaâj f^LDnHiiQifiiiSsoi^ isQanlaaiu if ear f Gf ^ S
O-^ffWilxfllLlOjîKU- o ' j j l 'ii
ble.^siiij!.-- and I am wanting iu that kind of emotional wor.ship, which mnst plunge me iu Anaiida*, being at the same time attended with my offering of flowers witJi my tears of Ioa'c raining down and niy tongue blabbing-vith addresses directed to Thee eueh jis O
.SV/),/,Y'r((t! () Sn-aiinhi1>liitX ! 0 Sainlhni !

c. innu CJ! fnuU Sl^'^CST
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U Vahchiiii'i-MiirHiy, 0 The Eternal ('iirn who art knottdedge and bliss, Thuu did.st for tlie sake ot souls KNOWLKDOK ANI^ BLISS. niatiii9.-:t I'hyselt' a.s suuli on the mount 'Sim ! O The 0 DaJtshina-SLhtlryr OTlic JClcnml Gin ir'r svlioaiiAbsolute Giver of tlie Muhghu which is aiiuouuceil in knowledge and bliss, Tbou liidst for the sake o1' the Sidilluiutu Philosopliy ! My_//)/(7c intelligence Jias inauifest Thyself siicli on the mount Sirw^l O mncii relied on the durability of my body which is 'J'lie Absolute Giver of the ITotsût^ whicli i? ^nuonii- reaHy as intirni as the deluged river-bank excavated ced in the Siddha)ita\\ Philosophy ! Thou didst, sittinfr beneath ; su that any attempt on my part tov ards the on a priestly seat on the said mount under the udicciithaW state of the said il/o/i-ffAa will be as feeble Banyan tree, /eveal iu one sacred word iho trui' as that of a man crying for the moon. spiritual knowledge and Tliou didst also sliow thi' Now, then, what is tlie true path of attaining the Supreme Eternal Bliss to bo attained and cnjoved fnmi iiiliiiitt : knowledge Even tJie sure appliances 1 have such knowledge. re.sorted tonamely/bVoi'i/n,*" A7y /i/aS and Yuya** Upon whom diilst Thou deign to confer lliis Ijoun have not produced any material effect upon me. Of Certainly upon those full-matured Munif*, fiahiil;n^ Aitt' uil'j b l i s s . &e, who most inquisitively stood worshippinir lit-forct , G o ( l i s Ix^Jicficcnl a n d h r n i - ' - tliL* i i a u i o * i ' i n k i t r u . Thee. But, as for ray part, I doubt whethei- I ina\ * l i t ' i s frt'lf-L'.tistcni m i l l h u i i c c t h e i i a n i o S i a i ' i u m t ^ l i i t , ever be able to find shelter in the bounties ot TJiv ? l U ' b e a u t i f u l t ol i i t i dc-\ iiU-;-!; a n d l i c n c c t l i e n a i v t t i m u b i u ' . Grace: Because I have not yet made myself woi Hiy Th\ i ' l ' l - ' n o t c . ' i t ot i n - 3 r d l e r M - . V f . l l i c ."îainl",^ c n l i j i l c t ^ 'la^-i
G O D H E > 4 1 > as thi; IvrtuNAL G U C L " winj i-
* DttkBhina-Mfutliy irtcnns rlic Ong bittiiip with llic f:M i- tuinid to die South. t GumSpiriiiial Tcathei-. J The modem Trichinopoly. This mount was onc<' :;u\ i rin-il 1-v one Tiruaim ; bonce the name probably. Mokgba means emancipation' or liberation. Vide note to uih vcree fupni. MuniYogi. S Sanaka, Sananta. Sau:ituii;i and Sauatknnuira an: tin- euu^ Urahm'i (.of ili'; Triniiy ami nrc alw avb called the
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t h e a l s o
P e r n o t e a
J n t c l l i ^ r e i i c L ' , vef.-se.
a n t
w i t h
t i t n t c u )
pS('. i;/ti nieuiis and inclndcs al* dei'ui itnuil mural pi^ncticeawhere I he imu-lisiT Burrondcrs his body to Go<l (Sii iO.
K : . G o d h i n m e a n s h o a n d i n i l i u l e s liis a l l r v l i j r i o n s r i t u a l s o f a n d w o r s h i p G o d . a n d ( i o d o f wlii-r.^ e u r r t n d c r s n i e a n s lIi.^ I m l r i y a s ( o r g a n s L ' n i o n s e n s e ) t o t h e
** I'M.,,/
i n c l u i I e H 1 I'f. 1m-
l i t e r a l l y
' I ' l i i i i n ' C ' : . . e ' n i i l i u >'. i\i!>' ''
w i t h
D i v i n e o f [ > I I
a l l
p s V L - l i i e a l
p r a e l i e e . "
:i> i - n i i t e i M p l a l i " t i .-v t ' - o '
î,rri-ii<lel'."
î.ilei-iial
iiii.
2S TUi:
L I G H T O F T R U T H OK S I D D H A N T A
DEEPIKA,
WEDNESDAY,
T H E 218T J U L Y
1897.
course, no echooU of philosophy can hope or profess to quoueed wit+nrat these Sadanafi.'*' O, then, for that day when with ovevwheltninp joy, I will become absorbed by Thy Divine Grace in (he Eternal Happy Communion With Thee !:The Supreme state of Infinite knowledt,'e and Bliss where even the best of religions c:uinot roacli, :is it is beyond all thought and description ; nnd where Thou and Thon alone dost remain to me, everything else including me' and ' mine' being lost and beheld in Thee and Thyself beheld in all.
^srrdiS?iL)L&(5JiST
by Thy Gnana Snkti* the souls languishing under the hardest noose~of p o s o . t
are uv l i a ;
fioajiaSL. i^QiDirar ^LOSifiiaiy^ffiii iLjîBsr-Bnafjsnsajk Ou(nLjaienQ^Qa^Slema^sar an QuniuiSeinQLDUJitjBjSliSp CuirûS^l fm suseeauLpitairirwiTiiju Guniêu 1 i^.rh 0îijeJiises,iD(y>ia. eunaii jrejrsuQfir(ijiSQiu
QarskSlir^sura^raiLa
^ (7 t S ^ ,T * ( j D ^ ai) (T l i
O m u l - o j ,f i f f / B ^ 3
sl^jSA^&iQiu.iiTefiCSsiiir anQfm îCiQutD li O DalshinH-Marthy, The Eternal Guru who art knowledge and bliss, Thon didst for the sake of souls swaiLDSVLDirSei'p unsunf^^^p manifest Thyself as such on the mount Sira ! 0 The f cL 0I-SI) IJS lis em OfinJîiB^X Absolute Giver of the Molsha vrhich is announced in S W. S so eu UJ aU Q^ GOT ^ êS?'J JJ the Siddhanta Philosophy ! Tliou hast produced the SiÛJ'TSSr I^LS ^^ ^t five elenients and from the five elements Thou hast Off ^sS^rjstsu îyu-giasrGioiTjGoii created the objects of the universe both animate aod inanimate. A n d to all creatiircs Thon hast thus imparted consciousness and revealed the Vedas and the Si sir La OJ .J et!T:6 ^ '^qt^Qsu. like SastrasJ and hast also appointed many religions 0 Dalishin'i-Mi'rthy, 0 Tlic lOternal Giirn who art systems, the Saivalym^ &c. A n d beyond the reach of knowledge and bliss. Thou didst for the sake of sonls all religions contraversies. Thon hast fixed the blissful manifest Thyself as sncli on the nionut Sim ! 0 The state of Mona\\, where reigns supreme the conciliatory Absolute Giver of the Mnk.ihn which is aunonnced in peacefnlness. the Siddhanta Pfiilosophy ! Since, as a matter of fact, How is it, then, 1'hon ha?t not bestowed Thy Grs\Ce I sec myself not free f i o m many evil (jualiticssnch as iipon mfe so as to enable me to appi-oach Thee ? egotism, envy, passions, ilesivcs, depravity &c., I am 0 Thon Infinite Lord of eternal entirety, whose led to think tliiit Thou art not tlwolling in mo. Art form is known to be the Prnnava^, the real end of the Thon, tliercfore, to be called limited and not OmniVedas, I do understand T h y real Provident Design : present ? Certainly not, 1 should smv. Because, Thou Thon wilt only reveal Thyself in full to true profound being the only Sat and nil the rest amtf before 'I'hee, nothing can over affect Thy Ijeing innnanont in all * Gnaim-Eakti moang Divine 1 iitolliijciice (the power of Chit). and animating (dl. And I know, indeed, that Thou t Viile note to tlie "tli verse. X Sastra means scicncc or pliilosophv. art tlic ti'anscendent motioiilefs lord of the Moksha He Iiu-ntioiis Saiva reliirioii beinp; tlic srcnt post to Uoksha and World and as sncli Thyself dost upmifest and revivify
a Drf?a j l f B J - 1 ? a ' ^ (yj ( J ^ ir
* Tlicvsi' :! sail.iiiiis fiii-acticos) Ic':ul the soni to tnic IJivino kiinwleti^t^ :iu(l tlov()[ iijiial luvc juul, rlicn, llod wIid is all-Love or Stvaiu apiKârs as Giivii ill ilip limiiaii form nriil imports (.Jiiaiiaiii, wliicli i>i till' ji'-ff ih pull,mil (stciO tiiiil pualiliw llic soul til fîvc a|> itself to (loil anil lii cniiir alisorlied in lliiii. Tlin.s ilic four .stops arc Sariya, Kirlya. ^'oL':l ami Oiiaiia. A.-iii iiii'aii--anil iiielmli'^f ilii'Sat ((niil).
as sncli tlie mother ^chunl. Tlie Saint later on says " *u>uSu> îr n- tb" (TUe Saiva Keliîon and Pliilosopliy ie the perfectesc of all other systems). [ I t would ajipcars that the great SamaliDftam Pillni of Vadalur \ised to olijeet to tins SoiMnyoKi, SB it meant a mnr^'a and a etcp merely. It ahonldjbe merely called ' SnicnIII", ' The llishest Anubava.'E d.]. 1 | T
Samura/a Siddhanta
as a
Villi' note to the 2iul Vide note to the 9th
verse. verfo.
TEIB
L W H T
OF
TRUTH
DEEPIKA,
WEDNESDAY,
THE
218T J U L Y
IP'^?.
31
JkoUoif*,
w h i l e , o n tlto o t b e r h B n d ,
Thou dost never
fit^lusMiitoir^ QuSfiiudLii^tît
s ^ ^ i S A S * ToiriAOflr t i r ^
lk.tli7elf b e felt b j i h e f e i g n e d devotees.
^BmpuirimmtiGi^mi O Dahahinu-MArthy, O Tho Eternal Ihtnt who ai-t knowledge and bliss. Thou didst for the sake of souls manifest Thyself as snob on the mount Sirh ! O The Absolute Giver of the Moksha which is annonnced in the Siddhanta Philosophy ! Piaise be to "Hiy inateml love to ns. Seeing that wc fsoufs) were lying c o n - / cealed like an embryo in the darkness of attaea-nuila, * Thon didst benevolently take ns out and net us to the cycle of re-births guarding ns at the same time with five kinds of paint and feeding and developing ns with fruits of kannatAnd thou didst, then, cause ns to play the part of re ineamatioH in tho worldly theatre and didst, rightly call us the rharacters of ' Jivas*; Thon didst also shew.as from the Vedas tht; rules of our play to be strictly observed and acted upon ; if tl.ey bo strictly followed by us, we wonld In; placed in the Mukaha of Eternal Light and Blis Otherwise we Wonld be hurled down to,suffer undei the horrors of Fama'*^ cruel pnnishment su as tc mend ourselves for the EtermU Libemtwn withonl eternal damnatiou. 0 Lord, Thon art, thn*, oni true Beloved Mot}uir\\.
vm^SimQu&ai tSammmdIimujMttwM
fifluOuf (SiSfium uuimGeir tifimsmiigfOtrS'JK '
O Dakthind-Mnrthy, O The Eternal Gwu who art knowledge and bliss. Then didst for the sake of sonls manifest Thyself m each on the mount Sirh ! 0 The Absolate Giver of the Moksha which is annonnced in the SxddhMta Philosophy ! All the time I was ignorant of the bnbble-like nature of my body, the product of the five elements, the snmmum bonnm -ef my life was merely the pleasures of food, clothing and the like. Bnt, the moment I was gneionsly blessed with Thy knowledge, all my epicurean thoughts and aspirations Taniahed; my mind does ever since long after nothing else but Thee. And what is more surprising to ms i that, at the very thought of my mortal condition, my heart shudders, my body wears out like bees-wax exposed to fire, and, both night and day, I simply droop without sleep. MtSilL^Jmmm m^miaBpSmfimipio *tm m^mii*(g jpaSmiL, u<J uip
siu.00m'9aiil
al/0#ic ( J W l u u r a r
^fm mm
uilr^^ÔLim'iftf^Gmim
QufiLLVOt^tLOA-mji
O u a i * <0 W iL Q p ^ ^ i J . ! ^ u
n^v!. ij 9m.
-)
QuSmiShm luiil.- mut^fiiL
TM* Bot* to the tli rm*. a -
'
* Vidr BIKM tu IIK' ^LI mil <l<li Tcnra Th Bre kinda of |tn rr Jh imia- (1) *ri<iuir from si nats of u m b r v o , ( I ) from binh. l a r (4) iIIhtm u d (S) Uca'ti J Vida nut* t In<l >, n.<>. .J r f a n r t u * u U to ewM( u to cs* ilw fruit* of inir KuiHa (Ammji-tit). I Y b m it ikv D i * of UiMk awl HU. lafwrriM^c m la ihr a><>tk.-rk<wid <d Cwl i, ' And akti of liid).
2STUi:LIGHT OF TRUTH OK SIDDHANTA DEEPIKA, W E D N E S D A Y , T H E 218T JULY 1897.
(' D(ik.<hiiin-Mih-tlni,
0 The Eternal
(htru
whu
urt
knowledge and bliss, Thon didst for the sake of souls iijiinifest Thyself as sucli on the mount Sini ! O The Absf'liitc Ciiver of the Muk-dnt which is announced iu tlic Sidillanita Philosophy ! Grautl -was Thy aitqîclouf (iicseni-e on tlio beautiful mouot Sirit under tlie Ba:>y(i>i tvcc ; grander still was that occasion wlieii ;icat emotion and solemnity were excited in the devotifual hearts of the nuniis that stood then before 'I'hoe ; and grandest was Thy sacred symbol, Thou ilidst respond (o them, which at oncc signified the end i.f nil ends or Kiita.t*, namely, Vedantn, Siddhanta &c. O my blaster, boundless hath been Thy Grace to Steins' my intelligence rusted with ignorance l i k e coppcr, TIioii didst kindly put me in this carneous b o d y and heat me with the fire of^^fâna ; and when [ attained the desired maturity, viz., 'mala-parihagam,f 'I'hou didst touch mc with Thy Grace, which at once like the alchemist's stone converted rie into the finest rold, i- c., realized divinity in me. Thou hast, indeed, made nie Thy servant.
the Siddhaicta Philoaophy ! As Mmvna Guru Thou didst instil into my lieart that the Final Bliss of Moksha, bej ond which there is nothing to be attained, ie where one overpo^êred with eternal joy becomes absorbed in Thee, tho All-filling ocean of Bliss, who art beyond the'cosmic condition.and above mitta maya* and-yet inseparably connected-with all so as not to be knowable either as monistic or as dualistic; who art the Niimalaf Being of changelesa entirety beginningless or endless and hast neither q iality nor name nor f6rm nor an upper nor an under nor sides ; who hast no such tahvas J like mind, tongue, &c. and consequently neither ûiy purpose nor wearisomeneaa, nor pleasure nor pain ; and who art neither the knowledge nor tluknower.
N. B.The Saint means to give hb to understand by this versr (33) that the nature of Brahman can, in no manner, be determined except by stating that cve-ry attribute i.i rlrnicd of Him. c. f. the 18th verse fiifiyii.
lU^sBpfien^Quj firsreu^fwuff^ttajii e&fl^so/bjtid Q/Suj J!)IIU>e)}QfiLD/!jJpi
â lUDsit wis^jrQfi QfisirûisirQp^^Stsi)
êSSOnJesetfLDQeueSlQiueifeif Qp(t^Qaiairiiixirû
êSQujoretfOpeBiriTeii^Lop
unff nûniuuO^ uffLDOj^^êuiTiLiûj Quj^tnTênnopp
/Fstirsgj
îr^Q^Sek^nariups):
udrOueirffiaBiifiâjûitiiiruiaimiSSso a nSj^/is^m ^Q^drGeuemQaiLniuQeiir
Qeon eirpp/S"tm'ipji enniapsi^LDSsrQpLOpJli

La^ûSy^jas^ sâeunfiêip eHQea SL'uj to ^ ^ tl.T (j SL'^ L C .7 al'^ pQweneSGa.'
SirSSêirdiseuQj îL^^Qpd^^Qnj
Smununes ie
S^â
n^Qpfij^QpfiGeo
SÔiLieir
O Dak^himX-Murihy, O 1'he Eternal Gum who art knowledge and bliss, Thou didst for the sake of soujs manifest Thyself as such on the mount Sira .' 0 The Absolute Giver of the Moki<ha which is anuounced in
T!||-(I//'".-(encla) .'ire six in number, niimely, (1) VcdanYo, (2) Siddhaiif'i, (3) Xatli;ui([i (tlip end of Xutliani or pound), (4) Butha(end lif knowledge), (o) Yogaufti (end of Yoga), and (6) Kalanta rnd of iill sciences, philosopliiea, Ac.) c. t. The Snint'e conplet
0 Dahshina-Murthy, 0 The Eternal Ghiru who art knowledge and bliss. Thou didst for the sake of souls manifest Thyself as such on the mount iSirJ ! O The Absolute Giver of the Moksha which is announced in the Siddhanta Philosophy ! With true motherly love and unlimited flow of Thy bountiful Grace, Thou didst
Sutta means pure nature. or clear, as in undifferentiated original
t Ninmala=not subject to mala or Jiasa or impurity; pure, unsullied. J Tatwae. Vide note to 11th verse. The words in the text are G)if)irn and Gnnna which mean tho knower and the knowledge respectively. Along with these words ' G'neyo' which means ' knowable' will be used by the Saini later on.
(I t r the day when I will attain knoivledge like those who knew ilic t i v c i i ' " - from Veda7ifa to Kalan/c. + The Tiiniil is " ^Nufiu-'t .
TSB
LIGHT OF T I C T H o
ffl[W>HANTA
D E E P I K A , WlCDNKSDAy, THK 21ST J U L Y 180"
3a
G o n i a p p H r to m a i m d p l w i a r T h y 8 c r d
I eanoot tharefora, pretend ot powar of effect* knowtadge.
p o M c w mi i o d a p e t i d with and, Thy Karmmk bo in a b o r t ,
iDS*aam]r I m t d . ^ i d i t i B l M v i B t o m j
ole A i A o M * p r o d m t i r s tm Thf/ Dwitf Amit of tlw
mind (bat
tlt
BIcMcd
Mpmtivt thinkinjf
Ulinial o f tlie or ikm mul
a p a r i e n e e (rf e t a v a l A n d i a f t u i t a W t a r e i t ; aiOioat ercr ra Tog-kiMMfa beiinr t k o
to vt- diimh
Kiul;
I aball h a r a n o aiorp i g a o n i B r . a a d a o n o r a ind n o a i o r ^ a t n b o d m o s t n ,
m o r e iirti^mi o f m y o m i . Tboii a b r i c mast uic T b y Icuowlcdgv a a d makr
wttôirt a n p t o y i u f a j w i f natara of tha MiAlm'at a M nor u O , t k m , my naitkar i a Ugikt Dor u two, naither u
in t i d i n g t o n n d e i ^ n J in M o M a ^ nor ueitiier Ahtt DM o i u t i i ,
mtioii
WW ' i T f i n a o f c r a a l riaâ f r t * d f r o m b a m a n i t A .
a e u M t h i u g poww,<(l ^f a StkH of n<adtiit|? i h i v s n p r e m e
utumummutMimiiîja
L o r d , i t ia b y t b e h e l p o f T h y Ant
alona tbat I oau erer thiuk aod of the ancient u f r n .
^ r
Lf c a l l , l e ^ ii' m, uk.. i - A
y,' <J
9/B^tthtJimuiu
U
knowledge aad
O Thi
E t e n i a l itmrn
hw
an
Th af
blisa, ' I ' h o a m^nifcNt M y s e l f a^ Mich oh

Abaulote Giver of the tWSi'Mkauta
d i d t f o r t b a k e uf M i a b the moiiBt wbit-h ncby
Sir
cm! a
ia a a n o n a c c d in Highai Aan'ya, oa to all tha rmr Icarr* of or
PbikNopbr f be
Mokitha r a n u e v e r O DmUum.i.U,>Hkg, 0 T h e fcWul GOm who 5i>*i 1 O art, iloal^ The in ^n Iiord an-nry b ^ i tbt of
attainable
a/uxf, i e , either b y d o i n g bâkti g m a g nwKt- ull o r e r t h e n i n e ^ c o n t i n e i i t a a n d W t h i n g pUe*.-*, o r b } - t t H r t vileiK>a m r i n g t h e puiii fipr* u W r r a n e e uf
k a o w l a d f e a d b t i a * . T h o u di<l>t f o r t l i a a a k o f u a m f e a t T h y a e U s b Mtrli o n t h e m o o i i t Abaolata Givar ot the M o l Jta the5uUAMtePhiluMpiiv than E t e r W lluvvuly
h i c h in OB<Hinc(.<d bu<1 b e a t u w t n i r im b a t T b y
o t Kiiigor w i t h d r y tmen be eajoj* rmr *be ttamce' } bv hu b .
! T h o u ait the IVrfaet It
w a t e i ur air. o r k t p i u g t k - tjnirh e i n p t j w i i b a ] il o f drgr*toii arisinjr t ^
uf aoubi h o w t n g thcui T h y m a r c y Uliw.
Koi eau t b W v i n e eieiMW of
tha
HttiaB ir
t h a t B i a k e a oh.' a * t t h e f r a i t * u f Hiy K t m n t i a a p c f t - v i t e d a a d , w ) u 4 i my mireraal mut|. I amuix |>fii*fMk<t> . tAMl S M a t t * i the |<rarfln r e e d hi 1 e v i l f a o u U b c c u w a eôrlnatiaK a e d , t i w t w i n n u t b l * h w t o L>tow T U w , i n d t t d , actuary nM
V u g a , i n t h e p r w i H - * of
witlMi a w w a a t o i n r a w > .1 rr TL. . Vi^ aut* Iv Mtli Wlfc -"K*
1 P t - m H i t ! t m K "ttrd mi to-l U
**
; Th." iff iba.^ltu* ' l " (irnr. < MM* l4 MJ fl>tl- H <' .iial . n * cuBi-J # - v ( U ' > 1. ^ M d M t l > H
i t k u w o e l w i l I atli
If T W I w x M a<
aad >
i r,dt M e lo alib '

TIli J l l i l II i e d * e w - e r * - 1 . 1IW- I m S f >fcr S (itM. T " 1 T- "T M t f W ^ r m mmd in* *!( B). ( M t M i i M * " * ' mmt ^ (iWr>c 1*^'- wâvtn 4lli T miriirtillai MtetlM <
K art
^ k w w
ri>lMu>)
riMM
tkr f f .
|TW
ttuwa
t^-j^ t^mJ rm'rnmm mmd
mrr tttr iiy n m ^n. it>T
ti
' < . Ilt^ * TW irf fi^c*
34
'^HE
LIGHT
OF
TRUTH
DEEPIKA,
WEDNESDAY,
THE
2l8T J U L Y
1897.
produced by cleasing his ten veins* and controlling and uniting in the Soina^st orb the vital spirit and the fire in his body, or he acquires the super human power of preserving his body for many a Kalpa J How then, cau the final liberation of bliss be iittainfcd ' Certainly only by hiou-ing and uniting myself in love to Tliee, whii.-li is the Patki-Qiiana^ the end and aim of all Guana.
R. SHUNMUGAM MCD^SLIAK..
SOME GOOD RULES.
1. Fresh air is the best tonic a nervous pei'soncan have ; so never be indooi-s if yon can get out. 2. Sunshine means life and strength. 3. A cold bath every morning before breakfast, if o n c e begun, is the best strengthener of the nei*ves I have e v e r known, and any day I would sooner want my breakfast than my bath. 4. Food in modei-ation. Fmit in the morning, and all the milk you can take, but be sparing with tea and coffee. Take cocoa instead. Medicine. Leave that to the Doctor.
life
(To be
continued)
J O T T I N G S . LIFE PIJOSPECTS.Accoi-ding t o t h e s t a t i s t i c s o f t h e
THREI; Ilixvi.Be content to do the things j'ou can, and fret not because you cannot do everything. Never reply in a like manner to a sharp or angry word; it is the second word that makes the quarrel. Make the best of what you have, and do not make youi'self miserable by wishing/or irhat you have not. Good for evilLet us be like trees, that yield their fruit to tkos" who thi-ow .stones at them. Ar.CRIHOL AKiv ARCHEKy.Expert testimony against alcohol receives added evidence from professor Hein, of Zurich, who says, " The Swiss excel as archers. I had occasion to speak with one oi these famed huntsmen. Tliis clever marksman assured mc that all who attain skill in shooting are stri('tly temperate or abstainers. They live upon milk, butter, <.'heese, and eggs, and never touch alcoliol. Many do not smoke, and they also go early to.bed." Sb:\.f-Ri;t.IA.vcK of the right kind should grow side by side with dependence upon Gôd and His providence.
Till- 10 vpiiis or f i ' i ' n - (Dasa-nacli) are : I c l a l k S i l S i tlio oaiiMl wliich pusbea from tliu eml of the spinal column to the head through tlic left nostril; (2) P I n g ' a l a , the canal "vvhich iiasses as the above tlironj^li tiie rigiit nostril ; (3) S u s h u m n a tlie canal which passes straight through the six centres the ninia, the private part, the navel, the heait, tlio uvula, and the fore-head; (4) K a n d h a r l , the canal dividinj;- itself intu seven paesapês for the seven kinds of nathani or sound ljêiu<r produced and located in the neck; (-) and (6), A t t l and S l m i v a i dividing themselves into ten liranchcs in all occupy i lie eves(71 and (8) A l a m p U d a l and P u r u s h a occH]>v the cars i (9) K u k u which connects the navel and the generic or-'an and (10) S a n k i n i which occupies the organ of generation. t Soma is the moon our benefit. which is said to remain in our forivhed for to tlio des-
insurance authorities, an habitual drunkard of forty has nn expectancy of eleven year.s of life, while a sober man of that age is likely to live twenty-nine years.
KXOWINO UXE'S .SKIIK.Goeth o n c e a n s w e r e d t h e q u e s t i o n
How can we learn to know ourselves ? " thus: " By reflection never, but by our actions. Attempt to do your duty, and you will immediately find what is in you " Actions speak louder than woixls, just as example is ever better than precept.
T o MAKE A HO.ME H A I ' I ' V . B e w a r e o f t h e first d i s a g r e e -
ment. ,2. Learn to speak in a gentle tone of voice. 3. Study the characters of each, and sympathise with all in their ti-oubles, however small. 4. Learn to say kind and pleasaut opportuitity offers. things whenever
5. Remember that, valuable ' as is the gift of speech, silence is often more valuable. 6. Bewai'o of meddlers and talp-bearei-s. 7. Xever change a bad motive If a good one is conceivable. 8. Be gentle and firm witlTchildren. 9. I-earn to govern yourselves, and to Ije geutle and patient. 10. Never speak or act in angei until you have prayed over your words or acts, and concluded that Christ would have done so in your place. 11. Do not expect too much from othei's, but remember tliat all have an evil nature whose presencewe mast expect and that we should forbear and forgive, as we often desii-e forbearence and forgiveness ourselves. 12. Be an example of courtesy and love.
J Kalpa is the cosmic period from the renovation truction of the worlds.
Pathi=Lord ; Gnana=true knowledge; true knowledge of the supreme Lord (God). I I Gnana are of three kinds in general, vi?... Pasa-Gnana (knowledge of Prapancto), Fasu-Gnena (knowledge of self), and PathiGnana (knowledge of the Lord.)
3S T H E
LIGHT
OF
TRUTH
OR S I ' : > D H A N T A
DEEPIKA,
WEDNESDAY,
THE
21ST
JULY
1897.
THE
L I G H T
O F
OR
T R U T H
S i d d h a n t a Deepika.
W E D N E S D A Y , T H E 21ST J U L Y 1897
CHATHURTHAMSARVAM. THE number four is not so mystical looking as the namfeer three or five or.seven, yet it h E L s a certain solidity, strength, broadness, and completeness attached to its signification. It expresses anything secure in its foundation, complete in its structure and universal in its influence, and transcending in its authority. In the common wisdom of the people linger such maxims,
' aaweuir ^.i^-cur^ êau'
' W h e n four meet, they constitute an assembly.' ' tiraieuii Qêui e^nsr^ ' ' The testimony of four person , has thTT authority of a divine oracle.'
' If IT maid IT n GâiQan'
' Are they the four or are they celestials: AS such, the word plays an important part in the philosophy,religion and sociology of the Indian People, and all division and classification proceed on a fourfold basis. To begin with, we have the four Yedas. They represent the collective knowledge o mankind in every department. The Hindus will not admit that there is to be found any knowledge of any kind outside the Vedas, which is not to be found therein. It is their great treasure house, where every man can come and take whatever and only so much as he requires. They adapt .themselves to the need and capacity of every one. The Veda is compared to the mirror, which every man can look into and see his own reflection. Hence its claim to be as Universal Book. Dividing all mankind into those who seek wealth or pleasure or virtue or Divine union, the fmiT great purnshathamas, the Vedas point oat the means for attaining these ends; and those who do not bear this four-fold end of the Vedas are no
9
doubt at a loss to understand how in the R i g Veda, f o r instance, the only cry and the ofi-rcpeated cry by the singer is for gold and silver, cattle and rain, food and drink, wife and children, health and victory &c. In every healthy society, the majority must care for such things, and all cannot become Yogis and Gijaiiis But in pointing out the means f o r seeking such purely material ends, precautions are taken, to that the individual may not concentrate and subjugate everything to his own selfish ends and to look on his' own self as the be-all and end-all of e.xistcnce. Even hero, he is trained inithe path of virtue, I19 haî so jjractise some kind of altruism, he has to sacrifice to the Gods and distribute alms to the poor. Tlic wicked and tlie miserly and tlin ignoble conld not liop.L- to gain these end<. The idea oT rc'l;ritli so fully believed in by every l)ody, acts a clieek to s(jr-i;i,l e.xcess. Herein is the dilVrr^ 'ici between the Indian and I'ûropean materi.'il eivili/.ation. The religious autliovity in I'Jiirope is too weak to control all these different and conflicting- elements and ideals in Society, and as sueli. Self, in the biggest capitals, is the label to be marked on the material civilization of Europe; and the conscfjuent abuses are flooding all the countrie.s touched by J'ûropeans and even in Indian Society-, they arc slowly and surely creeping into, and undermining those foundation.built on charity and good will and morality and contentment. W e were almost inclined to strike out this sentence, Avhen we remembered how many great men and great women have led the van in the greatest philanthropic movements of the day ; but we are speaking of national characteristics and tendencies,and not tliose of individuals. The fourth pursharthaiii L. ili>(1 generally as the highest end, and the in. tor ;\ttaining the first three ends, the rituals of tlje K;irma Kanda are more or less relegated to a subordinate position and the Gnana Xanda doctrincs slowly assert themselves. And there is a four-fnld division uf tliis Gnana Kanda. After a man lins ceased to cnre fur wealth or pleasure ;iiid has attained t'l a well-ri'iriii: ted and balanced mind, some of the <jnestioiis lespccting the nature of his higher powers and the liiglier ends begin to trouble him, and he begins to (MKinire into the proof of things, tjieir nature, the end lie is fitted for, and the means for securing this end. These constitute the Pramana, Lakshann, Siidana and Palanadhyaya in Vedantic enquiry. It is nut generally remembered that lieligion and Philosophy are not things to be meddled with by over^- botly
TUI:
LK;U I
oi'
nii
vn
or. S I D D I I A N T A
DEEEIKA,
WEDNESDAY,
THE
21bt J U L Y
1897.
TLIO Adharvasiklia Upanishad adapts a four-fold divi>:ion of the Pranava and proceeds to give various meanings to each syllabic. A n d the follo\vin'g hymn Pursuing our orginal di.ssertatioii, in tJie cliiiptor on in tho Mahimnastntra" a most interesting aud Prrtmana, we postulate/o!(r things or yiîtr planes of elevating song, suins-up many of these thoughts: existence. Maya, or matter or the aniin.il plane, Anda- " Ti.e mj'stical and immutable one which being comkarna or thp mentHl plane, Atmn or siiiritnal plp.nc, posed of the thi-ee letters a, u, m^ signify successively God or the Highest existence. These Lonr hnve a sort the three vedasthe three states of life (awâking, of relatiou, of the one below to the one higher, dreaming and sleepingthe three worlds heaven, inter-depondent and inter-wovoii. whirh is called car'.h aud hell,the three Gods (Brahma, Vishnu ' adwaitha'. There are four andnkarna, Manas, Chitta, and Hudiajand which by its na.-;ai soutid is indiAhank'-ira and Buddhi. There are four uvasthas, cative of thy, fourth office, as supreme Lord of all Jagr,Swapna,Susl;upti and Duviyam, a n d / o u r bodies ever expresses and sets forth tliy collective and single Sthula, Sukshuma, Karaua and Sutta according Lo forms. some. Then in regard to Sadauas, there are four paths Wt^ will elaborate some of these subjects, explain or Margas, called Dasamarga, Satpidramnrga, Saliamanv of these terms in our future articles. margn and Sanmarya, callcd otherwise Sariya, Kiriya, Yoga and Gnuna and a Beligion which claims to biuniversal must contain these four paihs. These a i c Ivi.i criMLAr, SiM-Kn.The superiority of electricity in means provided to men, and adapted to oach one's attrtinintf speed is shown by the following analogies. A capacity to ostablish a relation between himself and horsg can make twenty miles an hour, a steam boat the most High either as servant and inastei, .son and eighteen, a sailing vessel ten, a storm moves at the rate father, friend and friend oi-a.s Self. W e had four pupils ot tliiriy-six miles an hour, hurricane at seventy, a rifle who sat under the feet of the first Gnin, who after- hali sit one tluusaud : but electricity gets over two hundwards became tbe fourgrea.t teafliciri. 'junaka, Sanat- red iiiul eighty-eisflit thousand miles p,n hour. By this kun-.ara, Sanaiidana anil vSanatm.i. In modern we see that it travels faster than cither souud, which days, wo had four great tcachcrs to illustrate the maku.- oip;lit hundred and forty-two miles an hour, or four groat margas, Appar or Aludaya Adigal (Dasa- lij.';ht, which comes to us at the rate of one hundred, and marga), Gnanasambantha or Aludaya Pillayar uiuoty-two thousand miles wi hnnr. (Satputramarga), Sundarar or Aludaya Arasu (Sahamarga') and Manickavachaka or Aludava NamLi (Sanmarga). W e only siid that these came to illustrate these Margag, hut they were no viargif themselves, They were true Gnania and Bhaktas and we find as
and any body; but the qualifications of the lulltikari are fully defined, and these include a perfect rigidity in moral conduct. In fact, the course of study prescribed for the Indian, insist on a preliminary course iu Ethics and Dharina Sastras, before he can proceed up to Logic and mental philosophy The oniis-' sion of ethics in treatises and discourses dealing with leligion and philosophy alone should not be misunderstood. But what has come upon the present day civilization thp.t it tolerates so little reference to Ethics ia public platforms and discussions and in print.. The man who would deliver a Icctare on the whole datios of man will be now felt an ;i\vful bore ? Is it because that it is alwajs distasteful to htar of advice which we fee' wo cannot follow? \V"e have described the present day civili/.ation as 'selfish' above, and we have to add to it that it, i.s hypocritical and insincerc, alas! alas!!
sucli, the highest philosophy in Appar's poems, and the highest love poured forth in Manickavachaka 'B. To the four margis are provided the four state^ 'of bliss, Saloka, Samipa, Serupya aud Sayujya. The \'edantis also postulate a/our-fold Sadana Skthushtayam such as Nityanitya, Vasthuvivekam, &c. Then in regard to our conception of the most High, we regard Him as the 'I'rimurthies in the Tnatorial plane but in the bi,L'host plaue where thii senses, and speech and thought ccase to penetrate, He is the. fourth, Chathurthnm. He is the ' Thiniya Padartha'; and wc arc frequently warced in our sacred writings not to mistake this ' f o u r t h ' with anything lower. In onr soeiolofry, we have the/our castes and four
ttsli rirniaiiis-
SNI:.\K KINDLY ?Haish word.s have power to read in teuain. The dearest kindred ties of enr^h. And .sever friendship's sacred chain. In wosen even from childliood's l.irlh.
3S T H E LIGHT OF T R U T H OR SI':>DHANTA D E E P I K A , W E D N E S D A Y , THE 21ST JULY 1897.
T H E ETHICS OF R U R A L . * KCRAL, iii/fivmil, signifies a couplet of a peculiar U33tre. As the work is composed of s,uch coupluts, it pd.sses by the name of Tirukkiiral, by synecdoche, Tiiu (^(5/dcnotiiix I'oly Tlje author goes by the .anio of TlriivallKi-ri Naiicuutr. i These ave the popular names by which the work and the author pass current Tamil I.itcraturL' Miid amoii^ Tamil scholavs. There are other hoiiorific designations for the author, sucli .18 Saint, Fir.st Poet, Divine Poet, iJrahma and Great scholar ; and foi tiie work, such as the work of three books. Modern \'od;i. Divine AVork, Faultless word, Tamil Veda and Universal A'eda. Those of you, who msh to have our idea of the personnl appeai-auce of the sage, may proceed U) Jiis shrine at Mylapore, a minute's w:\lk from tlie Barber's
Bridge, n n d w i t n e s s the s t a t u e o f t h e Canonized saint. T h e f o l d e d k n o t o f his l o c k , the b u s h y moustaclie a n d
beard Rweeping over his breast, the gravity ot the forehead, the broad eyes revealing his noble heart, and the grace of hia majestic frame are such as remind one of Plato and Socrates. Add to these, the beads iu bis right and the inorat code in the left hand, the sftint in a sitting posture on a raised seat, seeming to impart instruction to his disciples, j'ou will verily believe that hp is a Tumil Rishi next to Agasthya. He is in fnct said to be the great grandson oi' Agasthya. At least the geiiealogy framed by the pandits states so. Modern researches of Tamil scholars of critical vmnieu,ud also internal evidence of two of the l i v e G reat Tamil Epics, go to establish, that TiruvaUuva Naâridr lived iu the fiist century of the Christian era, if not earlier. At any .ate, the Dark Ages of Europe had not entirely passed away, the Middle Ages had not yet dawned, the Mohametan caliphate there was not, and Christendoin was just in its seed-pot, when our moralist was planning his work, and bending over his loom for his daily bread, in the great historical city of Mylapore. Moat of the great Champions and Leaders of Hinduism, in its various aspects of Sivaism, Vaishnavism, and Adwaitism, made their avatarg a. considerably long time after our great Eclectic. Nevarthelefs it was an age when the Tamil country was, within historical periods, for the first time, in its zejiith of power and fame. The Tamil country was a
A pdppr re"'l bofor the Yonng Men's Hindu Madrae. Association,
great commercinl Emporiiiui between tin; East and the West. Tlie Aryan Uriiliiinins liad long ago coli"iizcd the Diavidian country, and seen red, to sonio extent, ministerial and spiritual otliccs under tlic Tliicc Great Tamil sovereigns. The third and last Tamil Colkgo of t'le Pi!udiyas in MaduratJio then great University of Southuru Lidiawas in a flcMiiisliing state. A t the metropolitan seats, we nndei.siaiiil iyijin contemporary literature, there were iliuklliist and -Jain .tlD-ines side bysiJe witli "N'aisliiiava ;ml .Saiva .einplis, There were tenijiles deilieated to lii'lra and lirahnia. now forgctten deities. It .seems to have lieeii an of Religious toleration. It was an agi., when learneil scholars were patroui/.ed liy geiitletiieii, hciues and K-iugs.. It was an age of wide poetical creation. It was also an age, wheji (jtber iine arts i-eceived jiriiieLly patronage. It vs-as the Elizaljethan and the Augustan age, as it were, of the Tamils. Ivvcejiting the modern wonders of the Press, steam and eleeti-ii-ilv, the age seemed lo be an aiehci\ |'0 of the nilighi-iwd currint century. In such an age, and such a country, anJ amidst such classical sjr/orundiogs, was born, at Mylapore the Socrates of Sonthero Indiaihe last of the sevea issues of the intermarriage of a Brahman artd an outcaste, as tradition would have it. It is not our purpose here to eke out truth, by analysing the myths and legend in the crucible of modern scholarly criticism. That there was such a personage who produced the great work is sufficient for our present purposes. Nor need we expatiate upon the spotless and unsuUied lifD said to have been led by this Solo Gnanion of the Tamils. His work is one of the two oldest works now extant in Tamil Literature in their entirety, the other being the greagrammar of Tolkappiyanar. That this work has been preserved these ISOOyears and more, without tlie least addition or omission, is a lasting evidence of the greatness and immortality of the work. Manv subsequent works of even a later production have undergone such multifarious ter.tnal variations tJiat it is imppossible in many passages to find the real author. The Tamils regard the Tirukkural of TiruvaUuva Nayanar in such high veneration, that they believe the author to be an incarnation of the creator of the universethe great Brahma, nnd have canonized this paragon as a literary saint. Kurai is to tlie Tamils whattheHoly Bible is to Christendom,the K'oran to the followers of the Prophet, and the divine Vedas
3S
THE LIGHT OF TRUTH
OR S I ' : > D H A N T A
DEEPIKA, WEDNESDAY,
THE
21ST J U L Y
1897.
to the Brahmans. And its unique feature is that it is not afitnixtared with any mythology or auy special theoloey. Let us now analyse the contents of this great moral code' the master-piece of Tamil Literature'. Tamil Literature is based from very remote times on a peculiar pliilo?.>pliicnl classification. Snhjcci matter uf the domain of literature relates to cither internal or external plieiioinona, mutter interior uOuTflJOT ) or pxtrrior (qûOurr^s^r). The former deals of the ]);issioiis and affections of the mind which act on man internally ; and the latter of things external tn man. TJiu former treats especi.ally of elandestine onil wedded /ore ; and the latter of the ways of liviiit^r anil tJiriving in the world, i. e. of virtue and ik:!t/(. y'irtuo, wealth and love avo all held as subservient to, and as means of,-obtaining Jutcrnal Rlis^, which is not discnssed in books, as it is incompreheiisiljlc and indescribable. It is now clear tlnit tlie ^Bl.^hn\an chissiiication of the objects of linroanity into Dharnia, Artha, ]\ama and iMoksha is well involved in a highly philoso]ihic form in the Tamil classification. Tirnvalluca Nnyanar, in the largeness of hij heart, has imposed upon himself a humanizing task of leaving to the world a work which forms us it were a ladder to Eternal Bliss. Any genins^ even of the first class, can add no more to liis work complete in it'êlf. U e discusses at largo Virtue, Wealth and Love, leaving his readers to infer that one who passes safely through these three ordeals is a welcome guest in Heaven. In the Tliird Book of 25 chapters, on clandestine and woddod love, will be found the various shades of niceties in t:iu growth and fruition of Love,, better than you can trace them in the plot of a well-developed English or French novel. There are also a number of other works in Tamil M'liich elaborate Love in idl its traits. They seem to uph"]d an inuiginary and airy ideal of F^DVO. Some o+' these traits are embodieven in pin-ely religious hymns and sonnets. i\Ianickavasagar a veriest ascctichas written a work detailing these traits in praise of Siva at Chidambaram. And it seems a ])aradox that there should be a Book on Love at the end of our profound moral code. This ideal is explained l)y a great scholar and poet of the Madura College in the folioiving manner:One who is initiated into this ideal of love will ask his reverend master " what, sir ! is the wa}' of enjoying this love impossible for mortals ? " The reverend sage
answers the question" You will have, my dear son, before you enjoy this divine love, to perform austere penance", and initiates his willing disciple into th^ mysteries of penance. The disciple after passing through the ordeal of penance penetrates into himself, and begins to abhor the burden of his flesh and its meanness, to depreciate the lusty love which opened his way to penance^ and to see divine light. This divine light leads him unto heaven and perennial bliss even unto eternity. This is the pliilosophj' of the Love of Tamil Literature. And it is a matter of gilding the pill. T o those who have not a lesson of this philosophy of Love, one half of ZTamil Literature is but a lusty lore. Y o u now see that there is Ethics, why even Jivine Ethics too, in this Third Book of Kural. Pa.ssing over the first four chapters of the work, wliich form only a kind of introduction to it, we will take a pleasant walk through an avenue of 104 chapters, which are distributed between virtue and wealth, o-i for the former and 70 for the latter. Of the 34 chapters on virtue, 20 are devoted to Domestic virtue, and 14 to Ascetic virtue. This is the First Book. Ab for the Second Book on Wealth, it .should be here ubsevved parenthetically that Tamil scholars are of opinion that a delineation ol the virtue and policy of the sovereign involves all that' should be said on AVealth. Of the 70 chapters on Avealth, 25 chapters are devoted to Royalty, 10 to Ministers of State, 22 to essentials of a state. The remaining 13 chapters form an appendix to this Book or rather,to the first two books. The earthly Ethics of Kural must therefore be evolved from the first two books. These first two Books di-.iw tha attention of every foreignei- who begins and likes to have auy acquaintance with Tamil Litei-atui'e. The extreme e x a ^ e r ations and hyperbolical language of the Epics repel him. But he pauses over these two Books, and admires the logical order of the subjeots discussed, the pithy moral enigmas, and the sublime tone of morality inculcated therein. He who first despised the Tamils as half c k d heathens and semi-barbarian? now admires them for the valuable treasure locked up in their language. These two books are an eye sore to the Christian missionary who always conies to the east pnfti d \ip with the so-called sublimity of Christian morality. He can deprecate any other thing in Tamil Literature. But this ancient and splendid monument.
THE
LIGHT
OF
TBUTH
DEEPIKA,
WEDNESDAY,
THE
218T J U L Y
1897.
39
lie dates not slander. This is a stumbling block Trhich can brow-beat the tnoat sablime ideas of Christian morality. T h e Christian missionary, under the ifiipression that our author lived between 800 and 1000 A. D. has attempted to establish, that the Christian scriptares were among the sources from which the poet derived his inspiration, as in that time Mylapore was a centre of Christian asylum on the Goromandal coast after the advent of St. Thome after whom the place is now called b y Europeans.. But this statement of the missionary is an absurd literary anacBromsm. Our friend does not ^ v e his reasons; but that it IS correct there can be no doubt. Prof. Seshagiri Sastriyar, M. A., states some of them in his new pamphlet "Essay on Tamil .Literature" which will be noticed more fully in our next. Except iu the appendix we can only glean morals incidentally here and there from the Second Book. T h e appendix has some chapters 6n affirmative morality such as Honor, Greatness, Perfection, Courtesy and self-reprobation ; and also some on negative morality such as Dread of Poverty, Mendicancy, Drear] of mendicancy and Vileness. The general drift of the appendix is that one should b y dint of perseverance and industry try to raise his social status, and preserve his self-respect and independence. The author advocates Agriculture as the best of professions, This appendix in short reveals the ideal citizen who instead of being a drone feeding on the product of others' labour should be fin ornament of society by exhibiting trdfts o f nobility, honor, greatne.ss, and perfection, at the same time relieving the indigent, and sustaining the prestige of the family. The first part of the Secoud Book on Royalty explains the ideal sovereign. H e should be well voad, and keep befitting company. He should not, lot opportunities slide. H e should use liis cliscrc-tion in the choice of civil and military serviints. His sceptre shoaXAhe oi go\di firm yet ivqml ay nncl not of iron, lie should ever be active w t h o u t any lespair in stWictim. The second part on ministers of state discusses their qualifications, and tlieir conduct iu the royal court and while on embassy. iJi ic tlie author shows such minute observation and study of political manonixres that he is really Baconian in his discussion. The third part on the Essentials of .i. statu explains the necessaries of a kingdom, policy to be observed
i n i n t e r n a t i o n a l r e l a t i o u s h i p , and t h e tactit-s o f 10 v.-ar-
fare This p a r t . also forbids Uxoriousness and Harlotry, Intoxication aud Garabling. The last chapter explains a very simple practical art of prolonging life and health. The last chapter of the First Book discusses the Force of Destiny which is all powerful. The second part of the First Book on Ascetic Virtue teaches mercy to animals and forbids Animal food ; insists on Penitence and protests against the Inconsistent conduct of Ascetics; discourages Fraud, Wrath, Giving pain to others and killing; and cncourages Truthfulness. This part also commends Wisdom, K n o w ledge of Truth, Renunciation and Extirpation of Jesire, and reveals the Instability of earthly things. This part might well have found a placc .it the cud of the volume, but the author's plan justifies its present place. Tho first part of the First Book depicts Domestic Virtue, and it is this part which upholds tho model man and householder. The author finds that Domustic Virtue preponderates iu the balance, and givus his palm to it. " The ideal householder leads on oartli a coiisecrated life, not unmindful of any duty to tlie living or to the departed. His wifethe glory of his houseis modest and irngal; adores her husbnnd. guards herself, and is tho guardian of his hom-p'^ fame. His children are his choicest treasures; their babbling voices arc his music; and his one. aim is to make them worthier than himself. Affection is the very life of his soul; ot all his virtues tho first and greatest. The sum and source of all is Luvl. His house is open to every giiest, whom Jio ivtlcoines with smiling face and pleasant word, aiul with whom he shares his meal. Courteous iu spccc];, gi-ateful for every kindness, just in all his dualiii^.-, master of himself in perfect solf-control, strict the perfornuince of every assigned duty, pure, pi'.tieiit aud forbearing, with .i ]ic;;rt free J"'.i !:i 'jnvy, Luotlost in desires, spt-akiug no tvil of ntlicr.-; retraining from unprofitable words, dreading the touch of evil, diligeut in the discharge of all t!ir.' duties ot his position, and liberal in his bonelactioiis. he is one Avhom all unite to p r a i s e " Ruv. Dr. Fupc. have giant- d over the contents of the Volume. ^Ve are liot in Utopia. The work ])ropounds an ideal uionarchy willi idoal ht)usclioklers and citizens aud true a ^ i c c t i c s ^ all c i i j o v i n g the sweets o f the world unsullied, aud -.'.ttainiiig Divine Bliss.
2S TUi:
LIGHT
OF
T R U T H OK S I D D H A N T A
DEEPIKA,
WEDNESDAY,
THE
218T J U L Y
1897.
Those who can cornniand leisure can make a comparative atady of Valluvar's Kural aud Plato's Republic. I am B u i e Valluvav's monarchy will out do Plato's Bepiiblic. Haying gaiued a comprehensive view of the author and his work, we may now recount the Ethics of Karal. W e have here no .scope for a psycbological study of the work. A n Ethical aud yEsthetical study of it can very well be made, ethical in as much af we have a system of rules for repulatiug the actions of men, and ajsthetical in so far the author conveys his ideas in a beautiful and attractive manner. Domestic Virtue is based on affection. Devoid of affection, one's body is but a bony frame clad in skin. Body is the seat of life only when love resides within. Hospitality is the essence of domestic virtue. The guest at your gate is as delicate as Anicha flower. It withers with a smell, and the guest is abashed with but one cold look. Sweet words accompany Hospitality. Who sees the pleasure kindly spcecli afl'oi ils'* Why makes lie use of hftrsh repellent ii ords ? When pleasout words are easy, bitter wordd to u.ê. Ib learin^ sweet ripe fruit, the sour nnripe to elioosc. Gratitude [comes next. To be grateful, one need not return a good done to him. Feel the benevolence of it, enough. It is so strong t h ^ the mere thought of one good effaces the deadliest injury done you by the self same person. Gratitude is not measure f o r measure and weight for weight. It is here that you should make a mountain of a mole-hill, a palmyra of a millet seed. I t does not become you to forget a good d o n e : it is vory good to forget an evil done you. In his Sermon on the mount Jesus said '"If yejoi-givr men their trespasses, your heavenly Father will also forgive y o u " But our author advises you to furgft trespasses, and he is only in the positive degree. In his chapter on Patience he is in the comparative degree. With overwceiiint,' pride wh( .i men with injuries assail By thine ownrigliteousdealing shall thou prevail. In another place where he would have you " shame your enemies by returning kindly benefits and pass unheeded the evil done by t h e m " , he is surely in the superlative degree. A n d yet he does not fall short of Jesus who preached in the above said resermon " Love your enemies, bless them that curse you, do good to <iem that hate' you". But in advising you to forget
These verses are quoted from the excellent 0."cford edition of E e v . Dr. G. U. Pope, M. I., D.D.
other's trespasses, Valluvar really really transcends Jesus who only wants to forgivr other's trespasses. Though our author is peculiarly strong on gratitude, yet he would uot let you for it.s sake be impartial in your dealings.
To stand, like lialaufe rod tliiit level lianfjs and rightly wei^liii, With calm nubiaised u((iiity of soul, is sage's pinise.
The author then admonishes us to guard our tongue that unruly member of our body :
Whatever they fail to ûard, over lips men <<uor.l -'lould keep; If uot, tlirougli fault of toiif,'iic-, tln'y hitler tear- '..-ill wceji. The sore inriained Iiy lire itiay heal, not K M Tiic soro iiiHauietl by ton^îie.
Those wlio=soil the sanctity of the conjugal bed are numbered with the dead by the author. H e would count with ascetics these who oudure with patience the eVil words of transgressor.'-, and would place even ascetics iu the lower grade for the sake of these men. Then Envy cause of all riiiu.
Knvy they have within 1 Knon^li to ncal ih(?ir fate 'VlioiijtU foeineii i'tiil, envy rati rain consuniuiate.
A word ot warning against C o v e t i n g :

What saves iirnsia rity frcnn swift detline ^ /Vbsencc; of best, to make another's eherised rieliea thine.
A n d then against Back-biting:

In presciu'e llioii^h iiiikiadly words you .s|)eaC, say iiol In absence Wunls \iliose ill n's:ilt e\i-eecls your thought Jt is greater gain of virtuon.s gooil for innn (o die Than livi: to slaudcr absonl fi ii iul and falsely pniisewhcn nigh
The chapter on winch can only be v c y meagrely rendered in English a.s knowing what befits a man's position, reminds u.s ot Goldsmith's lino.
" Even his failings leaned to virtue's side "
A chapter on Giving next. " what is given to Iho needy de.scrves the name of g i f t ; all else has in view recompense". " T o receive is bad though g o o d it be said. To give is virtue though you gain no heaven". The goal of the householder is renown. Without this, life loses its charms. Even the ideal presented by the great peasant-pOet of Scotland in Cottar's Saturday Night does not excel our ideal. Ascetic virtue is ba.sed on Grace, as Domestic virtue on Affection. Grace is interpreted as the renunciation of flesh eating. W h e n there is no one who \vould eat flesh, there will be no one who would sell flesh.
Than Ten thousand rich oblations, with libationa rare, Better tho flei^h of slaughtered beings not t o share.
Then are rebuked those who hood-wink the world" under the cloak of asceticism. These are wolves in sheep's .clothing.
I f you shun what all the world condemns as wrong. What's the worth of ahavan head or tresses long i
THE LIGHT
OF TRUTH
DEEPIKA,
WEDNESDAY,
T H E 21.ST J U L Y
1S97.
41
F H n d u then condemnedi
' T i l liB if in the mind moji but tlie tlinuglit eonceifc, h a n d I will Diy neighboar of hii Avealtli borca>-c.
l'c'rro|itiviis iimiiifiilil in men iiro iif rlic iiilmUiiluiKThr \'filiii- III' till.' uiLiii by lii'î ciiiiiiMiiir)!!!!!!!}! iv kiiuwti.
and this remind.s ns of the English saying

"Tell nil' yiiiir c'iii|ia>iiiiiis mill I t)lmll tell yon nlini you nrv" ;i. Wi iu'li ivi-H ilio îooil o f rueli, hia failiiiKi cloaely (corn. A.> ilii>>' (ii'ihonc iircvuil, H U cktiiiiutc tlic man'i. k Of Li'i-utiiens nnd i)f nieiiiinciib too 'MM* (:I "I|S iif ('..rh upo toiifhRtonr trno. Wliiitf-M r v'Mi |Htii(K*r Ici yoni* :iiiii liP loftv Mill, Fate (Mii.n.i liiii.li r, I v , ilaiMit Mill .1,1 ii will, <i. His I' Ill il< i-;n111,.: Iiiiilis nilici li-.l lliri'.i'. Willi, hiihk ill sliiili, f'lr iifiMe olii"i-i ilm-i iimj <.iri\')'
T i m the anthor upholds Truth which he explains M ^ e e o h free from all taint of Pvil. If you utier what yon know to be false ns true, your owu heurt brwkdB yoa. It matters not' iF von ma}- leave other eta cf Virtae undone, if you but uphold the cause ot Tmih.
O a t w w d purity i e r will bcscow Inward parity from Trntli aloiic will HOH-
Theu on the \^'i^y of lârniiij^ Wt.uili.

T l i i ' i r U ivi-iilrli. of w l i n l i l i u u c l ' i i u ' j i f i > < aii'l !i'-> Trinii iif r l i i ' i c i ' iif lii> K ' M ' :it.il ji'-i'.
In this chapter on Truth, the iiuthor gives a pralii practioil advice, which rigid moralists may not uilou.
FkUehood BU.; cake the place ol' truthful v o n l , If Ideaainfr, free from faolt, it can alfonl.
MIII
y^liiri*
um-
I'-'j-lif
toMi-oi.'
x iriiii* li, iilT
'lulijihi.
^\'c;Ûil Let
^ l i l U ' l l
111(111 i - H s i
. iiiUi
"HIM in that part of the book which prea' lies tju Ascetic, virtue! It is from thit, coutextujil posUion that the advice receives its striking si^nificauco. Our author is a humanitarian. He seeuis to belong tu the school of utilitarians who seek the greatest gf.OD DI the greatest number. Truth is intended for the greatest good of the greatest number. If, sit an exceptional moment, falsehood can do that office ^vhich Truth cannot do, of course without giving the least injury to any one, falsehood for the time being may fThe words ccfvey the idea that it is only n shift, liko a gilt ornament for a really genuiae gold one. It is no %trnth) occupy the place of truth. It will neither chide nor brand yon, because no one suffers. And yet this is no sin as there is no equivocation in it as in "Aswathama Athah Kunjai-ah" of Krishna in the Bharata war. Then follows Suppression of Auger. Suppressing your anger is really so only when you can do it where you can exercise your power and authority. What matter, if you check, or give it vent, where power yon have none ? As anger begets an endless train of evil, quench it: nip it in the bud. He who guards not agunst wrath, him his wrath shall slay. The drift of t ^ chapter forbidding evil to others concurs with the g m t precept of Jesus " All things whatsoever Ye would that men .sluHild do to you, do Ye even so to them".
W k o w wool h M M t the biUer a m n of wmny, liew cau He WTonga inflict <m erer llriug loul of man.
1.
W e theu approach fli'- chaiitiTs on rrieittUhip. Wha' Ki> liiinl lur iin-ii tu ' j . i i i . rrii'iiil-lil)i ii-ui* '
Willi! . " 5 1 1 .vui'L'llufrfiei' 'u.iih.^l all I hat I'ih- cnii iI<> ' li not fnr laii;rlitiT Inn rni- iT|irii<'t n lioti N'oii frmii ri'jiii iliat ymi Irt-frii'iiil. Mi-all I K till' friL-ii'Ulii|i iliat rfii'ii Msi/< n rnitli ITr'm I lillR (II IIIC aii'l viirli lit liiiti Iiiv VMilili 1. .-Vft l:ailll iif him wjliiri' \i->>Tliri- Mlt|*t IllVliy l-'rii-'hll^llili al I.I-I.I' ll;-- l-"iiiilrj- L'li'-f imII >t..\l a i v 111. a l l i-o-l I lie I l i e M i i|' iVi-
Ami imII a\i'a\- i.'vrn a I a 'ii.-^- I In' "t t la- liall. There arc itiiiiy o t h e r fino .>ii_vin<s o n ["'ri' . i d > h i j i .
B u t t h e r e lire t w o c o n p l r i - whoM,. s u b l i m i t y t v i n l!<iCoii will aduiiro. 1. Xiil foll_\ lite|i-Iy. lull familiar ^-^l^ll-^^lle?^s Kmeeiu it, wln.-ii yimv frieiel^ eaiuu li^.trenii 2. Til liim wliu I r iiri-* f-ia-l. ih-i i-huM mm-ai. Hie.-' the injuiy ^nllircil l.y a riiiml. ilii-iliiv ii- frieiiil ITea.1, will a|i|M;ai- a il iil' '.-i n -.
Whoredom, I n l o x i c - i t i o n demned wholesale.

1. uiie iailarki-iii | | p.
HIKI
liauibliug
iii-<- c o n -
.triikî'i i-iii|ii.i' ill an
2. 'I'iiu draiikanl'o juy -i.rrn^ I IllUtlier'n U ^ en What niiiBt It Ihj ill |iri -' w nf il ti-Ir wiBi .'f. Ciuinhiiiij^ ill iiii-HfiirTiiiH-'ri ..tia i nuiui I III H i hci- veil Tliey iiffer iri ii \ lai1 .1 W e h a v u t h e n o f ( irciiriK - ^ All men I lirtt li ' alx Oireinitith ..f " i l k Tile rbapter oii l:i, -I- lat \V!,r PiM-fci-:iu-ici.ii>iiiii>niitiiiii it - I :
morality d e s e r v e s kpccial i.tu iition. I .Vll Kuoilly lliiiiifN ur^ ilala o II. 11.'- 1111-11, llii". Win. set llil-mfc-lreM tu alk lirln. -i rfevt t. Till* jfO<ill nf iiiwiil-U l'\i-t-llei'f-.- iIm -. eluiiii 'Mra l>*rrfut-L uicii, nil iilli*-r i- iiil_\ jfiBHl in imiue 3. LA'VC, UMjiU-fciy, liriietuM-irtri-. lAiitKi.aiii ifnt'V. Witli Iriiili. arv pitUtn (ivi- uf |x-rfi-i I emiiL'*B l o i i i i ^ |iliiiv jfraiac . Wliui fruit Ji'ili >oiir ^'Hi.-ctioii j<-ilii yoa, ILJ) ' I ' u l r u t i i men ho ui t _ i na ill i ;/.-hI t. i<i_\ 6. Call lUetn of ptTfecl i irtai-'*. M-u!i.i iliiiriWlm. thoU'.;li the fj*U-B ftlioiild fuil. fhil i.ot fir exa-rni'il '
'io t|M.-Ak l i i j i l l of other i i a ii fM-rti-i-t vinia-'n 4. TltV tyik^' o f |,i-'lli(L-tlfM; IJI Il-tll(il44 lliilt iiittliili;; iil.iy>,
Let ns now proceed to gather some hints on morality from the many chapters ot the Second Book on Wealth.
1. Be taam that yoa may futl or fauhloa* l e a m i ^ gaiu; Then in o b e d j n x e awet to laaaoaa learut laauun.
* We ilruH the HUeiititiii of i-i-i ti.i'.l-ii.l U' liiryl t-> :
2S TUi:
LIGHT
OF
TRUTH
DEEPIKA,
WEDNESDAY,
THE
218T J U L Y
1897.
Notwithstanding all his sublime morals, the venerable HUthor. would not revolutionize society. AVhen you arc at Ronn?, ho would have you live as the Romans do.
As (hvclls ilie iTnilil, Ro wiili ilic \voi'l<l i " <Uv(-ll 1 1 1 liarniony il.is is wIbi Iv livp and "-oil.
Here is no dansror, M S in T;iinil cl.issics, icorld does not mean tho masses, but denotes the jcw^.
From this roufjli bird's eye view of the Ethics of Kur.'il, we fiud that the author is ii. cosmopolitecitizeu of the world, except that he speaks and writes in "Sage ValliivBr, priest of thy lowly clan, X o tongue repeats, no Bpeceh reveals tliy n a m e ; Tamil., His work is of universal interest. It has Vet, all tliiiiss clmlisiiisr, clieth not thy fame, foiind a home i;) l']ngliind, I'"ranee, CJcrraany aod Italy. For ihov\ art Viarcl of universal man." Every sectarian in Indiaat least i)i Southern India, The religion of A'âlluvar is a puzzle to this day. claims kindre<l with the authof. The christian missionEvei-y couplet of his work is tight enough for elaary has o-one so far as to call this ^rand system of boration into a sermon in any country for any religion. morals, an l]clio of the Sermon on the JFoiint. The The author bases moi ality no doubt upon theology. A Rev Drew, however, wi-ouin 1 S ll) thus " Tlic Knral goad or an evil action is a passport to heaven or hell. has a, strong claim npou our atrcraioii, a> a part of the Even his invocation of the supreme Being does not literature of the Country, and ;is a work of intrinsic give us a clue to his. i-eligion. His theology must, i Nccllcnco. The author, jiassiu^;- over what ispecidiar therefore, be only natural theology, and his religion to parf.cnlar classes of society, and intnulucino' such only natural religion. Can it be otherwise with the ideas oulj'as are connaon to all, has avoided the unbard who said that "Death is but sleep and birth intei cstiiig details of observances found in Mann and but an awakening from it" which reminds us of the other shastras : and thus in general maintains a Words worth's line in his ode in Intitiiations of Imdii^nilicd style. It cannot be supposed necessary for mortality the s;ilce of (.'liristiaiiity to deny to such works what(1\ir liirtU is bnt n slot)i a forjrottins, evei- ilei^'rec of merit they may possess. Christianity The Soul tlirtt i-iscs wirli ns, oiir life's Star, fintli liad rlsoNvlicre its setting: re(]uires not the aid of falsehood or of concealment. Ami comet ll from n f a r ; Nor need we wish to blacken the systems and books Not ill entire forêtfiilness And not in utter nakedness uf the country beyond what truth will warrant. The But trailin;; clouds of glory do vrc conic Knral itself, csteemeil the best book of moials written From God, who is our home. by a Ifiudn, is an ilbistratiuu of this remark". A n d Gentlemen, I am not a. student of the Theory of morals. again .M. .Ariel, (jnoted in I'cv. Pojie's pi-efaê to his I cannot tell yon precisely whether the author is an valnalile Edition of The Kural, speiks of the work as Intuitionist, Ferfectionist or Hedonist. I leave the ' o n e of the highest and purest expressions of human precision for theorists, though Fam inclined to call thought' ;ind adds " That which above all is wonderthe venerable snge a utilitarianPerfectionist, on the ful in tiie Kural is tin; fact that its author addi-esses whole, for he insists on the purity of mind, word and himself, without regard to castes, peoples or beliefs, deed, for the happiness of all. Perfection of human to the whole community of mankind; the fact that ho formulates sovereign morality and absolute reason; nature is the be-all and end-all of K u ^ . '' In the world there is nothing great bat mAn tluit he proclaims in their very essence, in their eterIn man there is nothing great bnt mind " nal abstractedness, virtue and truth ; that he presents said somebody. Our author would add as it were, in one group the highest laws of domestic In mind there is nothing great bnt moral perfection. and social life; that be is equally perfect in thought, in language and in poetry, in the austere metaphj-sical Is there any body in the world who wonid r u s e his contemplation of the great mysteries of the Divine voice against the moral pertec'tion of man ? W h a t is nature, as in the easy and graceful analysis of the any religion but a dull sermon on this perfection ? tenderest emotions of the heart". Rev. Pope calls The lives of great men and saints are but a commen- -
him " the gresitest Tamil classic author, who sang of so many topics ' touching all things with poetic g r a c e ' " and also asserts that " It is not probable that Tinivalluvar translated a single sloka from Sanskrit. Kural is certainly not an anthology, but the perfect and most elaborate work of one master. The weaver of Mylapore was undoubtedly one of the great geniuses of the world. He is the venerated sage and lawgiver of the Tamil people ot whom there are about ten millions inhabiting the central and southern cftmatio", and sings of the author thus.
TBS
U O B T
o r
NNJTH M
SIDDHAOTA
IUEEPIKA, W B D H E S D A T ,
T H E SUT JITLY
17.
48
t u j tm Aia.
A pttimmmt
of iNgion
eaanot bftvc THom MA of ^
a m p l e iMrtcrials f o r o f IiliB,'^ a e e i a g ebMoelar a a g g w f octaol of the
the j a H iUttâtieu ao4
t o torn* is
waj the
IwMer Mbjel
iwtriq* of Iof t b i t a ^ i M f t ^ of
tor dnewBOB.
of k v m u Knrml. \ repon Mother that
*iwtiH bomtm
itttar* rtsdjr of ta t h a of
o r o t h e r , o f n o a t , if a o t of all p M * bow Ugh-datod Civiliaatioa* ef tespertuiee ladioa
of the
pUtoaoph/ oodoly eeieeew
ct IdoeMMD eutnet hurt perfMiioii B O k a of ftwd 017
any olb*r Mpiration.
Utmry
Aoglidata
Sftnkrit r v y ^ for
the phyeiial
k bigk K m l omiânitm 4 m a e d
to th open u d
Pliil0log7. ^
M d t a e b B i e a l e d a e M i o a , tmm^
Kfe these porsaite
w M
snoa
aad
pw*
fa
to tb
will o e e a p y
te what a Aad in It aad is for the
noryity,
pare
n a a l l f r a c t i o n o f t h e s o c i r j , H wttl h e o o a A o e d . a e q o i r i a g O w k n o w M ^ of the p b j s i e a l scieaees. naiwitt ba ^ o k d for that the iaoder e r j tochajical aa4 p*ifia l o d i a edaeatioa asîion, dnft siaetAim scieaee and
Untrenal ifonliatt.
b r o t W h o o d o f BMtn.
OcforB
f t # r s n w h a t is t h a h i g h e s t o h j K i o o d e a d i o n e w
I imnem
mj
M a t l e t 'm OMkt
o a hatnble b o i r
to
Priae* of
aU b M e d o n that s t m g g i e far a i i f w i KAtTOVAL LAirOtJAOE AND KATIOXAL th hare acqoiriag ef power departneat aktae. oar ith<
Laariat tUa
CHAJL^CTKfi.
potato oat
p e o p l e b o r e a a all s a t t c i m t P m a n m c i O o B t is tbat tbc Ikajkm hats ^ or VxnAcTLAn. B a i . " I t ia w p a m d witk a a d ioto r r a l l j aeh a prorarb. eaaae. i d e ^ aod aeatiamt*, thegeaeralpriBciptrsol ative poboe sre sad
btetatofa ta iiatiaaal idaaa w a j r s o f lifir, l a t h e
r e s p e e i a a d if t a u a a j r e s p e c t * , a c h a a g o
pooa- m u ' a Ins and alrMdjr tear as
r e f a r d t s f U w o f p o p a U t i o n , t W phikmophjr ul wealth, Joriepradeetv end of mmI rvfonaihen he deMraUe
traUi
witkwt
t h a t t h e b e s t Mod Murret umhie* o f
c>f M - t i u g
Let m Vtnmatimue
i h w c i w j H far t l w i r > d Soaayslfr. Hogaon, y v t Hirifhad. Iwt auiber, Tie rabtod o w
t*trmtrm u d
ar
t h Beaded e k * n g e aeted, ^
i s ii<>t u y oot
igaoriag
tW>r ;iat liic iuttwtuu.-d aad piocese of findiag separates to say. the s r p
a a d p M t l i t e r a t a r e whieli are uwepaiubljr bjr d e s t r o j i u f bat pioif sod shaU t h a v a a t i o a a l txmteace, ;iliatM s o d "of OM^that ckMog aad Iodise liUf^m, that
witli w h o M p a p e r v a l m f f a o t Mumanaad ia e o a t u a e d ia oar ia his (bat rla Vrr-
lyBflMKta to w ^ mmtiy
eusprusise, by which ruatais
latter a a d r a | ^ a a e a l a r Umfwrnpt. Mwsidavnv ^ a MMMa
t h âaatioa as to
aCertiea irltitk, I
intîWtit
o f c o m B o a i c a t i D f k a o v l a d g e ia the I f a d i s of the v a l M of the iBtsllac<aal aad
a a e o o d p a p e r d e r o t e * itself t o V e r o M e o l a r Vatrmiurt a s aMral tramiof; aad them-
MMHel ht iitftuwtd
wiik."
H t h i n It* i k e t
" i i k M n wr prtiweet
mnj
uther
a t t e a s p t s t e r e w w e t h e w o o f a n d trarpuf IMIWB o d e t j w e e i d 4 b s a r g a n a e <wc!*e<]r a d tractiaa." A a d he literatare to the aew ^ - a de> the iu b sto
Che faUtmmg
arivss.
l e t t s e s gin
mUitiemi
rMms
f o r the
n t e r m t p i u p u s s d aied a a e e t h M o f t h e r d o r s s
I a t h e e a r b a r pat t o f t h e e e p a p e r s , h e e o a t r o -
alttwd.> i>i>tiu|r. bjr u i < t s i i t i a g resl o r areeiiuK lu sud ui rrform* propoMl ehiitg sud
vertt
the
ritw,
whieb
new
raa%
antiqeeted,
leileiawt nqaires ia aB f teetaye ef it
epporr, haowledgv that latrodeced.*
rrganl
that the V e r w e e l e r
titeteteie
d e net ooetsia tratntay, e n d
i a it t o a f l e t d a o r a l
H s e e Md v W w b c r e . exiau
b e immatm e p u a lh<t tniMimfi
aseml disttnotioM are a ceaseyeet danred 4 ef an i m m hj the aes " Have
g r e a t BiBeaiiry
hamaaj sacee the thf a a a
the s y e p a t h y e fact by the way wbieb MeaM e o l u v i y r e a u clsorly ef their laagaages a great l b s eoaatry. by Isanuag w the tu the Aad ' YM ' h a a e r t o tbriMMrirM
h e a s k s , l a aU a f a a a a d c e u ^ ^ f i m s m l Ifmtr ^ H t m d e n a n t rated i w l n p n t a W e a a s i < t a l s ? C e a t i a m i a t D o e s it lat A a d he farther e f i ^ t t t s u oat it s h o a U aet Aeald ^ r e
by the
e p e ef the oneeSal at b e p o M i s o e i - b y
spsh<eg
b i s effueto s a d ef hie m i l l ---j- t m f la t h w diiwctMn
atCaeletbary that ia ethar hare f a O a d ** t o
aoapelegy fer|WOingtbefvUo**
44
THE
LIGHT
OF
I'RUTH
OR S I D D H A M X A
DEEPIKA,
WEDNESDAY,
THE
2L8RR J U L Y
1807
I have spent B O many, many years,^ during which and that universal experience strongly indicates the I solemnly declare that the only unequivocal volun- entire dependence, in a national sense, of this vivifying tary testimonies I havf^ reci?ivel of influence over power of knowledge upon that compUtf. fiuion of iia their hearts or heads ot the people have been owing precepts with a nation's familiar exp&ricnces and leante* entirely to some little knowledge on any part of their which neither hath been nor can be without a Vornaliterature! With this Instrmnent 1 have wrmed hearts cular m e d i u m " ^gain, " t o enable the people to and contn)Ued heads of lutu utterly impassive to think, have not the great minds of J:Iurope forced idnduess, to reason, and to bribery; RUO. deeply am themselves to think with the people ? To induce I persuaded by expcr^nce r.ud reflection, that the use them to think, have not those minds, in all ages, deof this instrument is {H'lis2>t7iscMe in paving the way ferred to pr judice ? Christ Himself apd His favourite for any gMeral, elective and safe measures of educational disciples were " a l l things to all men." And finally '' It (the use of the Vernacular lit,rature) is necessary Tf .-generation." it is indispensable ; it sways all inteiests; it hallows ' It IS- a splendid compliment we pay to the people all opinions; and the Babel of 30 centuries resting to master tlieir difficult literature. The memory of upon its foundations wiU stand for ever, in despite better days connected with it elevates their lowliness of our kjiowledge unless that knowledge be worked to something like a communicable distance from our into the People's hearts and understandings, with the loftiness. Their shy and shrinking affections, to which precepts and examples of this omnipotent make way.'* we have no direct access of any description, may be ponred out to us through lliis indirect and modest channel which carries the whole waters of their hearts* reflecting from its tr;\nquil bosom, every rite and custom, thouglit iind feeling of the land ! Hence its influence with tho many in our hands." And we iiave already quoted the sentence whicli heads our article, to show its great importance, especially in view to passing events, which indicate conclusively whaf. little success the,Government of our country has achieved in enlisting'the sympathies of the masses; and how the whole people look upon with suspicion and resent the most innocuous reforms and regulations, however well meant and absolutely essential for their health and safety they might be ; and especially in view to tho greatsuspicion with which the English-educated Indians and the Vernacular press is rcf;arded b_v the Covcrntaent. It is thought ot in some quarters ! wc do not agree with this view in ioto ; we only thinic that English educption has made them unMt fov every thing, for nerve and for action and tht^y Imve rihfolutely no control over the hearts and heads of tho people who regard them as a mere travesty of the European) that English education for the list half oi a century or more has not achieved the glorious results which were expected of it. If 80, whose fault is it ? Our aathor thinks that sound knowledge may be accepted and taught and studied for ages without" awaking the strong man " without strirrmg the deep waters of a nation's intellect;
Alas ! How soon our Europeans frienda try to retire and fly off to their Home, and how few try to make this land their Home even in their short stay !
In letter No. I V , he makes his suggesiions for ihe end in view; (1) to institute a Njniial College, giving first aud second place to the mother tongues of the rieople, and the third place to English, (2) to have the alumni equally well versed in both tongues, (3) to locate therein a set of able men from the West, who shall be competent to give to India, ' the esscnce of onr indisputable knowledge,' (4) to associate with them other men ef this landEnglish and Indian, who together with them, shall transfer this essence into the .uigar tongues of India ill the most attractive and eflicient manner, (>) while both classes, as professors and originators of a great change, shall have u^der theu, a set of pT-'hils, ch' sen from the best alumni of aU our seminaries, for the express and perpetual piirposra of diffusing the labours of the professors, in the capacities of teachers nnd of translators, and of replacing those professors gradually as iieads of colleges^ (6) these nlumni to have scholarships and to be devoted for their lives as the pioneers of a new literature ; bound to translating within the college and to teachini; abroad'; giving their undivided time and talents to indigenate European lore'; and being to the usual edncational establishments, a peipatual fount f o r the supply of good books and good teachers.
The italics are oars.
THE
LIGHT
OF
TRUTH
DEEPIKA,
WEDNESDAY,
THE
21sr J U L Y
1897.
45
These are his aaggestions and valuable soggeationB they are, and they stand good to-day as they stood 50 years a g o ; and he points to the absurdity of expecting from our ordinary alumni of our colleges such VfOrk, without furniahipg them with the leisure and means of provision for life and to e:cpect that sncb avocations (as translators &c,) will be remunerative without Government aid, until the public has become their patrons and he also points out that the public will never become so, " till a close reference to life and its active aims govern letters and education; * a result we are just (1848) reaching in Europe slowly and painfully. But yesterday, these men of letters and teachers were poor and despised ! " He, in another place, asks what is the use of turning out hundreds of graduates, for the sake of regenerating their country and if it is expected that they should do this feeding on air. The struggle for bread occupies now the whole time and energy of our modern graduate, and yet it is complained that he does no good to his uneducated brethren, that he does not try to lift them frum their low position and that they do not engage themselves in original work ! Don't the few who have so worked paid the penalty with their precious life and with their emptied purse. W e heard from our publishers, how the only man who has done anything to improve the Vernacular literature l>y infusing into it all that is best and valuable in English, has to disburse largely from his own salary ino'ith after month, for his publisher's and printer's bills, here and in England: Since these letters were written, none of these proposals have been carried out, except by adopting the Vernacular in the curricula of Government and University .-tiiJies a,ud now even the (iovernment examinations, solely in Vernacular wliich qualified men from euteriug Govornnieiit posts sometime ago, has been done away with. In the matter of translations, little or nothing has been clone; except by producing a few Vei-nuciilar text books and readers* There are no fuuudations for Vcrnacnlar scholarship and no Professorial chair, and tin.! saiarios paid the pandits are the lowest in scale and the few Vernacular Supreinteudaiitships lu've and there lia\ e hocn done away with. 'JMiere are uu Universit}' honors for pure Vernacular scholarship. The richer classes are quite unprug r c s s i / e a n d illitei-ate and wanting in public feeling and patriotism, and the rest of the people who care for
Wc know what THgv there is now for school books aD<l aniiolationB and Mr. R. !?. Shf] pard, with all hi-! fpnov man) j n d Mr. R. VfiiL-ai-L Snbb;i U.."- ,!.; t'l" tho inililiihei-.
education are extremely poor. Goddess Saraswathi is said not to dwell with Goddess Lakshmi, bîng daughter-in-law and mother-in-law. Under these most discouraging circumstances, will it not be surprising if the Vernacular is not despised and dying out. All things considered, it is fit that this question should occupy oar minds and those of the respected head of the Edacational Department and our foremost countrymaa. W e draw our reader's attention to the suggestions serially enumerated above and to consider its adoption in its entirety or with modifications. It will be idle to expect our Government to embark on large schenes involving great financial expenditure in their present embarrassed condition. W c \ N O 'U U 1 therefore make the following suggestions: (1) For the Univ-ersity, to open an oriental faculty, admitting its alumni to Higli degrce.s in pure Vernacular literature insisting on a mininum standard o)' knowledge in English, if necessary, you may call tlic degrees P. A., U. A., or any other two letters. To admit to University llonoi'ary degrees, men of undoubted native scholarship, on whom the (Jovernmcn* is bestowing titles of honour. (2; For the colleges and schools to proviue cLairs in Vernacular languages with decent salaries attacliei^ to them. ' 3 ; To iJrovide seholarsliips and foundations in connectioii with particular colleges and schools, from Goveniment, University and private sources, to enable the best of their alumni to turn out as teachers and translators, providing them with work and means, as soon as their period of scholarship tenure is over and rhey have fully (jualiKed and equipped themselves. (4, To aid fully and partially, from any and all these sources, the work of translating and publishing iu Vernacular, approved books in English or on approved subjects, both original and otherwise.* To add gradually such books into the curricuhi for the higher degrees in the Vernacular. (6) To admit to post of pandits, persons p0ssc-;insuch Vernacular deifrees. (7) To make such dogrcos siifKc-ienr tor the L urraui ' into Government service which are mostly cleiiL-al ;liu! up to a pay of llupees Kfty.
It will be easy euougli to find scholarE to ti-aiislat<; ;inv IhiÎon technical subject, but who will buy thtin, i\iili ih. >i carricnla all in En^Hali. How many bucks nrc e^'ery rlny I.. translated into Enalish from German and Frtucli. Iiy l:.'ii-'i]-!i people tlieniseh cs ? niid they pay because of I'lL-ir Mi'j'.liuni i>: Eugli:sli and not Girck and Laiin.
46
THE
LIGHT
O F I ' R U T H OR S I D D H A M X A
DEEPIKA,
WEDNESDAY,
T H E 2L8RR J U L Y
1807
(8, To institute some of the examinations in special tests, in the Vernacular as was done before. A friend of ours asked us, that if these things are necessary and are carried out, what necessity there was for adding the Vernaculars to the ordinary University curricula,andburdening the students with their special study. Bat this will be ignoring the whole line of our argument and the past history of Education in this country. W e say that Vernacular education is absolutely essential for any and every one and we cannot afford to take away this instrument of knowledge, hou'evcr imperfectly used, from the large class, of <c-liool-going population, having regard to the fact ;inr;iin, that all the reforms proposed now could not possibly be carried out all at once and they may not I't ar fruit all so soon as we may desire, and that a very large class may not be attracted all at once by the iiiduceiiients and facilities. Such a thing must all be a \voik of time ; and as such, the question of doing away with Vernaculars from the ordinary curricula iH-i u not be entertained for a moment for the present.
" Nay," he said sadly, " in pure love there ifl no thonght of self. "Would'st thou seek to recall him whom ikaD eayest thou lovest from the rest of Paradise to tbe-trialt and woes of earth ? Not j6t is thy love of such p u i t y tliat it hath And she power to prevail on high." svok*. A year had passed by ; it was the anniveraary of tbe day when her trial had fallen upon her. The montba which had flown had been full of trouble and care ; and again and again had tbe monmer leiirnt to take comfort from the thought that he, her beloved, had been l^kken away ere these " evil days" came. And when, in her slumbei-s, she again beheld the Angel messenger, she whispered. " I have learnt better now ; I no longer ask that he, my heart's love, should be recalled to earth aqi Its. sorrows. But take me to him." The Angel looked on her with gentle gaze. ' He whom thou moni-nest," he said softly, "^was of as pui-e and saintly a nature as frail humanity may become in this life. On earth he trod closely in the footsteps of the Master; above, such as he, are called to an especial neamegs to His presence, ^fot yet is thy soul meet to enter where thy loved one resteth (for there are many mansions in the Home above); bnt it may one day be admitted there when puiified and taught in the school of suffering. Be it thine to wait and endure yet a little' longer." Sire would not heed him. " The loxcest place is- that Heavenly House must be ons of blessedness," she cried impatiently. Let my love and I be together now, if it be bnt at the very gate of the Gt>lden City." Tlie Angel sighed as he gazed sadly npon her. " Is f/usjlove ? " he asked, reproachfully" to desire to withdraw thy lost one from the greater nearness to the King, the higher place in Bis presence ? Not such is the love which shall prevail with its prayers. And she awoke. Another anniversary was dawning; the. lonely widow was lying weak and ill on a bed of sicknessvery full of suffering, as of sorrow, had been the months which liad gone by. But the sufferer had learnt many lessons in that school of affliction ; and when, in her dreams, she again beheld the angel visitant, she spoke in calm and patient tones. ' I ask nothing now " she whispered. " I am well content to leave all in the Father's hands. He, in His merey, has called away my beloved, and granted him a place in His Home on high,; knowing [this, I can rest satisfied. I ask not that my hnsband should be given
THREE
DREAMS.
('Flif Family
"Friend).
[ " Ti no love
clesii-ctli not its oivn fclicitv, but tliat of its bcluvcd."]
8HI: had wept herself to sleep at last into that weary clumber of e.\haustion whicli follows a crashing sorrow I'or the pair now -suddenly parted had been for many years Imt one soul in two bodies," and the bei'ea\-ed wife knew not how she could endui-c her life alone. And, as >lie slept, she '"dreamt a dream." There stood before lior an angle with mild, gentle countenance, who asked liei the cause of her tears. I have lovedI have lost," sobbed the dreamer. Love, even for the creatine, hath a wondrous power. -L- it be wholly pure and unalloyed/' said the Shining Or.e. in gentle tones ; " and the might of such love will ;iv.'iil to win what it asketh." She stretched out her arms with a glad smile. Then my prayer must surely be heard," she said, tor I loved my husband as my own sonl. Give him bade to me." A sliadow fell on the Angle's face.
47 T H E L I G H T O F I ' R U T H OR S I D D H A M X A
D E E P I K A , W E D N E S D A Y , T H E 2L8RR J U L Y
1807
back to me, I ask not even to be near him in the hei-eafter; encash for me to know that he is blessed ; atiJ to be permitted, though from one of the lowest seats in Heftveu, to behold my heai-t's love i-ejoicing in the immediate presence of the Lord." A bright imile came over the Augel's face as he listened to these heart-spoken woi-ds.
piece. This fact has to be know n much mgre 'argely than now. as theie is evident inclination on the part of some persons to treat llic Gita, without reference to the rest of the Mahabharata and a.s though it is something transti.xed into it and in indifferent company.
-Mi;s. AVatts Hughes has made us familiar with her ex" Now at length has tbj' love become wholly purified periments as to ilic reproduction of musical note-> as visible and self less," he said, '* and us such is it strong to pre- foiins. The sound passed tliroiigli a tube with a vibi-ating vail. Enter with me into the Golden City, to find again pin described figures of stars and dai.'jy shaped figures, Ac. there him whom thou mouraCst, and to worship tij<j(^.lu. i- ilrs. Besant records in the May number of " Lucifer" certain e.vperiments of a New York Doctor by which he has the King in His beauty throughout eternity." photofrra[)hed solid figures of Kowers and animals Ac When they found her in tlie morning they .said tliul trom the forms made Ity light i)o,.-ders, when they are thrown up from a disk vibrating under tlie impact, of sound " h e r Kori-ow h a d killed her at l a S r t t h e y knew not tliiit her heart had broken under the weight of lier {.'reat and waves. Wonld sucli cx])eriuKnts e\entually lead us to the |pioof of the connection bclwL-en iiiir nianti-ams and theiiexceeding joy ! cliakrams and the .iliape of the deliic>, representing each L n . v H . \ i , i v niantrams r
is -jf *
NOTES AMD COmiHENTS. HEK Gi-aciou-s Majesty, Tlic Queen Empress sent thefollowing Message to His Excellency The Governor of Madras, on the Commemoratioti Day. "from my bewt I tliank my beloved people. Hay ôd-bleas them." Thereupon His Excellency replied to Her Majesty a s ^ follows. " On behalf of the people of Madras, I offer Your Majesty, humble and grateful thanks for your Majesty'.s Gracious Message."

\Vi; cull tlie following sentence (lom the ' Lnctfcr", fiom iJr. Well's article. W'e dare say many of our readers will relish it as an argument against the Divinity o ' Christ. But will Ihey take it lionie nincli deeper and remember it when among oiirseK es there are tlio,se who ilo state similar things y
" Y o u (1(1 111)1 im'Hii tliiii ilic Jvsiis Cliiisi i.f llic (iuspul was liii' Jiitinitc, Eui-iiul (iuil in v.luiiii HC Ijotli Ijelicvc. Tlic IiiHnitc i-iiiiiiot 1)0 foiituiiieil in liiiiiiaii ln.ily You tay tin; Ifc wus, in some niystt'iioiK- way. Goil S SDII. .SO far, W C aiu aj-'icecl. As St I'aiil says, wc all Hi-c sons of Lioil. UiiL wlien you coiiic to identify lliis JC.SUB of Xiiinrctli witii Unu wlio is Biiokt'ii of in niiottiiT JIIHCC as till- " O n l y Bc^'oticu Son of ihf Father;" to iisseri that God liae uo other boiis ; unil. fstill farther, to aksociiite tliii, relatioiisliil) with tlic circunistaiic-es of Mis iihyeieal liinh in Palestine. I iiiust ask yon to stop anil ihiiik. It is, of eoni-t-e. necless to jircss u|)on you the uietiiijliysieal ilitfienltios (ainoiintiiif.', indeed, to impossihilitii'ti) involved in this view ; but there is one thing I eiiii )iHt to yon. Uo you aecept the loL'ieal eonelnsion that His niotlier. JIary. ilio dau^'liler of Aiiiia, M as mother lil' God You iây. " He wub eciiieeived of the Holy (ilm.vi.'' you eaiuiut niaki' these wi.riU .,i;jiiify anythiliL' lest than I hat !-he, a linnian Ijeili;; like \mii-.-ieir. wa.s God's wife, andmoilnr il Ilia ^cn.
A i-eviewer in the April number of the Asiatic Quarterly Review, on Dr. Dhalmann's work on Nirvana, points oat that according the learned IJoctor, who i.s a gieat authority on. Mahabhai-ata, Nirvana is a pre-Bhuddistic idea, borrowed neither from tlie classical Vedanta nor trom the classical Sankliya but fi-om an older system, in which Niryana means Biahma-Nirvana, an entring into the Asolnte-Brahman and that this s^'stem is to be found in the Mahabharata and Gita. This is no new news to the Siddhanti, who jubilantly sings'. em gisv ^ ^^Gaili-ail unjf.^ OâGsr tmu.3s.7iliîr(r'wir."
" ISIOLDHI^/S^ suld mar A'nuJi^fi
QîhrsarLO QsnLLi^nGutir."
*
Ur. Dhalmann's opinion is also that it is not coritjct.to assign different dates to different portions of the Mahabhiirata and tluxt the whole must be coiisidei-ed a;- uiiu
\2
\Vii.vTi;\'i.l; miglil be Miid ul veviiacular pajiors and magazines in other iiarls of India, we might say that nearly all such papers in Southern India are thoroughly loyal and alnio.^t innocent of jiolitics. E-vcejii- a few, they ai-e all under the editorship of persons who are innocent of the Engli.^li hangiiage and they do not trouble themselves so much about tluir pliysical conccrus, as about their spiritual welfare. On occasions nearly the whole of their s]iace is devoted to ilisciissing religious and philosophical questions and ci)riti-o\ er.sii-s have w axed very hot over siieh niatter.>. .iVnd the so-called eilaeateil Hindu also veiy iniMict-nl uf wlial neeapies tluthoughts and Li.s|iil-aliun~ '.d lllilerale In etliel cii alul
13
TIÊ
LKRHT
(M-
T15UTIJ
OR S I D D H A M ' A
DEEPIKA,
W E D N E S D A Y ,
T H E
ILST
J U L Y
1897.
he very mi-ely coudoscoiuis ;o toacli, much I C K S to read a vemacular uewspaper. It inilst also be i-omcmbeied that luofjt of theiie magaxities and papers have such an iiicouceivahly liiiiitcJ eiivle of subscribers, they hardly pay their expeuses. inspitoof the cheapest paper and cheapest printing and cheapest management and we dare say. not one pays its cuntributors.
*
WE have said that most of these papers occupy themselves mostly with i-eligious and philosophical questions. As a i-esult of such discussions in these papers, a goodly number of volnnie.s have been brought out separately, and tlie gi-eatest ctedit is due, in this re.spect, especially to one firm of publishers in Madra.s, we mean, the Proprietors of the Ripon Press. They have sent us manj' of their pamphlets and hooks dealing with such high topics as Dwaita and Adwaita, Jiva and Brahma. The names which figure most in these discussions are those of Srila Sri S. Soniasundara Nayagar, Srimath S. Senthinatheir, Srila Sri Sabapathi Navalar, ' Kuhadas,' and Venkatai-amana Das Av., on one side and the Editor of the 'Brahma Vidya", one ' Aryan' on the other side. Both sides have displayed an amount cf learning and logic which will be .surprising, if they are duly appreciated. "Aryan' has no necessity to conceal himself undei' an alias, anti \vc will be glad to welcome him in his own name. We are however bound (o i-emark that these discu.ssions would acquire greater weight, if some one or other pays gi'eater attention to the conclusions of European Scientists on such subjects as Physiology, Biology aud Physics Ac., We will notice these books at gi-ealer length in some future issues. * Ti(Kni; is n most interesting iirticle on ' Plants, Insects uiid Biitls,' aud their relation to man in the 'May' number of 7//(f//f/-." The conclusions of the writei'. we here also 1 eproduce.
I. All tcricstriul lif(! ilujieiKlu upon the cojiscrvatioii and wtur;i-c uf I lie Biilttr c u c i f r y . Mineral boil isi Blcrlle in itscOf. }i. Plunts, csi>c'ciiilly Mie liirfrcr :iml m o r e cniUirinn-. a r c tlie e.\i-luBive u;;ente f o r this, tlie aoluv e n e r g y bein^ remleroil latcut in ilic f o n n oC c a r b o n (earbonaeeou.s tissues und e o n i p o i m d s cliarcoal, mould, coal). Green folinge d e n o t e s i-onservation, bare irrounil dissipation of solar cnerjcy. 3. Tlie nitrogen requii'cd by plants is obtained f r o m the atnioa|p|ieif through p r o t o z o i c and other loiver and hiijiier animal life, liut espeeiully by woniis, iuscets, A-e. 4. Without a eonstani aud a b n n d a n i supply of earbonaeODUs anil nitrogenous subetaiiecs, the fertility beeonies sooner or later rxhan.sied, mineral soil ilself being sierile. 6. Insects, i e . . conirol plant life, and artist elTectiTely in s\istaining it. uihcrKisc nui',i
#
WE deeply regret to record the death of Mr. P. V. Ramaswami Raju, D. A., Barrister-at-Law. He was a deeply i-ead scholar and poet both in Tamil and SanS; ki-it aud the loss to both tongues, of such a rare specimen of our University Alnmni and coming so soon after that of another great Tamil scholar is crashing indeed. Our personal acquaintance with him was indeed shortbut it wa.s sufficient to form an estimate of the man. ' To pursue with singleness of pui-pose and with thorough disinterestedness, what he i-egarded as the highest aim of life of usefulness to his fellowmen, was his motto (.his parting injunction to ourselves, alas!) and he actually carried this maxim into practice, not like those who amass a fortune Avithout having a thought for their kind, nor like those who with a desire to benefit others, j-et are deten-ed by selfish calculatiotts. He spent his life and fortune in going deep into studies which all regarded as profitless. He was a well-travcllpd man and a cosmopolitan free from prejudices and yet his o\i n land.'and his own people and his own language was tlear to him and when we parted from him lastto meet no more alas Iit was with the music of " îfliijnSsiir ji, ifiavirû, ei/ieaSttJaSsir" sung by his brother-in-law, ringing in our ears. Sankara rest him under his Divine Foot! May
WE have seen Pandit V Swaminatliier of Kumbakonam at work. Ever}' moment he could spare from his hard drudgery at College, he devotes to his labour of love in recoveiing long lost works from almost ii heap of debris of old cadjan leaves. The lines do not run togethtr, the spelling is abominable, whole lines are wanting and to these, he is restoring sense and order and life. He sqaate on the bai-e floor over & simple stool of a desk and he is working away, day after day in a blazing atmosphere with no punkah over head aud with no recreation and no enjoyment except those derived from his favourite task. Such It man in England would be honoured and i-espected ; he would be furnished a sinecure appointment or the generous public would reward him with suitable enconi'agement. He wotUd command ease, leisure and. comfort to pursue liis favourite study. Could not the Government raise his status at college, free him from his routine of work aud make him more useful to his pupils and the public at large Y
0. JJirdti. reptiles,and small m a m m a l s c o n t r o l eliiefly the insect world, and s-ocondarily. the plants, while also g r e a t l y assisting in the distribution and protection of the latter. 7. T h e larger m a m m a l s , aud espeeiully eivili/.ed man, teml c o n s tantly to disturb the balance of nature, the latter m o s t .injuriously, even e n d a n g e r i n g thereby his o n future prosi>erity and existciice.. besides ilii/se of all o t h e r life.
JOTTINGS. L O O K UI'WAKDS.People generally go in the direction they look. If they look upward, they ai-e moving higliei-. If they continually see the lower aud baser things of life, they are travelling in that direction.
LIGHT OF TRUTH
OR
T H E
SIDDHANTA
A Monthly Journal Devoted to Religion, Cmnmenced on the Qiieen^s
DEEPIKA.
Philosophy, Literature, Science-, &c. Commemoration Dap, 1897.
VOL. I
MADRAS, 2ist AUGUST iSgy.
No. 3.
T R A N 8 L A r I O \ 8.
THE HOUSE OF GOD."
way of Love, increasing the circle of'Love indefinitely till the One Universal Love is reached. This Yvi/a our temple-woi'ship with its services and pi'aycrs is designed to foster, gradually purifying the heart .nvl makini? it fit to be the " House of God", His " groat
ho\y s-hrine" {Tiriippmin-ivrai*), "the Pity of Siv;r'
HYMN PROM MANIKKA
VASAKAR.
A H Y M N 6aid to have been sung by the Saint Manikka Vftsakar in the temple at Chidambaram, probably the most revered shrine in South India and atriqae in combining the exoteric and esoteric aspects of Saivam. The hymn i . the one called uu^sCa ('the holy chapter of the House of God') in the Tiruvdsakam, the ancient and popular Psnlm-book of Tamil-land. Temples and churches, usually regarfled as Houses of God, are- bat passages to the true House of God which is in man's heart " made beauteous by the flood of His Grace." When He has tnken his abode there, all distinctions of race, religion, caste^ sex &c, disappear"who here is my kin ? who is n o t ' "and there is naught save the splendour of the Lord. The experience here recorded is the goal of the Bhakti-Yogi who seeks realization of God by the
18
or, in Christ's language, " tlie Kingdom of (I'od ', which, by the way, ho too said "BcholJ, tlie KiiigtliMi of God is within you" The hymns of the Tirnvi'i>iak'nii are nidst (liflifii!t translation. 'J'heir meaning often beyond ihi I;;i|is Tlio apprehension of tho mo-t loaniL-d\vliich the reason why cxphuiiitions lation here offered is necessarily disconrngcd tentative and -êi kthere is no couiinentnry \-eii in 'lîniil.
to express the sense of the liynin as taitlifnlly I understand it, sacrificing ele<j:ance to fidelity translation can convey original the ]ii;ked snoetiy.-it 'h. \\liiili or its wonderful i-eligious eii:f.t:.iii
caiTies one away like a torrent.

* -VUo the name '>f I't Saiiu'.s Biiiritiifil iiistory t I.
I
5T>
THE
LIGHT
OF
DEEPIKA,
(Ssit
uSp/SqÛufi^LD.
isnr^SehrOpanSm tmusS'BLC.ai^s u j^fSÂOp^S^' G^fl^tirOp^Gai OerQfuir^^fit^

fiQ^sriruj
tqerrerîr^PeBweufi
QeuOuq^wnQesr iLjespBsuQair
iiSjSeairuuîsja eSlunesieuiLfkaîi^ oSewuGLD OojingêauiueirGu. ()
0 King, Father to me that am the slave of those that love Thee, Light of Truth that entering body and soul hos melted all faults and driven away the false darkness, Full, Avaveless, clear Ocean of ambrosia, Siva, Dweller in the great holy shrine, 0 Knowledge* known there where speech and knowledget are dead. Make known unto me, how shall I speak of Thee. (3) s-SisniBpLDnQfiafioi (tûi uQairQi^nifiifiir ^war/fayig Q^fieuQfiLCiQuii(^Gstr {jSesmiaSeiiQujeoeiir eijuSifmiJ.(g(ipuS(ar
O Supreme Splendour that rises within me welling forth as ambrosia, Havinfj blocked the vay9 of the five traijior thp.t ever delude me, Graciously show Thyself to me as Thou art. O Clearest of the clear, Lord Siva, Dweller in the great holy shrinei 0 Bliss transceiidinp: all states without end, 0 my Love.! jViwtSgjsutf(Jiu i^sSQiantirsoBs ujiear/sûiiriL-i Oa esruiTLDSOisoir luneiSi^pSsnQîr eBmCawnjn
Qfisir LfLDiroJuiSsi'Ll QftQ^glLaniuuuai^
senses iLioDpBaiGeir (êeaiEisiinBsoeiin ^muGLoiL/eiiSsirs Q^QGesrpSaJfl OiumesrQeaflGiu. 0 Thou that art not to be known by the intelligence of great sages, celestials and all others, 0 Life of all diverse living things, 0 Medicine that cures me of rebirth, 0 Pure Space that came forth from the dense darkness, Siva, Dweller in the great holy shrine, 0 Character-less Bliss, What now is lacking to me who have neared Thee ? C^SBpsSeiinSaBpGeu GfurêaireuQ^G^ uSêiiriQsirQ^^ oft-iisQeiiGp
(a.) mempiLiLCiiriuLDeinptiSeii
(1)
Ofi/ifiGesr (yii^ aSeiirQpfi^Se^ Q i sir 3uIB^BBflUJ ITiL &aiOu(if,u>tiQem

^(Tjso ff
With love T'^y servant's body and soul melting iu bliss. Sweet grace, by me not deserved, Tliou didst grant. For this 1 have naught to give in retiuni. Thou that didst sproad forth fts all Iwfore and all after, Free One, Substance unwasteable, Dweller in the great southern shiine, Lord Siva, (2) King of the beauteous city of Siva. j^-smo /rQarrajsiruiri aiuuGgar ujirsS (x lu iriirdest s L^sBa L^snc -tûju êajQuir unin^^ Lugis^Seh.grtîSu
LDsm ^êai LoasreSiuuitisiQgir mea>pOu(ffMnQunp SiieoêuBujuu''Tîi ^QûOuQ^/ijgjeap iL/eapSaiGesr uSeapsuQariSQujii: @i'L_e\Si_0(r6roi_/r liSsafliiyewSswOiL sir aiH/i dQ^Qesi . O perfect Fulness, flawless endless, flaming Light,
((g)
Ambrosia, Mountain of
O King that earnest unto me as the Vedas and the meaning of the Vedas and didst fill my mind, Siva that, like torrent brooking not banks, rushest into the mouth of greftt holy shrine, Sovereign Lord, Thou hast made thy abode in my body. What more can I ask Thee ?
* Pure Intelligence, the Absolute, where there ie no clifferontiation of subject and objectImpure lutelligence or differentiating conBcioueuess.
my heart, 0 Dweller in the
^(jûQuqîsjgietnfl iqeejisffloiiGeir iLiesitriLierrii^piB^Ssii j!tmneuGîr(Tfeiarr(/ii . (Ungusir Ssar iLjestj i(^LDrj)!smf,
(5)
conaoions
ît) t
5T> T H E
LIGHT
OF
DEEPIKA,
Qjrifijmfifâ
QaiealcotfiêrQer
Thou
[hat,
sprouting as the) earth and all the that art beyond, the iu the heart mê
QiuQfStBrp'JfnfiQî aSeaiLQiurrr
spheres, spreadest as matciiless e.ipanse of light, 0 Fire water-laden. Pure One leach of thought,
iSttitâinsniu eiaajâi OJWÛJBluaisiQ^ S f f a e S j i j f a r s s i ^ ' ^ ' ^ 0 Spleudour that rises ill l u j Iieart as asking, asking
I melt,
0 Sweetness that wells forth
beauteous by the flood of Thy grace, Siva, Dweller in the great holy shrine, W h o here is my kin ? who is not ? 0 Splendour that makes me blias ! Q f^tâjniu^Q^nanjpi Q.aaQôjGear Q3agg^psiHuj suafiGiu^SGeu ujibfiGLDuiip
to^stgLDHsmi^ wnst-Gso
(8j
Thou whose lotus-feet grace the crowns of celestials, Siva, Dweller iu the great holy shi iue, W h o art all-pervading space and water and earth and fire and air. W h o art other than they, W h o s e hidden," form in them is
(6)
^QuOuQ^/e^smp
iLjiJKp&snQm
iLiIT^MGuirei'G^nIT aêKMiuaiii-QêirniL'
1 r e j o i c e , h a v i n g s e e n T l i e e this tlay. gjiirS^sw aSQt.iirtt^ Pi^
OForni
ui
spleiulour.
Formless One,
i n e f l a b l e iJegiii-
Q^Q^'ieirp 0a uSG
uns:^ jt
iiing, Jliddle and
Fnd,
SsirfliSeirpea-snLD SSsBruupifSegrisQ^ â:iriLii Oujireir ^(Si'jjisQ^neir(ff-k
Great Oceau of Bh'ss tliat. destroys I)ondage, Mountain of holy grace and goodness, Siva, Dwellei iu the great holy slu-ine. Graciously come, SIIOAV me a way. Give me the refuge of Thy feet. ^ t^js^fi-sir Sand Q sr p fir
'Ss\l njsn'^S/i. /resr^.wSsu
uj IT (iâir Sun uj/ht QpunQ r. This day iu Thy mercy iiiito nic Thou dii.l>it drive away the darkness aud stand in my heart ;>s the rising Sun. Of this Thy way of risingthere lieiog uauglit
but I drew 0 atom Thou,I neiirer by and atom, tliought without n e a r e r to till I Thee, was tliooghl. wc;iriu^' with iuvp.y 'I'liec,
siBS.sncinn Q^nQeoi'j-jBJ a i^QiDnswecu ûi'sn-i'y^.i.'iupG^!;, (^^n^S'iup p O^sITsc Qp'si' uK .. sfr aJu-'ffacaSA' Qs f sistQ'soLcSwr. ly.cer IJ (Tf.i^ yem.r fciCesv Qiu ^c'b^CI'ojjS- IT nijl^l' Tlaiitiri^
u - ^ o v S Tl; w i T Tl!>selt 'I'li'iii i<rr ; e save W h o can k n o w Thee ?
take. Rerielios-fil l.or'-l, w h o i> Uie I aH-iiiuil W h a l . iia^l Tln'ii ^Mim-d
E h d i t s s l)li = ,-- h a \ i '
wnu-i-fsierL-
iS-Ssm ^ÛHT.L wQorsifuuaJî-
u
O
f r o in I lit' '' L o r d thai mnde luv lii-arl liuU T l i y tela|lt-, slii'im', Thy a b o d e ni Siva,
urri^Qinn
Dwcll'jr
O
III thi- Ljri'at
Fatiier. Sovcrciiun, iiiy b ' j d y
T l i ' . i i h:i-t m a d e
OiuQpiSfiGîii GfcQar 0-rûQu(îjSee>p matpSinQar Ijti) 'iJiT(^pQjimjiEi annuj^msrf e/ieiinkîLna(^QitiarQsng
I'm- It I ha\i- naii!^ht tu g i v e in r e t u r n F A
5T>
THE LIGHT OF TRUTH
OR S I D D H A N T A D E E P I K A ,
SIVAGNANA
OF
SIDDHIAR
ARUL NANTHI SIVA CHARIAR.
LOKAYITHAITS
HEFRIATION.
4. Besides, we have seen that the stafemezits contained in ths Vedas and other treatises prove trne. For instance, we find the remote calcalations of Astronomers and Astrologers verified in doe time. Besides, Persons are able to discover buried trea!'are by following the directions given in certain booka.
o^vn mind ( p h e n o m e n a l ) , t h e y plead c o m p l e t e i g n o r a n c o j and I h e w wu-i e l o q u e n t h o w e v e r on duties to each o t h e r a n d t o t h e w Ijole rnce and t h e miseries of m a n k i n d and t h e m e a n a o f relieving them ; and t h e y c r y d o w n all religions'llnd i n s t i t u t i o n i M a u i i e n t i tions and conventionalities and lies ,as i n t e n d e d td c h e a t and deceive credulous m a n k i n d . A n d it is n o w o n d e r that tliese raodem (lay aunostics a n d there are some a m o n g us like M r . B . C . Dutt, aii'iong w h o m B u d d h i s m is b e c o m i n g f a s h i o n a b l e . B a t t h e n i s a dilTcvence Victwucn those aud B u d d h a . B u d d h a w a s a strict moralist and his high ideal was D u t y and he b e l i e v e d in t h e d a r k e s t {lessimism. But the m o d e r n d a y limnanitarian believes that t h e world, a3^l is, can be b e t t e r e d and m o r e pleasure .tlnd in c e u n e 111' time t h e h i g h e s t pleasure c a n be i n t r o d u c e d - i n t o g o c i e t v , j f o n l y people will be i n d u c e d , '^to feee" w i t h Majt Nardan, " t h e civilization of t o - d a y , w h o s e characteristics arc pessimism, lyinf( and selfish e g o t i s m , f o l l o w e d b y a civilization o f t r u t h , love o f line's n e i g h b o u r a n d c l i e c r f n l n e s s . " See h o w vivid is hip h o p e ! " H u m a n i t y w h i c h is t o - d a y an abstract idea, will then be a f a c t . H a p p y the later born generations, w h o ^ lot i t will b e ^ o live in tho pm-e atmosphere of t h e f u t u r e , flooded w i t h its b r i g h t e r s n n sliine, in this perpetual f e l l o w s h i p ; true, e n l i g h t e n e d , g o o d a n d f r e e !" A noble ideal and noble f u t u r e i n d e e d , i f it . c o u l d bo realised, b y the m e t h o d s he p r o p o s e s ! H o w vain these hopes w i t h the liistory of Buddhism b e f o r e us. T h o Sjngalesc disciplSs o f the l l e n o w n c d Biiddha are tho grossest beefêators in C e y l o n , a n d it is a horrible sight w h i c h m e e t s o n e at e v e r y turn, these b e e f Btalls. T h e Singalese w o u l d argue, O the R e n o w n e d B u d d h a o n l y enjoined u s n o t to kill b u t ir3p to eat d e a d m e a t o f a n y kind. .'Vnd so ivill evcrytliiiiir, t h e most g l o r i o n s l o o k i n g m a x i m and preci pt be r e d u c e d t o a m e r e l e t t e r and a sham, w h e n y o u deprive one of any liiulier aspirations t h a n y o u r p r e s e n t phase of e x i s t e n c e ! W h y should I caro f o r m y n e i g h b o u r o r f o r t h e p e r lietiiatioii of the race, if I am t o bft n o m o r e t o - m o r r o w a n d w h y should I not take m y utmost share of this w o r l d ' s pleasurog, as o u r a n c i e n t L o k a y i t h a a s k s ? If thore is niiseiy, tho best r e m e d y wo'.ilil lie n o t to u n d e r g o all t h i s t r o u b l e and vexation bnt t o annihilate the w h o l e world by the m o s t dea<lly of human m e a n s , maxim g n u s luid torpedoes. " T h e w e a k should g o to the wall " and ' ' t h e survival of ihe tittc.st" are t h e i r c a t c h w o r d s . "Why should we allow the ieiinrant and weak nations and principalities of this earth any l o n g e r any e.\istcncc." Nihilism and t h e so-called Idealism and T'ositivisui and jMinianitarinniem all tend g r a d u a l l y or lower itself d o w n to anarchism. T h e r e is liiiv.ever a le-siiii w h i c h e v e r y one o u g h t to l o o m even f r o m a L n k a y i i h a and w hich should n o t easily be f o r g o t t e n . And that IS l o learn to test i h e f a c t s , or i n f e r e n c e s o r h i g h e r t e s t i m o n y , p r o p e r l y and ycientitically a n d n o t t o a c c e p t t h e m b l i n d - f o l d as facts 111-inferences, thennnnciit it is presented so b e f o r e us, h o w e v e r jiateiit it iiiifjht seem t o be and h o w e v e r high t h e aiithority "of t h o o n e w h o appeals t o us. T h e r e can b o no sin g r e a t e r than c r c d u l i t y ill sciciiritic investigation and honest d o u b t is esseiitinl t o right uudersianding. T h e r e is t h o o t h e r c.\tremc of t u r n i n g deaf to pvervtliiiig wliieli may not seem to suit o n e ' s f a n c y nnd sniffing at well attested f a c t s and we see t o - d a y e v e n Truth ("of Mr. L a b o u c h e r e ) ;'.sking for a fair hearing t o Mr. Grntaker, ' t h e e x p e r t w a t e r Milder' in these w o r d s . " W h a t m a y b e t h e explanation of his Hiicci PS, and that o f o t h e r m e n w h o w o r k in the same liue, I d o n o t k n o w ; b u t it seems t o me, as 1 said b e f o r e that w h e n a man c a n s h o w that what he is d o i u g is a coinniercial success, t h e ^ rs jin'mn f'cic e v i d e n c e that he is able t o find it. Scientific men o u g h t t o be able to tell us h o w i t is d o n e ; and if it is all t r i c k e r y and inijiosturo t h e y o u g h t to be able t o s h o w us h o w the t r i c k e r y and i m p o s t u r e are p e r f o r m e d . " A n d as t h e r e i s e v e n a t e n d e n c y in eiU p e o p l e t o believo in the impossible and t h e m a r v e l l o u s , and w e have reason t o suspect that this tcndcnc_ if g r o w i n g m o r e npo.n ns, f o l l o w i n g a blank A t h e i s m and Nihilism, t h e caution c o n v e y e d a b o v e to test f a c t s and inferenees and e x p e r i e n c e s o n d not to swallow them wholesale, m a y not be t h o u g h t u n w a r m n t e d . .
{Continned from fage 28) 1. 0 Lokayitha ! W h j ' do ycu hold that whatveiis seen ny direct percepfion iS ii'iie and whatever is inferred is false ? Tell nie, how yon know that yon had a father and mother, when your father had died before your birth and your mother after giving birth to you ? It could only bo by inference and not by direct perception '2. When you assert that when it begins to litrhten t.ud thundei- and the hoavons darken with clouds, it will surely vain, and when you assert that, when the river flood da?hes down Sandal and Agil trees, it had surely rained on the mountain ghauts, your knowledge is derived from inference and not by direct perception. 8. l l you assert that even such inference is only perception as it is derived from our knowledge of prev i o u s direct perception (of observed instances), then, how do you know that intelligence arises from the body composed of the four elements And if not by inference, -how -do you know.' tliat yonr intelligence perceives sensations oy mc;\ns of the sensies ? How do yon derive this visible body by the union of invisible elements ?
1, 2 Diul 3. Tlinsc staii/.aB show liow t h e world's Icnowlcdfê is built oil tcstiinoiiv and i i i f c r c n o c and that w i t h o u t these t w o inat m m o n t s of kiiowlpdfre, it will liu impossible to k n o w a n y t h i n g . T h e L o k a y i t h a ' s splicre o f lo<;i(' is i n d e e d t o o n a r r o w aud his m o d u l i reprosoiitative has certainly lulvanci-d b e y o n d fl5ni, i n ' t h i s as ii) n o t stoppina; short of only f o u r e l e m e n t s . A n d he a c c e p t s IIOAV a tuth olonicnt, an ether, and . Icerricity, itc. A n d the m o d e r n materialist lias d i s c o v e r e d several Fcorcs of e l e m e n t s and has red u c e d the f o i i r o r five so-called elements into m u c h simpler e l e m e n t s called !,'ases,snch as niti o g e n , o x y g e n and h y d r o t f c n and c a r b o n i c acid eas, &c. ; and as such the old Indian clfissificntion of elements i n t o f o u r or rive will t h e r e f o r e seem iiicciiTect. But n o t so necosBarily. T h e Indians recos;iii''e liner conditions of m a t t e r ; a n d if wo translate t h e term ( w h i c h does n o t necessarily c o n v e y an idea of n simple euhstanciO into iiieroly a c o n d i t i o n or state of matter, then the division of sn'iMancos into 5 y j . i ( B u t h a ) , states of matter, will stand ^'ood and t h e y will be, the solids, the liquids, the irascouB, lie.\t and i lef-tricity. T h e L o k a y i t h a liasj h o w e v e r , very tew wlio f o l l o w his s ^ i icntiKc invostig;atiou, so far, t h o n g h the Oerm-plasm t h e o r y holds s w a y still iimoii!;,' a small s e c t i o n of European Materialists and so-called Idealists. The more respectable of the modern dav materialists g o b y t h e n a m e of apnoBticB and positivista and l)maiiitarians. T i . j y postn1".tc a mind and m a t t e r so f a r ris they ^ r e within o u r c o g n i t i o n and n o f u r t h e r ; and they ar not able t o a s s e r t p o s i t i v e l y w h e t h e r m i n d is d e r i v e d f r o m matter or matter is a p r o d u c t of mind. And as roparda a fntftve or a past and nnythiii<r hi'.'lier tlinn vov.t
5T>THEL I G H T
OF
TRUTH
OR S I D D H A N T A D E E P I K A ,
S. "Why dp you 8y that matter is imperishable and iiiicihagetible f AJ ita form changes tnere must be one who onuses these cfaaugea, in the same way as we infer a potter when we see pots made out of clay. If yon say, these Qeed no cause, as the bubbles formed in water, then even then, bubbles are formed by the agency of air and not without any cnnse. , A a d then, the bubble formed of water and air IB oaly of the same kind as its cause; similarly the prodact of the body, will bo similar to the body itself and not like mind whiclfTS hi ii different nature. YbuTnuy BayJihat the product is dissimilar like tlie red juice-produced on chewing betel and n u t ; b u t then tire colour is inseparable from the matter itself and on this analogy, the mind must be inseparable and concomitant with the functions of the body. But we see the life departing when the {jody is left \>ehind and hence what, yon say cannot ê true. 7. When Che betel iind nufai-e o i e w e d together, redness alone results. But by the union of difPerent kinds of matter, senses and se^nsations and qualities of different grades and kinds result. How could this be ? A n d then, you will have to nol-ice that Mr agellc is required to bring together, betelând nut ; and as such you will have to admit plainly th^t for bringing about material Ciiusation, an agent is also required. If you tfay that t h e JiVê, senses, hunger, sleep, and passions are produceil from the body, without any other first cause, like the web from the spider, then why don't you prodnce the web -from the sky ? AB theelementa unite only in one wny, then differences of sex ana gender !lnd different orders of creations will become impossible.
fear
10. If yon say that matter gaases mind, then, we do not .see any niind in earth, aili- or fire &c. If you say that intelligence can only arise, after the body ia formed, then why iaJihereno mind, in the dead body ? If you reply that is by the .absence of Prana, breath, then why is there no consciou.sness in jsleep ? 11. If you .say that intelligence is a,product of t h e ' body, then, in different order.s of creation from a i t toelephant, intelligence must differ in equal proportion to the respective size of the body. On the other M&d, the animal with the biggest body (elephant fdnnstance) is less intelligent than the animal (man,with a small body. Explain this difference if you can.
l o w e t or higher o r d e r of dcveloiinicnt and intelligence. T h e l o w e r orders simply live to proiiaâtc its .spccic^ witb n o higher i>iir|isj^ (in itself the liii^host) .ind as t h e stTeCi'cs ave m o r e and m o r e d e v e l o p e d they increase in nsefnliie.9.s. And if man in w h o m t h e senses are most fully d e v e l o p e d and liiijidy intelliitcnl, lives to eat and t o prAcrcate, w e say of him, that he is vetjciatin^' and that he is leadin;/ nn animal life. Man's iiursuits arc .aecnrdins;ly hi^h o r low in as much as he d e v o t e s hiiiifpli: to the purpose of one sense or other. A n d the man w h o could use his eyes and cars m o s t and and tlieu think out the fiicts he has observed : ud proceed.s to lii'jher and hi?_'Iier v i e w s of life, ho alone could lio paiil to have l i v o d ' h i s life., The arts, ;nsLroni>niy, hortieultiire, paintinif and music folluw the same law of ;ethetics in the matter of t h e i r appreciation ; l^nstionorny, the hiwrsl as music is the hi','hcst. A îuj^'le morsel ITfi.n only anpetizi' o n e man, l)ut a .-(iMu'le Hower, a siiiu-le picture, a sin^'l ' note (if miisie. what a larve and fi|)rcadiii!< circle of human lioinifs ii can attract ;uid inlluenco. A n d ono principle derived f r o m these it., lieariu;,- im TIthics. Tlie lii^'hci"! inlelli;.,'ence is the hi-rhest .Morality and the hi^'he.^t Uenevolence. X o man can claim t(. any intellec Luality if his cMiduut is not consistent with his profes.sion.s ; ivc rate a most icai rrcd ni.in's worth at zero, wlicn he d o c s not s i v e the hcni Hi of his learning' to his fellow men and is not useful to them. The ..'reater the mail's leafriinn the g r e a t e r is his siiherc ol' usnfninesi. tircat nien and true are the most l i c n c v o l e u t ; tliey are tlio R.ilt of the e a r t h ; they n r j the w o r l d ' s luminaries. They live not fm- one country nor for one age. Grc.H musicians, and j,'renL saye.s have Incuthed ttieir harmony a n d ^ v e n t h e i r t h o u o h t s w h i c h live f o r all time to c o m e and like pollen o f llowors leave one brain, and fusten on to another, v i v i f y i n g and fertilizing and fructifyiirg this other. I.n ! T h e man of learning pnfTed up with his own learning and i m p o r t a n c e , and lookinj,' tlown upon others as beneath hiui '. A man niiirht t.ike the hi-rhest degrer s. the University can offer him, and if in' tlic daties of life, set f o r him, he does not s h o w honesty or s y m p a t h y , remenibcrini,' his eovineiirn and his God, of what use are his titles r .V man mi-^ht be a preat l a w y e r ; what is the e e of him, if he ig cold and seltish and calculating, unless it be, by the hies he amasses, he lîshcs in live well and to see others of his lino behind him live a l s o ? And unfortunately, this sense of living' only bccome.s t o o predominant in his descendants, and a fortune acquired with so much skill and hair-splitting is isily enoiiL'h dissipated. Men arc therefore riven a choice, unlike other order? of ereution ro selei i i lie lower or thr- hiiÎicr an<l in rlie ii isdom of his c h o i c e li.'S his wild,- future. 11. M.idi-ni materialist lo'-ate tlii' intclliL'enee not in the boily Imt ill tlie braiu. And the .ilijectiiin herein iiointed out is explained by the t'aei that the brain is divided into parts which have different ruiieiinii.^ t>. p..rforni such iis l ei: i.r sensory, intellection and w i l i . t c . ; and ill lan.e aniiiial i tlie imrtlon of the bmin (mednlhi obU.n-ata and eert'lielluH, A-. aîdi vhieli has to control the large muscles are laru'ely develoiird ,'.ii.l rl.e I.rain prii|ier (cerebrnm) is le.ist develo|jed. In man. siz- I 'mj >i7e, the frontal brain is larger and more fully develnped ami e...nvuliii.jd. X o doubt t h e r ? is considerable correJatioii beiw.'C:! rhe brafn a.:d man's iutelligencc.
8.
9. It yon deny Karma, then the differruit orders of ere ition and thir differeuc senses, vaiyingin uiniiberand intelligence^ from one to five cannot be. Tlieii again, the mere uniou of niMcer, cannot produce leiirning and enjoyment and qualities. Kavm i alone can canse these differences.
9. Single-sensed ( t o n c l i , iirc trees and frrass iin<l vi-.'ciiiMc k i n g d o m . Double-sensed (toiKli ami liiMc) arc of ilic nvilci- uf the Mollusca, starfish, snails, ovstcrs, A'C., tiiiilr-soiiti d (tnncli. t.iste and smell) arc white-ants, ant. &c.; finir sen^c'il. (tlio laM t l i i e f w i t h sight) are beetles, butteitlies, Ac. tive-senteil (with iie.iiini;) a i e d e v a s , men, lêast and Mrda, itc. T o t h c i e live si ii.srs, Rurniiean Bcientists add t h e alimentary canal u d iliu genital oru!iii.x and t h e pleasnres d e r i v e d t'lerofroni but iliey may ije elaâ.jtl p i i marily as toncU. These senses f r o m t o u c h to licarin;; .aruîii an iv?c e n d i n g scale of intelligence, the least int<.'lli!,'ent lieitiK' toiicli aV<l f b e sense m o s t intelligent, tho sense of hearing ; and the s'.'iiv ..f sight c o m p e t i n g ivilfti it f o r tlio Krst place almost. A n d ilie uiilerso f c r e a t i o n p^-seatiniC-^^y moj-e senses arc a h o jilaeeil in
5T>
THE LIGHT OF T R U T H OR SIDDHANTA DEEPIKA, do you feel pain in the absence of pleasure. Tell me if you can, how this Was derived. This is due td Karniti aiveady performed (PrUraptha). Even Karma (Jannot induce anything by itself, (iod in his infinite love, has to give to eacli according to his deserts. The soul, and its Kaima are eternal and eternally
ewinected.
12. If you say that- -ivheii the elements unite, iutelligence preponderrate.s when material components are less gross, and )nlelligencc is less when the material components are more gross, thf the respective bodies should neither grow larger iioi smaller and they should be stationary as once formed. On the other hand, tlie bodies grgw and decay with time 13. If you say all the^rC arc due tO nature, then nature must be unitorni and as such you should account for differeuces of persons being born as male and female. And why should procreation be possible by means of male and female ? And as such it will falsify your theory tluit the natural body is caused by Miiitter. Your tlieory is illusory. These differences !U'o really caivsed by one ia accordance with each one's Karma. 1 I-. You say that forms are created in this wise. Like iiots made out of clay, male and female forms are produced from matter and these in turn create fDruiN. 'i'his wo ijfiite. The elements by their nature posseiss opposing qualities. Yuu say these will unite, then tell me if you have seen fire kept unquenched in water ' I'l. If you say tbtit. bodies are formed by the .niioii of dilferent kinds of matter, then wOiy is there any necessity Lor human love ? This human love -ii]i])ly follo--vs the universal law set by tlie Lord and flis f?akti. I (J. You ([ueried what Karma it was b y . which auJal water .was cool and heated water was not. V'rom your own example, ;'.uderstand how one thing Lî't possessed of t^vo i|vva!ities. In like njanner, it is by Karma, ilien derive both pieasuie and i)ain. And tlieii the souse of this [)leas;uv or pain oidy appertains ro tlie soul and not to rlie body 1/ When cujoyiii i,^ i)feTTSui e you would assert that all this is iiature and nut due to -Karma, then wliy
lull llir inusi ii[;inni' iin inn Tails 10 ci<t;ililit<li iiiiy cuusnl 1 ..iiiiritiiii: Ih iwclm I lir n\ (P. cM-t'iii !1 c-urrol;itiuii. Ami tliis'is (jiiitc ( inisi>liMiL i\ iili ilii- l l i c o i y of Si(lilli:imliiy. \vlio ptistiihUo an e t e r n a l . i.niii.iiiu]L and curivlaliiin Ijilwi'i'ii niinil anil boily anil w h o even Ii iîiilah iliai I V I II ill Miikii, iliL'/'i .'hu lliof are not anniliilated I. . , ililTi-riiii; I'roin llie idealist 1 1 1 ilir niali i iali:,t ivl.ii uiali-iiiil v niinil or nniticT as a sub- l a n r r and liolil I lie oi her as a iiier.- phenonieiuil proilnct or n - ' l a d o w or all itlusiuii. 17. Wlial ihi; Inaieriali.sl lail.-* In aer.Miiit lor In rel'erriiif,'all ijiialit K--to nai lire Ae.. is the faeLjim oC eonseiuusnebs, the lliiiit? w h i c h iH-eonics eon.seions orc|naliiies ami ol' pleasure luiil pain. This lias I o s u n ol'siniilariry or eoniicil iuii ii h Ihe olijec-ta p e r e c i r c d a n d u lien y o n beirin lo analyse il, it lies al the basis of y o u r i n v c s t i '-'atioii.
18. If you object that no body need unite the two (Karma and Soul, &c.) if they are etttn<iJ,tlien hear that Mala, Maya, Karm J, Soul and SlVa ATB eternal. When souls perform ^vanna Karma cannot of itself oorreoiouely give tJiein then- foi ius. The eternally caused bodies being nnintelliyent cannot unite with the soul of itself. God tlioretore brings about these unions and enjoyment under an Eternal Law. 19. If by reason ot our external sen'ses not perceiving the aonl, yon deny the soul's existeoce ; then, can the pot see the eye )vhich saw. it. It is the eye which sees it, without doubt. In like manner the soul which is conscious of objects and objective senses is similarly imperceptible to the eternal senses. The soul will perceive the senses and the senses will not perceive the soul; from thence, you see the truth of the soul's existence. 20. iMre (oxygen) cannot burn and become apparent unless connected with some substance (carbon). The soul also cannot be active unless attached to a body. The light burns in a himp lilled with oil and wick. So also, the 5>ul eats the Karma, and attaches to a body. 21. If it is objected that the soul dying and being born in bodies and different from the bodies, should possess its intelligence iiitact,theD, can you be conscious in dreams, of dream as a dream, and not a reality ? Then, is tiie intelligence of yourself " the same as after you are born? As such, pure intelligence cannot be postulated of the soul. 22. If you say that it is impossible that the intelligence which now desays should again be reproduced, then, will you explain h j w in sleep yoti. are unconscious and in waking ypu become conscious. If you ask how one body goes and another body is got,
19. Externnt senses, internal seuees and soul a n d ( i o d b e l o n g t o different planes and o r d e r s of intelligence. I n the p r e s e n c e o f the liigher t h e l o w e r is n o n - i n t e l l i g e n t and n o n - a p p a r e n t t A c h i t o r A e a t ) a n d as s u c h it c a n n o t perceiTe t h e higher. T h e e y e is intelligent, w e m i g h t say nnd it p e r c e i v e s o b j f c t s but w h a t is its i n t e l h g e n c c w h e n c o m p a r e d t o m i n d ; o n d the e y e c a n n o t see m i n d . A n d similarly m i n d is n o n - i n t e l l i g e n t in c o m p a r i s o n t o t h e Bonl and c a n n o t p e r c e i v e t h e sonl, a n d t h e soul c o n n o t k n e w G e d .
'IHE LIGHT OF TRUTH on SIDDHAXTA DEEl'IKA
5 5
i h f t i t ia.like t h e s o u l in b l e e p losinf^ all c o u s c i o u s n e s s o f a b o d y and r e g a i n i n g it iu âkio;;. of
27.
these w o m e n , w h o are p r a i s e d Tor their e y e s flesh, fat, bones and secretions. dirt and worms They Lodie.''
l i k e fish ! W h a t sire t h e y ? T h e i r b o d i e s a r e c o i n j ^ o s e d blood, are the urine p o t wherein, and m ine
23.
I f j o a a s k b o w it is thnt t h e s e n s e s a r e lost in
death, and DTO regained in r e b i r t h , t h e n i t i s l i k e t h e man who losing all b r e a t i i a n d c o n s c i o u s n e s s a l l o n a sadden regains them a f t e r a w h i l e . T h e w o r l d s p e a k of the moon waning and w a x i n g ns i t s d e a t h n n d b i r t h . Soul's death and rebirth a r e s i m i h a r .
24. 0 m y dear Sir, understand that there ig an
a n d p h l e g m o n l y t o o w e l l siro g e n e i a t e d ! T h e ' i " a r e o n l y a mas.s o f d i r t w i t h o u t d u u b t . 28. O n e ' s i n d u l g i n g in l o w w o m e n is I ' k e itself. The
the
pig
w a l l o w i n i j in d i r t a n d e n j o y i n g we derive by worship of
pleasure and
I s i i is t h e B'iss.
bletnishlc
eternal a n d p u r e Occiiii of 29. not from
e f f i c i e n t c a a s e , m as m u c h as this material w o r m
uucterthe from P e o p l e in w h o m a n g e r p e r m a n e n t l y the benefits Hold of on to Patience. the will Fee.t rise dwells du I'eoplo of in tlie Thai your understand
gpes creation and

body fooned
destruction.
If you ca
say only
that be
like a pot f r o m clay
mattCT, thra even in a canse like the p o t t e r .

25.
'such c a s e , w e r e q u i r e an efficient
w a l l o w i n g in p a s s i o n d o n o t k n o w t h e p l e a s u r e d e r i v e d Passionlessness. S u p r e m e L o r d o f L o r d s , w o r s l i i p ] ) e d b y Dt!Vii=.
T h e L o r d w h o was difficult of with
knowledge his
by
instant, body. 30. h e a t in ing
an inextinguishable T h i s is T r u t h .
Bliss
t h e D e v a s a n d t h e Ved-.is, w a l k e d D e v o t e e (eudiO(ii;eiri^s!r is e a s y t o b e a p p r o a c h e d on you even 26. the
footsteps
a s .a m e d i a t o r t o t h e h o u s e o f t h e b e l o v e d o f h i s s t r o n g Saiut Sundara). b y his devotees. you desire in A s suob, he Therefore this life. H e will c o n f e r Y o u have regarded passion and other T h i s is l i k e s e e k i n g p l e u s n r e i n of winter and time viccss a pleasure. smotheiing everlast-
a p p r o a c h his L o t u s - F e e t w i t h o u t fail. blessings
in c o o l w a t e r in s u m m e r . will obtniii
If yon reach the Godly path, you pleasure. W e read the Sivagainii. Isa's
I a rich
golden, ornament,
becontes
covered we are be31. W e d e c l a r e tlie Pasu iind Pasa. Feetvictorious truth We We
with dirt
w e d o n o t b o a i t:> t o u c h i t it u p . These
S o , in l a c t , bodies ugly to
must regard composed hold. of
the sexual passion of w o m e n , females' are to derive blood, urine which
as a t h i n g
of t h e T h r e e Padarthas, Pathi, ever praise and worship give up Kama to G o d ' s G r a c e . off the stains of
fit f o r o u r g i v i n g
a n d o t h e r l o w d e s i r e s aTid w e h o l d f a s t W i t h this o u r fîth, w e h o p e to l e a v e the three mala a n d to unite with the
W h a t benefit do you hope
b y falling
on their bodies ?
Ninviald God iu Miilcti.

23. To Idok up to the supreme and to hold that all the benefits we derive are from him, even when we fally recognize that we will reap as we sow, hav a high ethical and spiritiial valae aud is the important step in one's sadana of liberation. And then, when we wishinf^ to withdraw the man from indulging in the lowest pleasures, we.teach him tn believe that he can gee better bencht by following a better path, this is only following a well-rccogiiizccl principin of education and must not bo counted an a deception. The highest philosophy of duty and Nirvana will not have the slightest attraction for such a man iind cannot weau him for a moment from iiis practices. The next stanza contains n lurther step in hie conversion. 36. You arc first taught to hope for these enjoyments by referring yourself to a superior path;and then gradually is instilled into your mind the uselessness of these pleasures. How many men wreck their whole life by neglecting even ordinary sanitary laws and "Ty jpost heedlessly associating with the most abominable creatnres. And these in their turn carry their curse into other wombs and into other genei-ations '. How sin multiplies itself and corrupts everything it touches not for one ages but for ages together ! Do they who sin bear these things in their mind, or do they know one instance, in which the sinner has come out unscathed ? With poverty and want of education and copying of fashions, sexual immorality is only too much on the increase ; and a gallant genera! in his place, in the council would even hold that we have no sense of sexual morality ! 0 for a tongue" and for a voice, that would stem this tide that is growing upon us ! ! !
êos'Ar ^sun^LCLD uiB UK^QLOU'S ujS^.^'/Du.
QuiTQeh AirLDLcn^SsurT QsiOSU^^LD OuiT(^

sr'eraiijjaTr
QptiLDeow
rk'druzs^G
J.
M . NALLASWAMI
PILLAI, U A.,
U. I.
(To be cohttnuedj
5t>
THE LIGHT OF TRUTH or SIDDHANTA DEEPIKA,

THAYUMANAVAR'S POEMS.
[Continued from page 34)
proboscis the sweets of the pix alien systems* of Faith ; and that, roaring and flying away from my own shadow of my ignorance, I swallowed up to my fill tlie wandering mind and stripped out the front-let of maya mala.f When I was, thus, made fit to receive your Grace, you began to show me to my benefit 4he real positive aspect of your benevolencethat isfixing me to the goal of your chin-vnidrai and fostering me like an elephant whose rut is Guana' in the province of your Grace, you plunged me deep in the surpassing bliss of Divine KnowledL'c.|| ggi.^fiuao iLirSmp y^QO^ <^pQpu> îisisQsuefi ajis QevsrfiOfiu
Q u) srr ssT ^safSs

J^t^âSfi
0 su aaar (x. W-Oifi^
eir^^Sar iSrrikîS
LCfiiri/lS ID^LDIJl
^lEisinj Qp?e(res>iL) Onip;S jBfimea^fuSsir uiUflû u^-r^Su îrn^^Qiop
iirireSQ^ t-rarssff^ iSoUss'^.sf-sifii uu.itf warca^û ^Saa

^ ^ ^
uitS^^ s^struiffuju Q^^Qtjp
U'iTLDaresr uîren u
Qfikanai (^Qetruj ^^TTLDUJI e!ai4C3?s Osuarpm:. u:p. i^.ilait
ITeniLO luêui^ iSifleu^s eajSenmraer
SUTT^ (?Q/frir,T Qilsbts' srTfrA^ffjj
Loiâ
Q^QujitE
QsuQ^^jeir
( aer) (THE SAIXT'S s?
tSi/nir jpmnean &]npuaii> (^(Tjffl/ffâ euiriâifi^ eShuiihS Lfjj Li enir^^ Qoj^rrpiîun

the
OiobTTOTT ig(5C?sD. ADOKATION TO MALNA-GCEU
Qsu^ns iD^êrrh
em Qeu
S I'l liiTUAT, Tv;ACH F; i;). 0 j\I<tiiita ( h t r n , the tlie priijc;i of Y o g ' i n s , y o u are
LS/7 etir^L ( W S M Qajmit'Qm^
GiLivQ(û
(gQjQai âiQpet^
p r e c e p t o r of Mantra*
fo)lo^Ycl o f
iis w e l l
as
Tmitraf
being
school o f T i i ' i i n i u l a i - .
also tlie expelled the witli
Laudable positive from
has good. the peg
QsuQaji's ^Sffl^Ô
7L$j:QLDsrTSsr
b e e n y o u r s p i r i t u a l a f f e c t i o n tou-ard?! m e roe n o t o n l y t h e n e g a t i v e b u r N c g . ' i t i v c g o o d , in tliat it has c l c p l i a i i t - l i k e b e a s t l i n e s s witli of .self-])nde and. ruttish
It has done,
0 Mnvnn
Guru,
t h e p r i n c e of Y o g i h . s , y o u
Jlarvellous
are
the
was
me
p r e c e p t o r of M a n t r a a s w e l l a s T a n t r a o f t h e scho d o f Tirnmular.
being a follower
indeed,
result the
that 1 have true advaita
thrOAvn o f f t h e c l i a i n s o f d o s l n ' a n d p u l l e d o l f t h e knowletlfj;o, 1 h a v e d r u n k iu a s with the
y o u r f a v o u r d o n e To n i e . s a g e ' s s t a t e of p e r f e c t
Y o u raised
me to the great where the mind
consciousness
elephant's
was m i ' . d e i n a c t i v e a n d t r a n q u i l
by the coiiqnest of
* Jliuiliii is Vuil:i Miiil t 'i'outni is Aâina.
c. f. Tirnimilar's * Six nlieii nyBtems arc 1. LokavRta (materialism), 2. Buddhism. 3. .Jiviiiism. t. .Miinmnsaka (the doctrine holding that Kurma is the lirst cause), 5. PiiiicharStra (bi^roted Vishnuvism stoppiiii; with Ali'daprikviri), 6. Îiniuvothuni (Doctrine of Idealism). Tlicse si.v si-hools rii o eoii-siderpd iniperfcrt for tlioir intolerance and biiûcry ((((-. uîa. + as hi ll- iiêd iiiclndcB Karma mala that canscB it. X Chiii-ini' l.-a is the Holy Symbol formed of tlie thumb and the fore-linuer ji.im d at their cuds separating the other 3 fingers. The symbol will i xplaiii t he relation of God to the world as well ns SI I's i!i the hitter's, eoiulitioncd and unconditioned(niokslui) 8ta,tes. ^ I: .1)11 means Oivim Kmm led.;;c. Vide note to 22nd verac. The blissful elVcjt "f inilidiioii a n d ' i t s eoneequent indiBpen* sabiliiy '.> Salvatiini are sn;.;_'estcd ^n this verse 37.
(Tlie Vi (l:i iiml tlie Again.a ai-f lioili ut ilicui true, both liciiijj; [111 WiuilK <'f tlic Liird. Think .tliiit tlie lii-st is the anil tlie ficrriiirl is ihe .s|ioeiiil irriitisc. Hntli lieiiiu' the nf God, if you :isk why tlierc is ililfeieiicc betuccii tlioin, the reply is timt the iri'eJit will ]>erci'i\c im ilill'ereiici-). This \'erse is ri-itiii the fiiiiii! Tii-iniii"ihii-\s s;iere(l roeiii tailed ''T'ininiaiitraiii." |[e is -aiil ii, have unre sat in Votrir eoiUi'Ui]ilatii)n for 3,00<J \-ears ami sani^ ]ii> 'TiriiMiaiiirani ' iu 3,000 verses from what lio cnjoyiil in ! hose ,?,iK)0 years. The trauslation of this work is hciiicr done in ihis ioiirnal. 'aim I'hayuniatia^"ar elaiiiis desccut from 'I'inimiilar ihrt.iiii;li his (nini Miunia Desikarl.
THB UGHT OF TRUTH oo SIDDHANTA DEBl'IKA
.7
tk*
tefsoK* e,
firom
the
five
eleimiiti to the soanU m d blie*. identified
Rod, mj:-
O Spiritual firmncas
I'eacher,
roay
yon
blesa
nie
with
the
I b w B orerpowerad rapreme G u u i a t of
of tliooglit to c o n q u r r
thia d e c e i t f o J more aspire
M a ^ ; to fair
I with the O V e B e n ^
becaaae 1 d o a p p r e h e n d that any the it o u i n y p a r t i s a a flowers a b a u r d na to
mctding for the
Teobr,
JOD c a m e a n d i n s t r u c t e d
t r n t i i o f u n i t y b e t w e r a t h e V e d a a w d t l i e A ^ f a i n a s o an to indaoe the beloyed diaoiplea our to vend up appUufê who the for
o r the s k y of watwr of t h e
mirage. world
O r e v e r e n c e t o y o t i , inv ( i u r n , w h o let nil t h e know through
g u n to the Mered Foot of 4 o n d a r ^
Supreme Gunit
m y initiation the iieceasity of establiahM^hoolMuf reliipon and the ecatacy the
B a n y M tree in the North a n d a U o to who anveilod thia ti-uth
i n g t h e six'* l o c a l
tAee< o f N a a d i D e r a ^ llM world.
i>f j i e r c e i v i n g t h e - u p r m i e s t a g i - t o f n i i i t y b e t w e e n Vedanta and the Siddhaiitn.
O Silent Teacher, thus you have n a i n path of acqoiring the
initiated
mt-. J n t o
Supreme
iStrapxr/na.H
dt^m^nj Ssirîm Qu^^y iit Ou*m9>riutfi QiaimjGma^ iSi^S Ouimfitjfiat fiufmOem a^tm u'ifiifui. >0 O^^nj jui Oi^m^ti Qut^Qmror siiû Siotttt wcrtmp (atm m Qutftfiû
ftiUmfi u.imiu4-4?stir mfiSmfi i^tiûd^ mimti>m i^^Guir mGrna (!uf0S0 Ou'^Mi'm latui ^Qfi HJUUJ**^ mini*^m0 QuiLajf
Oteiur^ fiîunmL. r'niom
CfiS^Mm Omim^rnj Q^ttî Qpm^ L/immiiL'
QiGiui* uf Qi^wm ^(gOtu. (*)

the
O Jfanna G u m , the prince of Vogina, >oa ttre the p r e c e p t o r o f M a n t r a b w e l l i.s T a n t r a b e i n g a of the 8(-û/ofTiriiuiular. followet
O Mmtma (rmru, t h e p n a < o f Y o g i a a , jrou a r e
() Spiritual (uirii, 1 ffrrntly
p r a e e p l e r o f M a n t r a aa w e l l aa T a n t r a b e i n g a f o l l o w -
e r o f t h e Khool of l ^ r a m a l a r .
wonderfol lâee power of in the Unirerae hot m ;
W h o g a r e M*fnH
Haa it no It intelligenc f your to be
thix
other beand and
faitcinattoa T
w i t o h e a rae f r w a t h e H o l y makea thia world appear
E n d of to me
teaehioit eternal
OBchHageable Dmac ^ n J . t
a o a a t o p r e c l a d e n e f r o m o b t a i n i n g th<-
The UtvM urn thorn 1 mm^- t U ft t e - j r t ^

M ft obiccta of ir jh ^ . ' M r k . tm*it tt.,
fteBM rfartiwi - f a t thr 7 vidhvB
ft
-rf
w d Uh- ft n t t * i t n n d t o i c with ^ k a a s tM^-m*. T h w i n faitMiia) Utvu tHlMMi I I U TRW. t Onaa-kMxrMa* J (Hr* n u n T l n h n The n l m t f l o >>> (Mva*
lull. t o w y i i a ) ri-t.ii.i , . . u 111.- ..1 aiva Htrbuub k m i m a Ml < imi I h Inn -.Im.. <<>.'.., ii.. ti MrUoril* AH' Tin: j*. i . . . (f ^ i. , aAaliiin* l."nl irf Itxr W..HI <li<m-. (J f>i*lf Si^B I*ifi|i*iflti i U.r.1 .f SotiUj ^ 4 ,1 I m,.,. . InrvT.' IrfnMla Vir ûa i-Mitrym.; ,, wt-ariwn a naHaod .4 I Lotl ! Vxll,. > ID.ui ) il K l l a UukaMm n.ji > i i > . ><, i>1. . . , , . ^ u U rrjacala aail of t h a r . a l l . . l |>aira<4j| . i.. l i r a piwamiitM-'l iti i-riox i-.1 i.l tad a la-iaa tU<< L.>-i tll<i<<3i.j) (< <. dial ( V i l a ) r f i w - ' < t -I "> .T.i. 1 ! Ui- T.n.Hr..l.i) l kta kaa<l and wi-^nnt; it*- r<> tj k-..T TTW EAPNATR CMI T (K. t H j aaaavlf a i i h Owd M Lut r U rv M a r a , m Tnt* V>>4auta u w
o r f o r m a n d a t t r l l M f t a aiMl b o y o n d t i M r a o c h <r t M V a t f a c a m a a a n d of t h h u n t a n Mind
-r^K^./-w/ -t/.^.-.M Hi,i u I* 1 Kaitii TK.i I HniibM> .14 VctlmilK Suldhaiili or >i<<l i.K.n i'i>r>.;>r.uit ! < S A I V A SIfltftaantl, i.., t h * k n o w c r a n d m b r a c c r o f t K T r u Kitd (or t h e V e d a s ) viz. t h e t r u n i M n l n i " t h a t O e d l a S i v a o r L o v e .<, , f M wi.vB i> t>.< .. P a r a t o r h a m a m d e v o i d
V s ^ M M M M k B a ^ TM* ana r m r tli.êalMAFilt>kkt(afM)
5t>
THE LIGHT OF TRUTH OR SIDDHANTA DEEPIKA,

Ved'tgamas* the direct luy d o w n the and immediate that we several means should, aims for of existence
e s t e e m Y o u r D i v i n e l o v e in t a k i n g l u e i n t o y o u r s e r v i c e and, in one of word, unity inspiring nie with the Vedanta fsupreme and the " knowledge îddhautn. b e i n g led between the
f o r m a n s u c h as dharmaf
Highest End;
&c ;
t h a t Gnana-Margal
attaining try therefore, induction,
is
the to
O , y o u h i i v e t h u s s a v e d m e , i n d e e d , fi o i n a w a y i n t o t h e p a n d e m o n i u m o f Lokaynln. a LokAyata : His
destroy our self-consciousness and, applying to such methods sJifaya^ of r e a s o n i n g as nrgnmentfromsight&c., a s t h i s w o r l d o f mnya s t e p s o f SariyaW we should by
ourselves analogy, as well
H o r r i b l e are the evils of thesouletenial for him.
pliysiis
OHI b o d y , t r a n s i e n t a s it is l i k e a flash o f l i g h t n i n g , sual p l e a s u r e s of t h e s o c i e t y of women who can His
Sadhana-chatu-
H i s '7immuMfj07inm is t l i o s e n easily inSratyaf procure
discriminate ourselves f r o m our L o r d
and get t h r o u g h the gradational
c h a r m him with their black'-piiiuted eyeS. is t h e h i g h s t o r i e d h o u s e t o e n j o y t h o s e h i m B11 t h e s e . Thus vainly sures harifi) of this indulging life l i i m s e l f in t h e of
&c ; a n d t h a t w e c a n , t h e n , r e a c h t h e
pleasures
final adtiaita
state o f viohgha
( c a l l e d Siva-sdyugya^
neither one or t w o
in
Avith
T o h i m t h e e t e n i n l S a t is t h e w e a l t h t h a t c a n
the Vedas) w h e r e w e will b e
the Supreme Siva enjoying H i m as All-love-
carnal
pleaof
iAeor^ Sij^SLfOwp Gênii^ (JisraSv Qa^ iSeoeini a-TilSliqisi Qsil2eissfreif etLsnia uiltShnf s
i i r ^ e S ^ ^ S O . ' B Q fQfiLD
he becomos,
course,
devoid
ôod qualities patifnco, peirepUvitij, renunciation and

a n d possessed of the evil qualities lopa & c .
u u n t ^ * tSQ^dSsisT^
(?a.OTla;
Qurr^ eon^ QunJjuQinn^m wêin^ feirsiBir.ssrT QutQî ^(êxT QLD^ m/SQu.'^ HQta^RoiM SLUSsGfi u/enem^ HQâ^n a^^ Qld^ iSstQeuev etxenn uâjirg ^mO^Dsira Qerrssrpaiiid Ssiei'^n
-IT ira^c * Tlic W.inl ' Voilii;.;;ini:i is the compoiiiul ol' v e d a ' .ind 'agnnia.' + Here tlip reference is to the four purusharthas ( I ) Ijhii,-,I,II railed in Tamil ' A r a m ' ( ^ A U ) means ' moral acts', (2) Arclia called in Ta\nil ' p o r u l ' ( ^ ' e ) means ' wealth,' (3) K&mya calU-d in Tamil ' J n b a m ' ( H i h u d ) means 'pleasure', (4) Mfiksha called in Tamil ' Vcedu ' means 'emancipation.' These 4 are also called 'puruahirtha chatushtaya.' t Gnanfi-marga means path of knowledge of God. Tide alao notes to ;i2nil and S7th Verses, ^ a k t i - m a r ^ or Karma-marga and Yoga-margra arc accessory to the gnana-marga. ' Sadltonii.cliatii.-'litaiia are the four great.means or qualities for the Vednntic discipleahip going by 4 technical names and meaning (1) discrimination of atma and anatma, (2) a strong disregard for earthly and heavenly rewards, (3) quiescence (Sama), Self-restraint (Dama), faith (Sraddha), concentration of thongW (Saihadhana), abstinence (Uparathi), and endurance ( T i t i k s h ^ These 6 ar called angams or parts or prccepta of the 3rd Sq^hana and (4) an intense desire for emancipation and Salvation (molsha). [Note how these Sadana chatushtaya have to be attained bafore following the Sohamhavana marga of Sariya, Kriya A c . ] II Vide notes to 27th verse for definition of Sariya, Kriya, T o g a and Gnana. i Sii-a-Myuyya. Lit. intimate anion with Siva (in')HiB Absnlate nature as Love.) This is the final Uoksba or The Eternal Liberation mentioned in the Vedas and attainable b y Gnana alone. There are 3 states below this, Viz., (l).8tt'a Siloka means ' in the same world of Siva, and is attainable by Sariya ;' (2) Siva-Samipya means ' in the vicinity of Siva and is attainable by E i r i y a ; ' (9) Sarupya means 'getting likeness of the natnre of Siva, aad ia attainable by Yoga.' So the True Todantin whose end ia, " Bivolurmbhavaiia" must have gone through the above 4 steps Sdriya tp. c. f. 36th verse, and end of S9th rerse. [ " In my Father's houM, there are many monsione."]
i-/(55u/f Q u ^ ' s
^twijo'
ser^îh
rQTesOc^ Qp'lUÔffi
tUQ) C)sjrssr(g6i7^
ID H SBT (IfifiSiV
qsiDi QtJi-'if
QsieL tram oar Qpujijem eaiGkLir ffSihOu^ .zirfsTf^fn s'^Qp QiDnni^C.

i_(rf3r3(5;!9 i L ( r f i s B u j
ujn^Gfn
L(iisar(yi^
eSfpuQfi iMiTiunjg Qmeuii4LD ^îâem

^ntei 3 sSlflUUiri
Qitsw Qpsir
J)l Sp
Îtoii
UJCtLDJ^
LoirOusitflunin rfî^Qeti
QsuQiwrs ^s^jg
u)7LSiLia'(T5 Oiasro' ^rj^Qsu.

0 M a u n a Guru, the prince of Y o g i n s , of Tirumular. T h a t it you are the me p r e c e p t o r o f M a n t r a as well as Tatitra b e i n g a f o l l o w e r o f t h e school Philosophy. Y o u have well t a u g h t as in a the s u p r e m e universal nature* of ocirSaiva teaches us that, Siddhanta public
k i t c h c n , w e c a n f i n d all n e e d f u l v i c t u a l s t o e a t , s o t h e Lokayata ia materialism. Vide note to 37th verse. + Svarga is' the Heaven which is abode of Gods. This is not
Mdkeha.
t The saint refers to the five evil qualities (1) K&ma ( desire of lust), (2) Krodha (^nprer), (3) L6pa (covetousness), Mada (pride) and (5) Mptsara or Mlcharya (envy). These five are the principle bad qnalities giving birth to many sub-divisions. c. f. last para of 39th verse (Translation) and notes.
59 THE LIGHT OF TRUTH On SIDDHANTA DEt:PlKA.

miiitoa QmgiutQuiu (jjOT-i.^cfrnr w^^cftv lunsr Stmujitiu QmQujtm îSjitC3<3 wffiSiiiaiQjQ^mtBr
0 Mauna-Gvru, the prince
G^î^ îQfif"'
O Mauna-Ghiru, o f t h e school of
the prince of Y o g i n s , y o u Tirnmular. utmost stretch of sociable your the with beck
are
the
p r e c e p t o r of Mantra as well as Tantra b e i n g a follower Y o u r glory surpasses the are the is inspired to love and be exprescow. call Every
sion : B y virtue of y o u r divine presence, the wild tiger of Y o p n a , y o u the and p r e c e p t o r of M a o t r a as well as Tantra b e i n g a follower o { t h e school of Tirumfllar. frailties of bare knowI Even the furious elephant obeys t h i n g is at y o u r command;
a n d carries, as it were, the fuel f o r y o u r why, much better than what knowledge For, like
fire.
1 a m fully convinced of the ledge :* I am in by no way learning imbibed
Kdma-dhenu*
waits at y o u r f e e t w i t h r e a d i n e s s of will to p r o f f e r y o u any l o o d y o u like. Kings, Vihiia-Dih-af king scholavs &c., and do Your great sages such can as as win Stika, the the
s h o u l d h a v e b e e n , if I h a d n o t a c q u i r e d t h i s which I have, I have not. yet the divine
as well s h e a r i n g . qualities
extol
yon^-
supremacy, look
fellow-feeling Ac., after giving up the low
aspirations
of ascetics.
gracious
f o r lying, killing, pilfering, d r i n k i n g and lust-fulness. 0 m y spiritual Guide, Y o u k n o w that I am simply
h e a r t s o f t h e n i u e Siddhasl In short it is - n o
of powers. if both heavenly and
wonder
bearing a human frame without ever the true sole L o r d end of m y of existence. And,
t r y i n g to realize you being the
earthly beinijs shall c o m e a n d prostrate b e f o r e I'Ogtf^s^' Osr ajMsuir^
you.
All-powerfulness, 'I
can the
never Light,
h o p e of of Your
reaching the Salvation except' b y
Grace*
M a y Y o u , therefore, and protect me. place me under your control
fSsirji QunetOâi ^SL'STiSsi OmiTQfsLSiT^ ^/naniLifm uîuir^ âr'imwuj gtak^ Gsti^ @(5nAasw erp^jeij usOeteiru QiLnsur âea
LoathtDiiîr
mTors i5etfm@L/ei9 umQen"^ (^MirajSt^ ^tmsjre^ mûja iS eatitTLLi ojEstoiujir QeaSiî OsaruOuiBiu SLLesnLBt Qoiis^ ai(^GLD Gutars w^cciSfiOâr SUtlo OuiTsa'oriîS aH^jpt Qfir^Gin L/a9ff/rgg<r ssSiriiîj foiUir^ Qar sm jtiesru
(Suir/h^BHJ dunp/S Ou- w u i r / r
eitufi ssriis^ Qsiri^ (Sifi^
(S ulSlLi- esr^(yiai>jd QfiscmieS^

(ân^Glujffiir.i icgtfioT) ^Qio &jemauLD ^ft2sii'uif
u>fa s
BsaQoi'SeBr
^sir
Qpsiistmi Qun^Qso
ûaQt^'sk êsiî'iu O^nnA a. în GaiQujîi (?i Qpsusw LDniSêuQ^ Qic^nsai (^(^Qeu,
O MaHiia-Onrii, tin. pi iiiue o f Yogins, 3 0U a r c the p r e c i ' p t o i ' J J a i i t i ii a s w e l l iis T a n t r a b e i n g a f o l l o w e r
BTLLiS&ir eS(tfieL/Si/iT 17 x^-i/Tdi/rw

(SJTfiBl?4(g5 Q f i ^ Q L C ^ êutir
of the .schou! of Tininiular.

Jf n o w o r d s o f p i a i s c c a n c o m p r e h e n d t h e limits j l ' y o u r gloi'v, such when ential gloi'iotisness: 1 will he woistiip would to be m a y 1 t h i n k of toijoyinij' I ild your ardently leet with on the \Yish for a l w a y s tu o f f e r ricli .supreme y o u in the day niy r e v e r flowtiN, ornatiicnta|
euiritrsQfi LDememSTfiJ^ f sO^îr &iaaiSlây^rir LoSGatDtu^ wifô Qsus^Qjâ QetiGiijtls ^li fu (aQ^
iIilJlSei>SU(T^ QiLerreta g^jGoi'.

The Saint unravels iu this vtTBC the CXCI-IIlmicl' of .9,,/. Ihantu School. Mere liiiowleclso of " Sadliana cliatushtav.i ranTiot procure tlic Highest G ^ l ; but, after atcinirin- it as a niatti ] of coui-ee, the pnre B o i i l Bhoukl, hy surcesive stat-'cs of Sarija, Kriya, Yo;;a and Gnana, rise anJ reaeh, lhroiii;h (hjil's (iracc, iljc Mdksha of" .SivohambhAvana (the Siiiiri'iiic Ailliwaita Kiid). e. f list verse and Mr. Snba R o n ' s ' Disconrscs on the llha-a\at-(.iila" where ajjainBt tlie Son-tlicistic Saulthya I'hilosopliy he OII^TVIS Wliile Parabrhamara remains passive, Priiki il! t,'oeB on t-peatinthe cosmos in'thoiit I'lf iiiti'iferrnrr. It is not possible to iret riil uT P / ' n i i . i f i or its a l t O f T o t h e r " i.e. Karma wliich is t h e i n i i i . table result of PnikriH.' vide page SA Edition of H8.
periiii; tod seated
fr,".grant
uliile y o u
' K;iiiKi-I)l';'nn is I 1 1 1 ' ''lilv (" iil' ph'lirv Siippo-Si'd i.iu'iv.^\h;tll'\rr her hi\'iMiricv wants. t 'I'liusi- Miires IjcKini,'- Ii- tin- i;r(>nii of nnnii.s whusr niniiVn'r is :il I The 0 tiihlhas of siipi rnjirnral powers arr (1) .Sai_\:niitili;(, (:i)Sakodhanatha, (;j) Adhi-iKit ha, ( IJ Ankiiii-iiai lia, Ma'dliuiik;;natlia, (t'l) Mai svaindi a-ndl li.i. 1 "HJataiiidra-natlia ami (S) (i horiika n;1tha. 6 Seciii'-'' :hal his tJiivn's i.s Iii'vcnd all desiiipt ion. t he taint indnli.'cs inrnsilf tlir .illcrn:.! IM; of reali/iiiu' it. by aftual i-n)f.yiiici-t pra\'i.<l fiir.
5t>

H e t e r o d o x y ia itfl O r t h o d o x y i t s i t s finn o v e r m y intelligence. (md iirith t h i s mfetha
t h r o n e , sui roiinded b y the various classes o f a s c e t i c s n a m e l y t h o s e w h o can preserve their b o d y b y t a k i n g in d r y l e a v e s a n d w a t e r ; i i n d t h o s e w h o c a n d o BO b y Greek-partridge,* both day f e e d i n g on t h e lunar beams like the and
and those free f r o m b o n d a g e of action a n d t a t i o n in s o l i t u d e ; or powers.t
n i g h t i m m e r s e d in llie eternal bliss o f silent m e d i a n d , a b o v e all, those i n c o m p a r a b l e eight kinds of Siddhia
S i d d h f i s w h o ivre p o s s e s s e d o f
îssirjr ifiTor^êv O^LÔmw duiLuirifi^fi wojsS it(Beo^tu QtuKili-ir^ ujqQ^nssf Jtt Ofauî^ UiêuiriLJ^ fiHB*"^ Omn^û^ miflsiiu iSnLoufi ^LDQlbhffianesiQwîj ^LD fieaiiufl-D QfiSet';^ SUIToBttQUITeoQeu
îkG^soeiBSujuji iSâ^ch
OajUfiitDfiîL OtLirtkpimu upfimjfiii d^tfi Qureau uitjfi^&iits^ Quppitntir Omitiliuiis Ssirmr(gm umiisfiUifi Gimirjpi <S^(iar Bppfi^ fi^/Qnf QiDoXSnat OutircÔuucijS ~'^<BiQseir jêsmfi,^ Qun^ ujaaQeu umpiueopiu ajfitO&i uiareu eirnai aiaaimifljfeb w^Ônfi titrnQuirai K.r^(?fiuiar wiraisth
B-CBViraiOû O^ fwrarufr
Oirsrestuir ^niS^ SUIT mnS ^^luOeusfi QujA^^/i ^ sir em: B istt(BQ*iu "^^StîSg OÔiQis iTQfiii eutnLsmH eonî^^LD Quirffnt Qptf.i^luiJ
OusrrG(g)[j Q^f (^(T^Geu
ir-iBis.i
a/jjajOû uuf-ujt nSgniJa WflQpard ciDu/? Qf(iaiesiQain(^ LuSkiiiSeid Qsstisu: tSQtseir ('BuGiuffîsîifg^ Gaj^smt^ LDaiSieu( Oinerar (^(t^Gai.
0 Manila Guru, the p r i n c e o f Y o g i n s , y o u a r e ^
like a rambling
the
p r e c e p t o r o f , M a n t r a as w e l l as T a n t r a b e i n g a f o l l o w e r
o f the school
of Tirumular.
B e i n g p o s s e s s e d o f a r e s t l e s s mind*
ui/b^tr^Q^ QaiGiuir^ ^f i^^'OO (tojQfisoeir uitnSa>su(^ QLosrrair gÔau.

0 Manna of the whool
0
ipaggot, I w a s n o t able to k n o w the supreme effect of
yonr grace on which I should be ever intent for my (5') final liberation. A n d I c a n n e v e r e x p e c t t o get it
are t h e
t h r o u g h t h e dvaitaf never dies out. If I should contend which its one get casually, myself hear any sacred pinching and word blub uttered b y as in a any I k n o w l e d g e whf re the idea of ' I '
Guru,
the p r i n c e o f Y o g i n s ,
you
p r e c e p t o r o f M a n t r a sis w e l l a s T a n t r a b e i n g a f o l l o w e r
o f Tiriimular.
Master, I i a n l it i s f o r m e t o : worse than many and I t is t h e f i e r c e n o t i o n o f
my Divine
out of a
desire to
g r a s p it
a g a i n s t t h e s i n f u l Egctism is m e r e It ignorance. iny Its
into
confusion
state of
s e l f - p i o p e r t y a n d a s s u c h is stupefies
anava
and
stupor. H o w can I, therefore, h o p e to reach of salvation after getting my good equipoised ? But, however, t h i n g else b u t 0 Lord, I would neVer One Word which think of any me the true and ba<i path karma
evils are
^reat: it o f Ravana, nniverse-
intelligence
deprives
!StiHuicX r e c t i t u d e .
I t d o e s , . lil;!.' t l i e l i i u i g l i t y n o n e e l s e in t h e
e.steeui i t s e i r a s i n f e r i o r t o
not e v e n to Trininrti, I c , B r a h m a , V i s h n u a n d R u d r a .
that
you
taught
* Tlic GreuW-iiai-ti-icl;;o in calk'il ' I'crdix rnfa' said to feed on the at m y initiation. Mioou'a beams. l u the text, it is called ' Snlioni.' t The S eiddhis a r e : ( 1 ) (niinutciicss) endowed with K . S HANHUOAH M UDALIAB. i \ liich one can make hie way into a solid rock. (2) huihimti (lightness) endowed with which one can aesond to the Solar Sphere (To he continued), '|IU11 a aun-beam, 4 c . (3) UKihiiiin (Miai,'iii; iide) CIUIOWCHI with which c,\n expand himeclf to occupy all spacc ; ( i ) P.npti (reach) ciith.twrd with wliich one can toiicli the moon "with the tip of Hn* Mi^d is here used as representing ' andakarana'. jjei(5) rniJ.iiniiiii (anobstrnction nf wish) endowed with which + DiiVa=duali8tic. The dvaita schoolB hold that God is eterone can, dive oi-tloat in earth as in water; (6) Vasita (eubjuganally separate from nature (maya) and'from the human soul. -.J^he tiou of nature) is the power over the elements and elementary dvaita practice or sadhana a necessary unavoidable p r e l i m i n i ^ in liein^s; (7) I'îtn (donjinion) in which inanimate things obey all schools is to worship or contemplate God in the second person coniniandi (8) Yni.'ihiinii'dM'njilii is obtainin;,' any thing desired in any form. TJiough the multitude of devotional practices falling such a.s coiivi iiiii'j poiKOU into ambrosia, c. F. notes to ''siddhas" under either Sariya, or Kriya or Toga are all dualistic; yet in the iindev 2Ut and Wrd verses. fonrth and Moksha state of Divine Guana, the duality ceases and X Satfvicrel'cralde to (-atva gan:i ((roodncBs). lapses into advaita or non-duality, since, then, the mnkta lays Kav:uiii fstlie ten-hcadcil demon, chief of J{i\kshasas, King of down his Soul to and identifies himself with God. Vide note to 27th verse. l.aiika, vaiKiui.shed by Kanu(,\
THE LIGHT OF TBUTH O E 8IDDHANTA DEEPIKA.
61
T H E
S o wi'ote S i r W a l t e r E l l i o t ,
K C. S. I , F. H. 8 ,
with
LIGHT
OF
O B
TRUTH
Deepika
a l m o s t liis d y i n g b r e a t h , tion to the " Indian
10
years ago, on
in a contribuImportance
Antiquary,"
"the
of Early Dravidian Literature "
W e dare say that w h e n any people to-
this l a m e n t e d s c h o l a r w r o t e this, s c a r c e l y
Siddhanta
MADKAS, 21ST
n o t i c e d it a n d p o n d e r e d o v e r it; a n d w e q u o t e this
day,, as w e c h a n c e d on the p a r a g r a p h only recently a u d to s h o w that the work we have set before it, The ourselves, is not an
however
AUGUST 181)7. ifboble
unworthy w e may be to one and barren of
fulfil
results.
fulfilment
w i l l , h o w e v e r , d e p e n d u p o n w h a t enthu.siun these w o r d s w i l l a w a i c e n in t h e h w u ts o f every ti u e South Indian, scholia's repudiBrah-
IMPORTANCE
OF
E A R L Y
D R A V I D I A N
f i n d w h a t a n .amount o f F e l f - s a c r i f i c e , tli/jse f e w able to do the ation w o r k are able to u n d e r g o . In
LITERATUKE, "THE deriving unthor of his name cansed the Tolkappi^-am, of Tu-anaduinagni, from Jii.s is
of tlic niifouiiJcd
as])cr?ion cast against
niin.s, h o w e v e r , w f n e e d o n l y p o i n t o u t t h e f a c t t h a f f r o m Agastiya downwards t o i l u j ])i-(\sent t i m e , t h e r e were fn-m
M p r e s e n t e d to h a v e b e e n t h e p r i n c i p a l d i s c i p l e of Ap;astya, Tolkappiyr.nar native place, which great work. Tolkappiyam immigration North. temporary him to employ it as t h e title of h i s of an tiic the con-
n o m o r e g r c v i t Jiiid a r d e n t Pclidliir.s i n T a m i l tJian the ranks of taking of stronge.^t Jiriiliiiiins and in lliis pri^-oiit havr
iimh i-
B u t it is, b y
no means, improbable that the a n d is a r e m n a n t flourished missionaries and furnish a that before from other
ours,
<JI;I- B i - a l i m i n f r i o n d s and
U-iit!!i IVr'in fruiu
is of o l d e r o r i g i u literatare the of t h e Brahraanical
sympathy
uiiconragenient,
eaxlier Di-avidiau
b e g i n n i n g , a n d it w a s o n l y y e s t e r d a y w e h e a u l valued liave H r a l i j n u i h ' l e n d t("j t h e treasures of following eilec".
T o thai case archaic
Tolkappiyam,
vast
wisdom
locked up
in
cir
writings, would
valuable
ancient Tamil Literature.
I w o u l d a s k y o u to coufiius the Tamil literastill
m i n e of classical a n d e t h n o l o g i c a l lore. A n d m y p u r p o s e i n t h i s c o m m u n i c a t i o n is to e x p r e s s a h o p e t h a t s o m e of t h e a l u m n i may be induced to explore of the M a d r a s in University lliu h o p u of ol its roccsses,
y(jni' l a b o u r t o t r a n s l a t i o n & c . , f r o m ture. The glauionr (if the
Sanscrit
literature
holds sway of the public iniod both Indian and foreign. Tlie field of Tamil is completely neglected. can secure The sli(aild of the and your Tainii
t h r o w i n g l i g h t o n t h e n o r m a l literature, m a n n e r s , ('ustoins. &c., of their o w n land ; followincf distinguished countrymen " A t t e n t i o n is not n o w time. great Fifteen years of ago eai'ly authority the e x a m p l e their in B o m b a y a n d Bunp;iil. c a l l e d t o t h i s u b j e c t f u r t h e lii-st Mr. Cover, supported csiiecially has fallen. it so by Ihe how Tamil Over much Judges, pointed neglect out
resourL-es o f inoue\- a n d l a b o u r o n e be entirely devoted towards the on the
resurrection
Tamil literaturee.specially tbeosi.plii.' side. I hope
ihe first
philoso])hio issue of
j o u r n a l is a n a u g u r y o f a b l i g h t f u t u r e f o r t h e literature." We piint also another such
of several c o m p e t e n t " total
cominiuiidid not
is t h e m a s s
Dravidiati,
cation elsewhere.
T h e f a c t is tliat all,
Brahmins
literature upon which borne by Brahmanic
n e g l e c t the T a m i l at
b u t t h e r e v i v a l i n .-ill I n d i a n age of soninolenu)the great and and
legend, hated
by the
B r a h m a n s , * it
h a s not h a d a chance of obtaining
the notice
learning, after a v e r y jnade b y a few noble
dark
deserves,"
' T o raiê these hoohs in piihlic
estimation,
v e r y nearly death, w a s s o l e l y d u e t o European
efforts those
scholars,
to exhibit the true products of the Dravidian mind, would be a task worthy of the ripest scholar and the most enlightened
Government. I would especially draw attention to the eighteen b o o k s that are said to h a v e received the sanction of the M a d u r a College, a n d are a m o n g t h e oldest specimens of Dravidian literature. Any student of Dravidiun valuable writings w o u l d be able to a d d a score of equally
happening t o b e all l i v i n g o r c o n n e c t - j d with N o r t h e r n India, Sanscrit l e a r n i n g a t t r a c t e d t h e i r attention, luid

its treasures were so vast as to a b s o r b t h e m in the t a s k ; a n d HS s u c h Tamil was altogether noticed liardly
a n d tlie c r y o f a f e w w a s a c r y in the w i l d e r n e s s ; a n d t h e R e v . G . M . C o b b i n w r i t i n < , ' t o .i f r i e n d o f o u r s .say> that though to he ealled the attention of Prof, .Max aud
books. If thcic mre eiirefully edited they uunldfurm i,f Drttvidiaii clusiic-' of tlir hi'jhd^t rolvc."
n body
Jhdlei-
some of t h e s j Tamil J'liilosophic works
W e do not, know wliat uuthority lit- Iins for ihia ttiiiciiieiit. Mmiy of the chasteet writers iu Tuiiiil lire B K !iihi>"< 'ii IL L.ie^t T;umiI Poudit now i.s n. Bralimiii. 10
p v e s s e d m i h i m t o i s s u e a i:raii.slatii.)U o t in one of the V o l u m e s of the sacred
.SC'ine ut: t h e m Books of the
5t>
THE LIGHT OF TRUTH O R SIDDHANTA DEEPIKA,

(the italics a r e o u r s ) different o r is b u t H i m s e l f , w h o h a s b e c o m e this universe. cause of the universe thereof. apart (the the
East, there w a s h a r d l y a n y r e s p o n s e ; a n d with t r u t h , " j u s t i c e o f t e n s e e m s t o c o m e does come; a n d t h e s e w o r k s w h i c h a r e s o

will receive their and our friends m e e d of h o n o r . " need no
he
observes b u t it
late, '
mmc how
is a l s o
from Him. Ifc italics are ours)

iDstrumental
d e a r t,o na
W e sny
yoii Amen,'
they
H e is n o t o n l y t h e but
further assurance,
A c a u s e is n e v e r
material Oftnae altogether different from its

cause reproduced
know
f u l l w e l l t h a t o u r h e a r t is in o u r
task.
e f f e c t a n d an effect is b u t its o w n
iu-another form." All Vedantists
AN
ANOTHER
SIDE.
"VYK
refer
to The
an first
article
entitled is
' Wisdom devoted namely to
and the of
Worship' J u u e J397. statement
iii ail i s s u e o f t h e and exposition of
Brahmavadin the two
dated 5th postulates
paragraph
existence, according
to the S a n k h y a s ,
nature unten-
a n d souls and the n e x t paragraph article proceeds in its first h a l f t o
shows how
a b l e t h i s t h e o r y is, in t h e v i e w o f t h e V e d n n t i , a n d t h e e x p o u n d the view of the Y e d a n t i , on the same subject- A s t h e article deals with some of the most fundamental questions c o n n e c t e d with Hindu Philosophy w e p r o c e e d to-day to examine s o m e o f vhese s t a t e m e n t s c o n t a i n e d discussed nature hereafter. Accoi-ding to clianges in t h e first p a r t o f w o r s h i p to b e manifests all S a n k h y a t h e r e is mid souls nil not also. simple, omnithen There and tliis from
accept these proposit i o n s i t i s s t a t e d , n a m e l y first, t h a t G o d is both the i n s t r u m e n t a l a n d m a t e r i a l c a u s e o f t h i s universe and t h a t e v e r y t h i n g t h a t e x i s t s i s He ; and secOBdy, that .souls a r e a l s o p a r t o f G o d , s p a r k s o f that infinite fire, a n d a n U p a n i s h a d t e x t i s q u o t e d i n p r o o f of this. N o , i t i s s a i d f u r t h e r d p w n , i t i s n o spark hut the b u r n i n g l o g i t s e l f , in a s m u c h a s B i a h m a n can have n o parts. ' T h e n h o w (?an t h e r e b e s o many souls.' W e a i e l e d i n t o a n o t h e p s i m i l e , t h e o f t - r e p e a t e d simile o f t h e s u n a n d i t s m y r i a d r e f l e c t i o n s in difEereiit p a r t i c l e s o f w a t e r ; " s o a l l t h e s e s o u l s a r e but reflections o f the Brahman
the real ' I,' brutes ' yoir' T h e r e is the One are mere but one and
and a r e n o t real.
of him and and
T h o y are not
undivided Being ; men, are he
women
unreal. as
reflections
Infinite B e i n g
appears
the article only, leaving the questiou of (Pradana) which
of distinctions is a l l d e l u s i o n . " T h i s a p p a r e n t division o f Him is c a u s e d b y l o o k i n g a t H i m t h r o u g h the n e t work of

' me ' and the appearance time and space and causation. They ai e not T h e E g o is H e , part of Him, the N o n - E g o is H e . w h o l e of H i m . b u t the
phenomena and there arc 1)6 diiTercnt from
an infinite, nuinbt-r of Nature the is soul works soul, and
which b e i n g simple cannot chringe and must, therefore, nature. out p h e n o m n n a f o r the liberation of t i o n c o n s i s t s in thi^ s o u l nature (Pradaiui). i^^ s i m p l e , The and soul the and libera-
" I t is t h e E t e r n a l k u o w e r h i m s e l f is t h e might pause
b e h i n d all p h e n o m e n a ; H e the Non-Ego." Here we
who stands phenomena.

and we before
H e is b o t h t h e s u b j e c t a n d o b j e c t . p r o c e e d to the rest of the I n t h e first p l a c e ,
H e is the E g o
discriminating
t l n i t i t is
omnipiesent is also a being and also
paragraphs. to state that
T h e Y e d a n t i a n s w e r s t h a t this is n o t a j i e r f e c t s y s t e m . If nature there will b e two'simples, the soul
we must beg leave
the criticism of the S a n k h y a p r o c e e d s on a ({nibble; believe, pute t h e w o r d that is t r a n s l a t e d 'Avyaktam,' a number that of source
mere word-'
is, we disthe fruitful like
' simple' of
present, nature must
Lie o m n i p r e s e n t as such having in
n a t u r e .will b e b e y o n d t i m e a n d s p a c e a n d a l l c a u s a t i o n a n d n o c h a n g e is p o s s i b l e is til lis a n i m p o s s i b i l i t y T.wii a b s o l u t e s . pioblem y to the His Sankhyas, ilow solution there of does must nature. solve apart two simples
between
learned heads,
late
Mr. T. Subba Row,

in
t h e Light
of the East,
The whole that
the
mis-
the Vedantin bo a soul
Thinker and the Brahmavadin

where the word occurs t a k e is, n o the not doubt, due to
itself
Gita.
&c., &c., i. e.
is t h i s . B e c a u s e in a l l i t s
according modifica-
nature, for the reason that nature is s i m p l y i n s e n t i e n t so tljere must b e ])Ower b e h i n d iinture w o r k .
t i o n s , f r o m g r o p s m a t t e r u p t o chitta,, o r some sentient making
the intellect, motive and we sentient wholly
( e v e n t h e m i n d - s t u f f is i n s e n t i e n t ) , b e i n g as the the mind this think
this Kshetra &c. a r e u s e d i u t h e o l d e r w o r k s i n a n u m b e r of accepta t i o n s a n d a n y a r g u m e n t b a s e d o u s u c h a verbal res e m b l a n c e i s s u r e t o e n d i n f a t a l e r r o r . Now i n regard

remembering w o r d and others like, Prana, Purusha, Atma, t o t h i s w o r d ' A v y a k t a ' it is u s e d i n t h e 1 0 t h S u t r a o f S a n k h y a Karika, to distinguish own products ; and that the distinction the
nature
N o w , says the V e d a n t i s t ,
mulapr&kriti from its
b e i n g w h i c h is b e h i n d t h e w h o l e
u n i v e r s e is w h a t
commentator apply
call G o d , a n d c o n s e q u e n t l y this u n i v e r s e is n o t
might
T h e w o r d m i g h t itself b e a p p l i e d
doubt says s o u l also. to the soul but then

no to the
T H E L I G H T O F TTTUTH OB S I D D H A N T A D E E P I K A .
03
it^nly maaoB, a o c a u s e d a n d c a u s e l e s s . A q d C o l b r o o k e truulates it o s u n d i s c r e t e . The crd s u t r a m a k e s deaip tbis dist^Dction i n t h e v e ' } ' b e g i n n j n g " Nature
u n o production ; seven principles are productions and
ence of Pradana a n d Soul length, breadth, tenuity &c, impossibility. the other and If width they and
The riddle of no the
supposes density
that or an over For iu
t w o things are of the same kind, of the same quantity, same are can so, doubt it will b e one
produCtiTe; s i x t e e n a r e p r o d u c t i o n s ( u n p r o d u c t i v e ) . T i e ?oul > B neither a production nor productive." Herein lies all t h e d i f f e r e n c e , b e t w e e n t h e s o u l a s Avyakta and n a t u r e ( P i a d a n a ) ;!S A v y a k t a a n d t h e mental and s e n s o r y p l a n e s . N a t v i i ? i t s e l f o c c u p i e s a higher p o s i t i o n , i s m o r e p e w a d l n g t h a n t h e I n t e l l e c t
a n d I n t e l l e c t is m o r e p e r v a d i n g t h a n t h e s e n s e s a n d s o on. T h a t is to s a y . I n t e l l e c t is o m n i p r e s e n t a n d s e n s ^ But Prathe and in a r e n o t w h e n i n r e l a t i o n t o t h e soiise.s t h e m s e l v e s . I n t e l l e c t i s n o t ; w h e n i n r e l a t i v e t o Pradana, dana i s o m n i p r e s e n t s o f a r a s r e g a r d s i t s o w n
B u t we contend that tilings of different fill a n d overlap and much is more when two o n e is s e n t i e n t a n d Achit. so contrary T o the by
densities and tenuities Chit and the other
non-sentient things
instanc);, there can b e no not, or are they one only to instance
nature as l i g h t a n d d a r k n e s s .
A n d d o lliey coexist or objection have own our
and the same ?
o f t h e V e d a n t i , that d a r k n e s s is n o p a d a r t h a , w e the recent discoveries Indian Scientist, I mean dark room b y m e a n s of Dr. Bose, w h o could light too his instrument.
demonsdoes as to a
prodac-
trate t h e . p r e s e n c e of invisible rays of t h i s m e a n ? TJie r a y o f l i g h t h a s b e e n be covered up b y the lamp is b r o u g h t it more could dispel the
in a pitch What thin
tions b n t i t s o m n i p r e s e n c e presencfi o f t h e s o u l , s i n c e t h e
is
nothing when
l a t t e r is the
superintenwhen
dent, the enjoyer, a n d the f o r m e r cease to exist t h e s o u l is in a state of a b s t r a c t i o n .
gross darkness.
When
As such, the word
d a r k n e s s itself. candle of one, not all the (,non-
o m n i p r e s e n c e . i t s e l f i s a r e l a t i v e t e r m , a s . s p a c e i t s e l f is, a n d it is a b s u r d to c o n c l u d e that s i n c o b o t h a r e c a l l e d simple and omnipi'esent, snch the ergo, they for The it is must be We two will the absolutes and two impossiblu Take but ear &cthings. eye
But onlj' within a-certain radius. powers but all these
Then a b i g g e r light the brilliant
a gas b g h t , an electric light of vast n u m b e r of pale away' before l i g h t of t h e S'.m. T h e r e the less p o w e r f u l , sannithau,' is t h u s s u c h a m e r g e r tenuous : are
explain onrselves more fully.
instance
in o n e m o r e Qswujii ?
five senses,
cannot
the
eye,
in its
covers a and biit Tlie all the sen^s. relation As Pra-
these s u m m e d u p in the s i m p l e s e n t e n c e " ' nj-eosj^/^ p i e s e n c e of the Sat, e v e r j existeiitnon-apparent
Nachichchit-
certain sphere
operation what the liiniied in
limited ( it and this. and so on.
^ j j O ^ f e i j ' I n
comprehend
ear c a n and
pnrceive
t h i n g e l s e is S u n y a m
the ear cannot d o take amells the &o. Intellect It
w h a t t h e noPe c a n feel connection a greater own with sphere itself
E f c c h s e n s e i n f a c t is
unpeixading;
Saint Meikauda Dova adds and Eternal Intelligence, fore established loses its l i g h t . " amplified iu t h e the
As before
the
Perfect
I n t e l l e c t is o m n i p r e s e n t . covers
I t b o t h s e e s wnd
hears and
imperfect and acquired Asat ceases mis-
i n t e l l i g e n c e ( f u l s e h o o d ) is s h o r n o f i t s l i g h t , i t ia t h e r e t h a t in t h e p r e s e n c e o f t h e S a t , following verse, "Evil Asat A n d t h e i l l u s t r a t i o n i m p l i e d in t h i s is
spheres
covered
by
its
productions, the in its
But take
the intellect (Buddbi) the
t o B o u l . T h e .soul i s s e n t i e n t a n d Bnddki T h e latter is n o w h e r e w h e n s n c h , soul is m o r e dana or nature. planes of Vyapli. is Vyapaka an4 That really is to
is i n s e n t i e n t .
s o u l i.s i n it'SCjlf.
t o e x i s t b e f o r e H i m , as d o e s d a r k n e s s b e f o r e t h e S u u . " T h e t e r m A s a t h a s itself b e u u t h e psirent o f m a n y coAceptions, ways. Heri' in t h e e.nst a n d is what a the west, and i n t r e p r e t e r s of Sankai-ii himself different
omnipresent than say,
there are different VijaitSka a n d the o n e hig'her itself and so o n ,
existen'-e, and different grades of T h e o n e l o w e s t is Vyapti
e x p l a i n it i n d i f f e r e n t Denssen says. our
c r i t i c of Paul beneath
a n d t h i s h i g h e r i t s e l f is V y a p t i w h e n c o m higher than B e i n g w h o is m o s t o m n i p r e s e n t a n d thought and mind cannot penetrate. doubt not the presenthas Vedanti mind and what latter
K a n t is m o s t l y c r e d i t e d w i t h l i u v i n g p r o v e d t h a t t h e r e is s o m e t l u i i g senses, The if we behind or tlieso the " reality " of which cannot fathom. {jii^fi^jSiua). W h a t o f t h a t , A n d on the No, that term And
p a r e d w i t h s o m e thiiiff
till we a r r i v e a t n beyond w h i c h o u r
ed itself to the
E u r o p e a n scientists say siieeriiigly c a n n o t g e t a t it, let us i ^ n o i e i t !
This view of the S a n k h j a has no however in his
o t h e r h a n d , t h e N e o k a n t i a n M e t a p h y s i c i a n s say : r u b b i s h , o n l y fit f o r m o m e n t a r y a m u s e m e n t : a n d is a l l .
is t h e o l d r i d d l e ,
h o w can two L i k e all s u c h
t h i s i s t h e o n l y r e a l i t y ; t i i e i e f o r e .ill t h e l e s t is u s e l e s s
things coexist, and one be omnipresent.
riddles,
t h i s is b a s e d o n a f a l l a c y , in n o t t a k i n g n o t e " T h a t is t h e w e s t e r n c o n c e p t i o n of t h e I n d i a n of t h e facts a b o v e presented, about the essential differ- . M a y a ( A s a t ) indeed a rubbish conception.
5t>
T H E L I G H T OF T R U T H OR S I D D H A N T A D E E P I K A ,
mistaken declared
b y this that
illusion, western philosophers philosophy are the Is to of and
have that
the use of similes,
but
when
it
is
attempted
to
be be be and the in
Eastern
particularly ' i. e. real ixUogether. meaning E v e r y oni?
proved solely from figures, then no a p o l o g y should p r e s e n t e d that it is o n l y a f i g u r e a n d strained. it s h o u l d n o t possible present T h e simile was expressly used f o r
Vedantism and Buddhism, they deny the existence An of incredible Sankara easy enough absurdity !
' Akosviism universe not the
demons-
trating to the ignorant, h o w the t h i n g is simile, a s k s if the same antecedents the are
understand ?
conceivable and when the ignorant man following the thing c o m p a r e d to warrant division of Him (as conclusion, " This the net
k n o w s tliat theve are d i f f e r e n t states o f cnoscionirness ; t h a t o f a n a n i m a l i s d i f f e r e n t f r o m t h a t o f :i m a n , tliiit o f ft s a v a g e d i f f e r e n t f r o m waking man and all Samadhi. 'reality' ' reality' dreaming, 'reality' and than different are it he both a is these of that of a savant, f r o m that is of that of a man, the is of a s a g e in that he f r o m that that f r o m thnt a matter iniin very of a dreamin<r of course, liifferent such states of
\chat is of
answer does the Vedanti give him ? c a u s e d b y l o o k i n g at Hitn, time; space and causality." a n d this delusion possible, itself ? and of and ' me ' ' you' Him 'me' and and animal " me ' through
apparent work
you ' and m e and the d o g )
different,
Now, which and or
' L o o k i n g at H i m , ' i n d e e d ! before the a c t u a l Him upon delusion into into each ' y o u ' To the division 'yon ' operation other in and any. must Brahmawill be delusion is no come
waking are
W h e n ? A n d b y w h o m ? H o w is this ' L o o k i n g at H i m , ' T h e operation of division of <lfec., looking the
conceives different
when
different from enters other these or a
those
'reality'
must p r e c e d e , Does
which he becomes conscious when he Turiya, that as a n d all t l i e s e a r e a g a i n which the Makt:i
Sushnpti 'realities' Atnian different of as unreal. to be as yet is
delusively.
'realizes.'
b e f o r e the evolution of and ' animal,'
'Brahman'
v i e w e d f r o m the f^tandpoint o f a n y o f states of consciousness' 'reality' The np])ear as material all t h e as not deny other Maya, even not
or after such evolution ? a n d the that there and
conceptions n.ost
t h i n k i n g b e i n g , it m u s t o c c u r , t h a t t h i s - d e l u s i o n have occurred before and not after; radin sees this, and states below in the universe a u s e d as a brushed existence, A n d yet final duality,
illusion hesitate
scientist, t o g e t h e r with would would
European minute might
philosopheis, declare the although ho
Atman and this
alleged realisation consciousness." nescience, but but as
of A t m a n that this
an illusion,
(mark h e r e and el&ewheve, t h e w o r d delusion in s i m p l y synonym aside 'you' on for Maya) the ground ' m e ' objection is that delusion
some state of ignorance or non-existent, Sankara's above, hesitate and
A n d b y the way, he objects to translating A v i d y a not V i d y a or not This wise or other than wise. view yet
a n d that t o c a l l o t h e r w i s e , is i d l e s o p h i s t r y I and a n d o t h e r s w e r e all this we or were that a we not ? of or fact Is the evolution Were
Tliii t i s , A s a t d o e s n o t m e a n other Dr. t h a n sat. Hubbe jSclileiden ; of Sankava and In
while under u delusion !
n o t Siit o r according to how many
I s that fiicr o r a d e l u s i o n itself ? not ? If a f a c t , is t h e q u e s t i o a , a possible a fact, If n o t why
G o d i n t o n.e;), w o m e n a n d a n i m a l s , .is brought about,' (juestion ' question is t h e
a n d t h i s is t h e v i e w w e h a v e t a k e n t r o u b l e t o e x j D o n n d followers ^Jaya as before reading illusion
' h o w is this e v o l u t i o n or an impossible made and statement
d e l u s i o n , a n d A v i d y a iis i g n o r a n c " a n d n e s c i e n c e . the v e r y article uiuler review, w e read iu o n e t h a t e a c h soul is a s p a r k , a p a r t ; in t h e n e x t no, it is n o t a p a r t next but the whole all but is it of the souls In the very sentence, are how these
in a n o t h e r p a r a g r a p h , t h a t imperfect men, who have to be worshipped
there are perfect m e n Buddha and a n d m e n like'
sentence sentence, Brahman. are of but Him, with the up but must
men like Christ,
Krishna ourselves, into and His in as in
w h o h a v e to w o r s h i p t h e m . rational b.nsis, i n and (why that realize
This evolution of G o d wants to k n o w by means
m a n a n d a n i m a l s is p u t in o n e p l a c e o n a p o s s i b l e God sfê H i m s e l f reflexions Himself of
n-jie.viona of the Brahman,

w o m e n and animals &c.,
and are not real.

reflections
' Men,
himself,
and aie unreal

reflections, a n d
in themiiclves."
unreal, The
If
they are mere
a n d w h e r e f o r e it is n o t s t a t e d )
reconcilable
much He cannot know and cept in a mirror! Again
see himself otherwise, we ask, is t h e
t h e s t a t e m e n t , t h a t e a c h s o u l is n o t e v e n p a r t b u t whole of Brahman. b y the use arising iu whole argument is m a d e of similes a n d by not s t i c k i n g to o n e , the former. Either the argument and
the same w a y as we, o n earth, c a n n o t see our face e x distinction between a perfect man and imperfect m a n real A n d does our learned siblity of seeing his mirror ? W h o s e brother beautiful this ? contemplate face It was our
omotT
posin a
b y j u m p i n g f r o m o n e into a n o t h e r , to m e e t t h e diflBculty p r o c e e d an simple facts and inferences, without
the
distorted
fault was
brother's
THE LIGHT OF TBUTH OE 8IDDHANTA DEEPIKA.

iBolt in Dot c h o o s i n g - a good mirror. And does he mean to attribute to the m o a t Intelligent s a c h f a u l t i n not chtjosing euch a vessel in which He can see Himself and know himself to the beat a d v a n t a g e ? T h e perfect cannot seek to know Himself in the i m p e r f e c t and the ignorant and the w i c k e d ' a n d sinful ai^d sorrowing and suffering. If all this is a play of His and no snoh distinction, as thevimperfect, the wicked and sinful and sorrowing a u d s u f f e r i n g , a n d all t h i s is hallncination, myth, n o n - e x i s t e n c e ( w e u s e l i i s o w n choice wordi") why should n n y m a n a s p i r e t o - b e H. good man, a perfect m a n , a J i V a n m u k t a , w h y s h o u l d
b e realize
ing to
65
i-MiaJ c o n s c i o u s n e s s
of
any
sort;"
And the
critic's the who
o w n e x p l a n a t i o n is t h a t e x i s t e n c e is t h e i n a n i f e s t j i c i o n o f t h e w i l l t o e x i s t a n d t h i s w i l l is trishna, desire for e n j o y m e n t Well tanhn, w h o s e will w e ask,
desires for enjoyment? T h e Absolute, theSatchidauanda, o r a n y o t h e r ? W h a t , call this hell on earth an e n j o y m e n t for Him ? W o leave Professor another Deussen learned our learned by himself opinion. Doctor and If to fight fo out state proceed we
lady's
remember
correctly, she said, I s h w a r a evolves into man a n d brnte to gather experience, Brahman, at t o i m p r o v e ]iim.self b y m e a n s nf perfcct itsr'lf cry on improving his a n i m a l sheaths a n d that t h e r e c o u M b e no o n e t i m e ; it g o e s day after day. r e t u r n , i t is a right?
his identify
with the absolute ? G o d in

( f o r his sport
try-
realize
Himself
o r f o r wha,t ? )
A n d t h a t if t h e V e d a r e p e a t s t h e mere make believe. of ? a n k a r a ' s this question an
He became m a n and woman a n d b r u t e a n d l o o k a t t h e bother, of this man, w o m a n o r brute, d o i n g g o o d a c t s , acts without attachment, r e a l t a p n s , y o g a a n d . g n a n a to realize bis identy with Che A b s o l u t e ! W K a t g u a r a n t e e is there that after a l l t h i s b o t h e r , J i v a n u i u k t a iTi.ty not again be d i f f e r e n t i a t e d f r o m t h e A b s o l u t e i n t o a man, woman or a n i m a l ? H o w s e n s e l e s s , iiiid v a i n a l l theseefforts s e e m , h o w i g n o b l e t h e p u r p o s e o f c r e a t i o n and evolution ? T o the q u e s t i o n w h y d o e s t h e P e r f e c t become the imperfect, which q u e s t i o n , o u r b r o t h e r fltates in all its various f o r m s , v u l g a r a n d h i g h l y philosophic, onr brother's a n s w e r i s that this q u e s t i o n is an impossible o n e ; it should not be pu*- at all ! W e have already p o i n t e d o u t , how i n c o n s e q u e n t i a l this question and a n w e r i s . B u t t h e !=arae q u e s t i o n has been put i n a n d a n s w e r s a t t e m p t e d b y l e a r n e d
m e n w h o are of our brother's ilk ; and t h e s e answerM
t h a t t h e r e is a b o u r n e f r o m w h i c h t h e r e i.'i n o r e t u r n , n o A n d nil t h e s e a r c scliool !ind or is is t h a t our who i'; qnesti^'ii T h e faf.-t Imperfectman learned expounder's Can w e ask captious ? The a s s u m e d is t h a t and brute ? what phic unity ?
Siddanti's answer the'Perfect is t h e p r o o f
the question
i t s e l f is b u s e d o n a f a l l a c y , Is this a fact p r o v e d ?
assumption. bo'-omes the
Doe= G o d really
becomc
of this, let a l o n e Y c d i c
t e x t s atid t h e d e s i r e t o reach a h i g h s o u n d i n g p h i l o s o I t is t h i s f - m c i e d d e s i r e t o g e n e n l i z e e v e r y Greek philosophers to a n d tire a s t h e final and t h i n g into one, that led to the postulate number and water
u l t i m a t e c a u s e o f all t h i n g s . W h y n o t l e a v e b a d . g o o d a n d evil as t h e y a r e ? W h y s h o u l d j o u r e f e r t h e evil to t h e g o o d , i m p u r e t o t h e p u r e ? W i l l n o t s i l e n c e in t h i respect be golden ? real G n a n a m ? Well, of what we the will here go back to our he st.>tcnieiit postulated l-Alitor o f Will not M o w n a m in t h i s c a s o be-
are various and c o n f l i c t i n g in t h e m s e l v e s . O f t h e s e , 8wuii Vivekananda g e t s m o s t g l o r y . H i s a n s w e r is ' I do not know.' M r . M u k o p a d b a y a y a r e p l i e s t h a t ihe Swami is wrong and t h a t t h e P e r f e c t d o e s n o t become the imperfect, G o d d o e s n o t b e c o m e m a n .
Man is only a reflection aud as such cannot be God. Accordingtothe'BraTimarftdin'manis m a n is G o d . . A n d areflexion,
Sankhyii
meant
when
a P r a d a n . i a n d S o u l oi- S o u l s .
(The learned Ancient
the
an
"Light
error
of the Ea>'t"
in
hi.s e v i d e n t l y fallen
intu
where there of
liis a c c o u n t o f only
Sankliyn niiuiy" i-;
sy.stem, h e o p i u e s t h a t a c c o r d i n g ; to and Gita, Puiushas. enumeration
A n c i e n t ânkliy.i and not
is unreal; but t h e u n r e a l i t y i t s e l f is u n r e a l a n d a s s u c h
so n o q u e s t i o n nrises of t h e P e r f e c t
Purusha
and the Imperfect. A c c o r d i n g t o P a u l D e u s s e n , ihe answer is, ' T h e n e v e r c e a s i n g n e w c r e a t i o n of the world is a moral n e c e s s i t y , c o n n e c t e d w i t h the doctrine of samsara' " A m o r a l n e c e s s i t y f o r Atman? W h a t a ecntradictio in )idject:>!" exclaims his flritic* " Atman as we all a g r e e is t h a t w h i c h is b e jMid necessity, and necessity, that is, causality
'J'ho iui<t;iL-e U i d u e t o t o e t'îct t h a t , in tintlie ]i:idart]ias, rhe s i n g u l a r only as in s u c h p h r a s e * , -JivesliPasa. only
used a mere technical All one souls sutras used
w a i a J a g a t , C h i t A c l i i t Ish\v;ii a, P a t h i P a s n a n d that the Jiva are of but respective or one hclii-ols will b e Pin-u-h:i mean to p o s t u l a t e In
t h e w o r d s u s e d a r e in ^liiiûlar a n d it c a n n o t m e a n Cli t o r In one I'lisu. e.Npliiiinni.'tlie r earluT -tato
each, the explanation many. the .Sanklnus
t l m t tlie -Jixa the -mL'iil:.-i
reigns o r exists only i n o u r m a n i f e s t e d w o r l d , o f iiifli* Dr. H^bbe Bchleiden. t>age 227, Jaiiuiiiy 1H95. ' Tlicosoplii^t.' 17
tlu- v;iiiie w j y ,
snbsc'intui
-iitra-i ]n-i'CC0<l
5t>
T H E L I G H T O F T R U T H OR S I D D H A N T A D E E P I K A ,
mat
t l i c P u i - u s l i a :u-e u i u l t i t u d i i i o n s ' a s t l i e eff<^ct s u b s i s t * leaviied hrotlier cause its o w n al.
r n i i l n i i v is veiil aro an u s name but be the tlie cause it, form,
L o o k again the steps that follow one over the in t h e n e x t verse.
other
.tnd'it and
i s t h e c a u s e , i i m l i t s e f f e c t t h e pIiiMiouicnn .i<]y in in upptovinglv puts anotlicr
;ilso roal, effect
as onr
reproduced
a n d w e h o p e the followinir >entenci' f r o m Dr. B n ' T h a t it a n d the tlie f o r m tliat tlic itself." c,f t h e position forms If and of so, Iwdy of the the why is o n l y parts should body aie auothor nothing the cause
" Since I e.vel the destructible (first Purusha) and are more excellent than the indestructible (the second Purusha), in the world and tn the Veda, lam proclaimed Purushothama " (third Purusha).
B e it n o t e d h e r e t h a t t h e w o r d P u r u s h a s i m p l y m e a n s a c a t e g o r y , a P a d a r t h a , as w h e n w e s p e a k of the padartha or Tatwatriyam. chapter I'd, t h e f i r s t t w o Note again h o w in Purushas aie Thrias v e i s e J 9, Purusha; step
lectures, will equally meet with our brother's a p p r o v a l . t.n- t l i e r e l a t i v e body tliat c o n s t i t u t e
mentioned
( b y its m o r e a p p r o p r i a t e i n a m e s P r a k r i t i a n d 20 and 21 as by the Sankhya; and
c o n s i d e r e d real
th-effect
u n r e a l , as afâinst I f t h e M a y a is relation of
a n d t h e s a m e d e f i n i t i o n o f t h e s e t w o is g i v e n in v e r s e s a further b e y o n d K a p i l a is t a k e n b y S r i K r i s h n a in postulating.
\ i e w of S a u k h y a s b y Vedantis':' taueo effect from the ]f and has, of c a u s e is however, substance rertl ? T h e to and be
pheuoand the two the the
ii;-3ua a n d e f f e c t w h y s h o u l d i t b e u n i - e a l , w h e n t h e s u b cause these Tn and kept and Our separate-from delusion. brother Maya or God
iflatiou second
p h e n o m e n a "and
tlie q u e s t i o n s of paragraph Purusha
relity with
" A spectator and'permitter, supporter and Mahefihwara., thu.i is styled the Paraviatman, hod]] the Faramaptirusha."
And tinction Gnans, The then of a most beautiful these three Padarthas and of
enjoyer, in this
however. with
identifies
passage about the disdifferent occurs' has no
Sanlihya's-Pradana .so,
his o w n
Sankhya's
bis o w n
Brahman.
Pasagnan,
Pasngnan, and knows self his or
Pathignan body and
why a t t e m p t a n y criticism of t h e S a u k h y a . it i s alf a q u i b b l e about words ? Tney p r a q t i c a l l y postulate the s a m e and mean the same things. Then why is it the Sankhya iî called by Sankara ' N i r i sliwara Sankhya' ' Godless or A t h e i s t i c Sankhya' and
the Philosophy the Theistic a of t h e Gita as S e s h w a r a The word with meant Kapila Saukhya and or Sankhya. Sankhya
Lokayatha of
only his
knowledge
own
anything
higher. \'edanPrakriti
A c c o r d i n g to the N i r i s h w a r a S a n k h y a a n d the tin, t h e r e are or s e e m to exist o n l y t w o t h i n g s
and Son), Maya and A t m a n and the liberation consists in d i s t i n g u i s h i n g Prakriti or Atni.'ignaii. he .sees and Maya, his o w n self delusions. to the as different is from the or
meaning
Krishna
This
Pnsugnan
primarily theory
similar
number or
Acconliug learns to from
S^shwara
Sankhya, from 29),
philosophy. C o m p a r e f o r c h a n o r e in t h e Tamil word 'cremr'

' srak' meaning logic the two and
instance meaning
a numThe
distiiisruish
Praki'iti (verse
his self a m i his self
the Hii^hestone
b e r a n d in t h e d i s t i c h ^ 'ûo,"
" eremûi stq^^^ld
aeirOsm-air^
a s A k n r t h i i m d K a i tlui, a n d k n o w i n g t h e n a t u r e o f t h i s O n e , he reaches Bi-alim(inliood. (\'erse 30 chapter 13).
philosophy.
following q u o t a t i o n f r o m the difference b e t w e e n t h e
G i t a itself will schools.
explain
Tt i s -.ilso t o b e r e m a r k e d p a r t i c u h i r l y t l i a t i n t h e f l i t a , in i n n u m e r a b l e p ; i s s ; i g e s , n s i n t h e o n e c i t e d
whole above, to
" There are 'two Pnriishas' in this world, one deHfnictiblo and one inde!.tructihle, the di'xtrurfihle Snrcalhuthani fall thing."), fhe indestructible ix called thr. Kntasthn." fChujitcr XV 1(>.)
Well from the look how this verse runs ; but there it m e n t i o n s three, purpose in only so to
t j i e k m i w l e d g c uf t l i e S n ] ) r e m e , t h e d e v o t i o n w h o l l v h i m , is p u t f o r w a r d a s t h e libei'ation. tillp.ntl ni^t of the tlie highest path of
attaining that
Atmngnan individual
doctrine self as-
kiiowlediie
implied attainHubbe is
In t h e [ i h n i s o ment. \\\-
K n o w T h y s e l f , ' is t h e beoloiive to again to
highest Dr.
quote
t\o ] i n r u s h a s , i n s t e a d o f m e t \ t i o n i n g the next verse
as arising reiterate School the next
Sclileidcn. repiiLinaii! can bi' no
simply to
show h o w this latter
theory
is a
followers of Sankara. fatal error than to
' Indeed believe
there with that intelbut
m e n t i o n i n g t w o P n r n s h a s ; it is s e e m i n g l y t o a c c e p t e d postulate of it to state is the the Pnrvapatciia Siddhanf v view in enable
iiuue
tlifise f n r d u -t .Indiiiini M'^l^hn
idvaueed means
Western nothing
philosojibws else but the
Vfr-e which
lectual conce])tion,
\loniVni ' A d v a i f a ) , n o n i i n g e l s e theory." convince
" The ' I'arauui rarushci ' Is rcrilij {inotliry declared the ' Para mi it man.' He who prrrradex and cns^taincth thr three worlds, the ind-^'ilriirtihle Ishwarn."
t h e i \ i t o , l l e c t u a l I'll j o y n i e n t o f a p r o u d \\ hat we h;ive ;iid till now
will to
our
r e a i l e i s t h a t i h e r e is a n o t h e i - s k l e
these
questions
THE LIGHT OF TBUTH OE 8 I D D H A N T A DEEPIKA.
67
and that they do
uot
stand
alone where the

in his
Sankyaa Sankyas
aakti of the individual soul and Lovo and exercise of the Divine
and p's
herein
God's
Grace The itself itself, simply
a n d V'êdantis l e f t . A c c o r d i n g t o t h i s v i e w , t h e a r e c o r r e c t n o d o u b t s o f a r a s t h e y go, in
omnipotence
manifested.
postulating, Maya
W i l l is n o t f o r e n a b l i n g not for perfecting b n t i t is
P r a k r i t i a n d P u r u s h n a n d t h e V e d a n t i is quif,e c o r r e c t
to exist, free f r o m Samsara,
his
identification of
these
two
witlr
and
In with not
n o t f o r k n o w i n g , s e e i n g o r r e a l i z i n g itself, n o t f o r its sport or pleasure, not for no purpose, to help a n d aid t h e p o o r soul all t h e s e t h i n g s . How in its attempt to effect Thayuma-
Brahman.
T h e r e is b u t a t h i n p a r t i t i o n b e t w e e n t h e s o u l S a u k h y a a n d t h e l a t t e r ' s Brahman In such indcntification of man intelligence does and realizing a Higher this
o r in:in of t h e
f a c t m a n is G o d .
well does our Saint
G o d . whH.t r e s u l t s i s t h a t m a n ' s p a s s to the p o s t u l a t i n g s o ill nvime.
iiavar realize this c o n c e p t i o n of Goii's gi-eat Beneficpncf* in the f o l l o w i n g line. " gjeM^.^'i-fTiyti
Being third either tlie be
t h a n h i m s e l f ; a n d the Brahiniiii o f t h e V e d a n t i is o n l y Tiie third school postulates Padartlia, differinc; f r o m the soul or A t m a n of and thougli know it
K-uairj Lcettfw.iw ^ludanSITS (gearss'-soijiu

or Dwaita or anything Adwaitha
.i.-Q
be of the also, sort, true
s c h o o l , w h o m the latter c a n n o t k n o w g r a c e o f t h e -'ird I ' i i d a r t h . j , c o r r t j c t t o s a y tli;it m a n This cannot
except with might himself,
T h i s v i e w p o s t u l a t e s t h r o e P a d a r t h a s , a n d it m a y called Dualism b u t h o w t h i s v i e w is t h e strict
it will himself. to the our know
b o bl isphoin.His to say that G o d c a n n o t k n o w
m o n i s m , w e will d e m o n s t r a t e in a f n t n r e
article.
will
be attributing an human imperfection
most
H i g h a n d to limit nor Him passage
his
nature. His Saint to
H o w do we Grace.
that H e cannot know Himself, when we cannot know o w n selves without from itself
Consider Deva. His
KURIX.JIPATTU.
the following
Ami
Meikiindii and feels
" W h e n the soul unites
God
(Love), G o d covers ifc- with H i s S u p r e m e B l i s s ajid becomes oiif irith it. Will the not know Himtelf who is understood hy the soul through the intelligence of the soul ? " The next passage w e a r e g o i n g t o q u o t e will show clearly that God has n o t m a n i f e s t e d H i s glorious T r u t h to o n e people a n d i n o n e c l i m e n l o n e . " Why may not the absolute B e i n g b e s e l f - c o n s c i o u s ? " asks a Christian Divine in a l m o s t t h e s a m e w o r d s . " To
d e n y this to Him, w o u l d b e to d e n y to H i m o n e of the
Hi(IHI.AXII
IDYI.R.
[Coiitittnod fnim I'aiji 18).

THE m a i d c o n t i n u e s h e r a d d r e s s her lady and her lover. " W h i l e w o w e r e s t a n d i n g s o , t h e fields w e r e e n t e r e d by a rogue the elephant, negligence and were l>eing laiil very with lialioo waste, had conmillet and which and and its thvougli of the watchman, who t o TLIE m o t h e r and and s e t s f o r t h t h e p a r t i c u l a r s in t h e l o r e courtship of
perfections
which even what and
finite then
beings may liave."* is the The in answer the first The third, is
The conof
question remains,
n e c e s s i t y f o r all sutra
p o n e to sleep eyes, stalk!:. his fiery dwelling
o v e r his p o t of in the low hut and
date-toddy, thatched raised aKo fields, and a
this evolution
tained in a
resolution. sentence
siderately h a n d e d o v e r to him b y his w i f e with gazelle T h e m a n srot n p w i t h r a g e a n d a i m l e s s l y s p e d snakelike i t in diirfs which others the joined,
simple
Sivagnantibotha
Padartha in
namely
' '^'v^'-êrîru:.'
second is i m which so
o u r c a t e g o r i e s a n d ni't the like the colors on
perfect o r more c o r r e c t l y
is s h r o u d e d b y d r o s s ,
whistle after
haa to be removed
a crystal
became tromeiidons rage, snapping
a n d s h o o k the w h o l e f o r e s t ; with rut striking came br.tnches
t h a t its trwn p r i s t i n e p u r i t y may
be
apparent
:ind
the elephant driven o'U from trees and majestic trunk US unawares
it can reflect a n d reali/ê the G l o r y a n d P r e . s e n c e o f God in BU its brightest effulgence. This existence and resolation is due to the will of this lower being, Atman to perfect itself a n d the will of the H i g h e s t oomes into play to enable the sonl to work out its own salration. The Ichcha, Gnana and Kriya S a k t i of the Lard indnces the Icheka, Ghiana a n d K r i y a
on the g r o u n d , and and suddeulj' like
raising a roar like upon B W k more vfritable
that of a tdack cloud Death.
i n tiie r a i n y s e a o n , the
W e w e r e paralysed with fear and did not k n o w w e run to h i m the bright ( T h e l o v e r of bells tinklmg
w h e r e t o fly f o r l i f e , a n d f o r g e t t i n g o u r m o d e s t y , d e a r t o ifs t h a n o u r l i f e , of her lady) for protection, rfSar^ and wl'iatlc ivith lipe
B a r . i. I v a n o l i ' i ' l a God knowaWe,' f g a 236.
'
m, out of whicli is tlrrivetl tliawuul fc ----
76
THE L I G H T OF T R U l ' H oR S I D D H A N T A D B E P I K A .
r o u n d o u r feet, HTid stood shaking

dancing peacork in a frenzy
our danger, most intrepidly at the beautiful f o r e h e a d of
with fear
as f/ie
shaft
b e seen
to-pass comes
through to touch
their them
whole
frame,
if
T h e y o n n g liero s e e i n g
a i m e d his the unerring magnificent tusker,
another male We dare say to
even by accident. conld not be
European feeling. Once a
ladies
too
strangers ing
this
I t is a l l a m a t t e r o f particular sense had
trainbeen
a n d t h e b l o c d f l o w e d in torreTits o v e r t h a t s p o t t e d f a c e , like nnto the ground fulfilment where cattle are slaughtered and the in
and habit
d e v e l o p e d in a p a r t i c u l a r w a y , it w i l l b e t o o h a z a r d o n s to-try to destroy it, b y introducing what we might among
of v o w s to G o d M u r n p a ;
elephant
n o t b e i n g a b l e t o b e a r t h e p a i n , t u r n e d i t s b a c k o n tis a n d fled a w a y . (This Avas t h e second rc;is0n which theme
f a n c y a g o o d b y o b s e r v i n g it to b e f a s h i o n a b l e a differently phrase constituted people'. i;fTS!)r w i l l and in this
T h e m e a n i n g of the disclose the the facts as
l i n k e d b o t h in l o v e a n d w e
know what fruitful
eme^smu-.u above,
t h i s is t o E u r o p e a n n o v e l i s t s t o b u i l d l o v e o n g r a t i t u d e f o r some act p e r f o r m e d or benefit c o n f e r r e d ! . " While we the locked flowers our foaming in ; but each were standing, torrent others in we again with in a jumped our into
w e set out
place sheer
in
idyll, the she felt
lover having
touched her b y to him
accident, maid was
bound iprevocably pleads for her
and that
the she
therefore at all
play, us too
fingers of and
mistress, having a
not love.
palm, was
garland us,
r e s p o n s i b l e for Here which cription e-siLDii shall rocky follows
entered into this of the
the current fell
strong for we
description hero in
hill country and tliis
of des-
lower
limbs like
lifeless,
and
were on
being the
this y o u n g contains (an
is t h e c h i e f j a iigure,
carried river
down
the tender by the
plantain dashing stream assured be
trees, waves. took her
itself or
called simile) and on we these with
bank
uprooted jnmpin?
When my in lady sweet by not her he
implied
embedded
m y master, in h i s a r m s tones the let that flood her
into the her, her
set fovtli the sides strewn
same.
T h e d e e p pools,
and embraced he will n o t let
with black pepper,
brimmed
carried ho
down will oflf at me,
the sweet juices and flowed to out
from
the ripe m a n g o and the bees and the and
jack-fruits flies that
and go
that by, the him his
same
chance, and
drovviiiug them;
from with
either, hands I
wiped
swarmed partaken
taste
peacock having got
having tipsy
bright face laughed,
and
looking a
o f it a s
fresh water
and
hinting that so
should permit begun.
long
course mistress get let his The be and touch to of be a
s h o o k t h e w l i o l e hill s i d e w i o h its d a n c e , j u s t a s a d a n c i n g girl d a n c i n g in c r o w d e d a r e n a o n afestive o c c a s i o n , t o t h e t u n e o f s w e e t n i i l s i c , g e t s n e r v o u s b y t h e .'^haip s o u n d of t h e c y m b a l s " rocky sides strewn inhabitants; and (The implied m e a n i n g is : t h e w i t h its the_ born
of courtship overcome herself her go, bosom." chaste touched
happily
My young
with
modesty and his
shame, but more last
s t r u g g l e d to he will not to
free and
from
embrace only the
pressed
her
closely
w i t h p e p p e r is t h e v i l l a g e the pool is the
This completes Indian woman
link in love. allow own for herself to husband any to
habitation, of
will
never her
c h i e f ; a n d t h e j u i c e s o f f r i u t s is t h e y o u n g c h i e f ;
b y any male the if an
e.^cept
o f h i s pai-ents ; a n d t h e p e a c o c k d r i n k i n g t h e j u i c e is the y o u n g l a d y ; at this union of a n d t h e j o y o f t h e p e a c o c k is h e r two hearts; ^nd the shaking of joy the
it is c o n s i d e r e d a female, nnd
highest
offence
unmarried it will be
female the rest
comes sabject only if
touched quarrel
by
a male, could
beconje set at
hill s i d e is h e r s o r r o w at t h e a p p r o a c h i n g Here similar country room follows another figure. description " H e was which the
separation). contains chief of a the
which
tlê
parties are marriageable relations, b y actual Europeans nize how could far and not to possibly what on conceive
marriage. recogdelicacy women most will
implied
and of
w h e r e t h e hills are c a r p e t e d l i k e a n the red and cnol flowers of
assembly Senganthal
highest pitch part we of can and
with
this sense of has been
modesty and
the
Indian find in
t h r o w n d o w n f r o m mountain heights reaching the skies, b y playful nymphs, crushed a little and yet lovely. born al-
carried
to-day
w o m e n this sense as fresh as e v e r
a tremor
( H e r e t h p o t h e r m e a n i n g is t h a t t h e y o u n g
hero
o f s u p e r i o r l i n e a g e , c o n - d e s c e n d e d t o f o r m t h i s mes T 1)18 is a most beautiful figure. W e are all familiar with the simile of peacocks anil wonien; but this is new and beautiful and true \Vc liavp scon the beautiful penfiook in the seajî^ Temple a.t Tiriicln'iKliiv, dance f o r hours together, and every few second.?, there in a ti-pinor and ruefcle heard ( y o r cannot see it) passinR throiiKl" its whole phnnairp, which is most beautiful and which is H.vactly thi' jioiHt herein jjoticed l)y the poet. .5.1-. a peculiar wortl liiciiiiin-j; sliarf) or sudden. liance a n d g a v e j o y a n d dignity to his lover). " T h e
chief
o f t h e s e b e a u t i f u l h i g h l a n d s , this l.ovely h e r o ,
D,oticing fact
that the shyness o n m y l a d y ' s p a r t w a s d u e t o the
thatshe desired legal marriage before the con summation of their love, praised the duties and j o y s of a we4ded
69 THE LIGHT OF TRUTH On SIDDHANTA DEt:PlKA.

life, p r a j e d to God Mnruga (Skanda) who presided on these giddy heights, and sworn before him that he will never be unfaithfal to his first love, and in ratification of bis path dr^nk the limpid water of the stream. And my yonog lady was satisfied; and they spent the rest of the day enjoying themselves under Uie cool shade of deep cavcrns and flower laden sholas (There is a walk and shola called lover's retreat in Kodikunal) ou these hills. The lovers saw the Sun, riding ou his chariot drawn with seven horses, g o belnad the western hills, followed by eventide ; and lo ! the antelopes gathered under the shade of trees, and the kine turned towards their paddock c a l l i n g n f t e r t h e i r s t r a g g l i n g calves; and the nightingale perched on the top of tho
tall p a l m y r a c o o e d and thioat resonant a f t e r its a b s e n t m a t e , with its bill horn; prey; and shaped like a b l o w i n g a n d its l a i r in s e a r c h of
and
spread
by the
people,
by
Reason
of
Lis
secret
visits. A n d n o w l o o k at t h e p i c t u r e of y o u r g i r l soi r o w ing and s h e d d i n g tears, shorn of her beauty flowers after a h e a v y rainfall * like t h e you
dripping
Aud do eyes
k n o w the reason ' with tears,
H e r heart sickens and her
fill
w h e n e v e r she t h i n k - of the d<ingers w h i c h
po.ssibly a w a i t h e r l o v e r , w h e n he s e e k s to c o m e t o h e r secretly f r o m his mountain liome ; of the d a n g e r s f r o m w i l d b e a s t s sui h as t i g e r s , b e a r s , d a n g e r o u s a n t e l o p e s , elephants, evil sprits in and from big and and snakes, fiery leeches, and from and roband
nnd deep
from pools
crocodiles nnd from
alligators
crossing
bers. a n d slippery
gi-onnd
and difficult paths ;
of such and similar dangers." fails not to imagine d a n g e r s ever safe he m i g h t when there can knowledge. be
( A n d which true heart to h e r absent lord, to be and howeven own her and
consider himself no possible
t h e s n a k e l e f t its g e m
dangers journey
t o h!r gives
a n d the s o n g a n d the p i p i n g of the s h e p h e r d b o y s , c a m e floating its a l o f t f r o m a l l s i d e s j a n d ^he w a t e r l i l y o p e n e d b e g a n to perform girls
T h e "safest
railway
fears, and she thinks of the Kiiramadiii
dissister;
petals w i d e ; and the b r a h m a n s
t h e s t r o n g e s t e s c o r t g i v e s h e r atarms w h i c h n o simount of reasoning will free her f r o m ! A h ! T h o s e false m e n w h o will blaspheme the Indian women
their Sandyavandana : and the beautiful bangled
lit their w e a l t h y - h o u s e s operations; a n d the hill fires;

and
and
s(;t a b o u t t h e i r
evening
m e n w h o h a d to rest in their
b a m b o o p l a t f o r m s e r e c t e d o n trees, also lit t h e i r n i g h t
the
clonds b e g a n to darken the mountain tops; n o i s e s o f its native In such
the forest began to echo with the
KAMBAN.
dwellers, and the cry of the-birds rose high.
a fashion the evening c a m e . And w e turned o u r s t e p s homeward and the young a i a u f o l l o w e d u s l i k e the b u l l after its mate, f i n d assured m y lady t h a t h e w i l l surely marry her and t i l l that i s brought a b o u t , he begged her in g r a c e f u l w o r d s t o r e t a i n her
love for him and thus tried to remove her soriow and
INTKODL'CTION. WE have no materials to this prepare a biogi-aphy to draw the country he of
K a m b a n , nor have w e materials p h y of any old poet. decided every thing, That there was a poet
In
there could be no and that
biograw h e r e custom r e a l biography.

or .
wrote a work
lighten the
w a y a n d h e t h u s f o l l o w e d us u p to t h e v e r y situated drums;
s o m e w o r k s is all t h e b i o g r a p h y w e c a n m a k e . that there w e r e not m a n y stirring out a special man. ceptronal events anecdotes. The c e n t u r y old here. which the Tradition Piinting The which bias cooks Press of lioard incidents down beeu to
Every
m?>rk
t a n k , w h e r e w e g e t all o u r d r i n k i n g w a t e r a n d n e a r t h e f o r t gates in w h i c h the noises of big
class o f the p o p u l a t i o n m o v e d in s u c h r e g u l a r g r o o v e s hands has some exonly f a
never
c e a s e , a n d t o o k h i s l e a v e o f us. interview
Since then, he with my lady liome about
would come to seek a secret
up into miraculous Mackenzie for a inus-
at n i g h t . While o n without seeing m y
such errands,
he
will return
l a d y , if the w a t c h m e n w e r e
or the dogs barked or you were wakeful,
or the moon go (lidhis
c r i p t s u p o n w h i c h t h e C o l o n e l h a d s p e n t k l."),OoO a n d Govei nnient who have purchased consumed 10,000 has f deal of ' n o t c l e a r e d t l i e d a r k n e s s eus^ro.ssing s c h o l a r s a n d p o e t s . ' Archajologists great have n i o n e v f r o m t h e ( i t M ' e r n i n e n t T r e a s u r y FOR d e c i p h e r i n g a n d publishing some stone other worthies. inscriptions of the not yet aud are we f r a m e d a n y regnl;n- c h r o n o l o g y old poets
appeared <in the h o r i z o n . S o m e t i m e h e w o u l d away d i s a p p o i n t e d , b u t n o t w i t h a n y o f F e n c f , i f w e not keep h i s a p p o i n t m e n t t h r o u g h m i s t a k i u f i '

signs.
A n d a f t e r all, h e is n o t o l d a n d h e h i s n o t b e e n
led into any excesses f o r g e t t i n g the d u t i e s b e l o n g i n g to his station, owing to the p r i d e o f h i s w e a l t h ; a n d he is prepared to enter into l a w f u l w e d l o c k , k n o w i n g and fearing such s c a n d a l s a s w o u l d s u r e l y b e c r e a t e d
18
W e d o admit, h o w e v e r , that
n o t in t h e s a m e p o s i t i o n i n w h i c h s c h o l a r s a n d p a n d i t s This is an exquisite simile.
5t>
w e r e in t h e bejînning of died at an earliar dte. and
the
present
century. of
Jt is the
l o r e , and the latter of virtue a n d wealth a n d The special feature of the f o r m e r is love,
heroism. and that
pity that the author of the T a m i l P l u n t a r c h lived und The publications of the old Archeeologists the rescuing manusof
of t h e latter
and Heroism. analysed fecial into
heroism.
of the . M a d u r a C o l l e g e s a n g of abstraction and the arts of Love until elements, every number and Love was the four one of The generic sevenfold
T h e old b a r d s
cripts f r o m the almiras of the jealous pandits, a n d the publication of m a n y of the valuable classical w o r k s antiquity arc bciîiiniiig in to throw glimpses of o u the dfirk past. before our eyes light Our here by cri-
them was further split u p into sab-elements ramifications approached had hundred. warfare.
Poets of old are beginning to m o v e their ^chronological order. thing
Purapporul
a corresponding
analysis, tactics of
sons a n d o u r s o u ' s s o n s m a y see m o r e of t h e m p e r h a p s . A study of the lives of the p o e t s is a n e w of criticism w e liave not. the Knglisli Standaril m i n ; i ; b y t h e lOngHsh l a w . old precedent. a s w e l l .as r e v i e w i n g a u a u t h o r . C a n n o n s a n d s t a n d a r d s T o review a Tamil poet a Hindu T o review will be to j u d g e
a n d e m b r a c e d all t h e t h e n k n o w n and professors. guage heros in and honor Love and songs memory who and of
L o v e a n d Heroi.Bni h a d e a c h i t s s p e c i a l p o e t s heroic and kings piineayrios lanrichcs and their nobles, polished
were composed in the most refined commanders
an o l d p o e t b y b y an this
showered
i i n o d e n i caunOKs will b o jv\dgiiig a m o d e r n c a s e study of Kaiuban to skotch any regular and witli the penel - a t i i i g e y e of a We only mean modern
and valuables upon Even drama. In the after the
poets. age of Tholkuppiyan, and art w.aner). ^ladura College lony and as HilapKiinthere were
W'e d o n o t , t h e r e f o r e , p r o p o s e in
elaborate works
written treatises on
the theory
of imi-iu and
life o f t h e p o e t , n o r d o w e [)roposG to r e v i e w h i s to d e t e r m i n e t h e to study relative
But these gradnnlly time of th'e lust
G e r m a n critic. position of their of work, Tamil,
K a m b a n a n d Iiis ] > a i j i a y ; i n a m o n g t h e P o e t s a n d works. W e also mean t h e p o e t , a n d the p o e t as intlionted b y h i s g r e a t w l i i c l i is i n d e e i l a l a n d i i u i r k i n t h e uay even Dravidian A A literature. history of
sustained p o e m s of indigr-uo'is e r o w t h such
briefly the genius
pathiicaram a n d Manimekal:ii, Vnluiyapathy and
d u l a k e s i , w h i c h c o m b i n e d in t h e m t h e d i f f e r e n t p h ; i s e s
of
Agapporul
a n d Purajipoml,
were
composed
of
in a
m a n n e r p e c u l i a r to the r e s o u r c e s of the T a m i l l a n g u n g c stad t h e T a m i l c o u n t r y . w a s not as yet in v o ? n e . rules o n the epic. The very name Knviyani has no long The Tholkappiyam
BI;IKI' SLIJVKV OI' EIMO POKTRY. of Tamil Literature cannot extend the
A c c o r d i n g to this Qf!rpO(irî-/r
grannnar, or
retrospect
poems were
either
-SSsoiOjûlnyof-tho.so Ouiit^.IQiît mentioned It may be t o o , in and term to doTIH;
f u r t h e r t h : i n t h e d a y s o f A g a s t h i y a t h e first s y s t e m a t i c grammarian of t h e first M a d u r a flourished College. From extant traditions a n d sntrams of his treatise w e u n d e r stand that Tamil fold departments i n t h o s e d a y s i n i t s thrt>eOf is was Tholof Literature, Music and Drama. t h e first and f o r e m o s t of the then literature
which preserved continuity of words, thought or subject matter. here The that in
L - i S2ei>^Qfiuiqefrthose w h i c h p r e s e r v e d c o n t i n u i t y of above works went under the parenthetically stated latter designation. generic
Sanskrit
his t w e l v e s c h o l a r s ,
days of yore, K a v i y a m was only a
t e i in This
Icappiyan a n d his g r a m m a r do\v^ t o us in its e n t i r e t y . of modern of Tumil and poetry, Orthngiaphy subject book hoary
d e n o t e d any. p r o d u c t i o n o f a K a v y ( p o e t ) .
the only treatise of those p a l m y d a y s w h i c h grammarsbesides Etymology, which forms the
has come mother with the last book the
c a m e to b e specialized in c o u r s e of time and b e g a n denote a peculiar class of p o e m s t h e Epic poem. first Sanskrit work which had the of honor the of this nomination was the R a m a y a n E p i c P o e m " , as stated in (and which to well be suits our defined a fable great
This treatisethe dealing expounds third
fully and this of
Valmiki. Romance "may be
Scott's Essay ou Indian Epics),
of the treatise. past It
T h e first c h a p t e r s of to
g i v e us a c l u e t o t h e s u b j e c t m a t t e r o f relates phenomena, matter iuterior exterior F L/.CUOLJTQO-^). The passions and
])oetry
related b y a poet to excite adHeaven, who executes a that opposL
either internal o r e x t e i ^ a l or matter former deals with the man
miration and inspire virtue, by representing the action of s o m e o n e hero favoured by him." I n t h e last Mi+dura C o l l e g e , tliere b e g a n g r e a t e r c o n t a c t than b e f o r e b e t w e e n T a m i l to prow { and Sans g r e a t d e s i g n i n spite of all the o b s t a c l e s
affections of the m i n d w h i c h act on
internally ; and the latter with t h i n g s external to m a n . Tlie f o r m e r treats especially of clandestine and w e d d e d
71 T H E L I G H T OF T R U T H On S I D D H A N T A
DEt:PlKA.
k i i t Bcholnrs. Tamil scholars dived deep into the lores of Sanskrit, and SHDskrit scholars began to bring into prevalence, among the Tamils, doctrines peculiar to Sanskrit. It was chiefly the Baddhist and Jain scholars whofirst intermingled Tamil and Sanskrit thoughts in their Tamil works. The Tamil poets began to imitate Sanskrit models and borrowed tlie fijfures of speech and figures of thought of the Aryan Brahmins. The first Tamil poet who succeeded in this attempt and who consequently deviated the Tamil from their Idylls and moral treatises was that " P r i n c e of Poets," the famous author of Chintamany.
1". CHELVAKESAVAEOYA M U D A U A R , M . A .
bdoks published stood
by
Sirla
several years ago, Sri A s bearing' o n
Sankara's
Nayagar ktaaza is so anderGnana S a m b a n t h a ' s d a t e aod

Sri S o m a s n n d a r a
o n t h e a l l e g e d t r a d i t i o n oC T j r a m a n g a i A l w a i - ' s c o n t e s t with him, our Sastrigal argues well, that the preposte. rous these claims to antiquity true. works and preferred points such for to the as Vaishnava style those of of He Alwars cannot be -Al w a r ' s He
works
' Pattupattu ' as disclosing their m o d e r n should have drawn further attention to a cf Audal's B . C.,) Tiruppa and in (alleged to be 0OO.3 Manicka Vachaka's
origin.
comparison before called piece
composed
' Tiruvempavai' Sundrauj Pillai
' Tiruvachakam,' the story
to elicit the fact Prcfes.sor the alleged to bear date of Tirumangai of and
w h i c h w a s c o m p o s e d first a n d w h i c h l a t e r . doubted contest between Gnana Sambantha almost
(To be
continued)
A l w a r and our Sastrigal brings greater proof on the subject b y giving the R E V I E W . certain
t h e V a i s h n a v a S a i n t T i r u m a n g a i A l w a r as h e r e f e r s t o T o n d i a r K o n in t w o p l a c e s i n h i , P r a b a n d a m earliest Tondaiman was a son of w h o r e i g n e d f r o m 1064 to 1113. and'the chola Kulottunga
ESSAY ON TAMIL L I T E R A T U R E * This hand-book and t.lie other one by the late Professor P. Sondnun Pillai, M. A., on ' Some milestones,' t are indispensable to every student of Tamil Litoratare. The dark horizon of the history of Ancient Tamil Literature is just now clearing a bit and these books mark and record the earliest rays of light that have been tin own on the subject. Professor Snndram Pillai's pamphlet dealt with the period from the great Gnana Sambantha down to the 14 century and was confined mostly to the literary history of the Saiva Saints and writers. The present book glances a little at Gnana Sambantha's period and the period of some of the Tamil Alwars and deals most with the period anterior to Gnana Sambantha. Onr Sastrigal fixed the period of Gnana Sambantha as anterior to 7th century, even before Professor Snndram Pillai. And though our Sastrigal claims precedence for some of his dates and fact, it may be that other scholars nad arrived at the same facts and figures independently. Our Sastrigal quotes by the way from the Tamil poetic translation of Souudriyalahiri, the stanza referring to ' Dravida Sisu' and ' Dravida Sisu' is rendered as meaning Gnana Sambantha of Kaundinya Gotra. This, at any rate, is the entire belief of the Saivite writers and iu several
By Professor M. Se8hag:IRI Sastri, M. A.. Professor of Sanscrit and Comparative Philology, Presidcnty Collcjte i c . , S. P C. K. Press, Madras, 1897. To be had of Messrs. Srinivasa Varada Chnri & Co., Triplicane. Price 8 Annas. t To be had o f " Messrs. Addison A Co.. Mount 'Boad. PPIL-C H Annas.
T h e first p a r t o f t h e Our be Professor after all
b o o k is, h o w a v e r , d e v o t e d t o t h e d i s c u s s i o n o f t h e t h r e e S a n g a m s and their probable existence. luarshalls his f a c t s well enotigh to s h o w character of these Sangams. do in It not may that these three S a n g a m s three Colleges, but only to three distinct periods the mythical represent belonging numerous At' the
actually poets
a galaxy of
the history
of the Tamil. f o r the entire
T h e references to one or t w o deluges are too to be untrue a n d this possibly accounts a b s e n c e of any writings of the rfHd s o m e o f t h e t e s t s a p p l i e d It and is better correct to keep an open first by any rate w e cannot b e too d o g m a t i c
two periods. the people of
in these matters
n e w s c h o o l o f criticism are in t h e m s e l v e s too artificial. m i n d in from time these things to time up. as In turn our knowledge
proofs of undoubted character actually labours Seshagiri jain. the This of such of our and is the scholars others. that received Saiv-as, it w i l l '
the m e a n w h i l e , w e c a n n o t b u t b e too t h a n k f u l f o r the as o u r One tl Professor more. was a And Tamil Sastrigal is a g a i n s t of
Our Sastrigal's opinion language Jains of
Tiriivalluvar tradition. in be the
and
n o m e n c l a t u r e i.s s o v e r y e x a c t ( a l m o s t all t h e uanie.s nf Aruga are names Siva) that ut^safe r.. d r a w any conclusions f r o m mere verbal resemblance-:. T h e w o r d uisur in ' toôiLSiinc^ S b y Parimelalagar as ' is i i i t e r p r e t c i l lotus of the h e a r ^ r^wi^ff. r
b u t t h e r e is a n o t h e r l u e a n i n f ' t o it n a m e l v
THE LIGHT OF TRUTH, O R SIDDHANTA DEEPIKA.

historical research to matters that did not immediately c o n a v i t b in the methods oT the m o r d e m school of history. N o t to s p e A of court and family records, eron Indian treatises on ilie4MBS, certain handicrafts, music, and other subjects, away f r o m c u i u n t politics, very often contained important historical iiifa DC s wbidt shonld not he neglected. In the Dayanai^s, o f direoUons i n 4 | worship to the various Deities on certain occasions, lostmctiDVts were -laid down which were sometimes not altogether witJMat historical value. Bama had been referred t o ; well, in the o a a o f the monkey King Hanuman, really an aboriginal ruler, throwing the nuuintnin into the sea, in order to facilitate the crossing tfÎie Aryan Rama to Ceylon, the Dayanam told them that the mountain mast always be coloured green as a method of conveying t h e idea that it was not the mountain that was throyrn into the sea, bnt the trees of-the mountain. In other words, the date and arigin o f navigation was thus sought t o be indicated. By many u<!h devotional instmctions hail historical facts been sought to be preserved." A n d the Chairman Lord R e a y agreed with Dr. Leitner that Indian legend o u g h t not to be neglected in the g t o d y of Indian Histoi-y. T h e lectui'er b y the w a y pointedly r e f e r r e d t o t h e seriov^s o m i s s i o H o f l n d i a n H i s t o r y ( a n c i e n t a n d m o d e r n ) in t h e a r t s c u m c u l a o f t h e M a d r a s U n i v e r s i t y . A FRIEND w r i t e s t o o n e o f o u r c o n t r i b u t o r s : in which I was glad to (iiid two articles f r o m your pen. I th^nk it is a publication that eeoiiis to deserve encouragement and I mera to subscribe for it. I am glad to tind that you Ifeve time and inclination to translate some of the great old Tamil books treating of the Hindu or Saivite philosophy and it is a pity that the matter has t o bo translated into English to catch attevcion. It occnra,^' me whether it is not possible and advantageoTifl to accompany the English taanslation with a running parapkrase and commentax; in simple Tamil prose giving the drift of the stanzas and a Short Kfe of the author. What appears t o me desirable and necessary is to create good simple prose literature which ordinary people can understand containing the sublime truths of our philosophy and religion, which unfortunately arc found in verse not eaay to understand except by the leanied in that literature who aie necessarily f e w and whose nnmljer is decreasing. Tamil veirn, , w d Tamil poems, ai-o as much sealed books t o the many as Siinsarit and perhaps is ns difGciilt to understand. T make the suggestion because I have been' long of that opinion and T should like- to possess some Tamil works treating of our philosophy and I am prepared to make a Small collection of euch books in course of time and I would bo glad if yon can make eut a list for me and note w h e r e the best editions (that is those f r e e from blunders in printing) conld be had." T h e d i f f i c u l t i e s f e l t b y o u r f r i e n d a r e real a n d n o t imaginary. T h e j o u r n a l is o n l y i n t e n d e d f o r s m o o t h e n i n g such difRc.ilties in t h e w a y of pti'sons w i s h i n g to s t u d y T a m i l a n d t h e T a m i l e d i t i o n is also~ i n t e n d e d t o s u p p l y t h e w a n t f e l t by: o u r f r i e n d . B u t m a n y w o u l d feel i t d i f f i c u l t , t o s u b s c r i b e f o r b o t h m a g a z i n e s . { Tcf meet this d i f f i c u l t y , w e w o u l d s u g g e s t t h e f o l l o w i n g tp o u r saba> cribers. W l e r e t w o o r m o r e s u b s c r i b e r s a r e i i r o m one and t h e s a m e p l a c e , e a c h o n e m i g h t g o i n f o r t h e EnsHsh or T a m i l a n d t h e y m i g n t b e e x c h a n g e d a n d l'>oth r e a d ^ ail of them. T h e E n g l i s h e d i t i o n w i l l s m o o t h e s t h e i r difficult i e s c o n s i d e r a b l y a n d t h e y m i g h t g r a d u a l l y l e a m t o learn thîr T a m i l better and better and to appreciate it m o r e and more. T h e n a g a i ^ o u r f r i e n d feels difficulty in n o t k n o w i n g w h a t b o o k s t o b u y and w h e r e t o b u y t h e m . W e hope to s u p p l y b o t h in c o u r s e o f t i m e . Our Tamil publishers d o n o t k n o w as y e t the advantages of advertising, tf only t h e y w i l l t h i n k o f d o i n g t h i s , w e w i l l b e glad to dffet' "OUT s p a c e f o r a l m o s t n o t h i n g . W e d r a w t h e atteittitm rif T a m i l a n d S a n s c r i t p u b l i s h i n g firms t o t h i s .
***
or water end Manickavachaka of ' .tciSesir m u - i ^ t i u d ^ t t p f l ' here Saints also a too is a is very well-known sung of of blance Saivite t h i s is
alludes and name him iia and The of
to an
incident reeem' ertm and all though interpreWe will the the separate and
the verbal phrase Kiva such ;
close.
(^tm^îrtm'
have name
Aruga,
Pai imelalagar
(reputedly a Vaishnava) prefers discuss the religion of
the Saivite in he a
tation o f t h e w o r d t o its J a i n i n t e r p r e t a t i o n . Tiruvalluvar ample is too that p a p e r , f o r w h i c h t h e r e ai e R e v . Dr. Pope's Saiva opinion Philosophy. materials
follows
NOTES AND COmMENTS.

T HB e l e v e n t h s e s s i o n o f T h e I n t e r n & t i o u a l O r i e n t a l Côngress w i l l be l i e l d f r o m o t l i t o 1 2 t h o f S e p t e m b e r n e x t in Paris, the cradle of the m e e t i n g i n 1873. In a paper c o n t r i b u t e d t o t h e J u l y n u m b e r o f t h e Asiatic Quarterly Rciicir, D r . R . N . G u s t gi\ es a b r i e f s u m m a r y o f t h e -loitig's o f t h e pjist t e n c o n g r e s s e s h e l d in v a r i o u s c e n t r e s o f E u r o p e and pci'sonally testifies t o t h e i m p o r t a n c e a n d u s e f u l n e s s o f s ^ch c o n g r e s s e s t o o r i e n t a l l e a r n i n g a n d r e s e a i ' c h a n d s a j s lie is ' d e e p l y s e n s i b l e o f t h e i n t e r e s t tliey creatcd, the i n f o r m a t i o n they collected, the n e w vistas t h a t wei-e o p e n e d , a n d t h e f r i e n d s h i p s ( l i f e - l o n g ) I h o p e , tlien f o r m e d w i t h scholars, valued p r e v i o u s l y f o r their w o r k s only but now also esteemed f o r their personality." T h e same number contains a paper from the Rev. D r . G. U. P o p e on ' the Poets of the T a m i l lands' which, seems t o be t h e first o f a s e r i e s , a n d w e s h a l l b e g l a d t o r e p r i n t t h i s i n our forthcoming number. * THE s a m e n u m b e r g i v e s a p a p e r o f M r . R . S e w e l l o n India before the English," read before a meeting of the E a s t India Association a n d the proceedings of t h e m e e t i n g . Several speakers laid stress o n the g r e a t v a l n e of t h e s t u d y of A n c i e n t H i s t o r y of I n d i a a n d S i r R a y m o n d W e s t observed. ' W e slioiiUl .study the matter, not on the basis of the Epic gioeTiia, but bv reference to monuments which though they contain iiianv falaehoods, j e t , neceaaarily, revealed many troths in cliaracters comparatively imperiBliable.> He (Sir H.) had oocaaion in the conrsc of his Indian service'to look at many monnments, iiiclading inscriptions, and he thonght there waa a work cnt ont toi- tiie scholars of India, working on such a basis as his friend K:im Krislmci Gopal, the ^ a t Sanskrit scholar of Deccan, had rli.nc with regard to the history of the Mahaiattas, and the early period of the northern Deccan. If gentlemen Hke Mr. Dntt would take up a \i-ork of that ki^d they might add veiy much U> the interest of the histoty of their own country, and trace valuable Hources of information, and comparison; for the history of tho pro!êB9 of mankind generally in the manifold phases which it had gone through und.? native Dynasties, presented, if proI>crly studied, perhaps, the most instructive of the remaining volumes of human history open to the research of scholars. Sir B. commended very strongly to the numerous capable young Hindoo, and Hahomedan, gentlemen the aoquisition of the critical faculty, and the application of it to the development and history of their own country." Dr. Leitner corrected the notion that Epic poems traditions w e r e quite useless and observed, and
" Hecently I got a new Magazine entitled ' Si'fdhanta Dtf^ka '
" At the same time, he rather joined in the *iew exprested by Bir Alfred Lyill witB regard to the importance to be attached in
LIGHT OF TRUTH
O R
T H E
SIDDHANTA
Comihenced o n the Queen's
DEEPIKA.
Commemoration B a y , 1897.
A Monthly Jvurnal Devoted to Religion, Philosophy, Literature, Science-, &c.
VOL. I 1
MADRAS, 2ist SEPTEMBER iSgy.
No. 4.
T b a n s l a t i o n s .
TIRUMANTRA BY TIRUMOOLAR.
Line for line in the work, we can find exact equivalents in the upanishads in Sanscrit. The cITect of a Mantra is practical and the reading and ponderin<f over tlie work ia enunciated as a merit by the author himself in the end of the work, just in the same way as in our Sanskrit Upanishade. N o w coming to the text, the propitiatory verse embodies the popular conception of Vinayaka, which ia at the same time symbolical. He is called Vinayaka, aa there is r.o Nayaba or Lord over Him. In the words of Ganapathy Upanishad, Thou (Vinayaka) " I^^ÔBi-SjJo Thou art the essence of Brahman, Sat, Chit and Ananda (Reality, Njan and bliss)Thus as the highest Paramatma, He is without a Lord over Him. His five hands represent the five kinds of action ascribed to him, Tiz; creation, preservation, destruction, retention and grace. The said UpauiRhad addressee him thus " Thou art the doer or creator or worker ( i S o o r ^ ^ S ) Thou Hit the p r e s e n c r Thoti art the destroyer In order to indicate the function of Thirobhavam (Retention) the same Upanishad at once says " # ( " t h a t is thou art all this universe Brahman). The function of grace consists in creation or reward according to merit. So this function can be brought under the first and the second function. As the functional Being of all these actions, Brahma the creator) ' ' (Thou ^ôD&s art ' ' (Thou art
INTRODUCTION.
PBOPITIATION
OF
VLMAYAICA.
{Continued from page 26).

g^'C^djr^^ftsr
luirSsnrQpt^fiSssr fsipQun^QiauSpiridBir QuirpjoiSela(p<Sesi

and adore tooth Him with five like a y o u n g Nandi and the
SiêSsniaiS iîûSevêii^îf.
I inwardly hands, face
contemplate
l i k e t1>nt o f e l e p h a n t ,
p h a s e of the m o o n ,
w h o is t h e son of NOTE.
t e r m i n a t i o n of ^ ' j a n or WnowledgeI'rofiit.nyTlicvc twu books in Tamil called Mantra, one is bv DaksliniuiMnitlii aii'l tlio^ other by Thirnmoolar. The uame Maiiini is ascfibeci to VcJab alone. The fact that the work ander traiiElatiiju is called Mantra is sufficiently indicatire of the iiupoitiiuce thereof, ;iud it RISO shows that it is an attempt to reproduce ill T.-iinil the osecnoe of our Vedae, especially the ITpanishade. 19
(Thou art Vishnu the preserver In order to
Hudra the destroyer).
iiidicate this function of grace. Ho is (>aid to be Indra, Vayu &e. implying thereby the various worlds where reward is enjoyed for good Karma done in this life. According to this Upanishad, Vinayaka has and 4 hands. that is He has one tooth The hands are reduced to four in-stcad of five in
5t>

Vinayaka. In the words of Thayumanar, c-r ri^. WIGARBJA.."
tbe teKt tM tho function of grsoe, reducible to the function of orei)on u d preserTUon, doei not require a geporate hand in eiotorio ayMiboUBn. H hM the face of an elephRnt, as he ii ( t h e w n e UpMiiihad). O m w h a n written is jost like tho head or tba elepkaat witk iU trank or hand, fi^ ia the symbol for Piwiava oonUiniBR iiirff the process of evolution and infnlation. i o Vinyak> ia th Primordial Pianava Being. Some think t U t elephant is an embodiment of immense physical powers and wisdom. Tliis sense is not improbable; bnt there is no authority in support of it. The letter in other characters is not shaped like (for instance in Nagari). But this means nothing. Xagari characters are but recent innovations. According to oar Sastras the letter runs round over the head in the region of posted at and above the eyes, and is derived from a line drawn from the thick end of the left eye-brow round the head up to the thick end of the right eye-brow and then extended over the whole lengt h of the nose, then carried over the protruding surface of the right nostril, and then bent within itself inwards, the cypher accompanying the said lines and curvatures representing the spherical light appearing between t h e - e y e brows. The figure has immense meaning iu Esoteric philosophy which it would be out of placc to enter into in this connection. The author spe.iks of His tusk in the siiifûlar in deference to the vedic authority above (luoted. The tusk represents tlie line of evolution and involution which is only Om. According to Chandogya and other Upanishads, creation, preservation and destruction take place by an act of chit whicli giving rise to force or energy (that is forward and backward motion) settles, itself into atomic and gross matter, into all anthakarana and in short all bodies. According to European physiology, tooth and bone are all met:imorphosed forms of primordial protaplasmic cells homogenous "Tn nature. Tusk ii) an elephant is the most hardened form of the original homogenous BubftauM in the Elephantine b_ody and Prithivi is the most hardeuedform inthecosmic creation, corresponding tu thetuak, emanating from theoriginalsource,namely,the chit-given motion-form cnergj-. As evolution is by chit, so is involution by chit. So that the one line of action for evolution or involution is chit and thus the npanishad speaks of only one tusk in Vinayaka. Involution includes both individual involution by Yoga-practice or by divine grace as well as cosmic involution, and so this interpretation of the tusk as representing 4hat is salvation in non-dualistic Kne is included in our interpretation. The tusk of an elephant is his tooth extended and when the Upanishad above named describes it as tooth it shows the accui-acy of physiological knowledge which onr ancients had. The tusk is said to be like a young phase of the moon. The description indicates the straight linear and curve linear coarse which forward and backward motion takes in the coarse of evolution and involation. It idso shows that evolution-cannot be infinite and at certain point it should bono backward.and merge in or is sacceeded by, involution. The Parent stage being the primordial stage antecedent to the functional stage iti relation to creation, Ac., the assumption of the fanctional stage is tantamonnt to a birth, and so Vinayaka becomes ,the ^ of the Primordial Being, who is called Nandi on account o f hla teing the fountain head of Bli^s or the giver of Bliss. Ganapathy-Upanishad describes Vinayaka by S l b s 8 8 (the son of 'Siva which means the same thing as Nandi) S i T S o ^ d B s i S ^ r ' i i & S Vinayaka is c a l k d the termination of Njan or knowledge. This descriptioii either nnans that the highest knowledge leads to the knowledge of Vinayaka in His non-functional primordial aspect or His functional aspect, or that in the course of individnal Psychicinvolution, that is in the act of merging the self in Him, the act takes place in the form of knowledge which is Himself. Accordi&g t o the said Dpanishad JfiSr' that is
He invokes the aid of the being as with His aid, every thing can ls done without obstacle or difficulty. Acrordingly the B i d Dpatoiihad addresses Vinayaka as O t i ^ ^ B ^ ^ ' f l i S A l and alM aMorei at that he who adores Him in t h words of -the Upniihd " o t affected by Miy obstacle or difficulty. In short, the propitiatory Ganapathy Dpanishad. verse is the sum and substanco of
INTRODUCTION.
Qunfl/'isnf^
fimûS'r
uêifSDi'^ iêtS^êtr
ibt^Sbt
,aJ6io=0/r(5
/s/r/>;!)?65)<F(5u(w6u
Qinp^Sesi^s. (^LLQI^ ^ndisriijir^
QeutS/S (4)
begat kicked of the
QpQs^.
fills Lord of Her who
I speak of Him, the holy being, w h o souls, of Him in king who the of is t h e four death everything Yarna, the soathern directions, and the
all h a p p y
and who master
direction. NOTE
This verse contains in part the popular conception of Siva strictly speaking, iliero-is no substantial distinction between the conception of Vinayaka and that of Siva. The conception of Siva is just the conception, of the Parent, s t a ^ as refeiTed to in my note on the preceding verse. He is replete with diverse lives as so many sparks in the atmosphere. This idea is found in Pi-asnopanishad Mahopanishad and Bhagavata. They are called happy as they find happiness in their lot or as their end is in the beatitude of Siva. As Randolph observes in his Alchemy of Lovp, there is a she-side or mother-side of deity as well a s ' H i s hc-side or fatherside. The mother side of Siva is called Sakti or ParasaktiVide Saktopanishad on the point. This side is no more than the energy emanating from the Chit of Siva or Paramatma for purposes of creation, &c. In Rudra Kahasyopanishad, Unia or sakti is said to be the whole of the definite. t f i p i o Wti^Jôflb The same Upanishad, a little before, says aJr-ii-^^dSjoOgJ " d&^db-
that is, she who is
Uma i Vishnu and Vishnu is Chandi-ama or cold. This is emphatic in saying that Uma is ciJld form energy. The same Upanishad further on says thatis, Budre is the essence of Brahma and Vishnu, and the universe is made up of heat and cold. This tough subject is treated in my contribution on Prana in the Thinker. The conclusion enunciated in this Upanishad is A ' l t o - O b T J ' y ^ - r ' ^ JThe whole creation, movable and immovable is but ihe cssence of Rudra and Uma). Kudra referred t in this vedic text is the H e side of the deity. Creation would be the off-spring of the father side and the mother-side, which are both capablc of being designated by the common term of sakti or goddess. Siva is said to have kicked >ut the kiqg of death for the sake of Markanta, a sivite devotee who was attacked by him in hia sixteenth year. This ia just a popular way of saying that within sixteen years, it is practicable to'attain yoga sidh'i and so attain physical immortality; or b y the grace of Siva, physical death can be avoided through a life of devotion, for Siva can make his devotees immortat. Individual immortality is subject to the process of destruction comprehensive and general, not limited and special. The incident of Markanta implies that mortal -beings can make themselves immortal by devotion to S I v o ; Our Upanishads identify Rudra with Yania. For a ^fuU .discossion of the subject, vide my contributions in the Thinker on the snbject of Prana.
" Thon, Vinayaka art the essence of knowledge and snperior knowledge." According to Yoga Sikhopanishad, Ratopanishad and a number of other vedio texts, salvation is effected by Njan or gnperior knowledge alone. Hence the justification for the description in the text. The author itwardly contemplates Vinayaka as any outward act Is inoompetent t o reac^ the knowledge of
THK
LIGHT OF TRUTH
.JR S I D D H A N T A
DKEPIKA.
75
ârpw^
r^Qita Sasari-ai
arfjiirew^j
Qfi'V oaifh
H e is o n e in His Anil and
(^jsfli^B
absolute.
IT^c3iiii :ii
He liimxelf 1)ecamu the two three the who them
sakti, the
I t i s H e t l i a t ac t u a t e s four truths tlie six, and and
Jesus as much aji our Upiinisliada advooBtt- the c a u i c of preyer always. 'I'o n Jivnnmukta. there is notliiiij{ but God wherever he sees. This is also a >faliomcdaii doctrine. According t o Annapornr.jinnisliail. J(.>.-ii,,(;,iin (Hijrht in ihe air) that Is wherever the Yoî ).len9cd. ig an index to the sidilhi of a Jivaniukta WT'eX^^^ô. The anther tells UB that he was a Jivaii niukia. The justitiration for ihe addition of the worda in the larcuthceis is now clear.
tiud u n d e r s t o o d five, and
conquered it is he
spread
out as
e n t e r i n g the seven celestial regions in h i s e i g h t f o l d Form. N'lTK.
established
Qîueum
'^tSw
ujsuQ^QL-Hu
Liirflibj SmneiiQ^ iSev3eo
Tills ^ .i-K'ctinlilislic'> Ailwyiji mill its manifemntioii iiiio divereiiios ilirouffli various kidv'OS. In <!Iier woitlj, this verm; is uitefiil ill iliM-nssiii); tlin (intKliiiii ipf I'voliitioii and iiivolniioii. wliich Connor Im- lu lirivcil in ilio limited $|>act' of a iioir. Jt is iiuorcetiiig li) iioii- iliat ilio nuihor evolves liip work in tlie same manner ns Vcdnvyabrt Itis Vcdania basira. 1 mean ilovolinj; a so|taraic Tolnnie for tlic .siiltjert in i liis ver<-'\
Even on search, there
is
no
deity
c-fjual t o bright all
Siva. tnfts the
T h e r e is n o n e h e r e eqn;il to H i m , of hair stream with f.'oliloM NUTf.
whose
its' QÔSIT LjSVUlSlsSl QiStli^ ui^îir i-l -i,^

1 adore at'tei' w i t h him great who
Light
beyond
worlds, This Verse S()iai-ate elucidation, coniiijL; nninbei\ bee separaiO article in a forth
I 'li iLi i^
pervades whom
usucsiiu
everywhere daily standinef all in all, seek cannot
otSuj.ieir lun iîiQ.r-ii.; (Saiêm.

adoring by,
jyay&w Qujiriûj svidoq^ lEmteC !eucvm (S^ Qj'ijiLj t o ^ i ^ e u LSevds>i ij311 stro!ir dS êuir^r evTSuQ^^rsir /6levSei> iLisiicsr^fll ii^di-i'^ iDirvjol
Without Him no Him, tapas there can be can be No Devas; without Him know
whom the Devas without misery, desire,
k n o w , a n d w h o m I r e t r e a t i n g in m y s e l f , w i t h t h o u g h t s oonccntrated, contemplate. NOTE Tlir uienns of attainiii^ A'. <ii lor Uevae iu ilio intevn;il Dliyan iuCI-ImhI, wliicli is dcclaietl ilic sii|ii'n<.r method in Mnndnlalirahmaiiopanisliad and toino oilier I'lianielmds. Tlio first line in thevnree is the Slim and siibeianen of Ensavasyopanisliad. JXi Taiamanna ie iâid to liu S^ (EHt-avasyopa-
perfonned;
without I d o not
n o t h i n g is p o s s i b l e to e v e n t h e Trinity. the path to enter Him. NOTE. within OP r e t r e a t
inwai-ds
withont
nii^liad). l i e liceomc a disiani to those in ivhom Ahankara Egoism incvailM ; ontward inejinil activilv would lead K) dnaKtii' notion.^. pi'cventin(r jierei iition oi liod. pervadine everywhere and ninnifesi iiig itbelf in- diverfse forms.
n Qutiuanui IIJOBBII_ taSôJiHiu LjAiSL-dQîjiQLDujmiuu

syffiiS
I biive stood in
Quo,'iQiL 'in^ssru
(J^Gem. { f )
dark, the me Reality
According to Maiiopanishad. out Him oven atrrass cannot move.' Jesus clearly admits this doctrine when he says that, of his own accord, he can do nothinjf. The -Mfthomedan doctrine of predestination combined with or without the Doctrine of Anal Hak (I am god, Sivoham) point to the same conclusion. The Bnddistic doctrine of Karma is just the same as that enunciated hi our Upanishads.
QpanSserQuTu pewSsirQiuTu
this sinful world cleared of
uitiLfmetr uirQiuir^ jn iSsîsoi^ urSsirp Qut^^fi
^^^sadr ^Ssotcssar fltQar,
joeirSsiriULJ u/rQeueireBHsouu^ uîrnêtreit H e is prior to the T h r j e He is the Highest Being, having none equal to him. H e becomes father to those who call him father. H e resides in the heart iVMmbling a golden iotna.
NOTB; In this verae He, Siva < tk Farîdmiain from whon the l U a i t y have been eyoKed and nat member of the Trinity.
nesa, a d o r i n g d a y a n d n i g h t , H i m , w h o is t h e of those in the i m m e n s e space, w h o w o r l d s , w h o is m y o n l y R e f u g e to g o (wherever I desired). and who
is the seed o f allowed
NOTE. The clearing of dkrkneiB is the maaaa of aeeiiig God near. Inteuae oorftemplstion with aenaea and t h o n ^ t U boiit inwarda will alone enable a peraon t o aee God within,- ilD perTading. Thii ia exactly what Katopaniabad aaya.
5t>
THE LIGHT OF TRUTH O R SIDDHANTA DEEPIKA,

0îuiuir LfstreSsui êssraîu QuiemasBeS Q^suSpiîr
maarr (^tpêwL-^nj/rCflsitr. (jy) jpi eU" IT tl^th
Qjesruumir
dUIT^jJIffl
eSetiQsireir piSu-iS eoirirsiQen.

A t the thought that innumerable of the t h i r d - e y e d Devas all perished, Siva, it is Stated the as
H e i s h o t t e r t h a n fire a n d c o o l e r t h a n w a t e r a n d y e t none perceives His grace. is f r i e n d to those w h o l o v e mother, H e is b e t t e r than S o n . him. He is better He than
nevertheless
Devas and men their Lord.
d o not
of them recognize H i m
H e nrith h a n g i n g t u f t s o f h a i r . NOTE.
N'OTE. The third eye of Siva is llic circular (iipcluding noii-cii-ciilai-) mark of light (including rays of light), which constitute the speciul means of omniscience. Symbolically it is rei)resente<l by the red circular dot worn on tlie fore-licad between the eye brows. In idols, a large ruby affixed on the forohcatl midway between the cye-browK represents it. Kyvalyopanished describes Siva as ' Thrilocluinu.' that is one with three eyes. According to tlio verse under comment, the third eye of Siva is located in this foro-head. At the time when the three cities (Thripuram)(what these are will bo explained further on) were destroyed by Siva, sparks are said to have emanated from his foro-head eye and destroyed the cities. In Sarabbopanishad, it is said that " Ho destroys the whole universe by sparks emanating from His fore-head." This fixes His third eye in his fore-head. The same Upanishad further down says that His three eyes .ire ' Somasin-ijugninta' that is, the Moon, the Sun and Agni (Fire). The seat of Agni is stated beautifully thus b y Valayanda, " t^^tH^^B^^ arorcrt) KfC-Uu) ivc;- m^^tk^sar I1_ that is Nanui is located in the sphere of A g n i which lies midway between the eye-brows. "Shis again fixes the position of Siva's third-eye in Uis fore-head. In Pasupatha Brahmopanishad, Nada, Bindu and Kala are said to be the three eyCs. In this authority, it is clearly laid that Kala (knowledge or Gnan) ia the third eye of Siva. Bindu is but Nada heard in the head and this is explicitly affirmed by Thiru Moolar further on his work, in accordance with upanishad texts on the point. Kala is the higher knowledge into which Nada and Bindu are translated in tlic act of spiritual involution. The specification of Bindu and Kula which are both developed in us by piactice of Pranayama, Prathiakara, Dharana, Dhama, Samadhi cspeciallv Samndhi at a point called Brabmarsndra in the forc-hcad, fixes the place of tho third eye or the eye of Njan in the fore-head. According to SoobalopaDishad, it is possible to sec things by rays of energy developed in us b y Y o g a practicc from other centres in the botly, than the seat of Nandi locatcd midway bctweoii tht; eye-brows. A s the five senses physically are all located together in the topmost part of the body above the neck, so tho main centre of Spiritual Njan, or the eye of Njan is situated inside tho forc-hcad, above the eye brows midway between them. Locally the sense of touch is below the sense of taste, which is below the sense of smell, and the sense of smell is below the sense of sound, which is lielow the sense of sight. The physical eye which is the organ_ of physical vision is and must be situate below the eye of Njan ' (htuva Satehun'' which is spoken of in Swateropanishad, Mahopatiishad, and some other Upanishad and which is located at Brahmarandhra (probably pineal gland) inside the head straight down f r o m a point in the fore-head, midway between the eyc-browB. Tho eye of Njan is cci-tainly the heart of thc binin system. Pineal gJond whicli is 1 1 small reddish body is |>laccd beneath tho back part of the corpus C l i l l o s u n i , and rests upon tho ' Corpora quadri gemino' (Kirkes Physiology 447) which may be regarded as the principal nerve-centre for v i s u a l sensations. The fact that the pineal gland rests upon the principal nerve centres for visual sensations show that it is related to I lie function_ of inner vision or it constitutes the organ or the eye of spiritual Nj.nn. ' S. RAMASWAMY A I Y E R , B A., B. L.
Here the term liot or cool are used as indiention of His power of puniehntcncs and his capacity J o r grace. There is tic harm hi taking them literally, and giving them a scientific turn but the contest would require the sense first given.
Qurem^p Qiueir^jb peii^p
LjfiiîL Quepa=ss)u. Qu'reii^ QQ^tfiUu QutinBemp Q(îpuu(S

6Ufl-/f?6v35
Qiuêsiu tpppeueir
() golden
i3ajrg)i iSpiis,
^nQem.
with
H i s n a m e is N a n d i hairs from behind
w h o sits s t r e a m i n g
His back.
U e is t h e L o r d w h o is
worshipped b y M e and H e worships none.
îrQm ^rQes!
uS(iî3eois ^trmSeQeiiii (SWBS (ÎTII9jpiib enôj^ uiinijSp(j^'B Kitri;sû\

and and Sun Moon rain. It
flirQea iDenifiQurtfi flirQfw ^têuenr^

H e alone Akas. Agni. I t is supports the
êsaisi-
(Ô)
stands as and is
two worlds pours
H e that forms the
H e is t h e m a i d w h o
down
H e that forms the h u g e mountains a n d the c o l d sea. NOTE. This Terse is but an amplified form of a text from Katopanishad that cjt^^^^Tj-'^ that is; 'the one Atma, controlled and free, pervading all elements took each and every form in the universe'. ' H e is the support'. The Trhole universe is according to another Upanished held together by force ( tioo ) which emanates the chit of Paramatma (Chandogyopanishad). from
jyujjti'tA Lâtji-iLjOuiiii inir^'Siniij QisfiS eStu^ti) Qptu^ Qum^

in nothing
{B'utr^Qi,iT6iir jîoSsO QpiueQeti Qpiôfttip ^laQa (aa)

He. The
iDSstffiQpQp (SuiriBiB^ ^nQesr.

perceived the results in of nature efforts greater than
L o o k i n g a t o u r first c a u s e a r o u n d a n d n e a r u s , t h e r e Efforts and are in H i m .
(To le
continuedj.
n a m e o f H i m w h o is t h e r a i n i n g c l o u d is N a n d h i .
T H E L I Q H T O F T B U T H OB S I D D B A N T A
DEEPIKA.
77
SIVAGNANA
OP
SIDDHIAB
ARUL NANTHI SIVA CHARIAR.

PARAPAKSHA(SAUTBAKTIKA) BJTTDDHA'S SI'ATKMENT.
{Continued from jyage 55)

1. iDg up The t.he to Banddhns m are of four classes s^t fortli forth in ten golden in the the who denyfollow and act wear the Dhanna Yedas, and
3. There are two methods of proof, namely, Perception and Inference, accepted by. the Pitakas. The things derived therefrom are subject and object, and these change (die) from moment to moment. The subject and object divide themselves into Rapa and Arupa, or Nirvana and (belief), and each one of the four divides itself into two, and there are thus eight in all.
4. R n p a is o f t w o kinds, Butha Bupa (material
the Dharma
the
as
or
sot
Pitakns,
f o r m , Achaitanya) and Vj)adana
Ruj>a (Sensory,
of faults
chaiof
five
rules,
tiinya);
Karin;i
Arnpa
is of t w o kinds, Chitta
of two,
( m i n d j and
and
r e d resture, a n d w o r s h i p the liodh
{Finis
Religioxa
Baudattention
Veedu or Nirvana,
jfgfutaw) tree.
dha, who
O f t h ^ e fonr, the Sauti-antika no caste, claims our
S k a n d a s ; a n d belief, of true and false belief.
recognises
5.
Earth,
water,
fire
a n d a i r are
combine, we
Butha
Rupa.
Upadana-
first.
2. The great sage Buddha is our Lord, who
Hnrdness, taste, smell and colour form the
Rupa.
form".
W h e n these eight
becoming o m n i s c i e n t , h a t e d t h e f i v e g r e a t siui;, s i i c l i as killing & c . , a n d b e i n g f i l l e d w i t h trtae ( i i a c e , took on h i m s e l f t h e s o r r o w s o f oHifcr b e i n g s , a n d c o m posed the h o l y P i t a k a , A g a n i a s p r a i s e d b y t h e ( l o d s .

1. The four cIrmcs of.-BaiiUlliHS HIT Snntinmiku (lfo|ir( M iitiitionit),Yo)5chtt(3ubjc<th-oiilonlist5),WaclliyiMmka(Xiliilists) ,111(1 Vaibhaahika (PreicntatiimiBtp). The Hvc polcleii rules arc Aliim^n: (1), Satyn ( i ) . Atthe'in, (.1), Bmliiimeliniiyn (4). and Snii>naliii (con(rrc(mtion), (5), For the ten, we Imve lo a<lil, (B) Heinj; iteatcil in hiffh plaree, {7) not rcclininar, (SI not weariii-,' BUnilal Ae.. (9) Disliko of song and dance, (in) eatint' I.eforr îimUc. Casu. inclndes Dtiivj-R, Nama, Giinn, ftc.
CJiitta ( B u d d l i i
o r iniiid! p e r c e i v e s
have visible sensations
t h r o u f ^ h t h e .senses.
W h e n the B u d d h i perceives such Karma. the
a s g o o d o r hiiil, it i?; d u o t o t h e e f f e c t o f 6. N i r v a n a of faults ( &c. are avoided.
i.s a t t a i n e d w h e n Nirvana of
sins of lust, iScc. i s l u s t
Skandas name each and
a S S ) is a t t a i n e d w h e n k n o w l e d g e o f R u p a , Right aud wrong belief are divided into a g g r e g a t i o n annihilation ( G ^ n p p i, s n c c e s s i o i i fîrfii).
ideal (gross or noble) of inHiikind but ia present in every such lorni. Compare verses 22 and 2:i of Chapter I X of the (Hta. " To those who worship We, not meditating on another, to those ever 2. (1) T o the Buddhiet, Bnddlia it tl.r (ind, or his eaviour and haniionioua, I bring full secavity of Yoga," and ' Thc>y also who worhe eeta up liia imBgea and prava in it-; |irc>fni i'. and aiiytliiiif; ship other Gods, with devotion, full of taith tlicy also worship Me, connected with him, auch us his tonth, iinilirelln. Bo tree Ac., has () sou of Kunti; though this ia eontiary to the ancient rule." In also become objccts of fetish worshiji. The resale tan'r hr dtln-rthe subsequent verses, Sri Krishna speaks of them such as not know wiac. Man ahvaya -n-ishes to rest liis mind <ai soniotliins; liiy^her Him in Essence, and that they fall and, go to the Go<lP and pitrrs than himaelf and when the True One laniun Iji- pointi il Out, " hom thev worship. anything tliot cornea in tho way supplies its place. While jouniev ing in Cevlon, a Binpileac began to pn-nch to us " w h a i vou call The special acts of grace shown by Buddha are enumerated God, Devadi Devn. Sirsdi 8iva, Snkradi Sakra, lall jBudilha. In Tamil works such as ' lUmimihiloi' 4 c . ; asgiving up his kingdcmi, Buddha is Devadi Deva, Sivadi Siva, Saknidi Sakra. ' We had will-and child, losing his eye, giving his Hesh on account of a to point ont that such good nnderetandin^ between the Ituddhisr pigeon, lie. and the Hindu was good enongh, but the essential distinctiiiii (3l The Pitnkns are three in number, Vimmaya (Vinaya), Sutra bet-ween the two conceptions liad to be home in mind nevertlie(SntiM\ AlMdharuia (Abhidamma). lesa. WTiat onr Singalesc friend called Uiiddho was a man Imrii in :!. The change i.s of 4 k i n d s ( i ) Increase hy change. (2) Kapilavnstu and who Bttained Buddliahood. As such lie tmihl not ilcircasc by change, (3) remaining the sartie after change, (4) total be the iindyinK and the unborn ( S r l - T w , th? aiitlidr uf destruction by change. creation, aiistentntion and reaolntiou, Droupava am'. Anii^raha One who in the words'of Thiruvacliaka is " t h e oldest of the ulil 6. i'roni these eight forms and their actions are derived the tilings and the newest of the new" ( " g live Skandas. Kroui the visible form is derived Rupa Skanda (1) ; m ..... .- '^-^r.-T^sr ^ . .. 1 . rta b t f'j . -i^^titmi^ . . ^ T ^LJ Ujfi' ^ d 1-'"^ffi-Ji'û t: ' "), One From the senses, Kama Skanda (.Abstract Ideas) ( 2 ) ; from the wlfo was before all the 21 Buddhns put tofrctlier, one whose Golden Huddhi, Vi'jvuiia Skanda (3); from Karma, Vedana(4); and Bavana crown is where all things and w o r d a cease to penetrate (-'^^^L-JSH^ ('i'endencies) (5). Bapa Skanda arc the four elcinenta and their Qp JtBrmiD* 'C^ff^/TT ..fj.-tfi-T.J four Upadana; Namaakanda, the five senses, and Baddhi; Vignana Skanda, the six kinds of Sensations or knowledge per; One who filla our liearts with grace like water ceived by these Benaes; Vedanaskanda, the knowledge of flood, brooking not ita banks, Sii!T;ia:i _ j/Byui pleasure and pain; Bavanaskanda, ten kinds af merit and ten 9arSr'). There Diay he no anch God, and no such consummation kinds of demerit. The ten kinda o r merit are (1) Anil or Love, as we aasert and there may be only the live Skandas and their (8) Deaireloaaneas, (8) Love of anaterity, (4) Sweet worda, (6) Truth result or extinction as the Buddhists assert, yet the tw o notions telling, (8) Useful apeaking, (7) Preaching charity, (8) Hnmility, of Siva or Buddha are entirely distinct and can have no connection (9) Giving to the needy, (10) Performanoe of aoaterity. The ten between them. This does not prevent the Siddhanti from holding sins are (I) Contemplation of evil, (2) Deaire or Lost, (3) Anger, that it ia the only One who appears i n ' j v e r y form, and being (4) Speaking harsh words, (5) and nnleaa worda, <8) and false adopted for worship by mankind, occepta the adoration of the truly penitent heart (j. - i - . - c.' ^ " i - l i j - worda, (7) Envy, (8) Thieving, () Killing and (10) IMiig anleaa acts. These ten kinds of merit and sin seem to be from tki Bntrs .V'). Tlie essentini difference of these two of 42 sections, tranalated into Chinese in the firat centnry A. D. statements have to lie liomc in mind, that the true God is not e i e r y
78
THE LIGHT OF TRUl'H O R SIDDHANTA DBEPIKA.
7. the
R i g h t b e l i e f o f a g g r e g a t i o n is a inan is m e r e l y belief five Skandae. Wrong five of
when the
we
apsert is
T o hold that I n t e l l i g e n c e c a n rise w i t h o n t d e n t c a u s e is A s a t S a t - v a d a . like 12. that T o assert t h e hair g l o w s on the palm ot one's postulates, assert.
an
that what w e call
aggregate of different from
Htatemnt
haad sod
aggregation
w h e n w e a s s e r t t h a t m a n is n the aggregate of the 6.
entity
that t h e r e is a l o p e of hair is A s a t Except our four s t a u d all t h a t t h e s e p e o p l e
Asat-vada. we d o not nadCP-
Skandas.
R i g h t b e l i e f o f s u c c e s s i o n is t h e p a t h o f h o l d i n g another as cause and effect and beone
that events succeed one
w i t h o u t r e f e r e n c e to time, past, present o r f u t u r e t h a t i n s u c c e s s i o n t h e r e is n o c o n t i n u i t y . l i e f o f B u c c e s s i o n is w h e n w e succession of cause and effect. 9. hold that s o u l o r p a d a r t h a u n c h a n g e d at all t i m e , in Wrong there is
Are they not mad i n s a y i n g t h a t t h e r e a r e A k a s and T i m e , and sevenl c a r d i n a l p o i n t s , a n d s o u l and a L o r d whom thought and words cannot reach ? T h e s e things cannot b e
true. 13. W e c a n u o t use A k a s in a n y o f o u r p r o d n c t i o n s . and gives room formless. If you there to I f y o n say that A k a s holds
continued
everyIf you
T o h o l d t h a t all t h i n s r s t h a t a p p e a r w i l l s u r e l y b e is R i g h t b e l i e f . T o h^^ld in that effect things is do e x i s t e n t as c a u s e wrong
t h i n g else, it c a n n o t d o so, a s it is is t h e p r o d u c t o f b o d i e s wi^rh it i.s p r e s e n t inseparably such things as this o r that. 14. senses with form.
annihilatrd belief. 10. belief To
s a y t h a t i t is t h e c a u s e o f s o u n d , i t c a n n o t b e , a s s o u n d say that are no everywhere, (A thing
not die but are
this
Right Sat Asat
belief
(Sat-vada) Sat
and
Wrong A sat when
is n w r e a c t i o n
b e l i e f ( A s a t - v a d a ) a r e t o lie a d d e d f o u r o t h e r k i n d s o f namely, and Sat-vada, Asat-vada. Asat-vada, is Sat-vada Has Sat-vada
and attribute and not substance). If y o u assert that man has an A t m a o r Intelliwithout the and and (internal the senses and and external) by and of Bensationa sensations in gence, then w h y does he not understand
w e assert au a c t u a l l y e x i s t i n g f a c t tuslis. To Asat-vada hold that l i k e t h a t a n h a r e lias t u s k s . 11. intelligence
as t h a t a n e l e p h a n t statements mere
is w h e n w e m a k e
b o o k s . I f y o u s a y t h a t t h e s o u l u n d e r s t a n d s Hy u n i t i n g contact b y permeating into books, then w h y d o y o u feel d o u b t as to t h e c o l o r of the cloth y o u t a k e as s u c h it c a n n o t so u n d e r s t a n d s iri. Man cannot know except union with by the senses. If, out darkness;
is b o r n f r o m
c o n t a c t is S a t S a t - v a d a dies another canuot
T o h o l d t h a t if a n i n t e l l i g e n c e
r i s e in i t s p l a c e i s S a t A s a t - v a d a .
7. The first kind of Rif;ht belief is explained by the simile of the chariot and its parts. Without its parts tliere^ ie no chaiiot. Without the SkanJftS, there 'R no Atiiifi. To assert otherwiac is liei'esy. Buddha, denies clearly the existence of an Atma. but lie does posit Buddhi, or mind. It must be roinembercd iliat. in his days, the Hindu philosophy as representi d liy the Gira and the Siddhiinta was in existence and Buddha ^ ^ r t p only arifuiii/ against such Hinduismand against Lokayita. The Lokayita Jiostulatcd the e.xietence and eternality of the 4 material elements. Gautama analysed these into the Kve .''k-andaR. denied its positive existence and only asserted its phenomenal aiipe.-irance ) lud claimed that it wa capable of anniliihuion Beyond these phenomenal appearance, he docs assert the existence" of mind or Buddhi. This was one of the andakaranas reco^nizcd by his opponent. But as for postulating nn .\tma beyond thin miiid or Buddhi, Gautama could never consent. Aecordinj; to the Hindu, .\tn\.i was different from Buddhi or any one or nil of the andakaianas. But Gautama would sometimes identify this Bmldhi ilgplf with Atma, or God, as Hindu Idealists identify Atma iiiilividual soul with Paramatma, With this essential difference and distinction in mind, the question whether Gautama attirms or denies the existence of a soul will be easily solved. To the Hindu, Buddhi itself was perishable and when Gautama asserted its imperishability, the Hindus called him Buddha, the system Buddbism, which held to the assertion of Buddhi as a Padartha. This will explain also why in the classification of seven principles of man according to Theoaophy (or shall we say esoteric Buddhism), Bndhi is classed w ith the three princijiles above as im))eriahble. To the Hinau as such. Buddhism is clear Atheism and Denial of SonI or Atma, Where the definition and analysis of each is clear and distinct, it serves no <ro"d purpose to state that all are one. The reliability of the account of Buddhism as herein set forth may be compared with nen-Boddhisni as represented by some Theoso; phists, as the Tamil account seems to follow some of the oldest treatises on Bmldhism by Hindn Buddhists both in .Sanskrit and in Tamil.
a s t h e sense.s a r e n o t i n t e l l i g e n t , y o u s a y i t is t h e s o u l that u n d e r s t a n d s in sensation. the senses, thtfn t h e soul must, t h r o u g h each o n e of the sense", feel t h e same If von say that then tho sonl u n d e r s t a n d s as it we are mistaken in n o t is j o i n e d t o t h e s e n s e s , beautiful!
k n o w i n g y o u to b e a B u d d h i s t . W h a t y o u - s a y is really
16.
i.s a
Is (hiatha, postulated besides friiana and Gneya

or insensient. like much that is beyond Dholl If the latter, t h e n it If sentient, itself, you aa i f (Achetana) otie t o o say Atma earth. rice
by yon, sentient material man 17. postulate ciirry. If the
Gnana
should
has D h o l l f o r its it
formless, if
then of
attached to a b o d y with f o r n i ;
form,
cannot b e it cannot
17. Tlie following (piotations from Kundalalteti, one of the Pancha, Kavyaa ( lost work) are cited in the commentaries on this Btanza.
" ij.^tai,"^ si' ijOitrT '^jufâ^-'^^'f^^'-
a jgû
li^ C f 'e^ ii^flfl Sar^ ifiirQgQsf^jlA s^tr riSêic i-âefl^J sîâi
THE U G H T OP TBUTH O E SIDDHANTA DEEPIKA.
79
the east -oi but myself, the
b e contained in another b o d j . then it will paxs away
I f i t i e a n anu
(an a t o m ) body then
20.
To
one where
standin^^ I stand
to
w i t h o u t s t a y i n g in the If it is e t e r n a l ,
direction direction,
is w e s t ,
to one west of in c a r d i n a l
t h r o n j r h m a n y o f its o p e n i n g s .
m y s e l f it is e a s t . T h e r e f o r e tell m e w h i c h is t h e p r o p e r I s t a n d in. Your wrong belief p o i n t s is t h e r e f o r e false. a God who created the earth. then the it c a n n o t effect be
it shonld not b e capable of appearance and ance. 18. T h a t t h e A t m a is o m n i p r e s e n t , whole body, If
disappear-
cannot be it will in it
true, die any
21. tion.
You If it
postulate did not
as onr k n o w l e d g e does not cxt6od everywhere. If A t m a is said t o p e r T a d e t h e one organ of the the feet and 19. body then wiih the death of the b o d y . it is located the
I f t h e e a r t h e.xisted b e f o r e c r e a t i o n , it n e e d s n o c r e a exist before, created. exi.st. 22. potter If you a say pot that out G o d creates of clay, If yon the w o r l d as he been have stood a on and If creation means creating from
(such' as t h e heart), part of
cannot body.as
its cause, t h e n t h e w o r l d m u s t he said t o exist a n d n o t
h a v e c o n s c i o u s n e s s in a n y o i h e r bead.
H o w d o e s y o u r T i m e o p e r a t e ? I f it is that, b y creation, development and
makes
where say have must
did he stay created existed
w h i c h all t h i n g s u n d e r g o
w h e n H e m a d e this world. the w o r l d , tlien t h e worlij before hand. If then y o u say omnipre.sent,
d e s t r a c t i o n , it w i l l b e c o n f u s e d w i t h t h e o b j e c t s t b e m selvesi - a n d time will cease, w h e u such .things cease to exist. T o assert that there aie three i^; c k u i kinds of time belief a n d n o t t h r e e k i n d s of (Asnt-vada)." 18. If there should then be auy J o u b t ihat the Hiuldhiet denies an Atma. the arguments so elaborately Ect forth from etauzae 14 to 18 both inclusive on^ht to place the matter beyond all doubt. The commeiitatorB quote from works of Baddhist themselves. These t e i t s deny a Gnatha as distinct from Gnana, A Guni as distinct from Gana, an Atma as distinct from Buddhi or other senses. Is there snch a thing as Atma distinct from Buddhi or not f If it is, then the Baddhist surely denies its existence. It_won't do for him to say that his G n a n a a n d Gunaand Buddhi is as ôud as his Atma and that as such, he does not really deny such an Atma. This is perfectly futile as where WP have pointed out Hbove. Buddhi it. rejnii-ded by the Siddhenti as material and insoiticnt and Atma as non-material niid f-nticnr. Look at the followiii)f apology of an argument from the l> arned Editor of the Slonl.'i. " This is plain to every one wlio uudcrsi.incls that truths are real even though they are not eubetancos or entities. .\ud the same is true of the soul. To deny that Volition, Cognition, anil othei mental actirities are substances or entities, or that they need a suhstrarum or metaphysical subject, is not a ilenial of their cxisteiico--it ie simply the consistent consequence of the cfmiinnnly acknowledged truth that they ai-e not material." And the able Editor accuses Prof. Oldenburg, the greatest Pali scholar, of misunderstanding Buddhist texts. It will be apparent to anybody, in the light of our foregoing observations, who has really miennderstood Buddhism ; or rather, the fact is, not th.it, Paul C a m s has not understood Buddhism, but that he has not understood true Hiuduism better. The quotation from Paul Carus we have given above contains the gist of the grosse.st idealism. And Hinduism has been till now solely understood in it. idealistic form, which according to the opinion nf a nunilior of scholars micli as Prof. Kunte, Col. Jacob, and as understood by the Hindu ohools of Sankhya <Both Nirishwaja and Seshwara) was derived from Buddhism. " The Professor talks of ' the consistent consequence of the commonly acknowledged trnth that they are not niateriaJ: Consistent consequence indeed ! Need we wonder that the most thorough-going idealists of to-day are also the most thorough-going materialists of the day, and iice-rfiioi. Anybody who knows anythijig of the social and political condition of to-day will not fail to be struck with the fact how closely related are Idealism and Materialism and Nihilism and Anarchism of to day. What to the Hindu Siddhanthi is immaterial, To the Buddhist is non-existent. ViTiat to tin- former is material, to the Buddhist is not material. And yei Axina and Buddhi are to be held as synonymous '.!! objects wtong
should
he was birth.
everywhere,
'everywhere/
before God and given Him '23. mercy,
If yon say that G o d created the out of when hi.s merc}', the w h e r e is creating
world
oat
of and He
notliiug,
His Grace yama. If
death-dealing
monsters
such as lionb, t i g e r s a n d elephants a n d then y o u had better worship a madman. 24. by
c r e a t e d all t h e s e t h i n g s as H e liked to s h o w his m i g h t ,
W h a t is t h e p u r p o s e o f t h i s c r e a t i o n ? L o r d is a m e r e c h i l d . then the performed, persons
I f it is
tnere p l a y , y o u r Karma
If necessitated performing The truth
K a r m a must have existed before creation. is, t h e w o r l d is e t e r n a l a n d n o t c r e a t e d . 25.
If G o d is B n p i , t h e r e m u s t b e o n e w h o c r e a t e d If H e a s s n m e d F o r m o u t o f his m e r e could do so by their mere his K a r m a , him. then the wish wish. Karqia
this f o r m .
t h e n all t h e w o r l d
If each ? e t s his f o r m b y must have existed before
21. The reference in the last line is to the asti nasti or Sapta Bhangi Nyaya of the Jains, accoi-cling to which neither e.xisiente nor non-existi'uJe c a n b e jiredicated of a thing; and asin the first case it will bo mere implication and in the second case not a fact. So, all that can he said is 'asti-nasti.' cvistont-non-existent.' This is a curious conclusion. Thrie is however an element of truth in this, so far as the nature of a logical jiredicate is concerned. Dr. Bain for instauce rejects 'existence' stated by Mill as a predicate and reduces the latter's six classes of predicates to three namely coexistcuce, snceession and e<|nality. The Buddhist apprehension of the theory of causation is entiiely erroneous in the light of the modem theory of causation as involving conserration of energy, held by Wustcm Logicians i and this only follows what the two schools of Sankhya (Nirishwat* and Seshwara) have always held. Both the Jains and the Buddhists merely quibble about it and there is neither science nor sense i]i it. 22. Tlie aign from the world, rliat i . God ca isniucli you cannot separate God -t as such apart from the world,
23. A mad man docs n..t k<,. )w vlie von sequence of his act and God should have known that I is creating these terrible animala must produce evil to hie other (
80
THE
LKfflT OF
1 * U I B
on 6IDDH.A1VTA
D E F U A .
26. If k>d ii Arnpi, He, like A,kaB, oannot lift as froiH onr sin. If He is like tke ahadow of B tree, then the credit is dae to those who neaied tke skelter (or the benefit is to those who approach the shelter) and as snch he is not omnipresent If He is omniscient, then a Form is necessary which should be l o v i r g l j dwelt npon. I t there was no such form, ao intelligence could subsist. 27. If you s a j the Vedagamas are eternal and proves the existence of God, then what you s a j , that nobody gave it forth is really beautiful! Yon, to say that you knew God by the Vedagamas and the Vedagamas by means of God ! This is wonderful
^deed!
30. To say that the five Bkandas are not annihilated bnt are reduced to their cause is Wrong belief of {dfiitpiD at^th) and is the cause of birth and suffering. To hold that these are altogether annihilated is Right belief and leads to the Bliss of Moksha, Nirvana. 31. To' leave off the sins of Kama, Envy, Ac. to hold on to good deeds, to destroy the desires of the senses, and the sense of pleasure and pain, to practice the eight kinds of Bight conduct, and to give o p all wrong doing and attain to snch Gnana is to attain to Imperishable Samadhi or Nirvana.
J. M. NALLASWAMI PILLAI, B. A . , B . L.
{To he continited).
28. The vegetable kingdom (IJrpeeja) and all its maltitadiBoaa forms-grow and die tike hair and horns on animal's bodies and hence have no life or intelliênce. They exisk for the benefit of other creatures with life. (Andaja, Swethaja and Sarayuja). 89. Yon must not kill at all. You can eat always what had been shughtered already by-others, as a slaughtered animal is simply dead like earth. Tell me who gets t t e merit of the deed, whether one who keeps a water pandal with fragrant drinking water or one who partook of that water ?
26. The Akas does not put forth any active powers. It is merely passive. Here the Baddhist is wrong.' We now know what amoont of force is locked up in Akas or Ether and the m o d e m European research tries hard only to nnlock it and even when they sometimes by mere chance, aulock such powers, they are p a n their comprehension, as for instance the X rays. As similar to ft shadow, God cannot be omnipresent and omniscient, and no ciedit t0 Him, except to those who approach Him. This latter view will laccoBnt for their believing more in a Buddha, a Mnkta, as a saviour than in God. According to the, Buddhist, no intelligence can be conceived of, except as dwelling in some form. 28. Urpeeja are produced from the earth; Andaja from eggs, Swethaja from sweat and damp, and Saraynjam from womb. 29. Meat is distinguished to be of two kinds Kallya (Karpiya) Uamsa, that which can be eaten; and Akallya (Akarpiya), that which caoBot i e eaten. Akarpiya is of three kinds, Thrikodi (meat o t by direct killing, or express order or implied consent) Shatkodi .(last three and by seeing or hearing that it was killed for his own use and by not suspecting the character of the slaughter) Kavakodi (the last 6 and by relish of meat, eating too much, praise of the tilled meat). Beally the distinctions are too nice, but the ignorant cannot possibly understand their niceties and they liold on to the saying that they cannot kill bnt can eat meat killed by others and in so acting they do not make any distinctions of the meat of any animals that might be slaughtered for their use.
DEVARAM.
"
iumQuiSPi^
(etfirSsu âsriS^
uppS mSQaigpiLc, (Siup/S^ QS^^Sal^
^saiQiDSPi'^ ^Jr^ma Qetiir(Su, lo^Qmîh Quir^
uireap ^t^S Qairein^
uifiliLithQuir
ffiibriLisiii Qpessiiraneu isâir

( 5 a n i _ i i j CJffffCefiu."
Qurp/iSii^
" With the boat vianas, and the oar of Bhuddhi With anger laden, one crosses the raging sea. And as he founders against the rock of passion, he cannot know his God. Grant me the wisdom to know Thee, O Lord of Tiruvottiyuv
31. The eight kinds of right conduct a r e ( 1 ) Eight Seeing, (2) Eight touching, (3) Right speech, (4) Right action, (S) Eight life, (6) Right endeavour, (7) Right principles and (8) Right company.
5t> THE LIGHT OF TRUTH OR SIDDHANTA DEEPIKA,

ic'tm^^ aiuisQfirfS L/^^^jirsr /rpKit/îiuj euirsirfi grQeir^ onââ eueriS^p O^fm^girp e-ugv^ uaTiD''& ^'ivu.ngjpir^^tv a; QiLtreSiLiniuf t-Q^ LLiiigt Sr^^^fi iqi^Qsn OîrartaOainc^ QfnpOaaem
Q^fijUiâtjf OiUÔffiti
THATUMANAVAR'S
POEMS.
(Continiud from jxtge 60)
A/err.
im(gmm tgiriDij iSr^rer Set9DLDu SitBa^v 6nc a/MOj u>r iaf^trr iBrfiOfiip ^jrurtBmmii^f ffimrifi ^tosQf S^^ (tcifi jîfttr
cuCiu/ruiurfl
ÔftiofJiL/ ^niustiw iiiari!^ ^sâifl

j|i(7siir
Simifwr
uaa^Q
iSf.v ''9 0^9
uirta.u uif^.^CS'-
uêiresiLD(iii5/) iSskjpi us(gai tSQâ^nfuj Qisi^Qibs (gQ^Su uaJlisOpQfi ^QtDS /tk-utSi aeia^jlt aeaCLjUsr /Sek/DOisir uantOiLi0i>tia tstsaSiire sulLSI iLjpQai &flfepu(iS eanarmg iBirfiSLilCc
ii-a/Psr. 48. the O Supreme dance Thy Lord in the Arul of Grace, who devotees always dost (^jy) play
^nm umi Oimrj/giar
m*r fiOm* Jt^P Jli^dlp

Sfiu^ lupaattm
sirflgr
iGtr^r
(Bair^fiOujii uttkuQ^m lurnr Ofitfûnr

(jps0ii-ar cit-if^^
mtmra^ îsfi
joyous
wortliy may
stage of who
wisdom. are ever and sweet melting
So that, enjoy
self-controlled prostration
intent on T h y Divine Thee "bj
realize with and
and woiship
BpmmuS sts
Mtmisf (,.)
G BACE. the wisdom! *
melodious h y m n s with tears overflowing hearts and emaciated bodies !
si-aiGr.
O h o w ezaltinff is that H o l y W o r d T h o u h a s t G ODHEAD AB T H I S UPBIUX L OBD o r 47. O Supreme Lord of joyous dance in the worthy stage of m e as M a u n i * ! deqnences. was in able the Alras and Grace, who dost play
taught it, I 96
N o w o r d s to d e s c r i b e its blissful c o u the were universal burnt Heavenly Joy the at once tatvas with with
T h e m o m e n t I b e g a n to contemplate to experience of Thy rest the knowledge wherefrom away the internal beginning beginning
O Transcendent unknowable Teacher, who didst manifest T h r e e - E y e d . t under t h e banyan tree in the North, a n d l e t T h y fit d i s c i p l e s ^ r e a l i z e a n d e n j o y T h y universe. O Supreme Siva, let me offer m y Perfect nature a n d bliss a n d T h y true advaita relation to the incessant prayers to T h e e in these t e r m s :
Tatvast
n a m e l y t h e external tatvas and b e g i n n i n g w i t h earth, with mana, skin, beginning with beginning with halai
b e g i u i u g w i t h )io(t</i, b e g i n n i n g fonyid, and
0 Banhira, Sambhu, Baddtiva, Sarvdisa, SadAnanda, Bhagava, Nirguna, Nirdmaya, Nirdnjana, Nirdlamba, Nishkala, Nirvachana, Nirdhonda, Kaivalya, Nirvishaya, Nitya, Sanâla-rahitha, Tatpara, mutta Aanga, Viavdthitha, Vyoma, Piinia,^ 0 Sankara, Sambhu, Saddnva!
* The word in the text iB chitsabha (hall of wiadom) + Bapreme Siva ia Three-Eyed when personified. 2 The reference is to the Anspicione Dakshiui-mArthy who eulightened the great mnnis Banaka FtH 26th verse with notes and notes to 'chin-mndra' in !l7th verte. S The meanings of these addresses respectively are : (1) Benetootor, (2) Hapiv being, (3) All-love, (4) Universal ruler, (6) Brer Uiirful, (6) Owner of wealth, power, praise, felicity, knowledge, and iadiBBrwuce or Aversion to worldly objects, (7) Void of properties, SI
mtta-vidhai.
(8) free fr(nH dis'-Hec, j^nik-lefeo or sincere, (10) Self-existent oi Self-8n|>portinj^. (11) 1 inlivisihle or Entire, (12) liideecribahle or L'nEiu-iikiilile, (l:ij Xot iliml ur two, (14) AbKohite Bliss, (15) free t'rf)ni |ni>inii (lc>ir(-s ; dibpassion, (IG) Sityix^ ilr. naf aud unfrom eiires, (1^) Intent un doin^ good or beloved to souls, (19) Uncoiiditituied or sinlcHS, (20") Not attached to an3-tlnnf^ ; rtndin;^ no rcsistence, (21) acceaeible or welcome to all alike; also nmy menn E.xtra-eosniic. (22) Hlling tlie Ether or A kas in full, (23) < IninipresenL c. f. also 3rd v erse. Herein i.^ implied the theory of Gnni-dai'sana, i. e. of God initiating the worthy devotees amon^ men (Sakalars) through the iustrumentality of human fono or Muktas or liliaktaR or Siddhas. c. f. notes to the 37th veree about ' initiation.' t The 9 6 tatvas are (u) the 36 internal tatvas, 5 NCoss elements, e a r t h , w a t c r , fire, air and e l t h e r , - 5 organs of ii'.^nllnnt, S k i n , tong'ue, eye, nose and ear,S rudimentary undifferentiated subtile elements from which the gross elements a r u c r o d u c e d i.e., S O U n d . t O U C h , taSte, smell, colour5 organs of action. m O U t h , f O O t , h a n d , a r n i ' s , g e n i t a l s , 4 andakaranas c h l t t a m
fhan'in'l'ii. iir >'< e,.
nud unchntigcfiblc, (17) careless and free'
82
THE LIGHT OF TRUTH on SIDDHANTA D E t : P l K A .
traieotQfi arl^fawGlu Qj.'in wiQfi igieiBifauiGiu

erMKiaQfi ^tat-uj . rj
49. 0 joyous art the
S i i p i e m e Jjorri o f ( i r a c e , dance in t h e worthy Holy doininatint;
wlio dost
]>lay
the
stnge of w i s d o m Spirit exi.stinjf
! Tliou everyas rightly body the
aisgtii)
ûjiriSf Qnjo'jiQfs)!
iBiuiiQu^
w h e r e ill n n t u r e .
S o tlie V e d i i Rig;* & c . ,
as w e l l
t h e g r e a t Y o g i n s and ScIkihIx
of T e a c h e r s have
O^fitsiirsm (^îSiu^
tSitojU anDLnns-
d e c l a r e d t h a t all a r e T l i y s l a v e s , t l i a t all a r e T h y a n d p r o p e r t y a n d t h a t all m o r i o n ? ; a n d actioDS i n
OfjsiiarsB&iiLi iSsaaiiiKii (^(tjûsar Gu(îi Of&A^ O-i^ ^fgB iB-aaiQiu lUSDiomii aSsD&iOiLiar no:(^vufiiiQ^^ âiTfi a/air<ar(ric iSêuasas umuSGeiriir jiffieifSer ^(Ôateip taQoi MAeoiTfl oi-Sâiii (genGer lijearn^fiSmr Giu^ i^menrdj &p*aBLjiSffirarifiiSir^fiiSd) /ri si-ajGsn.
nniverses
conclusion.
are T h i n e
This
uiid
fhis
alone,
was
bles.sed to see, ing T h y Bliss,
was t h e trne S i d d h a n t a t or e.stablisheJ attaintime ; the I have simply Tliy scjuandered Benevolence my
B u t i n s t e a d o f a d l i e r i n g t o it a n d
and 1 am not untold of c a u s e j of this also.
beiufr
I w o u l d , t h e i - e f o r e , a p p e a l t o 'J'hy j M e r c i f u l n e s s g e t final L i b e r a t i o n a n d Bliss.
and
(-iP^)
ui-^-U us/bQuiiQâu^ uSoÔentap ui(êrir^w, !.:ei^Gica Osior^ uffiAii u.'if^îaPcQsq^fiS^^ (îk^tuir^ ua-inQeijisS ujir-i Oenir(ijOf ir ^'îQfi'sir OLcerefiujir UJ(iî'rQiflu ^(iîseiji G^sitld sen a'' a/saea (uiiisixr Quirso
fLiiSsaruj eirda^p ssosSiLliit affCJoj *(J0ii
(thinking), mind (doubting), a h a n k a r a m (wrongly reolving), b u d d h l (properly determining); These 24 are atma tatvae or component parts of the s o u l ) 7 vidhya tatvas k a l a (time), nlyati (destiny or necessity), kalaj (inducing souls to aensa of duty), Vidhal (imparting knowledge to souls), I r a k a m (exciting desire in them), pUrUSh^ (consciousness prod u c t by the preceding five kAla, 4 c . when joined together), m a y a <force of n a t u r e ) 5 siva tatvas SUtta-Vldhai (predominance of gnana over Eriya), ISWaraitl (predominance of Kriyaover gnma), Sa'thakKlam (equilibrium of Kriya and gnana), Saktl (act) Sivam Or s o u n d (gnana) and (j>) the 60 external tatvas, viz., 5 parts of earth, h a i r bones, e x t e r n a l skIn, b l o o d v e s s e l s , flesh, + 5 parts of water,
fluid w a t e r , b l o o d , s e m e n , m a r r o w and f a t + 5 parts of tire, hunfiTer, Sleep, fear, c o h a b i t a t i o n and l a z l n e s s - - 5 parts of air, runnlngT. walklnsr, s t a n d i n g , s t a y i n g and lyinsr5 parts of Ether, k a ' m a (sexual love), k r o ' d h a (anger') Lo'pa (avarice), m a d a (pride), m a ' c h a r y a o r m a t s a r a (envy).
(These 26 are the products of the five e l e m e n t s ) 1 0 vital airs, prji'na (inhaled and exhaled air, 12 inches are prodneerl from the nose of which 8 inches go in and 4 inches go o u t ; in so doing 2 4 , 6 0 0 breaths are inhated in one day), a p a ' n a (downwai-d air causing discharge of excretions), Uda'na (the air going upwards from the sole of the foot to the head and causing stoutness), v y a ' n a (the regulating air khat circulates and is the cause of energetic action), s a m a ' n a (carries ;and distributes food and and water and digests food in the stomach; it correspojids to what the modern scientist calls ' gastricjnice'), Na'gTa (causing coughing and sneezing for the benefit of the body), kOOrma (giving vitality to the eye), k r l h a r a (causing laziness and yawnings), De'vadatta" (cause of twinkling a.id laugliing), ,Dhananff^y^ fattens) I veins or blood vessels
isêfieuiL! ions eygir^ "inOen^MQ<u.iaii fiadvitp^^ OtueiieetQ^ H^QZL' (jpSsca;^ Lots'eo^d SiLi-mijS uîrmGa) eunio-Gtsr Qst uQu^fi
50. 0
Snpreine
Lord
of
Grace, v/ho dost play wisdom.
the
j o y o i i s d a n c e in t h e w o r t h y s t a g e o f
(vide notes to 36th versed5 objects of the organs of action above-said, v a c h a n a (speech), g-amana (goin;;), Dha'ria (gift), v i s a r g a (discharge), a ' n a n d a (pleasure c a r n a l ) 4 articula(e*sounds, SOOkumal (sound iu the navel); Pisanti (sound produced in the throat), m a d h y a m a (sound foi-med within Ih^ throat), Vikarl (articulate sound from the tongne or m o u t h ) 3 gunas or gunams, S a t t v a (goodness), RaJaS (foulness), T a m a S (darkness)- 3 ahankaras or egotisms, valk r l t a (the egotism iq which goodness. ( s o t t r i ) predominates over foulMOM ( S a j w ) and darkness (Tamaa), BhU'ta'dl (the egotism in which darkness predominates over goodness and foulness), TalJaSa (the egotism in which fai<)ni:s predominates over ifood.wsB and darkness), c. f. " F r o m the tiist egotism (vaikrita), the five organs of sensation and the five organs or action and the mind are produced ; from the 2nd egotism (Bhutaili) the five rqdimental elements proceed; and the 3rd egotism (Taijasa) being ' active' or ' ardent' influences both the orgniis of ensfi and the five rudiments said above)."
* riic Vedas consist (if four grem folltctions (nmde to facilitate Ilic (Intics of the olasscE of i>rieiiTs, iu the sacrificial ceremonies, uiid ot the t4tli) superintendent of the sacrifice)namely Rig veda, Yajiir veda, Si'iina-veda, anil .\tharva-veda. Veda means know ledge. + This was the nicaninjr of all great saints, miinis. yogins, sidillias, luid all <<i-pat pure souls. Kqulpped with such knowledge, tliey iH.rccive no difl'prcnce between the Veda .tnd the Agama, and they tolerate all schools, inroriioi'utc all schools, assimilate all schools, and accomodate ull schools in their essence and truth. Tlicn onlv thev can be worthy Saiva .Sid'lliantis. c. f. vtree. 8, 37 and 39. + Cause of i. e. squandorinf; of time. The Saint refers to the Doctrine of Karma as po.sited by the Sai\a Siddhanta Schoolthat isGod is said to ordain the workinj.' of the* Universal Law of Karma which iiuluccs the souls to eat the fftiits of past actions, rood as el'l as bad : -hen Imd. the s.iiil is sajd to suffer under the Rajasie misiiic of time (S-c. Hence the f-alii'it knows* G o d ' s ' B e n e volence as the cause of this evil quality and consequent suffering of pain, because, as said above, it is by God's Gr-ace that we g o round the course of rebirths to eat away the fruits of Korma and procure the equilibrium (Iruvinai Oppn) of both.
THE LIGHT OF TTTUTH OB SIDDHANTA DEEPIKA.
03
I a m D o t ft b l i p d b i g o t * l i k e o n e I did not ia the pletely benefit mjaelf by that
who
wonld
obstiwhich com-
B u t tamaetc
i n f i d e l i t y is p r e d o m i n a l i t In down in this way ! Thou Brahma 0
my
mind;
u t o l y a 7 t h a t w h a t ) i s b l a c k ia w h i t e .
Nevertheless,
O ! N o o t h e r a l t e r n a t i v e f o r iiie i f T h o u w b a l d s t c o n tinue to k e e p me Universal G u r u , I appeftl t o T h y mercy. art the basis of well to skilled Thee in be^
One W o r d I was
T h o a k i n d l y cboBeat t o t e a c b roe a n d w h i c h l a n d e d m e aniTenal absorbed. fancy conscioasness And of I in w h i c h in the hare been seized with the intellectual
a l l manifestatioDB. T h o u a r t t h e N i l a k a n t a , * t h e 3 I a h a Vishnu and the four-headed schools of religion. the vedic learning and T h o u art the sole G u i d e Again do I appeal cause T h o u alone canst inspire L o v e of T r u t h lovers that seek after Thee. o f all in Tliy
-ohildhood
triamphing
r e a e i t r e h e s a l o a e : t o t h e e n d t h a t I h a v e not b e e n a b l e t o c o n t r o l a n d r o n c e p t r a t e m y m i n d a,nd d i s c r i m i n a t e t myielf from Thee the Lord of all. May Thon, therefore, bless me at onoe with Thy Grace.
uaaQsar ^taaanesr âtfQuJuq^ euif.JiQm uiiS^ êm^^f OjnwGa unifiSsarjD uêtiQ iQiu
UbMlUPi iDSmQflUl
OiAiL/aS._ir 3/76ycr6r Q w i i j l U 0
SujiLiurm OiîiimujOajeietwiB I Qsd-'Otjtr miftrr^fiia^ OwiCjtiSflji eos'tJiSin) QwtuQu^ mjStj' QaijuuD QuMiiitSl'TLi OuirujiiSGar gtmen^ ^(îsfifineir
O u t u u - i f s r Ouniueaiu Quwaoirii)
fferaQtm arsiiTLDeSfr^ eaagneir

(SffÔtrsw gêfSflfi /g
(gîaOaiaSai
iiiinir(g,LD LSSWGUIT ./femirirîjt LSL-it^SV/TA vârêaff- Qfiimeir (ytao/oGiurr eSamQaiTsS ^^lurrii GsuÔw Geufimh ^Gld Gusset QserreSOuj Gssrâjaw eS^Gôj ^^jSar QpSeûj sekrGesa sfissear Qinnar ^/bseouiS Sii^îSlB
who dost to be play the I am offered pujaht reThee he^
OuiirujOi- Q) aismtmGw Listosmeuf îrQiuafifl

LiekeaioGuj 0rRr
isir^Gw
aD(ii60i_> Qf(ifXti
deuêi^sfi
uittiduiJ) u,aipQiu(i^ ignarQ^si (SQfGaj lAfiisQi-rj)/ iBaifl

(j5(?'
QeaaâeT
fBsaSi'i Q^Qiusirfl mieiruQî saruiriad fQ^SlLi ^pfOtLjHS miiarii^ MH^^LB
airs mi-ekjOair.
52. O S u p r e m e L o r d of G r a c e , j o y o u s d a n c e in t h e w o r t h y s t a g e of ^wisdom ! of making very I
61. O S u p r e m e L o r d an for undoubted of Thy truth's fact
of
Grace, stage Thou art
w h o dost play the of wisdom ! manifest and follow them the It iu is the
ignorant of the to Thee.
due form
of
worship
j o y o u s d a n c e in t h e w o r t h y that hearts devotees and
A n d if I s h o u l d t h i n k presence flowers; Thou
t o T h e e in a n y o f T h y m a n i f e s t a t i o n s , ] : I c a n n o t d o s o b e c a u s e I find T h y q u i r e d f o r t h e pi'ijah those dew-filled h a n d s a with my in t h e can my flowers and consequently I cannot pluck nor a r t in worship ashamed
w h o love teach
truth Truth
sake,
dost
absolute. Bigot. The saint alludes to ' fftiiaticism and prejudice ' witji which some get foolhardy andobatinate in contraveredes, especially, when their aide is found to be weak. t Supreme Love can arise only if God in h:a supreniacv and benevolence over ns (BOUIB) is well diacrlniinated and understood as inch and enjoyed as sach : This is a diatin|îsl]ing mark of thr Saivs Biddhanta School from such other schools as do postulate, as it were, EvOlutlOn Of GOd hlmSelf II <. perfect Uod becoming imperfect or the pure becoming the-impure or the entire becoming the broken and so on. c. f. Shvet Dpaniahad IV 16. " Surely is He the guafdian of this World aB long as time aliall Ust, the lord of aW, in tjvery oreatnre hid ; in whom the soers of bnhm and powers ^ v i n e arc conjoined. Tliua Jnounii; ose outs the bonds of death"Ur. Mead's Translation. "TIKI tepwvs of Brahma, knowing Him in this UiKrerse as differrent from it, become free from birth when they are absorbed in Brahma and steady in afcrtraet meditation "Dr. E. Eoai 's Translatbn.
a n d m y w o r s h i p m a y b e iaid to b e i m p r o p e r . 0 T h o u art t h e O n e costoos: Essence of everything fi'^ in tba eleVide
T h o u art the Ether, T h o u art the
* Nilakanta is Hii opithet of Siva meaniug 'blue-necked*. also notes on 'terrible poision' under 18th verse. t PAjalvmeanB worhip.
J Manifeatatioii In ro nieau.s jrurtliy. Tfic reference is to the nine iitaniFegtatiinis uf l';irn))mnu:\n. \ i/.. (1) Bndiuia, (2) Vishnu. (3) Rmlrn, ( i ) Malicfwtii;,. (:,') Siuhisiva. (ti) Kiid.im, (Salnl^ Bralmiaiii), (7^ Biiimln. (S) S:ikii and (91 ."îvani. The Saint poinra out in llii^ vcr.^r ilmt when I ino Si\'ai^nan:i it-aftaint-d. tho dnaliijtic 'woreliip iil' Clod )'or..innihctl ln^corno-; nnnccesearv, still, liowrvcv. Ctnana-..iai-iya, (inan.i-kii-iyu and Giinna._\'oga are
unavoidahlv ncceesarv till rlie Fmoi Ltbe^-atl"!' and BHiH rcached.
Hi
IPHE
LIGHT OIT TBUTH on SIDDHANTA DEEl'lJCA.

jimîD/S tjinnar^
â^Ljlfi
Dieots,
Thoa
art the sound,
Thou art the Vedaa and all im-
utfÔairfS^ O^sBisnLo
ctRwSid
the Vedanta, T h o u a r t t h e f i n a l e n d a n d f r u i t o f
i n q u i r i e s a n d r e s e a r o h e a , a n d , in s h o r t , T l i o u a r t The silent state of Moiia
^fiiufitofl e-tnâopiS
ritisfd^
miemîuT QfiovsQm taniGn-^fiiUii uniremiir ^mâjn aî
uukoent i u all o b j e c t s o f t h e s e n s e s a n d o f t h e intellects a l o n e c a n r e a l i z e TI13- o w n Divine nature.
Q^BQfUlUtV^ uSCifixs igA
*atS
Qw^QuiHifi ajirQfiiieirjpi upjStf^ Qaesreiirii ioB^(ipenr Qi_ei<ru^
^(^meiuitii/S^ ^flasneo QeuiruLlaSfi QêfiifiGfi fiwajsif Ger9
O^meBoieap aiif-aStLi WQfifiu iSîiQu eSQm iSujaajii fiiratiQLâ(if(g uirGa

OioeirarQuietr OaieffujlliLji /swwa/^Ccu
iBî-ii iSSKim fi^te) StiaB^v/S luniaS^ Qu'ûu êoeiQai OûiSgîii suDtrijD S^fiiri^ Sfiuj ireoGfTiT ^jiioafi Qêtieoâsr SsriDir^ auiojeri: Otiifi Qfiofiejir fftmsisSiu Sfnrtvfiii fia.ivir'^ ^fi^rser ujir^ (eiuirirseisii^Câin anam wpssi-Btuns eSujuaiQhiii a>s(seS4 fiSOfiiu euGio sfs
53. 0 been fiapreme
QfitSiiiiifl tuntai^Gui
teirsretrjB seniseuQ
ac^^Shu SflfmuiS
emrarii^
54. O Supreme Lord oi
Grace, who dost play the
joyous dance in the worthy stage of wisdom !

H a v i n g pacified the malevolent Deities of m y Kanna-
sôfOer.
Lord of Grace, proclaimed by who the dost wisdom ! Vedas
()
play the It has that
MaJa & c , w i t h t h e o f f e r i n g o f m y t u r b u l e n t mind^

sacrifice, 1 would, 0 Motionless L o r d i n Turiyai, if T h o u couldst in Thee bathed of m y myself to Thy Supreme worship utake
in
set be the
j o y o u s d a n c e in the w o r t h y s t a g e of invariably
realized b y me : 1 would have water of my pious love, m y soul a n d worship and of iny
those who Jim their mind iipoii any object and meditate on the name: hecomt ahuorhed and trannformed in to that object quite forgetful of i ceri/thing elue So the great
sages who live in this world as Jivun Muktas are (|uitc m i n d l e s s o f t l i e i r d e a M i . T h i s g r e a t \'e<lie t r u t l i oi Sohain-hhacaiia* be told to the unwise ; for ti-aversy. T h e Muktas who d i d reiili/.o this Trutli aie.MnrTlion il will only end vau in iievor coii-
to Thee the offering of prana^
Thee with dQpat
intellgenco. performing who this jn'ijah^ Homage with my ThySweet
A n d I will b o c o n t i n u a l l y to Thee, my Gracious
in v i e w t o r e c e i v e T h y b l e s s i n g s . H o m a g e , 0 Lord, and mixest
depraved iLtelligeuce and gradnnlly presentestH self a s i n y juice Holy Friend from Saviour! 0 sweets The O The A m b r o s i a , the Esseiico of the V c d a s ? extracted various dtc! O sncjir-candy, honey
Resplendent Bliss ot
khandeya, Suka and such-liko sages : Please do
such as sugar, Grace. Mc'DAf.IAJ:.
raise m e to their level, 0 find of ( i o d s , w h o art a d o r e d
Eternal
b y t h e D e v a s , India
&,<:, a d o r e d b y t h e ( l o d s
Brahma
iiii r e a s i u g d e l i f i l i t , f d o a l w a y s s e e k T l i y U. SlIANJtll'i lAM
iVc, a d o r e d b y t h e M m i i s s k i l l e d i u tlii'
Uii;- \'etla i t e ,
adored
by
by
the nine SiddhaD.f

and the M o o n tSto,
b y the
liy t h e
(>'aii(nii'that),i
<ihanddrvu-i,^
{Til he
cnlttlinifd).
IlirluU I'f
l!ic S u a
the KiiinaraisW and t h e rest.

' S.i|i;iii,
l i i - s c i r I d In-
i-om-riv iiiif in In-, m cnn.-i-i* ini; wli;it [(< ri)UL't'i\L'ii l l l u m l . tUnr,-,, 11 c u i u - f i v i m ; UIIClli'.'ninitl'j' (l.nl;
his
I.
Hliiiviniii
* M i n d III' MomlS i M ' i l l ' ; I lie CiUISi- III' nml.i'hlnt ikUi ms UT i'\is(oii('. s l i c is kiM'l i n n i l t ' r h k i l l i l u - K i i n h i i i t - f l T r i M s . t"'I'liriyn l'\ninli Sitiir. V i J r noh- l o T i l i vrr.M'. J l>ri|:i is I III* iiicrnKi*. D i p a i.s li^Hil s IMij.i . r. norsliii'; AH lioul iuimuiî'. iluMi.::li Vi'Kl .'i2iul r \ n u liin;; Ilil>c\<iU'e niiindam.', uiicler [n-i s c t i i in
I.R Mriil ir\ Iiiicscir witli Coll. It is IMIII'II ;IU.I i lali/al ion + Vi.lo nolo 10 1I10 -iL'ii.l 1 (iillKillllI luij, irl ilKl",-. iiiuliM ill,i:i| ,1,1,. I iimr-sa Willi is Ci.iii ol u,lr,n,. I lio I'OIIIIH IT I.r CllllU|l1llt-\'a8 ill',' tloilio;! oi" SUIIU'S ftll'l l'U,>iL-. Kiniiurus urc ili,- sorvaius ol' Kiivfrii liivlf-mnn unci liixil'-.iiiimal. 'nio,*
I I I l>i' t;i>tl IXilliijiU llu- iiliM 1)1' 'iTir' Mliil 'Mliln*
Only
siii.li., I,,'
i n a k e a ir v i s i h l t * UIMU'I* ct i ' l i i i u f n m l i l i n n s . >> t lie D e i t y ( G o t l ) l l j o u g h :ill-|ier\;nliti,' <-(>iuiiiioit." m a n i r o s t s lliinrêir i n curtain
T H E L I G H T OF TTTUTH oB S I D D H A N T A
DEEPIKA.
03
T H E
b a z a a r d o e s n o t l i e s i t a t e t o p a l m ofE h i s g a r b l e d M e c u r a o f m e d i c i n e as tlie w o r k o f tlie s a g o And all a theê untruths mob, are swallowed they will nnd by
Yade
Agastyn. wholesale the exdisnot is and up is thoronglily
L I G H T
O F
T R U T H
by
credulous
while
suspect
m o s t a p p r o v e d s c h e m e s of sanitation tested modes of medical treatment perts.
European It is
Siddhanta Beepika.
MADRAS, 21ST S E P T E M B E R 1897
T h e reason f o r the belief on o n e side a n d to seek. If lie AViiole
b e l i e f o n t h e o t h e r s i d e is n o t f a r that the oriental does not change. would be acting against its nature. ever changing but gradations
did not, he nature luiuute. lifted
.irn v e r y
I f w e a,re t o b e l i e v e G e o l o g i s t s , THE OLD A N D THE NEW. all a t o n c e b y t h e the slow rHB e x p r e B s i o n ' c h a n g e l e s s E a s t ' e m b o d i e s honODred all life parties and fallacy, and the sooner concerned. The and a time the for who inner and and ever going h o w slow cataclysms also ou.
whole
continents so mncli
the highest of mouiitian peaks had not been earth's cataclysm, unperceived heaving to and
as b y sevefeet, doubt, as re-
fro that
If b y this constant h e a v i n g for incessant change. nuw such and then eruptions. cataclysms, ever the as real No
it is e x p l o d e d , foreigner
ral c e n t u r i e s , t h e s u r f a c e is o n l y r a i s e d b y a f e w must b e this in nature, and undergo be occur Midi And but cases. are, fact the
b e t t e r will it b e f o r t h e f u t u r e of this c o u n t r y a n d average k n o w s so little of our past a n d m u c h less of onr their rationale,
earth-qaakes societies may
volcanic
similarly AVhoK; countries is, the be ancient
institutions
becoming whith led
COBBoious o f t h e d i f f e r e n c e o f h i s o w n i n s t i t u t i o n s manners of the W e s t f r o m the East, and meetin? relaotance and sometimes with opposition o f the oriental to swallow his g i l d e d pill into this belief. This view only assists
sults will b e a w f u l a n d terrific in m a n y societies by doomed In for earth-quakes. India of how
on the part is easily the as hardy much this The every
oriental has changed often enough. past. has A n d in this vast sea not he encountered has almost and time,
H i s is a n what
storms many the all
o r i e n t a l a n d s e r v e s t o k e e p h i m i n t h e e r r o r he h a d all along been brought u p in. The o r i e n t a l is i n a hallucination a b o u t this as the E u r o p e a n ; a n d
many
under-ground sand thes^ wonder
r o c k s ho has not tilted banks
against
>nd h o w And in
g r o u n d e d in.
i a d o e i n a g r e n t m e a s u r e t o t h e w a n t o f t h e h i s t o r i c Fa-
is that h e h a s c o m e c u t so w h o l e changes. L i k e his soil, sent but the
spite of deep
culty,
80 o r t e n p o i n t e d o u t b y E u r o p e a n S c h o l a r s . hns the inveterate habit of referring
T h e r e is h o w e v e r o n e p e c u l i a r i t y in his c a s e . h e is n o t p r e p a r e d f o r ploughing.
oriental flaid;
t h i n g t o w h a t his a n c e s t o r s d i d a n d w h a t his a n c e s t o r s a n d if w e , h o w e v e r , h a u l h i m u p a n d test his lore history, he cannot carry himself evidence introduced ancesknowledge, o n e o r t w o g e n e r a t i o n s a n d his w h o l e Let the newest practice be a s r e g a r d s his past
N o d o u b t t h e soil c a n b e p l o u g h e d d e e p e r t h a n at p r e t h e f o r e i g n p l o u g h is n o t t h e b e s t o f t h e m a I f u s e d , it is a p t t o sands turn up the to and land than v' es chines f o r d o i n g this.
past
surface more of laterite and up him
breaks d o w n as the barest hearsay and he breaks d o w n miserably. into a person's & m i l y b y the most immediate
m a d e unfit in c o n s e q u e n c e f o r y e a r s t o c o m e . civilization w a k e s in him as a w h o l e ) and to wean more from work, of his these attained
Foreign
vices new the
his v i r t u e s ( s p e a k i n g g e n e r a l l y of c o u r s e a n d its effect will take another age. As i t i s , t h e I n d i a n affricDicnbest existas-
tor, a n d o n l y let it b % s t a r t e d w i t h o u t his he. will speak of it as the oldest custom
prevailing in
Ilia f a m i l y f o r h u n d r e d s o f y e a r s . T h o u g h h e w i l l o f t e n
rist has, b y slow and s t e a d y ing means to the best
refer
to the days of R a m a and Yudhistra, we don't beeither authorities. found
results and enduring ones too, b y adapting the o f his nbility. e x h a u s t t h e soil t o o m u c h - b y tbnndin<7 results. his haste And to as
l i e v e h e h a s r e a d half of a p a g e of anoient Yedas, and whether
H e does not show
T h e m o a t i n c o n s i s t e n t p r a c t i c e s ai-e a s c r i b e d t o t h e m o s t they are actually
T h e r e was not so m u c h of w o r r y nnd a matter as are high incivilization
there, i s a d i f f e r e n t q u e s t i o n . T h e v e r i e s t m o d e r n d a y dreamer t r a c e s his d o c t r i n e s t o t h e r e m o t e V a s h i s t a ; the latest s t o r y t e l l e r q u o t e s V y a s a a n d S u t a a s h i s aotborky; and the v e r i e s t p l a g i a r i s t o f t h e G u j i l i b o o k

2a
selfishness in his o l d m o d e of life. o f f a c t , be>has s l o w l y b u i l t u p a
as his m o u n t i a n p e a k , t h o u g h n o d o u b t there accessible and unattainable heights and
must slippery
T i n ; LKiJIT OF I'ljUTH o:; b l D U H A N T A
DEEPIKA.
|)rocii>ico-
tlioi-i iii
T h e niucli ilcsi)i-.ed K a l i a g e lias
ing and repugnant
to
Inm a n d that
he
burst out
crying
s o o n m n c l i - r e a t i M ' r o f o n i i s i n vi'lijîoii a n d m u r a l s a n d nuK-li i;-rraU'r a d v a i i c o i n o i i t in P l i i l n - u p l i y a m i S c i e n u c . T o (.>iilv ii;ontl..in o n e in- t w o fw.p abli' Dr. W instanci--^. A s t.o tlie e v i l be now no of .llVvls ,,f m r a t a m i i l r i n k , l l u ' i v R. Covnisli. late i.iii;lit t o
'(/aioCui
you, men
9.6ir2iRir HaiSl^si''
thereby foieign)
'O
he
Vedas,
would
I
not
bulievo
have
meaning (Indian and
d o n e it o f h i s o w n f r e e w i l l . U n t h i n k i n g a n d i g n o r a n t frequently flaunt ngaiu-st even has the that H i n d u i s m , e x c e s s e s in t h e s e r e p e a t s in certain f o r u i i o f ISaktaism a n d V'aishnavi.sm i n b y e g o n e d a y s a n d now in s o m e forsaken aud uiiseen corner. It and only to be remembered that mature
a m o n g Uindn,-;, at a n y r a t e . T l i e I l o n o i u " .Sni'geon-Genci'aJ alumni of the (junlities of charaetori" pointed pracsanction modern tliat a l while u life
.NEadras in liis addi'e:<s Lo t h e a s s e m b l e d ed them to a d h e r e to the two
M a d r a s U i i i v e i s i t y at t h e C o n v o e a t i o n o f 1 S 3 4 , e x h o r t excellent \ \ hieh of the ' jjlain l i v i n g ' a n d ' high thiukiiig'
o p i n i o n of both
these sects are dead
against
the.'e practices
g e n e r a l s e n s e o f t h e p e o p l e i t s e l f , w h i c h l i k e a n y thinge l s e h a s g r o w n , is a g a i n s t t h e m , a n d i t i s t h e r e b y these Then Vishnu author few i t is out-castes w h o seen that i n the Vedic days, i n d u l g e i n i t , d o it u n s e e n . the people and the the Aud that
s e d t h e l n d i lu p h i l o s o p h e r s o f o l d e n da3 S a n d o u t t h a t " in a d h e i i i i g t o t h e .simplicity ticed by y o n r I'orefatliers, y o u will h a v e a n d a p p r o v a l of s o m e of the most scientists who have liealtli, life, or conio to and the coholic drinks and strong mental meats
cniinent of conclusion, are not
p r a y e d t o A g u i a n d V a r u n a a n d V a y u aTid I n d r a (Sun) aud of a M a r u t s a n d all the g o d s . Manual np complains given of the their Vedic fire District
essential to vigor,
physical
country people have
practices;
t h e a b u s e of st:rong d r i n k s , at a n y rate, c u r s c to the n o r t h e r n p e o p l e s " .
has p r o v e d
a u d w e k n o w a learned b r a h m i n f r i e n d ol ours used to observ that the worship ' Vaidika' \va,ii'Avaidika' brahmin a n d its u p k e e p . in Siva present the Sun, to the and the (Rudra) does practice and But and it n o t of Vayu household and the if the was the strictly in the to see temples in e v e r y fire these worship of
A n d it w a s o n l y y e s t e r -
day a -writer in the NviiJi

selled king to his countrymen m e a t a n d driidv.
Amrriccai
about
Review
not
counin ta-
inod3ration
that he desired kindling instead
A n d y e t , is it
a f a c t tliat people of meat these. does cona
t h e saci-ed
in t h e f a r f a m e d D w - a p a r a a g e a n d V e d i c a g e , of the liigliest caste were i m m o d e r a t e l y f o n d N o Bralnnin writer of to-day a n d t n a d h u , a n d p r a y e d to t h e Ciods f o r p l e n t y o f
of worshipping one
e l e m e n t s t h e m s e l v e s as g o d s , the m o d e r u H i n d u sects, Vishnu, the show and see the an Trut; G o d present iu in t h o u g h t . Agni, mo by art give who i n t h e fire a n d prayer one True God adviince Indra,
-will l a y d o w n r u l e s f o r A n d ic m u s t sacrifices be
the e a t i n g of p a r t i c u l a r k i n d o f m e a t a n d fish as the g r e a t M a n u in h i s S m i r i t i . fessed remnant of savagei-y. that the institution of animal
The old f o r m valiant
' I pray
to the visible
was
puissant
A s tiie s e n t i m e n t of t h e p e o p l e up these re-
health, wealth,children and cattle,' new form, ' 0 Siva, w h o and in present in Akas, being Agni
is s u b s t i t u t e d
b e c a m e r e f i n e d in c o u r s e o f l o n g a g e s , t h e m o r e intell i g e n t a n d educa-ted classes s l o w l y g a v e of A v a i d i k a ' practices, innocent and cnlled gnasalas, only modern and drink that substituted prehensible practices, a n d not to Le p r o n o u u c e d g u i l t y others old altogether The YaAud meat absupanlyenof the The as a sacriold of is a n them after the the a names. name.
art all L o v e , and
air and water and each
earth
present these." most
everything
g i v e s t e a c h its p e c u l i a r b e a u t y a n d p o w e r , a n d y e t a r t not a n y of is T h e c h a n g e in these respects, the vividly out in in the Kena had do to ye to Upanishad, wondrous point out triumph." Brahman. know this s t r u g g l e in the old belief a n d the subsequent conquest recorded the earliest of the U p a n i s h a d s . fair, U m a tricked gold "Brahman! If the very In Brahman's Devas could That Lady
m o d e r n T e m p l e s w h i c h took the place of the retain even ' Balipita' in \âishnava The we rare might Sai\ a i s m i s s o r i g i d i n t h e e x c l u s i o n who
s t a i n e r s a y s h e is a ' S a i v a ' . porters. gir In this connection, mentioned to us
performances give an
conquest only
of Y a g u a t o - d a y find very f e w syinpathi/i;rs a n d ecdote of the Great A p p a y a Dikshita, w h i c h an pandit when we spoke in this great Yagna i m p r o v e m e n t in the Great Dikshit ficed. Kali age a respect. and be
.Then only did the D e v a s k n o w
t h a t it w a s come
great
Sakti)
truth
in
from
the
Uma,
was it
The
Light
of
Gracc
to those
(Arul
who np
then how
possible
else
believed
Devas
themselves,
as a l l
powerful. setting
performed
D o e s it n o t s h o w an a d v a n c e if, instead of a p o t o f fire i n e a c h set u p house and worship
matter of course, a n u m b e r of cattle had to H e s a w t h e s i g h t a n d i t Avas m o s t
it as fire, w e in a Temple,
heart-rend-
symbol (of the f o r m of
Pranava)
T H E L I G H T OF TTTUTH OB S I D D H A N T A
DEEPIKA.
03
a n d w o r s h i p it as tlie G o d p r e s e n t s e a i c h ; if i n s t e a d of a n d t a n k as a, G o d , worshipping
in ti in
fire, sen
a n d \vlaicli and a river make
Kvt-ry t h i n g o l d c a n n o t b e g o o f l ami everything new cannot be bad)." T h e instaiico we w o u l d sslect from the field of Sociology marriage. We refer to the question and the But that of Independent scholars pandits custom In Hindu rewith was lower Kali
t h e g r e a t e s t D e v a s c o u l d not d i s c o v e r a f t e r v e r y g r e a t we introduce a symbol and
it s u r r o u n d e d o n all sides b y w a t e r
almost a miraThe old later Tantric on Mantras forms Vedas the old only
widow
c u l o u s w a y a n d w e w o r s h i p this s y m b o l as t h a t o f th^ o n e T r u e G u d , w h o is p r e s e n t in w a t e r . the old V e d i c Worship and are and and all based at and what h3 though from point the the of or A g a m i c form of worship was u distinct advance w e r e continaed to b e recited, yet the ideas and derived precise as D p a n i s h a d s a n d it w i l l b e i n t e r e s t i n g note forms
s o m e h o n e s t y wiil f i e e l y a d m i t classes of society they age. mature to life age) ful to to do (one and the so. Who
n o t o n e u n k n o w n in I n d i a in r e m o t e t i m e s . still p r e v a i l .
the pandits
s a y thnt s u c h r e m a r r i a g e is p r o h i b i t e d in t h e b a d p r o h i b i t e d it, w e a s k ? slowly this checks in Kali to age that the thought minds of
I s it n o t t h e f a c t (Be it said than in to k e e p the rather wedded Kali faithafford love The and even only
to e n q u i r e substitutedThose at advance modern by
and steadily d a w n e d on the is Ijetter population
time,
rituals w e r e given up and the n e w This, no scholar, in thought in
its c r e d i t )
that singleness the
yet attempted. symbolism in no cavil
w h o d o not understand this slow g r o w t h and Indian "We Image worship. will wise b e by
that a w i d o w w o u l d d o well It marks also good the highest their unto them if
m e m o r y o f h e r first l o r d , i f s h e c a n sentiment in remain built for true unto deaththe unmarried they abide It was let them
gainers
r e v e r t i n g t o t h e o l d p r a c t i c e in t h e d a y s of R i g V e d a . I m p r o v e t h e m o d e r n w o r s h i p if possible it of t h e it with, dross which b u t it w i l l b e Saivism one absurd to talk of cleansing coated back. come best to age and ignotance have going
that the lovers should Europeans widows. as I . have is words : " I say It But if
faith on St. Paul's
therefore cannot
T h e modeiii day living Religions Systems (we can only mention two, clearly under and stories Theology take up and Vaishnavism, others other) contain and the or, the
-they
contain,
marry;
f o r i t is b e t t e r t o n i a r r y t h a n
to burn."
the other day, the Indian Sorial Reformer,

If such is the sentiment in modem
praised
need
Philosophy, theoretical bigoted
practical. which
H e r Most Gracious Majesty for her noble widowhood. Europe, w e w o n d e r that in I n d i a , where the p e o p l e attained some evil higher miscaution sense PrinciI t is is or M the
If a f e w missionaries and
sectarians stooj) box,
from a forgotten rubbish
tend to lower the divinity of the one or the other, wise m e n w i l l r e m e m b e r t h a t t h e s e s t o r i e s o n l y d w e l l iii t h e filthy devout Saiva and him imagination minds rejects of the of the these people of the So the and not in the The as respective late worshippers. Vaishnavas
an early civiiizat'on,these thoughts became crystallized a n d h a n d e d d o w n as c u s t o m ( u n f o r t u n a t e l y castes b e g a n of St. Paul to prohibit it that it is altogether; and wise in one practices h a v e had this t e n d e n c y too) and the take was made, in not remembering the better
stories and
altogether the as
spurious
malicious both
productions against wish to be
t o m a r r y t h a n to b u r n .
Vaishnava rejects being ' Tamasa.' forgotten have
authorities parties
B e s i d e s t h i s r i g o r o u s c u s t o m is o p p o s e d ples, as deduced from the doctrine of
t o t h e g e n e r a l l y r e c o g n i z e d f r e e d o m in H i n d u freely held that n o o n e man's or w o m a n ' s equal to that of a n o t h e r a n d that as s u c h
forget
and
anything
that, may modern
Karma. no
capacity man that
r e p u g n a n t to their H i g h Ideal and the prefers the address ' uBLDîDiTertn One more instance of such ideas, which the Tamils as: familiar sentences change
Saiva
' etan j n - a r Q u ' a n d t h e V a i s h n a v a ,
w o m a n can b e f o r c e d to u n d e r t a k e the duties a n d responsibilities b e y o n d his o r h e r s t r e n g t h , a n d s u c h , if he blamed. template, or she fails to undertake such duty, as the h i g h e s t , harmful. case of a of And widows, to she even
and
growth in
oi^
have
stereotyped
such
t h o a g h it b e r e g a r d e d if t h e y are positively as in the
cannot be oonsome
A c t i o n s or omissions can only be prohibited when we that in
" uaBjfiiuesr sj^^^'o i^îuesr l/Q^S'I'^ aiQ^Bieo rt/rev- oiaosuSi^Qar."

( " T h e old changeth and the new entereth ; T h i s is no w r o n g . " OfiirdieBJitJ I t is the e f f e c t of t i m e ) . "
instances, the forcing
widow
to bear a cause
burden enduring
which she cannot afford a contingency
is l i k e l y
injury to her and to society, w e d o not think that such a.>ffOu>0> Ou>C9a;a/u
QâsirjSiu Ôeogt
Qmaaûfi ^^"rttir."
w a s e v e r a c t u a l l y f o r e s e e n by tile L a w
8.S
TKK U n U T OF TTiUTlT
SIDDUAXTA
DEEWKA.
wliicli tliiiiu to
I'liiniclntcs likfly o
' Aliiiiisii P i i r n m o canso jiaiii is ) ;niil P i m y . i i i i is.
Dlinnno.' ;is \\ (> ;iii_\ rliin<;-
AnyPuiiam liki.'lv kiunv is tlmiiu'li
?>KKK[NAH
AXL) GREAT
THE
PERIYA
PURAJFAM,
OR
i-c,t;in'ilo<l
SAIVA the
HISTORY.' century it w o u l d
give
]ilc;isnn^ tliiit llir in iiiiiiiy l)v onfiircod tiMioiir :uul feared, by the
Q-iil^j v). ca^rs wiid giont, widmvliood, < > 1 lioing tlu-ir
Ai;oi I t h e
end
of
eleventh
positively cau!<oil it lie evoii, only l)y
siitfi-riiig-
s e e m , a r o s e a. T a m i l p o e t w h o s e i n f l u e n c e S o u t h 1 ndi;t h a s increasing. He been very great,
throughout probably
tcnqiorcd This i;liiince which
a n d is
u i i c M itino
n 'oiicM'allv lives.
cimtfntcil. locliiit;- o f it of is lias being people tlinrst no our vice for there are in anil
came f r o m the village of
Kundiattur of
pious to bo tlie
T- h i U - t u i r n ' j ^ a n d thi- (Ti-ncioii.t JI'tDv?.'
w a s c a l l e d A r u l - m o r i - d i i v a r , 'He H i s b r o t h e r Avas
oonti-utnuM\t imd(n'niined and by on thoni.
iitteily every
resigned, a few
c a l l e d Piil-arrii-
stands of
viiyar, 'He fruiii iihofê iiioitf/i milk evvrflows'

may have been epithets afterwards given that n a m e o f SiMdcirar tribe which was originally
.These
but of the the was of
liysterieal edncarion lleyiicdds
crie:> o f
cliai:;cter Îo(1i'rn
cdii.'atioi)
(Kuropean)
knows
(a sub-division of the Yellalar, or Y e o m e n ) , preeminently the of that an day epithet
eont'îil a n d if w e d n l y e o n t e i n p l a t e t h e c h a n c e s o f yonni,'- g i r l s n o v e l s , the eh reading

rl.ll COS
given-to the poet as,being his race. Anapiiyar The i^/Zie Sora king
glory
and other one There is
penny is
was of
called Sivs^),
indeod
are awful.
imperuhahle';
e v e n n o w in c o n s e i j u e n c e o f t l i i s e n t o r c e i . b u t b y tlie.se n o w evil intiiiences there g r e a t e r v i c e t o p r e v a i l in t i n ; f u t u r e flyini,' f r o m t h e i r the o]ien market,; duces homes bnt and offering
widowhood room
whose d a t e i s b e t w e e n A.D. 1 0 6 3 a n d 1 1 1 2 , a n d i s s a i d to have been literature, greatly addicted to the study- of of their of great which reasons epi is Jain the given against that The been great-
Already
and
especuilly an
a n - g i l ls w h o b r o o k n o t t h e i r p a r e n t a l c o ) i t r o l a n d themselves selfisli ma.n is e.vtremely her he
Jivaga-Cliintiiniani, elsewhere.
account
There were
many good
this h e r e t i c a l 5 t n d y , b u t tlie c h i e f o n e u r g e d w a s its t e a c h i n g s w e i e opposed to the and Saiva faithpiety had
tliouijli o y his p r c a c - h i n g Sic., ( ] ) u r e l y d i d a c t i c ) nu i n n o c e n t girl to l e a v e m o d e of life, yet fornier, not even luippj' wonld
he inhimself ex-
perhajis
Sekkiriir, w h o for his
learning
m a d e prime minister of the k i n g d o m , a position ly a f f e c t e d in o l d t i m e s his master for these where by Saiva devotees, studies. of
n n d e r jjo a like sacrifice. a supply before we male-kind. It
A s it i s , c a u t i o n l i a s t o b e
reproved The king Saiva
ercised, even on prudential considerations, i a create a demand. c a t e himself m u c h far than he has to educate
creating his fewe
heretical are
M a n has to edu-
answered Saints ? and
' But
the lives
your
G i v e them to me, that I ' m a y obtain pleasure from their perusal.' Tu this the up,
is a p e r f e c t l y f r i v o l o u s e x c u s e t h a t
edification
h a v e often heard, that b u t f o r his females at h o m e , h e w o u l d h a v e e l l c c t e d this a n d that r e f o r m ; a n d all the w h i l e t h e s p e a k e r is a peison whose other vices his proand w i f e o r m o t h e r h a d n o t s o u g h t t o e r a d i c a t e hitn f t o m . F r o m the f o r e g o i n g discussion w e wish to minent attention to the fact that c h a n g e are not o p p o s e d to the g e n i u s of H i n d u draw and Dharma freedom
minister replied, that Sundara Mnrthi had summed in eleven p o e m s , * the history of the Saiva
devotees, work king, too the great make
and that Nainbi-andar-Nambi had amplified this in verse. who read brief. He These works were brought to the
them with therefore
delight,
b u t f o u n d t h e m all his minister, be n
requested
Sekkirar, to compose a p o e m that epic like the Jivaga Chintamani
should and
religion ; a n d that on the other hand, c h a n g e has b e e n its s p e c i a l c h a r a c t e r i s t i c a n d t h a t it h a s all a l o n g b e e n improving ments. * and Adapting itself to its new environ-
f>hoald
these histories p o p u l a r t h r o u g h all t h e T a m i l lands
speaking pro-
Sekkiriir undertook the task, and at o n c e
ceeded to Chithambaram, the Siva metropolis, a f t e r b a t h i n g in the s a c r e d tank, and
where,
p e r f o r m i n g all the God, who
* It Bhoukl be apparent to every one, how, hut for our est.xblished courts of Law, Hindu law in the hands of the people v. onid have undeiftonc many ehanKes ; and to how many shifts and contrivances people have recourse to, to keep themselve.'i clear of tlic pre8nmp;i(,..3 cf c-jr la-.v ccv.rts. Even the Lejjislatnrc is too slow (perhaps justly) to m o v e with the times, and we know what ditfienlty tlio Hon'ble Mr. Sankaran Nairhnrtin carrying a niero permifsivc piece of legislation throuffti the Council; und tlie JT n'ble Mr. Baehyani Ayyangar's tiny bill is still hanging fiie.
holy rites, h e p r e s e n t e d himself b e f o r e there ever performs the his five divine
mystic dance that There
symbolises he
operations.
worshipping,
m a d e his p r a y e r f o r inspiration t o p e r f o r m the ed task. In response a voice line was heard
assignthe
from
shrine w h i c h uttered the
' He who is hard to be underBtood and exprees^'d in wotda.' This is a famous poem composed by the Saint. Se bis life.
T H E L I G H T O F T R U T H OR S I D D H A N T A
DKEl'lKA.
89
THFT<e words both the poet and the thr. e
thousand
A b o u t this period,
the
Ncstorian India ,weie
Christians on
the
devotees of the temple heard, nd understood that the 6t>d BADctioned the undertaking, and cutnnianded that the poem should commence with this line. T h e bard now set himself to collect from every quarter, Rrrnniri*, and versify the lejfeiids. while the impatient k i n g continually <ent messengers to enquire as to the progress of the work and to urge it on. At length the poem was completed, a u d t h e k i n g himself, learning that the great poem, whose initial line the g o d himself had vonch-safed to dictate, was completed, came to the sacred place, and bowed in revereucf before his poet-laureate and minister. A n d now epistles were despatched to all parts of the Tamil country, to tbe devotees of the God of every order, who came thronging in until the city was crowded with sages and ascetics. In the Golden H a l l t h e Poiinamhalama seat was placed f o r the bard, and with royal p o m p the finished poeiii was placed upon a pedestal, while flowers were spattered around and incense offered. So the first reading began on the Ctli of the month Sittirai (April'; and continued day by day till the same time of the following year, while ia the interval, all the iiuditors from every region were daily feasted by the bounty of the king. A f t e r the reading was completed, the book was wrapped up in a silken covering fringed with gold, then deposited in a golden casket, and with the bard placed in the kotoddh of a royal elephant, where the k i n g stationed himself with a fan to cool the distinguished c o m p i l e r ; and thus in royal p o m p they returned to the royal ibode. T h e king then ussigned to the poet the Tondai land* as a kingdom, which, with his brother, he g o v e r n e d for sometime, und then returning to the presence of the God, in due time obtained his fina] release. T h e collection of legends which this poet has thus versified consists of seventy-two cantos, in which the lives of sixty-three devotees of Siva are given, with every apeoies of embellishment. It would seem that the Saiva gurus had come to tbe conclusion that they cotild not retain their hold upon the people without ifometfaing that should be equivalent to the Jatdkas carrent among both Buddhists and Jains, and probaWy beginning then to b e used b y the Vaishnavites d m . It is curious that the same species of legendary kifltory was commencing at that very time to play a teiry great part in the religion of the Western peoples.
* T b e Tonds-mandalam w u a ubotdinato kiu(((]uiii, Bubject to IkiSoraa.
W e s t e r n Coast of South though great nini it would
in full f o r c e , a n d and mingling a
s e e m vi-ry c o r r u p t ,
d e a l o f Hindui.>ni, B u d d h i s m , a n d with and their Christianity, .still
Mnhammadaand with
povsc.ssed
valued,
v a u n t e d thi'ir o w n l e g e n d s t o g e t h e r history.
a n d a b o v e the sacred authentic Christian Our seem poet and the to liavn formed of devotees at an
Chithambi-am, Committee, Every to
who had
Editorial
abundant
sonrccs
inspiration.
village
throughout the
Tamil lands was made
g i v e u p its
t r a d i t i o n s , a n d a d d i t i o n a l m a t t e r w.is s o u g h t f o r in all direc tions. po.site T h e result is a v e r y r e m a r k a b l e a n d com-
Hagiograpliy. translated a lew of these almost in their
I Jiave
e n t i r e n e s s , : i n d g i v e n ( i n t h e p a g e s o f tlii.s a very b r i e f abstract of s o m e otln-rs, b e i n g to o m i t all r e f e r e n c e t o
Magazine) compelled whose
a considerable number
c h a r a c t e r is a b s o l u t e l y u u o d i t y i i i g . give extracts from writings which
I t is h a r d l y f a i r t o are b e a u t i f u l in
the main, without noticing the fact that many of them are e x c e e d i n g l y silly, a n d n a n t t o all g o o d feeliuf.'. some of them There is a IDOSL goi)d is, repugdeal of
I n d i a n w i s d o m in t h e s e p o e m s gled very Yet with things that are
there
alas !
min-
affecting and evil.* read
admirable,
much folly, ineptitude, and every Tamil student
must
the
truly
m a r v e l l o u s PKNIVA PCRANAM.
THK
LEGKND OF C H A N D K S U V A R A THE YOUNG BRAHMAN
NAÂNARLT
COWHKRD.
'Tlic boy, from guilt and evil frre, cot off tho feet of liini Who raelily overthrew the work in SIVO'B honour done; In caate n Brahman he, his father too ? Throu^li laon'a gruco. While gods adored, hig crime wag utterly consiiuied.
In a town in the Sora country, called iSeyna/ur a Brahman boy WHS born, whose name was Visara-sarumar, who, from his earliest days, instinctively understood the whole Saiva creed ; so that when the sages came to instruct him he met them with the recitation of the essential doctrines of the system, which he had grasped by a livine intuition. It may be permitted to repeat the articles of his creed, as these are summed up in the legend : All souls are from everlasting fast
* We question these renmrkSi but we retain tlie same in ovr pages, if only to sliow what peoaliar prejudices are retained even by the most informed and open-minded of the Cliristinn Missionni-ies.ED. t This verv ancient nnd popular legand is rpferi-ed to in the Thn nvvâknnl, X V . ; ijo- 2S.
so
THK LIGHT OF TRU'm on SIDDHANTA DEEPIKA.

into the shady groves, and guards them well, firewood necessary' f o r dis home. the cows innnd of that meanhousecow
b o u n d in t h e c h a i n s o f i m p a r i t y .
T o d e s t r o y tliat i m felicity and He des-
purity, a n d to g i v e to these souls infinite eternal release, He who is
while gathering the
e t e r n a l is r e v e ; i l e d .
hold TKuship; and then at eventide, leaving each a t its o w n e r ' s d o o r , h e g o e s to his
p e r f o r m s t h e five A c t s o f C r e a t i o n , p r e s e r v a t i o n , truction, " envelopment," and gracious
deliverance. eight form^
W h i l e t h i n g s w e n t o n in t h i s m a n n e r c r e a s e d d a i l y in b e a u t y , w a x e d f a t , w e r e b y da_y a n d n i g h t p o u r e d f o r t h milk for their owners. The
H e is t h e o n e L o r d ( P a t h i ) ,
W h o possesses the purity of
joyous, .=treanis fo'ind
attributes of iibsolute.independence, spontanouus understanding,
aband;int Bralvmans
absolute
knowledge, endless
n a t u r a l f r e e d o m f r o m all b o n d s , infinite g r a c e ,
they had more and were varying glad.
milk than formerly for their offerings, The cows, tended and with such unand tied joy him and
m i g h t , b o u n d l e s s b l e s s e d n e s s ; a n d w h o s e n a m e is S i v a , the Great Lord. He performs his gi-acious acts by
solicitude,
were
brisk
cheerful,
p u t t i n g f o r t h t h e e n e r g y {Satf.iJ,
W h o , a s a p e r s o n , is Mother of
though separated f r o m their calves that remained up in the houses, grieved not a whit, but with
o n e w i t h H i m , a n d is t h e r e f o r e t h e d i v i n e all, as H e is t h e d i v i n e F a t h e r loved and worshipped.
and must, witli H i m , b e do as the is to-
awaited the c o m i n g of their
herdsman, following
N o r can w e say " w e will we are born here and
g l a d l y , c r o w d i n g rfi-nund h i m l i k e t e n d e r m o t h e r s , l o w i n g j o y f u l l y at the s o u n d of his v o i c e The
this in s o m e f u t u r e b i r t h , " f o r
young
h u m a n b e i n g s f o r this a n d no other p u r p o s e ;
B r a h m a n , seeing the exuberance of their milk, reflecte d that this w a s a fitting unction for the head to a of tlip it,
h u m a n f o r m in t h e i n f i n i t e s e r i e s o f t r a n s m i g r a t i o n s hard to attain morrow not the our unto. Nor of should we defer till
G o d ; a n d conceiving a great desire so constructed a lingam of earth on
employ
dedication
oui selves, since we Therefore must we grace, studying the
know avail sacred comway
little
mound
day of
our death.
beneath the sacred Atti tree on the bAnk of the river, a n d b u i l t a r o u n d i t a m i n i a t u r e tera|>le w i t h t o w e r a n d walls. He then plucked suitable flowers, and new little with
ourselves of Siva's gift of Agamas and
other works, without doubting, or T h i s is t h e
mingling of perverse interpretation. o f life !' school river
them adorning the image, procured some of clay, and took from each of the cows a
vessels milk, for the the of
O n e day, t o g e t h e r with his went out to the bank of the
companions, where the of the
he
with which he performed the the divine emblem (the
unction
pi e s c r i b e d nnd Sivau
village herdsand
Lingam),
c o w s w e r e g r n z i n g in c h a r g e o f a man caste. This rustic,
m;in
Supreme
looked d o w n and received 'with pleasure guileless he worship. supplied b y this was All the done essentiils force daily, no
having no sense of right
boy-sliepherd's the sacred
w r o n g , beat one of the cows with a stick ; but s a r u m a r w a s v e h e m e n t l y stirred by this rushing up to from striking him the in great wrath,
Visaraand him not,'
service
o f liia the whit
outrage,
imagination.
Though
restrained 'Know you
supply of miik in the diminished. F o r a l o n g t i m e this
Brahmans' dairy- was
sacred animal.
said he, 'chat c o w s h a v e c o m e d o w n f r o m the w o r l d of Siva to this earth ? sages five and the In their m e m b e r s the gods, the The sacred adorntheir a decontinued, until some tnalicithe
sacred
purifying stream dwell. are the
o u s p e r s o n s a w w h a t w a s g o i n g o n a n d t o l d it t o Brahmans in the villajre, w h o c o n v e n e d an
products of these sacred creatures
assembly him of the he
unguents of Siva. A n d the ashes w h i c h are the m e n i o f tiie G o d a n d his d e v o t e e s is m a d e refuse.' from
b e f o r e which they s u m m o n e d his father, and told that his son Visara-sarumar the Brahmans' sacred cows earth in sport. heard the The father was by wasting
the milk
D w e l l i n g u p o n this idea he c o n c e i v e d to the task of
pouring h idly on greatly when
sire to d e v o t e himself entirely a n d cariri!? f o r t h e t r o o p o f ingly sent a w a y the rustic, ed. man And n o w o u r h e r o is He
herding accorddepartBrahall
feared
sacred c o w s ; and w h o reverentially the self-dedicated
accusation, but
protested his entire asking
ignor-
ance of the waste and desecration, a n d e n g a g e d to p u t a stop to his son's Accordingly the next day and he hid
pardon,
eccentric forth
practices. to watch thicket son
herdsman.
ea.sily o b t a i n s p e r m i s s i o n o f
went
the B r a h m a n s of the town to take c h a r g e of their k i n e ; a n d daily along the bank of the beautiful river M a n n i h e leads forth his green When troop into the grassy glades and
thti b o y ' s p r o c e e d i n f f s , on the bank of the
himself
in a
river. the
H e soon saw river, and
his little then
c e r e m o n i o u s l y b a t h e in to and his miniature
proceed flowers for the
pastures allowing them the fierce
with refreshing
water. leads
temple,
gathering
socred
heut of the sun oppresses, he
leaves,
arranging
everything
in o r d e r
T H B L1C4HT O F T R U T H OB S I D D H A N T A
DEEPIKA.
91
m i n n t i u of Siva worship, and then poaring a strram aBDointiog milk over the earthen lingam. Thns conyipped of the truth of the accusation he was greatly incensed> and rushing forth from his concealment Inflicted severe blows upon the boy, and used many reproachful words. But the youpg devotee's mind was so absorbed in tlie worship, so full of the rapture of ihfstic devotion, that he neither perceived his father's presence, nor heard his words, nof felt his Uows. Still more incensed by the boy's insensibility, the infatuated father raised his foot, broke the vesaels M consecrated milk, and destroyed the whole appa^ ratus of worship. This was too much f o r the young enthasiast to b e a r ; the god of his .adoration was i]isnlt4< ftud the sacred worship defiled. He regarded not the fact that it was his father, a Brahman and a guru that was the offender; but only saw the heinous sin and insult to Siva. So with the staff in his hands he aimed a blow at the offender's feet, as if to cut t h e m . o f f ; a n d , behold, the shepherd's staff became in hi^ hands the Sarred .4x" of Siva, and the father fell maimed and dying to the ground. The boy then went on with his worship as if nothing hud teoarred, but the Lord Siva with Umii the goddess riding on the sacred White Ball immediately appeared hovering in the air. The young devotee prostrated bimaelf before the holy vision in an ecstacy of j o y ; when the Supreme One took him up in his dirine arm', saying, 'For my sake thon hast smitten down the father that begat theo. Henceforth I alone am thy father, and embracing him stroked his body with his acrd hand, and kissed him on the brow. The form bf the child thus touched by the divine hand shone forth with ineffable lustre, and the God further addressed him thus : ' "niou shalt become the chief among my servants, and to thee shall be given all the offerings of food and flowers that my w6rshipperg present His name then hecamp Sandûvarar ( ' t h e impetooua Lord') The God finally took the mystic Casn'a wreatJi from his own he id. and with it crowned the yonthfnl saint. And so he :i8cended to heaven with Siva, and was oxalted to tîat divine rank. The father, too, wno had >eeD guilty of nch impiety to the God, and had been punished by tlie hand of bis oWn son, was forgiven and restore<l. and witli the whole family passed into Siva's abode of blif:
G . U . PltPE, M. .1., I..
CAMEOS FROM
TAMIL
LITERATURE-
A CAMEO is a gem, a precioos stone or shell cnt and carved in relief with a picture. This word exactly hits off the uatnre of the lyrical and dramatio pieces we have selected for translation and publication in the pages of this Magazine under this heading. These pieces will be mostly from the collection of poems called o t i a ^ O ^ i f t n s and from of Manickavachaka. The works comprised in s i l f l ^ O^rma are enumerated in the following stanza. " itpjBim ufifijtuu^ Q0rw^ OuiD tiSGujir mtji^jfje ufiutf-ii t-înpOtAm
1. t f l ^ i m Nar'r'iuai, an anthology of four-hundred verses, by Pan'n'Adutanda Pnn'diyan' M i r a n ' Val'udi. 2. Kurundogai, an anthoiogy of fourhundred verses, by two-hundred and five authors compiled b y Pfirikko. 3. 4thors. o. Aingurnnurn, by different authors. Padir'r'upattu, by different auufiuiriîj Paripadal, by different author*. Nallan-
6. stSÔ^0fBim Kalitto^ni, compiled by duvanar.
7. J i m t i ^ j n AgauMnuru, an anthology of fonrhnndred verses, compiled by Umthira Saoman, during the reign of Uggiraperaval'udi relating to Agaporul.
8. porul. Kach metre i^ of these v e r ^ n u, g e m , a o r Ode!< in e v e r y varifty of every full of tolfnied This uieu lieais r j ^ p I'nraiinDUi-u, nu a n t h o l o g y of fourh u n d r e d vei-sef, b y d i f f e r e n t a u t h o r s r e l a t i n g to
Pura-
woi-d
picture, describing vivid and by we have
v a r i e t y o f s c e n e s , hcjnie o r o i i t - d o o r , l i f e a n d m o r a l jutli. f o r its e x c e l l e n c e the name of Th(> p i w e fitly d a y is f r o m KMlittoiriii, pruised and W
tp^^S- i n .Mr C
lum-uît. the
NaJliHnluvunar
l e a r n t i l hîLoi
o f tbi.i j i r i c e l e - * wiji k ,
UuinodHram Pillai,
TIh' WR^ .r fi.^. .'I.HI lit.iii ^-LITIUR til I (t^ Tîtii! în.r'r-. ) > U V intlll|ll\ In*. It MtMliltHhil* JUlt r.ir lilK Ifn-.!! I-III Hliil J- rM^M-niiirv-lull .. tf < n ).t ii < l* ^ h ..i k )in>Hffla III Hill. I lir i.-ii,r.ni ..I- T,,^
LONX .LLFII R. . ,J.,.|
I.f tk-A
N,<
CLKI..,,
.t:
..!
K.iOll...
".'i.fr'^
92
THE LIGHT OF IRtLTH O R SIDDHANTA DEEPIKA.

-'The drivel let fall, from the month, bright like a sonnds;
c o u t r o v e r t s t h e v i e w t h a t this points out that each name quotes of the nnthor Tee in
is o n l y a c o l l e c t i o n
by
different Buthore like A g a n a n n r u a n d P u r a n a u u r u , a u d in Kali, d o e s not bear t h e manuscripts, what of the great as is the he is m o r e , the
spotless coial,
as it
babbled below.
inartieulAte
wetting the jewels
T h e tiny guldeu crescent strung with pearls, from side to side, from the lovely, a n d
dropping fragrant
case with the other collections and the direct authority kiniar himself.
Nachinar-
forehead, The transparent garment which loveliness of the body, foot. flowing breasts, little could not conceal and the
In pafje 449, the commentator direct-
ly refers to Nallauduvanar as the author,
loosening
impeding
L/Mtu Smdl Qfiujiiii.

M r . D a m o d a r a m Pillai m a k e s t h e to 3,000 years old. m a y b e as s u c h o r after Christ. same p e r i o d as m a n y of the ascribed to
OfniiQ*)
the ever-linkliug
H e leaves off f e e d i n g f r o m h e r m o t h e r ' s and goes after the it, of toy-cart
revolving on
wheels 2,500 the and iu and He,
and drags,
work from
my life, verily the i m a g e begotten by the Banyan the Supreme tree."
the mighty
Muruga iinder
'J'he w o r k m a y b e a s c r i b e d t o pieces of Pattupattu the first c e n t u r y
Satikara
seated
before
T h e v e r s e is i a K a l i p a m e t r e , a n d Mai uthaui, Mullai, K u r u n j i is a anil woik piece
[The mother now addresses the child O l; U), aff ( 5 < 5 O ^ s an ^ Qij0,iQ^Qê8/D Osirehru-irt^. iîriuii-f
itself. ijiiSijbp^
e v e r y s p e c i e s o f it. t h e five s p e c i e s P a l a i , Neithal Thinai.
T h e s u b j e c t is ' A g a m ' a n d i n a l l
su IT* O 61/ti) in iX) ity ( y sir sir/7 (t; lutriiQaiû iDuSeitpp(^p
T h e piece w e h a v e selected to-day is characteristic complete dramatis dramatic particular, they dramatic the strict iu of
^ ( ( j ' B ^ L / Saii>p Qîrp^m Qm^^p aiByj^ (SuQîBâiriij oh-jpiSlisv ;

" O my little, good natured,
f r o m Marutham ; aud w e d d e d life ill itseli: are highly dramatic of of this
of it. A l l t h e p i e c e s , t h o u g h e a c h s e p a . a t e a n d personae torni. makes s p e a k iu t h e first existence a ujuttcr om^ person in extreme
lord,
yon
would
even
The
f o r g e t me, e n g a g e d incessantly as I a m in ing to m y guests, in in j ' o u r learning speech. cease to fill me with play from with
attendgovand
it s u c h
regret that
your
liave n o t left evou composition.
sustained
ernesses and
them again
again to articulate Your prattle could not
Scene. Town home with Verandah and central renewed pleasure. courtyard. A mother seated at the edge of the Verandah Let me now hear from you what you have newly her back against the door way, suMing her child. The learnt, and drink y o u r w o r d s sweeter than a m rhild leaves its mother and goes after a toycart in the broBia." courtyard. On one aide, hhe viaid seen standing, the mother looks at he/ hoy and says aloud.'\ [The father comes up behind and stands quiet ; the laiiunup sQetriaSuj LOtnf?u>0ST7'eu aiiriLi^m child sees him and cries, ' papa,' 'papa' ' ^fi^n,' ' Jjr^ QuituOu(nj> LCifiêciiS^ 6Seirisi(^tîifsr Ssw^ffi-/ fiir,' and the mother not knowir.y the real cause, addres'3u!r6\iu>i3ej,piLfteB8sai(Lf(iêii aeveir* ses her m a i d . ] ismiiiQu^ tUi^Qa^êS msnQujn(S ^luwaa afQÔeuâ^rr npusL-ay) eo/ejgQ e\.'/PQuTeQ SewrSenafl luiriruiouitairr uirQcvT Lêviie^ (jpSsOLOfoii^ Qfipp^î îre\)euQpii enmuS aSiuiS i6eiDi-Uii9p(y euirmuiir esressfla'irn Qu(^s6ps\> Quirsveu^ ;
- H-- The reader is requested to note the vci-j- uiaiiv tiu riirus of expression, qnite simple. The diction being unfaniiliaV ninv unintelligible. Bnt witl. a little patience aud funiiliniitv. its i M uiity can be relished.
ever-
erweStfiaIU, QîLSiArjpi euirdiwri^ Qiu^û QiBiiiuiBiri (Ituireuir
mtreiQansmri^
uiresntii
urtîu utQîQ^tsru ^^^nQaiem uirjiirtLi_ uirûtirmr ir^^^ u^piStum
QfuiiiQuaarQQyeir Qeuij^^p^CSf
a/ffityefrcrflij QuirsiTSSiQra ;
* c. f. the expression " mâiaiiit C a r i i l l x , " t The Masciilino of this is (father), which m y m o t h e r Iisod. luit which ia becoming obsolete in o u r o w n generation.
T H E L I G H T OF T R U T H O H SIDDHANTA
DEEPIKA.
93
" Look
here, my bright jewelled girl, my man whoin 1 had .80 loved is almost a stranger to me owing to his present aasuoiations ! child, I go to it and l o ! prating ' p a p a , " papa,' he- would not cease
^TayTifi
(iûQiJti'S
UinQura) uL.ir^Jt isiru)He."If from you am me, will not believe innocent then my let and me me even will afti-r m y keep breast cow flies up." oath aloof and to that I still
Wishing to find a balm for my diseased mind, in my
take to m y son, as the
carry away
darling
I forget his fnnlt and take him ap on my shonlders smooth like a bent bamboo. A n d even then hix mouth does not cease prating the same word." e.6ir(fl ttyRnyjCJuj Ooj"'(581(5 uc>t_eO(-
and
t h e s i d e o f i t s b e l o v e d c a l f w h e r e it is t i e d
KAMBAN.
(Continued
embody in his work
frovipuyellj
the salient f e a t u r e s o f his of the birth and exsuccessful Kaviya
T h o u g h the o b j e c t of the poet was chiefly to inculcate r e l i g i o n , y e t , in h i s d e l i n e a t i o n
"I-see, he has come here like a thief sent b y one side to rob the enemy of their war-implemenj;s, only to wound me and not for love of me."
OffuUT Qi-awawflu L//f?a^fl<o aawrSiOiiisw ^ ^ Q e a n r
ploits of the hero, he thoroughly came out in his s e c o n d a r y the model object of launching Tamil, of the a p p r o v e d
on the f a c e ol
Sanskrit
B u t his c o m m e n t a t o r N a c h i n a r k i n i y a " i n c l u d e s thii w o r k u n d e r Q u ' 7 ( B t ~ 0 ' - i r i ^ i r S U i ^ Q f i i i d i a r ^ b a s e s i t 01 "the Q f i t o i o f O f i K ^ t i t u i S u j i r , a n d s t a t e s t h a t t h e w o r d uiSujii w a s n o t in v o g u e i n t h e a u t h o r ' s t i m e . B u t the o f seattreatment of the subject, and the description
uifB<Juireoa= ftswa/aflsw
QfiLS^^
QîreoaSf
g)8araTt_iffl/u urrnnjTii ; jtfe " The watchmen on the tower fancy they see thieves, while there are none, b y reason of their fevered imngination. Like them, don't accuse m e of w h a t I a m innocent and get enraged and get away from me. W h o will disobey your
commands ? "
and scenes are quite ditterent from those of the work; of his T a m i l pvedecesaoi-s, a n d so close after the m o d e o f S a n s k r i t , that there c a n b e n o d o u b t that the autlioi n e v e r i n t e n d e d h i s w o r k t o b e i n c l u d e d in t h e c a t e g o r y of the Tamil gprammarian. points out The that commentator the w o r d o' Silappathikaram aitînu
( r u t S u h) w a s a l r e a d y u s e d in t - ^ u j a s i i r sesifi
jy^QjaSw u / ^ O ' S c g i f f i euisQ^sw Qp^Siât iLf^j^ a^^^Sfii Qojîr&ieif! Sik(iftL

She."
avMirdlujii). Qp^B snuiSiu ejir^tesrs seoiiêaoi GfirmeS,"

i n t h e 2 9 t h s t a n z a o f sartwireboiuriflsîlusili mani itself, of Chinta
Qsu^wirem Q)S5>(_ QiLifreQuu /fOôv;
Don't stand in the direction of the w i n d w h i c h beyour new uiy love; child." and go
wafts f r o m y o u r clothes fi-agrant dust which l o n g e d t o the person of awuy from me. You shamelessly
"
and in the 19th canto of
aeSjâ saLL
Manimekalai,
pain me, y o u
ouly c a m e out of l o v e to see
" mirigi snuiSuj /fengprgtsJIuQuffir."

T h e r e w e r e also, b e f o r e I n his preface to the time M r . (,' ^-"'i' of K a m b a n , \V five m i n o r e p i c s o f t h e J a i n c l a s s i i f t e r t l i e .Sanskrit m o d e l (gsr.rLo^, Daiaodaraii , iiinl .att I'l Pillai enumerates these t o b e iÔsr.j-
gjafiQaiiceottiLtirui, cjja/fsfl aiaOîr^j)) Qu^îa Qaiieu)^
Qiaiajji Qu.iut2s>ir*(uria
Q^sifJtjua/B (3ir^Qiu/i
QiDiameitt u>j)i/ijSTeQsoeorii9gir
T'CT rf r. ff<r. This tlie mcaiiiii(< of ilie contmt'iefl from ji- jii', 2 The grandson, one at Ipiist, wonld be invariably called after liie grHndfather.
awa/rsBdJii, iiird(gu>iri sk^hjCd, is at least 1 , 5 0 0 year.s old.
a n d e s t a b l i s h e s w i t h s u f f i c i e n t e v i d e n i c tl);it The- a i i H i . T -
24
102 THE LIGHT OF IRTLTH OR SIDDHANTA DEEPIKA.

The subjec'; is a v a s t o n e t r e a t e d in of so it is many portly in a the
L/zr/rwii a n d w a i r f f ^ u ) i m i t a t e d s o m e o f t h e s e in t h e o p e n i n g of their sometime after ceding him, works. Kamban, some Kachiynppa the
Kayyas lived he preand even one
who others on
volumes and y e t the short resume q u i t e a t t r a c t i v e m a n n e r , in hook. here The subject does and we to w o u l d say other the
givên of
Siva Charyar, though Kavyas
.short of
compa-ss anj
had no k n o w l e d g e of Sanskrit like studied Tamil
not we
admit
criticism great the
Sanskrit and seem
look forward with
model, grasped the knack of p r o d u c i n g a K a v y a , a t laet b y his g e n i u s e x c e l l e d him. his masters,
pleasure subject.
his
promised
cimtribution? on
rendered obsolete some of the master minds preceding T h e poets, w h o came after K a m b a n , to date has b e a t e n Liin d o w n . which T h e old school of poets " T h e learned gaged Ashtadhyayi Tran.slator in bringing of of Paiiiui, Siva Part X I J I . " T h e has been work enin a n d a l l t o b e his i m i t a t o r s in all r e s p e c t s , a n d n o t o n e of them up His Hamapoets y a n is a v e r y g o o d m o u l d i n cast their poems. The modern subsequent
Sainhita
out
this
unrivalled
English at v e r y g r e a t trouble a n d exjiense. book which is indispensable if ho to every
T h i s is a student of the says could
disappeared College. like stands crowned
s o m e t i m e b e f o r e the last d a y s of the M a d u i - a and of this school, Kamban time
Sanskrit,
especially
wishes
to u n d e r s t a n d Max Mnller
school was o p e n e d by Jain .scholars
Vedas and Upanishads.
Pvofessov
t h a t " t h e r e i s n o g r a m m a r in a n y l a n g u a g e t h a t vie with the wonderful books inecliaoism rules" of his and he
s u p r e m e , a n d w a s , t h e r e f o r e , in h i s o w n
as " The Emperor of
Poets."
OUR SUBJECT.
Panini's) laments translais to be
eight
of grammatical
that h e h a d n o t the benefit of sncli a v a l u a b l e W h a t w a s his a g o What was the tion in the beginning of his studies. It
W h o w a s this E m p e r o r of P o e t s ? and who were his contemporaries?
c o m p l e t e d in 8 V o l u m e s o f 2 , 0 0 0 paiês R o y a l a n d .") V o l u m e s o f t h i s b o o k o f out. Subscription in ],03.j pages are Us. 20, is or
Octavo, already
l i t e r a t u r e a v a i l a b l e t o h i m , a n d w h a t p a r t o f it s h a p e d his genius? What are the salient poet features of his
advance
R s . .S p e r well woi-th and by
Bamayan
which
ennobles
the
a n d his g e n i u s ? anything
Volume.
T h e enterpri^ê is o n e our Rnjalis
which
W h a t were his other w o r k s ? Can w e glean about the the man from his w o r k s ? which,
the patronage of
and
Zemindars learning.
These are some of as s t a t e d b e f o r e , we
all l o v e r s o f o u r ambient S a n s k r i t
important to
questions
propose
discuss
in this d i s s e r t a t i o n w i t h t h e v e r y and to materials b e partial. truth at our disW e from only the
meagi-e and posal. mean We and
scanty means do mean not intend to
"Clironioprttliy." f Swaniiiiiitliii science Public (if Aiynr lienliiisr lias
T]ie
enterprise
of
Mr. on
T.
A. new-
made
this tract to the
the
really
extract
available
Tamil
reading
mythical traditions and irrelevent

T.
statements.
Mt'DALIAK, .M.A.
T l i e r e n d e r i n g is i n s i m p l e p l a i n t a m i l , t h o u g h use could -if i-ertain been gain, English words such avoided. and he The as
CHELVAKESAVAKOYA
tlie
repealed kc.,
'case' of the that
have
object believes
(To be
continued).
t r a n s l a t o r is n o t new i-emedy
quite
this
will b e a
b o o n to all
suffering a b o u t it. several us
m a n k i n d , t h o u g h w e ;ire n o t
(juite s a n g u i n e
REVIEWS.
" A Pl.il.s,hical pamphlet of Study.'" .Mr. Goviiidacliiirlu and Ecstasy -.vitli great subject katchi)
We
found
liowever
the book
in tiie h a n d s of of tliem has successful that the to
Indian that cases. he little
.Medical men a n d o n e found He the treatment thought got
assured in
sevei-al of the this
however mav have
faith
pleasure a n d profit. of Inspiration, as understood traces the and
H e wislie.s t o d i s c u s s t h e ^Yoga developed
individual effecting
something However, and it i s
do with is
Intiiuiou
of
the
cure. trial
thei-e
nothing nor
in t h e K a s t a n d i n t h e idea from the
l i k e g i v i n g it a f a i r
neither costly
W e s t a n d b y t h e Theo.sophical S o c i e t y , a n d tlie p r c s e o t part aevelopenient of this to (juite r e c e n t earliest times d o w n timus in Europe. at :),c
injurious as o t h e r n o s t r u m s are.
* Ti-niii:lAti.'a into Kiiv'î^li '>.v I^Hsli i ..ar.-hir Vasu, B. A., District Miiiisitf of N. W 1'.. I'a/iini OtKcc. Hciini-c.s Cantonment. t Ti-anslatoil into Txiuil bv Mr. T, of the -.Miulnif. 1897. SHaniinatlia Aivar Price H Air.iaB. " Editor
AVeslejan Mission l'rcs.s, 1897.
"f Mysore, Price (i Annus.
I'l-iiitoil
5t> T H E L I G H T O F T R U T H OR S I D D H A N T A D E E P I K A ,
NOTES AND
COMMENTS.
Rl(imiihs(i the ' a r t f o r a r t ' s s a k e ' q u o t e a c o u p l e o f l i n e s f i - c m t h e Paf/Mall
principle, w e will Mdgaziiie.(Jam).
WK a c k u q w l e d g e with thanks the f o l l o w i n g excliaiiges T h e D a w n ( f o r June, J n l y and A n g u s t ) , Theosophio IJleanei- ( A n g u s t ) , ri<abiiddha B h a m t a (September). Astrological Magazine (Ist quarter), Vivekachintaraani ( f o r J u l j - anfl A u g u s t ) a n d S a t w a S a d h a n i ( f o r J u n e a n d July).
' AVe siT.'tlicn, tliiit ill tlic niodt brillinnt of Greece, and of Oi-ook ait RnU lettore, the civic spirit wna the iu8]iirin|r spirit. Hut ns the iiit'ck citics sRiik, one by one before the Macedonian power unci forfeiteil their liberties, this civic epiritdied forlack o f noorishnicni and rxcvcisc, and n literary spirit took its place. In other woi-ds, literatuie was driven to food on itself, which is aboot the woi-sr. tliinft that can over )ia)<(icn ro it " whatever was invented by tliose nion liinl a ]>iiirly litci-ary oriffinj and tbon);li tlicir conipositions liiive a critain interest uf their wn, they no longer rcHect ilie feelings and enei-fricH of free political life." " Asain Tin n til h'onio, iiiid you will Hiid ,very nearly the same storv. A civie Bjiiiit in eiliicatioii and liternluro aeconi)ianieH lior ^'VUH I h ; a literavy. ' art f(ii- art'e sake ' siiirit her decline." .Ami o u r r e a d e r s w i l l n o t f a i l t o s e e t h a t t h i s ' mmu utanj 1 p c a t e d i t s e l f in t h e i-ase o f O r i e n t a l L e a r n i n g a n d l/iii r III lire. T h e O l y m i i i a n . A i i g u s t i i n a n d E l i z a b e t h a n a g e ol' t h e T a m i l l i t e r a t u r e , f o r i n s t a n c e , w a s t h e p e r i o d w h e n its k i n g s a n d p r i n c e s d i d n o t d i s d a i n t o s i t at t h e f e e t o f i t s p o e t s a n d p a n d i t s , a n d w h e n t h e s e v i e d w i t h t h e i r poet.s t o e.vcel in l e a r n i n g , a n d s o m e o f t h e m s u c c e e d e d t o o i n b e c o m i n g the m o s t - accomplished poets, and the poets t J i e m s e h e s d i d n o t d i s d a i n t o s i n g (>f L o v e a n d W a r . If t o - d a y . w e f i n d a n E n g l i s h wi-iter w r i t i n g a g a i n s t t h e p r e v a l e n c e o f t h i s s a m e ' l i t e r a r y , a r t f o r a r t ' s .sake s p i r i t ' in m o d e r n E n g l a n d , w i t h its g r e a t facilities a n d u n d o u b t ed s c o p e f o r t h e e n c o n r a g e u i e n t o f m e t r o f l e t t e r s , t h e l e a r n e d H e a d o f t h e E d u c a t i o n a l D e p a r t m e n t w i l l , it is p r a y e d , p a n s e befoi-e a p j M y i n g t h i s n o b l e p r i n c i p l e o f t h e ' Mmiraf M i i i l ' in t h e c a s e o f a d o w n - f a l l e n s i d e o f O r i e n t a l l e a r i i iny: iind l i t c r ' i t n r i - .
THK J u l y n u m b e r o f Vuekachiulamani contains full and intei-esting m a t t e r a n d is p r e f a c e d w i t h a p o r t r a i t of tlio late l a m e n t e d R a o B a h a d u r P r o f e s s o r P . Suudrani Pillai, M. v., a n d c o n t a i n s v e r s e s l a m e n t i n g h i s d e a t h . In au article " T a m i l A Reti-ospect and Prospect." by a distini ^ u i s h e d T a m i l S c h o l a r , t h e f o l l o w i n g s u g g e s s i o n s f o r ini)>i-oving t h e T i i m i l a r e c o n t a i n e d . 1. T o form a committee of really able scholars selected f r o m a m o n g otHcers a n d p e n s i o n e r s a n d t o e n t r u s t t o t h e m a f u n d f u r Hic i m p r o v e m e n t of t h e T a m i l l a n g u a g e . 2. T h e c o m m i t t e e t o u n d e i t a k c t h e p u b l i c a t i o n o f c o r i-ect e d i t i o n s (if ; m c i o n t T a m i l w o r k s , w i t h n e w a n n o t a t i o n s Vv. a n d t o n r c r p t iind i m U l i s h w o r k s o f m e r i t f r o m t h e p e n c.f m o d e r n s c h o l a i - s . :ind t o a w a r d s c h o l a r . s h i p s t o i-onlly n b l e nieii d e v o t e d t o l l i o c u l t u r e o f T a m i l . 'J'o i n c r c i i s o tlie p a y iind p r o s p e c t s o f T a n r i l in s c h o o l s iind c o l l c i r c s . 4. 'i'miiil o. rare The university to iiistitute an examination Pandits for of I'iindit-,. n u d t o g r a i n deurees. pandits
T o grant merit.
h o n o i - a i ' y d e g i - e e s be.sides t o
(>. T o c o m p i l e a T a m i l D i c t i o n a r y s i m i l a r t o W e b s t e r ' s Dictionary and to subsidize the pi'inting and publication of hithei'to u n p u b l i s h e d hooks, w i t h a n n o t a t i o n s A c . 7. T o p u b l i s h ti-duslations in T a m i l lish w o r k s . of Standai-d K n g -
8. T o i n s t i t u t e p u b l i c l i b r a r i e s in d i f f e r e n t centi-es .ind t o p l a c e a p a n d i t in c h a i ' g e o f t h e s a m e , w h o s h a l l lie a b l e t o t e a c h .scholars w h o m a y r e s o r t t o t h e m . O u r i - e a d e r s m a y Ije a w a r e t h a t m a n y o f t h e s e s u g g e s t i o n s A e i t a l s o p u t f o r w a r d b y u s in o u r l a s t i s s u e , b n t t o e.xpcKjt t h a t a n y pi-ogress w i l l b e m a d e in t h e s e dii-ections w i t h o u t the h e a r t y c o o p e r a t i o n of G o v e r n m e n t a n d t h e U n i v e r s i t y is p e r f e c t l y f u t i l e . T h e a p a t h y of o u r o w n p e o p l e is v e r y g r e a t a n d t h e f e w w h o m o v e d in tlie m a t t e r o r i g i n a l l y aiB i-ven I j c g i u n i n g t o lose h e a r t . I f a t least o u r o w n clry liones c a n be v i t a l i z e d a l i t t l e , ve c a n f a i r l y e x p e c t ( J o v e r n m e n t t o ' a i d us. B u t the G o v e r n m e n t h a s i t s e l f a ; j r e a t d n t y t o p e i f o r n i b y its p e u j i l e a n d it k p r a y e d t h a t it w i l l n o t s h i r k it. By rt? e f f o r t s a l o n e , ;i gi-eat d e a l h a s b e e n d o n e fm- t h e ju-eserviition of ancient b o o k s a n d ancient learning. A little moi-e o f its w o n t e r l g e n e i - o s i t y will a c c o m p l i s h n i o i f , n o w t h a t t h e r e is a s l i g h t s t i r a m o n g t h e p e o p l e t h e m s e l v e s . .\ueut t h e c r i t i c i s m o f t h e Miuli fin Mnii, t h a t o u r s u g g e s tions m a r k a d e i ) a r t u i e f r o m the p r i n c i p l e of stud)' tor the sake of s t u d y , w e need o n l y ohseFve t h a t it i g n o r e s t h e Stern f a c t s o f o u r e x i s t e n c e a n d t h a t t h i s p r i n c i p l e fits a s o c i e t y w l i e r e all w o u l d f o l l o w t h e n o b l e d o c t r i n e o f Loi-d .lesiis o f n o t c a r i n g f o r t h e m o r r o w a n d t h a t s n c h e n t h u s i a s m w a s n e v e r s u f f i c i e n t e v e n in E u r o p e w i t h o u t i o u n d %tions a n d .scholarships.
W E g a v e p r o m i n e n t insertion t o t h e ti-auslatlon of a n o t h e r H y m n fiôm t h e T i r u v a c h a k a m f i - o m a r e s p e c t e d c o n t r i b t i t o r a n d learned T a m i l S c h o l a r , i n o u r last. The p u r p o r t o f t h i s h y m n is s a i d t o b e Annbara Lakihaua a n d t h e r e is n o o t l j e r h y m n in t h e w h o l e b o o k w h i c h contains the cream of the A d w a i t a - S i d d h a n t a philo.sophy. T h e w h o l e h y m n deserves to be g o t b y heart and the woixis m e d i t a t e d a n d pondered over ever and anon. A translation of ' will a p p e a r in o u r next.
W K h a v e r e c e i v e d the full l e p o r t of the p r o c e e d i n g s o f t h e T w e l t h A n n i v e r s i t r y o f t h e S a i v a S i d d h a n t a iSablia of Trichinopoly. T h e .Sablia repre.sents an i n d i g e n o n s e f f o r t o f t h e p e o p l e to i m p r o v e t h e m s e l v e s in t h e i r o w n reli<rion a n d philo.siipliy. Tliey meet every S u n d a y at t h e R o c k f o r t H u n d r e d - p i l l a r e d n i a n t a p a n i f o r pi-ayer a n d r e a d i n g a n d lectui-es. T h e y h a v e a P a n d i t wlni i-eads a n d e x p l a i n s t o t h e m f i w m s o m e .standai-d .saD.serir book. T h e y have a libinry. They perform pnjahs and feed p e o p l e on the days sacred to the T a m i l Saints. T h e fiaancial c o n d i t i o n o f t h e S a b h a is f a i r e n o u g h a n d t h e y c a n s h o w u b a l a n c e in h a n d o f o v e r R s . 2 0 0 . A b o v e a l l , t h e y h a v e , a S u n d a y R e l i g i o u s S c h o o l w h i c h judgins,' f r o m t h e a t t e n d a n c e s e e m s t o b e v e r y p o p u l a r a n d i>ll managed. In t h e first s t a n d a n l , t h e r e a r e 4,") p u p i l s a n d in t h e 2 n d , .">8 p u p i l s a n d in t h e o r d pujiils a n d in the f o u r t h oi- t h e lii^fliest cliiss t h e r e a r e } J pupils. Jiefiire t h e a n n i v e r s a r y , t h e l>oys a n d t h e g i r l s a r e e x a m i n e d a n d c o m p e t e f o r jirizes a n d w e c o u n t ii j less t h a n 8 g i r l s w h o h a v e pas.sed in t h e e x a m i n a t i o n s . T l i e S a b h a i-ecoi-ds w i t h d e e p r e g r e t t h e d s a t h o f Srimnili
5t>
THE LIGHT OF TRUTH oR SIDDHANTA DEEPIKA,

Si KAkiNirat a C o n f e r e n c e h e l d a t O x f o i - d n n d e r t h e p r e sidency of the Alarquis of R i p o n , l i f e ill w h i c h peifiional g r e e d such a strong g r i p on private, was the B i s h o p of the so prominent Hereford of his kad An^ and said he d i d not r e m e m b e r ' a period in course
( f m n g w a m i S n i u m , w h o w a s , in f a c t , t h e f u u n d e r uf tlie Srtiva S a m a j , o u t o f w l i i c l i , t h e p r e s e n t S i i b l i a WHS r e s u s c i t a t e d , a n d o f Pi-of. P . S u n d i - a m P i l l a i , v . A., o n e o f t h e p a t i w n s o f tlie S a b h a W e c o n ^ j r a t u l a t e . t l i e nieinbei-s o f tlic S a b h a , o n t h e p i ' o g r e s s , s h o w n b y t h e m . T l i e S a b h i i fills a (fi-eat w a n t a n d t h e r e i s a g i ' e a t n e c e s s i t y f o r siicli institutions e v e r y w h e r e and they are b o n n d to be p o p n l n r jji -oeceding as i t d o e s o n s t r i c t l y n a t i o n a l l i n e s i n n c h n i o i u thnn f o r e i ) ^ impoi'tatior.s and new f a n g l e d institutions.
political,
commercial
i n d u s t i i a l l i f e a,s it h a d a t t h e p r e s e n t t i m e .
*
U'K look K.V" BAHAPII; S i r . S a t h u S e s h a y y a , I'.'ihicalional Eei iew a s f o l l o w s : n. A., w r i t e s t o t h e lent edition
f o r w a r d w ith g r e a t p l e a s u r e t o t h e of 'Manimekalai ' utssmQioa^.
forth-connhis Thd excelbbofc
ing publication by Pandit V , Sftminathaier of
" Tlir Ui-nliino Suiiiaj iiiovciiient interested me iiun li. iintl nt one IH'viod lit'my life I w:ig almciet n Bi-nlimu. Again I ^viis one iit'tlie iMi|>|uiriersi I'f tlie Veilasuniuj. In ruiirse of time I foiiiid that tliose iiKiveiiients failed, or imHliiced little inipression njioii the mind iif tlie people, cliieHv because tlicy did not ajuK-al adequately to the hi^liest i-oli}:ioiis iuntinets of man. Social niovenients have always interested me the widow ninrrinsre movement in particular. 1 have 8onietiuicR taken active ]>art in them, and have aUvayB supjiorted the purtieH f ReformerH against social tyranny; liiit niy own conviction is, after tlie experience of years, that it IH iiu easy t.isk to sail safely away from the old moon'n<;i>, which have thu support of religion. A lieiiltliy religions revival is ncces^'.\ry before healthy .social changes can lie s)ifcly established. 1 have always freely eunimunicated my views on these and other <|ucsti0ns to i^'iccessive gioups |of pupils and frirndt^. lit spite of us, changes are coming upon usEnglish education, Knglish coniLiierce, Knglish (iovernment and its ftcconipaninuMits are large educational f a c t o r s ; but they need wise direction at the hands of those who arc responsible for the training of the coming goneration: else we may drift into grievous blunders. Heaven avert them: 1 iiave cautioned'men aiînsc pseudo-polities and pseudopatriotism, that [mtriotism which helps men to help tliemselvcB i lioaply. What the eonutry needs is a body of workers iind not patriotic talkers. Talking, though it is a highly useful function, is luihle to be grossly abused. Heal hunuuilty is love and charity these wc must learn and pnictise. Other things will fulhiw as a matter of cuiirBC. Bnglieh vices, political and social alike, are l e vy easy to imitate; but not the social virtues of Knglishnieii, as a nation of sturdv workers. Jinn's real g l o w consists in work for sell' and ntliers.' A teai hcr's niisaiuu lias nianv sides ami asjiects; and he who would gladly teach mnsi - l a d l y learn, and be unto his pupils an i \ami)le of noble miiitled tnithfiilness, charity and purity. It is a high ideal we jnortals iiinsi striv e to attain il. In thiB liumble spirit I have ivorked. wiili what success I lay at the feet of (iod. I am e\er ami ever reininiled of ni\ serious short-comings. I have always tVlt uiy class of boys before me the most cheering spectacle to me; ami mv work, very imperfcctlv ilone, has been insi.iration.Tli^.su o r e w o r d s o f T r u t h a n d n e e d b e i n g p o n d e r e d u\ c f b y o t h e r s w h o h a v e n o t c o m e u n d e r t h e p o w e r f u l iiiMiieiiL-e o f (hi.s A ' e t e r a i i e d u c a t i o n i s t ' s s t r o n g j i e r s o n a l i t y ami by s u c c e s s i v e gener.atiims o f p u p i l s a n d also t e a c h e r s . A l m o s t e v e r y m a t u r e Indian Tkiuker hus .struggled and foU a n d a c t e d i n t h e s a m e w a y . Ft b e h o v e s t h e r e f o r e 11lu p r e s e n t a n d f u t u r e g e n e r a t i o n s o f p u p i l s t o p r o f i t b y siicli e x p e r i e n c e a n d t o b e a r i n m i u d e s p e c i a l l y t h e c a u t i o n M^;iiiist t h e w o r s t t e m p t a t i o n s o f E u r o p e a n m a t e r i a l c i v i l i /.iition. W e a l s o wi.sh t h e l a t e P r i n c i p a l o f K u n i b a c o n a m (-"ullegt", h e a l t h a n d s t r e n g t h atul a l o n g a n d h a p p } ' c a r e e r ut f l u t l i e r u s e f u l n e s s .
*
o u g h t t o b e o f s p e c i a l i n t e r e s t t o all l o v e i ' s a n d s t u d e n t s o f Buddhism, what and we have here afforded a means of k n o w i n g really was t w o thousand years ago propounded cha.rge of for ' we and nov Buddhism
to c o m p a r e the same with B u d d h i s m as b y variou.s s c h o o l s o f t h i n k e i - s . tion of views. we hear. B u d d h i s t and as such there c o u l d b e n o T h e b o o k is a l m o s t Buildhist have been Hud work has been irretrievably though there must 2 centuries ago, copies the ready Another
T h e a u t h o r w a s an ardent distorpublication Kundalakesi' are afraid, ttws
called lost
extent,, w h e n
c o m m e n t a r i e s o n S i v a g n a n a S i d d h i w e r e w r i t t e n i.e. a b o u t a.s w e commentators giving ((uotations therefrom.
**
.MADRAS, T H E C R A D L E OF T H E H U M A N RACE.
iMr. Bruce-Foote follows :
writes to
the
' Madnts
Mail'
as
In yoiir Tuesday's issuetlie writer of the very interesting l.ond.on l . e u e r refers to the passage in Wir John Evans's presidential speech at the Uritisli A.ssociatiou Jli'cting at Toronto in which the possibility of Southern India being ' t h e ci-ftdle of the human r a c e ' is alluded to, and the reniiirkable i<lciitity in shape of thu implements nnide b y many tribes, in very diffei-ent pacts of the earth, is dwell upon. The special form of implement which Sir John KvaDh had in mind and inentions as almost peculiar to the lateritic deposits of Jladins, but as occuring also in the olil g n i v c l s o f the JIniv /.anares river nt Madrid, is the often large and heavy axe-shapefl implement with a broad-cutting edge, of which 1 figured three examples in plates V, X I and X I I of my original i>aper ' on the occurrence of Sume Implements in Ijntcritic Formations, c o m m u nicated to the JIadras Literary Soeicty, in 18C4, shortly after m y having discovered tjiat type of iniplenients in the lateritic cotiglomerates at Alnmi)akkam, north of Trivellore. 1 have since then found this type of implement in their palicolithie deposits in India and ntitably a very tine example near the Liase of the great alluvial deposits of the Sakarniati river in southern Gujarat. This, which like the majority of the Indian palu-olithic implements is made of quartzite, I had the pleasure of showing to Sir John v a u s and other leading rrehistoricists at the British Assoriution at Oxford in IBM, where it e.xcited great interest. I may add that tliis axe-Bhaped implement belongs to the i-ai-cst t y p e known ill India."
LIGHT OF TRUTH
O R
T H E
SIDDHANTA
A Monthly Journal Devoted to Religion.
Cmnmenced on the Queen's
DEEPIKA.
Philosophy. Literature, Science, &c.
Commemmation D a y , 1897.
VOL
MADRAS. OCTOBER I8q7.

R A N S L A i I O X 8.
e n c l o s e r o f t h i n g s to he. Afar TIRUVACHAKAM. "THK PILIJRIM'S " G I have PI;0(;KE33." u . t " most o r the of the dc-zn I .see the huge always, flrsl
{ No. 5.
and J a m an knuw Notbinir"J and slept tlirom^h rli.- f e t i d linnn f r o m
" I aDi ail a c m e o f t h i n g s a c c o m p l i s h e d ,
I was even I waited unseen
there ; and
lethargic mist, A n d t o o k m v t i m e , a n d t o o k nu carbon. L o n g I was J m g g e d c l o s e l o n g and long. I m m e n s e h a v e b e e n the p r e p a r a t i o n s f o r me. Faithful and friendly the Cycles ferried my cradle, arms that h a v e lielpt-d and t h e i r 'iv.-n me. lik-; niit;-
THIS h y m n is e n t i t l e d S o n g of Praise, the t o t h e praise of G o d . mainly the earlier part
<reater
p a r t o f it b e i n g d e v o t e i l omitted
praise g i v i n g o n l y a f e w s p e c i m e n lines, and translated which t l e s c v i b e s tha p r o g r e s s of t h e translation personal pronoun art; not o f t h soul to G o d . Tlio exigencies t h e Hist t'l
h a v e c o m p e l l e d t h e n-se o f having ineaiu a personal
rowing
r a t h e r o f t e n e r t h a n ill t h e o r i g i n a l . 'L'.ie v c i s e s , t h o u g h application tn thi' I ' s a l i u i s t . (ypical pilgrimage also to record an experiLMicc (iod,a oftliacof
cheerful
boatroeu ; kept aside m
F o r r o o m t o un' s t a r s
T h e y sent i n f l u e n c e s to l o o k a f t e i ' what w a s t o liuld u^' Before 1 was guided My embryu overlay Tlie long \ M..ii-tiMiimil bmai me. ha.s it "i-ls -t 1 1 I -liv.la piinl t I' -U-t.M;: ti-i>.-aun.i.N never been r o r p i d n o t l n U L ' -"iild out uf my inutlicr, ireueiacioii-
e v e r y S o u l in its p r o g r e s s
c o n f i n e d w i t h i n t h e b r i e f s])aii
MI-' oiii; h i i i n a u l i f e b u t The U all
e x t e n d i n g o v e r c o u n t l c s s l i v u s a u d .'vcii e m b r a c i n g t l i c e v o l u t i o n o f m a n o u t o f tlu' p i i m o r d i a l e l e m e n t s . hymn ivcalls the sublime pictiuc di a w n by
I",]!- il t h e ui-lmla CIJIK U t! i..v.-ii'-t J.U"-
\ V h i t m a i i , in l i a n n o n y w i t h m.i.lfi-n - c i L u t i l i i - llitint;lil, of planetiiry d e v e l o p m e n t and o f l i f e t l i p M i g h its sncce.s=ivr a : : ' " it s r a n d < a.s a c'">n-cions h'li iaii -'6 ml. vad ii;il .iiii. r;;C-nci' ^l.lbl
5t>
THE LIGHT OF TRUTH
DEEPIKA,
All forces have been steadily employed to complete and delight me ; Now on this spot I staud with my robust soul " To the Psalmist Manikka Vasakar " t h e faithful and friendly arms that helped" were those of the Lord who, having lovingly watched and gnided his path through the seons, came at last upon earth and "held out a helping hand " as " Brahmin Teacher of Truth" in the grove of Tinip-perun-tnrai, way laying him on his errand on the king's business and making him His " vassal." How he became ripe for this crowning mercy is told in the hymn in language whose intense lore and emotion are but faintly, if at all, reproduced in the translation and ore characteristic of the Bhaktiyogi, whose goal and final experience were told in the hymn entitled " The House of G o d " aad translated in the August issue of this Journal, With such sturdy confidence in the security of the whole scheme of things, with this imperturbable optimism and unrestricted faith,the essence of all religions,each of us may, in darkest hours, be sustained and exhilarated and feil his " f o o t t e n o n e d and mortised in granite," for " My rendez-vous is appointedit is certain ; The Lord will be there, and wait till I come, O H perfect terms, The great Camarado, the lover will be there." for whom I pine, P. A.
^Bffierfpjr Qpt^s-r^^
LP^D^^JS"
LDirjxi îhseSi^peoH iSîfi^js' (oLDQf ^mstBfl (^^L/sS iSeS)^^^ OiDireir^siruQfiii

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QpiL^êsi^ ajQ/j^ QsiiQîij: LjasiLî^j îrsSemi Qunsi aSf^Qfi^ lcîtîsi ifiLiBsis OsireirSîiSp iSeaififiû:. tSl^fi ajeosir Quqî^smpu ua uiSêzr m^^s seBQfl^ LssviTsSeaiu iSan^^^s. Qiuek^da usosi^p Qfêu OmeirgK LoAsCeSlfl iSgoi^^^ iiei)(îr Qejesrgtii tSan^^^L.H^&iirij) uiruj uBV)^6p iSes)ifi^^T O^tueu OuseBru(?;Sffff OpafiêCJ^G^nr OuirQêrr^ ^QSfiSt iniTju OaiTif. uifTUjT ^fiâ^ Geast QiL-jgi^w Laneauja
aiir^s^g Lciiîriueoeiîr
/siTf^siJa GuS tBtrs^QfLa Qu/Sarii OLomîE Qfiirûaa îfirisis^ up/S 'umifi^û ufêsr/r Ougaaytb dlff^Gmuir LDdsQeu ûjQ^^ fs^LonsGeu frr^fivii matLtn.esia fLC.^ euir^s iL^msGetr laetnLDOJ ^ns sîspfi LO&Diifioirn LSssk-iûj LDiriufT euit^ Qiaeirgn^ AtT lu^QleoT^j] QLntiGsuru^pp ê^nGu g^êlSsStOmiLi^ lu^pOuQ^ uiiTeaiu OiuSssruueii (^^siji fluuiT Gld^hlci iSie-^fi^ feStun^ ^jêOjg' semi^ OwQfS^ Guireo^ OfiiTf^êr (2/5(5 siiiiS^ ^truLt-t LLsiîLji uiTuf-iLnii ureSiLiia GuetnîLjii Qsirekl^ îaQ^suil '-juf-Q.^' i^'fS.^k eSaniîu^ eusirtS/!) u^LDff^ .Sirenfi .Ljoapiîrp Qusreis ^SsL^ SiOeoes LDJII@
- t f s ^ s s ^ r ^ a x g s u lsitiLOÎL' eSîi^^f
aireir Qps eif Qflfieinr suirerîr tsnp^stoe 6inu;u)i-/o\)SB u i s u j i j Qt-nr^/SOîi- ipiiQpi^^ ^(gS-? tDnenei^
pi^Qpu^ fL LDn^j tai'êafl^
i>SQpa C/o-j^'fiiT llitS (ipsâsî

Gî^^SO) Sirifi Qp^sfiL sS'i_ ^ iSeiiOenrtL'fi QauOTT^
Loev/nf.aSSsi!irêr OasS'.ûiL aiirirsL- jgiis^SaS ^nSeSi Qp^scn QeugtLci? (îL ^GT LS "65)'iif i^sm^^^ L;/rcB/_u iS^^.'-iS^&mn uj-^n si/îr^
' Tr L^SKl^^^
'hC-
DEEPIKA.
03
Âwffu Oujmjn Ktttm^ ^fiftjffi Oainifii^
fitltsto^ /siruaii
BiSuu uifi^êioa
(Siirgfifi dUsk/S^ urn Si Qtnem<B gfiiLifi uirteii ai^ffiu larmd LDorOiD^d S^JSI^lc ufiîL/ LopQ(^n OfiiLiaiiB seereS^ ^qÛir^S Sietnui eirejeefiuSA euik^ lUQefliu OuQÔBwsDUJ^ SjHsautQojtir /SajfitrQ^ ^Qêui^ iiS&mreauju i30eS9ar luînir iSipeoji Quasi: Qfiari9i^tQ)9 Qpeillujir QujsirLieKni OtigSai GsibS iLidfOugn waff seaauj^ i^sar iseknai Q^sirjS itnÔeuek jonfoiB /Dir^9 mnfi uÔiriTus^ 9eSiruu,i esLoeoi OIHITLLI^^ â^tu utsnES ffitujit euskiSI&iir fieoûuaiir îrQjj^JirS aisr/i^^Sstir QuapjB Owuj^Qi dei'fiuj^S aasîr aiaee eieyso Quir^^ luHiiS inês-B luaQff- Guirp^
s^L. rfsvj/Bg (gQjoiesrf^ (ounp^
OpGai!^ QfiSStJO isa@as>L. ujujfia Gidiuq^ errjrG^ Guir/ajS Qfintfin Gunp/S js&wa/ir Guirp/S ojir^Geu Gunp/S Oujeii taeuuQu Gutrp/ff QPfi^tr QuirpjS Qpêosuir Gurp^ ILI^ÎT Qu/rp/S lujGar Gurp/S iLia)iiiLienr/r eSp/iff Qeiiii(êii Gusp/S jxsttSsjr dl&trQeu Guirp/^ : vr-i- (aS QeOeffuj eu^Ge Guirp;f) eon8uj feisrOsisr Guirp/S U'îiîu ld&oGuj Gu,Tp/S Oi^mSssrii^ QionQêj qÂS iSQîkaifip QffsireîiSsi) aaeu^fi Gs-eus Guitp^ Q^nQp^ms âjru.i êioiuuiruj OunpfB lU^êi/T euiresr.i^ tuirfl Guirp;S ujl^^'jgi imteu^'Sl SL-iifiiruj Guirp^ QfiOfs:^ iSpii^ Qpêon n Gunp;S LDaGesri (7,i/ri@ LOêmr Guip^ euiTsrsî ^LDiriT ^nQuj Guap^ uîfivaL- emiuiiîriLiLj unrs^niii QuiTp;S
/f(f?6Bi iBirarsiTiij Ssi^/SîriLi Qi-np^'5
Ofidr/SsfSm Lcsir^gfii etriruf. Quirp^ vS shr Qpef i snUQp flt^îu QuirpjS QfiOiir /BirarLceep QpsAei'ir Guirjb/S Qêuirii OeLÔsn;^^ SJa'tJesr Qurpfi iSesTf^ sSISiiîr Qunp/^ JSBTig) aeSQuj Qunp/S sfTBiiTtLi sesrsi ^.-'rOp Qunp/S u-'êuit Q1'orpstri ^(j^'îtuj Quirpfi ueetiuuniLi snuunuj êatuuiruj Guifm^ uSieoffs sSsiTiLi OLD^ÎTUJ Qwpfi jS^ Qunpfi uSacpeu Quapfi Q^û i^'aiF/sjSâr îrQei iueasrGs' Guir^^ lUQpQ^ Qunîjt eSsn'ttQîi c-irejsr iSQn^^ Qunp^
Gfib^ Gurri^^ aStr,sr.Cunp;^
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aissr^ HQfsî -L^QBO Qunp^
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-JJiesip Oujii^ntL' Qunpfi u~ 'tii Quet^îiQ^ Qjfrôj unni-fl^sfip GuîS Lj ucrQear Guirp/t GlosSIL.^ îvCJsirr Guirp^T^ Ljp/iiEi fir
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-^LD^n GLCoÛJ ^Siwtir ^Ljirp^^ emiijtei'iTd ^ g g j icuurr G.jir^-^ "swoWott its

= tfQi-tP eusQ.'-
r. s ICT, 'iiîiu SiryQsur '^"urh^ tî'Tcr iS^p^în O'^npT^

Qvifsai^ d cTQferr^vW (r 'fT^
100
THIS LIGHT OF TRUTH O B SIDDHANTA DEEPIZA.

CfijorS wilLDitir QuirpiS a* iSm/DOjn QutrpjB
erif-OaJsir jstSGiutir
OfitQfiainff asiLDiu jfteaHuutiu tSenifiUL^ aitriijdiQuii^ pfiiun
Qutpfi isnGiu^
9(50i_
fieri/bG^
sariiiOsitevs ai^sririij Quepfi UJ^Q^ OeiafjSa Jtfiêrnuj Qutp/8 if^Gf lUQfi^tr isujiefiiruj Quafl^ ajfifiir QuirpjS eoajiun Gunp/S Sfifiir Qun^jS Smeoa Qunp/S ufifiir Qutrp/S uaiGesr Quirp/S Qufiujir'L Quirp/S iSanQssr Qunpfi luMujniij Gu^pjS tuLcsKT Qisnpfi iâipGtuirir Qsirtn) QhjBGtu GuirpiS QpSBpQuj pfiGttjAr Qfigeoeuii Guap/S iL/pGeu QunpjS iLfiSQtr GunpjS Gunp/S Qunpfi u^Qs: iriûjir^ umsa GuirpjS (ueoiQs esri^Giuî GuirpjS uS6(g îOirLO tSsîr GuirpjS aeaieufiîei GiusSil' seeaGei'ir GunpjS ^.eaevuu^ uieS/5^ GstrGsu Quirp/S (Seaiîu LoeirGair Guirp/S sftutiff iriUQs ffifliunuj Gwp/) fiO^daQpi (g^/Sp GuHpfi Ou'Quuitiir j^^vcwfi fijGsar Guirp/3 UJQêiQfi QPQ^&IQP LDir^lU Gunp/S WQêSiv SQ^Ssm ILSboGIU Quirp/S fiXûjQp tSpiiig sf-i-Qu Guffp/S' Oîfloj/fl îr&iu OêtOGeu Gunp/S Gfiirstrn Qp^fi^ m-^Qir Gunp/S ujaena asevreil. eiiruiT Gunp/S lunan ajQCJer Qunp/S Gurra aSiTQpsoLû Ouii>Lairs&r GunpjS îrsrR (ujaiSek (ffinruj Gunp/S SOsrireffi lunQiu Sq^^^sh Guap/S ^liârf s'lTiiêsr GunpjS Bk^'assri, siflaj SeuGiii QuupjQ usIsSir uhtlcSM Gwinniu GCiirpjS
'OujiÔDLD iL/iuius OsaerrevinLJ Guirp/S
(geojfififiO^nai wnSkii Qsaesiriqâ Gunpfi Liirihueo QaiUfifi nanem Guirp/S uaiiiuir^ Gâfiu uirGesr Gurp/S QuitpjS Guirp/S Lfujiisu OuajLOfta Quttpfi GunpS t-iirira^ snasm Qunp/S Guap/S fujfiu Quap/S. (^df^Qppiûeeti).') Mighty Vishnu of luminoua crown.,who 'Mid prayers of four-faced Brahma and all The heavenly host, in t\ô paces measured The triple world, the sagea of the four quarters Raising their voice the while in praise and thanks. With joy their senses blossoming, Did once in shape of fierce strong boar Pierce and cleave the erst blended spheres, Yearning to know Tby base and crown. Then in weariness cried ' Victory to Thee, Universal Lord-' Even so he saw not Thy flower-feet, which easily that I might praise, W^s I saved in'faultless wombs On the sea-girdled earth, elephant's womb to ant's,* Saved in womb of human mother, Saved from stroke of sterilizing worm, Saved in the meeting of the seeds in the first moon, Saved in their growth in the second moon. Saved in their struggle in the third. Saved in the gtât darkness of the fourth month Saved from the|blight of the fifth moon. Saved from th6 mishaps of the sixth. Saved, looking earthwards, in the seventh, Saved in the straits of the eighth moon. Saved in the dangers of the ninth. Saved in the due tenth moon, Together with the mother in a" sea Of agony struggling:
Elsewhere, in the hymn entitled Sivapiirdnain, sung, the Saint has
L/eSQfiiu Li^suirujs (5(5tfl&r Quirp/S ujêu.^ iSiBasif HLîififTiLi Guirp/S "0G5 iSis^ p(7}eff&iir Qutrp/S a9(5iiiL/0SBr Lfsia eSesisî^Ssur Guirp/S ujf-iLipu utSeirp uirais Guftp/S luÔujii (j^îu Qwrp/S ieirOsir(S gfaii/rds isaafieoui L^snmp urs^ unecv J), ujp SQêfiSuir Quirp/S QeuLîTfi gjrQs^ Gurrp/S SQfiSn ixfrSsos sieijei) Quirp;S Oiuniêiip lilanprs^ Qmjnqâi QuirpjS
qeoeiirSu îiriLu LfOgtuaiu umumSilr uoi^Q^SLnnSu upeoeuiunaju unwuirQa' aiteiiauj weS!fiaauju Guujaujs aesamaeirniij eueiisi>sfajn3 QpefienlliriLfi Gfiândj^ QfsoetmSeirp i^jSfiireujrîmsttififi Osr soeoau iSpuqti) iSlpifiiBn sQ^ OarutQuQ^wn^.
" Grass, herb, worm, tree, animal of sundry kind Bird, snake, rock, man, devil, angel, Titan Of evil might, sage, godling, These and all else in this wide universe Have I been bom, and I am weary, 0 Lord."
DEEPIKA.
03
Then in the march of years saved. Saved sitting, moving, and in countless ills, Saved in the morning excretions. In the fierce hunger of noon, the darkness of night. Saved at work, in sleep, in w a y f a r i n g ; Saved from the havoc of darts from maidens' eyes, D a r k locks, rosy lips, white teeth, peacock gait, Y o u n g breasts that rise in wanton pride to burst T h e bodice, and, sinking back weary and in pain, Swell and fill, leaving not a hair's breadth s p a c e ; Saved from the furioas elephant desire T h a t roams through this wide world of mad men. Saved from the multitudinoas seas of learning. Saved from the dangers of wealth, Saved from the poison of poverty, Saved f r o m the petty fetters Of divers customs and modes. There arose then the thought of G o d , A n d thinking of the Peaceful Oiie, straight away Sixty million powers of delusion Each its prank began. In troops came T h e atheisms and spake atheism Till their tongues were sore. Kinsmen crowded A n d clung like kine, calling and wailing bitterly. Priests pleasantly, established from the scriptures That fasts and rites were G o d . Sectarians F o u g h t shouting each his religion true. T h e hurricane of Idealism whirled A n d roared and raged. The fierce, bright snake Materialism spat its venom Prom amid the conflict of sciences. Thence delusions great and many encircled me That I might not escape. But letting not g o what had been grasped. Heart in prayer melting like wax in sight of fire, W e e p i n g , trembling, dancing, shouting. Singing, praising, gripping like jaws or babe W h a t was clutched ; as a nail cleaves The tender plant, so with pure, ceaseless love Melting, overflowing, tossing sea-like. Heart auspiciously softening, body quivering, T h e world at me as a mad devil laughing, Lost to shame, the town's ridicule my ornament. Unswerving, of appearance heedless, Mad with yearning to k n o w , M y goal the Supreme W o n d e r , I n pain and wilderment like calf for its mother crying, Even in dream thinking not of other God, Making not li^ht of the gracious coming on earth Of the Supreme Peerless One as Teacher, T o His holy feet clinging like shadow
Inseparable that goes before and after, L o o k i n g ever towards the Peaceful One, Bones melting, heart in agony of suspense. The stream of love its bank bursting, (The senses made one), crying aloud, " 0 L o r d , " words faltering, hair standing on end. Hands clasped in worship, heart blossoming, Eyes filling with tears of joy. Daily" fostering unfading love, To such as these, 0 Lord, art thou mother. A n d them thou dost rear. Glory, (ilory to Thee, Glory, 0 Lord that, in shape of Brahmin Teacher Of truth, to crush my karma didst hold out Helping hand. Glory, 0 King of Golden Madura, Glory, O Gem among Teachers that shonst in its courts Glory, Dancer in the hall of Southern Tillai,* This day unto me thou become hast ambrosia. Glory, L o r d of the-Vedas that age not. Glory, Siva of the Victorious Ox-banner, Glory, 0 ripe fruit peeled from the rock. Save me, 0 mountain of gold. Alas, have mercy on me. Glory, Thou who cieatest, preservest, destroyest. Glory, O Father that rootest out danger. Glory, 0 Lord, Glory, O Sovereign. Glory, O Friend, Glory, 0 Comrade, Glory, my Joy, Glory, my Treasure, Glory, 0 peerless One th it art where speech and thought are dead. Glovy, Mountain of teeming holy grace. Glory, 0 Warrior, that madest a man of even me. A n d degned to place thy feet upon my headThou rubbest away pain from the hand that worshippeth Thee. Glory, Ocean of Eternal bliss. Gloiy, Thou who art beyond death and birth. Glory, Bridegroom of the Ga^lle-eyed, Glory, Mother of the celestials. Glory, Thou who standest as five in. the Earth, Glory, Thou who standest as four in water. Glory, Thou who standest as two in air. Glory, Thou who standest as one iu space. Glory, Thou who art ambrosia in the hearts of the well-ripened ones. Glory, Thou who art inaccessible even in dream to the celestials. Glo.-y, Thou wiio to me, a dog, in waking hours d' it graciously appear. Glory, O Father who art merciful to those that make Thee their refuge Glory, 0 Destroyer i f confusion and doubt in them that worship Thee. Deign to accept this garland of tender words from me, au ignorant dog. Gloi-y, ancient One. Glory, 0 First cause. Victory, Victory unto Thee. ^ ^
* Chidainbaraiii, wUere he is represented iti the .attitude of dancer, the dance representing the operations of the nniverse.
5t>
SIVAGNANA OF ARUL NANTUI
SIDDHIAR
SIVA
CHARIAR.
REFrTATION Of-
(SArTCAKlIIiA)
BAUDDHA.
{Continued fniiii pnye 80.) I. 0 Bauddha, you did say without thought that your Lord Buddha knew everythiiip., He could not know everything at all times as the univrt.e is immeasurable. It everything was understood Tiy him one by one, then the^ universe should not be called immeasurable. If this is possible by bis limitless wisdom, Ibcn his wisdoir is not so capable ; he could not know everything a.s Ins intolligence dies and is born from moment to momeut. 2 II' you say that lie will know the rest b y knowing a few of each kin'h, how is this possible, as objects of knowledge are innumerable and one divides itself into innuQierable other species. Besides, as human knowledge implies perception, similarityand difference, how is knowledge of various objects possible, by comparison tScc., when accovding to you we do not Jetain (he consciousness of each previous moment. 3. If your Lord Bnddha gave out his ' Dharma' after attaining Mukti Nirvana, then his speech after Nirvana (annihilation of Skandas) is like that of the person who died by eating ghee and honey together, coining to life a g a i a to say. that to eat honey aiid ghee is bad. If yon say he died after giving out the Dliiirm:!, tlion ilu' luw was given by one who had not athiiiKil lu l\[iilcti and as such it cannot lead one to Mh'.^li. His âill doîro is like that of the person who !: 't l:iio\ving thu depth and breadth of a rushing Uuod desires [) cross and laud all the rest on the other side of tlie i i\-i i 4. You st;U:e that mil ike onr God who, being present ill eaefi as i;;sto in \\'atcr,efl'ects their preservation.
.3. ii' 1 . i^ rtly il .Ic-I iiurioii of all tliu Sksiudas sucli .'lb Itiii-a, X;iiii:i i f . . 111. i- p i.ssililcnftc'i-Xirvuiia. f)f course, Buddlii>i> .vili say ilii'i Dull.I'l i a )ivan .Miikta, bur this will Ijc (.'.MiiîiliLii..). ill u 1I1I-, 1 1 1 ;lii- \ii\v ilii-v tiiko (if Jliikti or Xir\ II BMIIIIIILI IKUI Ii.ir iiULiiiiril |.1 Ninniiii, liiij luiv cannot piucjLiI J1 ( 1 1 1 1 I n;i! L'.ypri ..cr .mil <-,iiiiiut be luitlioiitv. The ililfici.li 1 ri-. 'lit- I;!'I. Ill l!.u Uiiddliifct iiol r e c o g n u i n ^ a God lio liiis )!' iiiiili i ji) ( voluiion to incrc;i&;.' this experit-iiLf, And ilii. dill iiiiiiii wliifh ill i.-oi(bi'(iiic'iice iirises is beantifiilly jiiir 'I'liu next stun/a roll()\\':> the iHLin: .-iubjcot.
your L o r d undergoes the fiery ordeal o f raiaeMblo birth and getting himself released, saveB oilier lociv. tals. This is like a deer rnshing to save hia kiiid already caaght in the toils of the hunter's net and beittg^ c a u ^ t itself. This law will only lead to gteat Bin. Y o u r doctrino is really incomparable ! If yon say that wishing to create Dharma, he was b o m and h e .created the Dharma, then this also might b e said of e r e i y man that is born. 5. If you say that your Lord entered an ^ndlesB numbsT of wombs for the propagation of Dhamia, then his births must have been caused b y Karma. Nay, if it is said thpt this is b y his mere will, then t h e same can b e said of every man that is b o m . I f it is said that he was born not like ordinary mortal^ h o t came oat of the belly, don t mention me the Dharma of one, who killed hfs mother before he spread bis Dharma. 6. W h e n the L o r d Buddha incarBated himself te beasts of prey, did he not f o t g e t virtue and kill m e n and animals with pleasure ? If he did not kiU and eat their êsh, did he f e e d on Straw to appease .his h u n g e r ? Y o n sav he took on himself the sorrows of others. RealTy TIIM a ts ot grace shown to thfe woman who had lost her husband iamrf to the bird-catcher are beautiful to behold ! 7. Before you. discover an idea and find words to express the same and put the same in writing, y o u r intelligence would Lave changed ever so oftenHow can you therefore heive any authoritative treatise.
by siicceEsive evolutions. He i a O h e . a a p r e i q e f a b j ^ and cannot become^^he o b j e c t also j wlitch Jie will be whenJHe is born. If.theie is however a Vedic text to tjiat effect, it only means t o emphasize the fact of Qod's supreme nature, that independent o f Him, p o t h i n g can exist ; nothing can act ftnd i othing c a a b e o ^ e d . God w Sarva Swantara, Swamparaprakasa. ,verythi|igelsei8.Paratantra and shines only b y reflected light, c.f. Thaâmanavar,
aîuQm,"
and verse 52 g i r e n in last numbeir. c. f. St. Karaikalammaiyar,.
^^ ^âtgtihfi^QeoriL^tS.uui^r^l^Tr
iL^S BiMiij/S f^ff^C/air
inu'QuJr^^^ ft-rQar u-Sier.''
5. S;va is called 'AyouijB.' Btiddhiateolaiming a similar Divine attribute for their Loiij, have a story that Gautama's mother on her way to hey mother's house was taken with premature pains in the,beautiful forest of Lumbili (Lunibini) but the fcetus co.uld not be troiight out in the oidinai^' way anti the belly had- tq be cut open to remove the child from the womb. Tlie mother flied after the seventh day. Even to-day, we. Iiear iii T i b e ^ the child iDten4ed 03 the future- Lama i.s takihi but similarly. 'This is a m e r e tra4. Tliii staii/a oiiniliasi/r-s ihc Suii.ciiit: îriiiciph: of Siddhonta vesty of the noble trnth. that Gii(i f'Of be bijiH in.tli(.' I'.'.^/j, tor any reason, u\"t'u for the (.iirnose ol iiiir all mankinil unit h k .s^ of liia mere wliiin, for his own 7. Association of ideas ( . y i i i i r m ^ ) is of 4- kfnds, Lamp from iiloasiur-, lor reuliziu;^ hiiusell'. frout Karma. I'or iwiinuving himself l a m p ( ^ u ffitriîL) ail- f r o m ai> light from star
THE LIGHT OPTRUrH OH S I D D H A N T A

I f yon aay the words follow one another^ tben the SBine Words must get repeated. Y o u say by the change, the intelligence which it succeeds is superior to the preceding one No, it cannot increase, as its duration is only momentary. A true book must be consistent throughout. Is your book of this character ? 8. You said that your Lord performed various drtuous acts in the beginning and became omniscient, and out of Grraco iâye out the Pitakaa to enable mortals to attain Moksha. If so, who determined what was virtue and vice, before your Lord performed virtue. If one like himself who taught this predecessor of his ; as such you will get no one who gave out-the law in the beginning; a^such, whom do you- hold as your God in your school 'r The fallacy of haviug no beginning (jy^su^,^) is present in your argument. 9. If yon "hold the Lord Gautama as your God And Saviour, then who was his Lord whom he worshipped ? Where is the sanction: of his Guru's words for the law he set forth ? W e dQ not find such sanction a.nywJiei;ja. If you ask for onr final authority, our Paraineihwara, beginningless and of endless knowledge, self-existent when every thing else is d e S t f c ^ d at the last day, He it was who g a w out onr law, which is comprised in our Vedas ftnfl Agamas. The sages who follow this
-r-'.^rfû!) Pipilika (I-'LTUS*' T h e s e k r e Several kinds of illustrations t o show the passage of living betngs from one body to another and for their final e i t i u c t i o n : The simile of the lamp is as foUowe. ' Tkeepakn SuHfhana.' The life of man, t c ase a. Constantly recurring Buddhist simile or parable, is like the flame di an Indian lamp, a metal or earthaiware saucer in which a cotton wick is laid in oil. One life is derived from another/ as one flame is lit at another; it is not the same 1 1 ^ e , but without the other, it would not have been. AB flame canntt exist without oil, so life, individual existence, depends on the cleaving bo low and aarthly things, the Bin of the heart. If there is no oil in the l a m p , it will go out, though not until the oil T?hich "the wiok hflB.drawn up is exhausted and then-no new flame can be lighted there. A n d so the parts and powers of the perfect man will be diaiolved, and no new being will b e born t o sorrow. The wimj will p a s i away, will go out like the flame of a'lamp, and' their K a r m E . will be individualized no longfr! Trim mnthana.' Stars, long ago extinci, may be stilh visible tf) ue l;y the light thev emitted before they ceased t o born, but the rapidly vanishing'effect of a no longer active cause \till soon cease to strike upon one's senses ; and where the light waa, will be darkness; so the living, moving body t t e perfect man is visible still, though its c a i s e has ceased to exist but it will roon decay, and die, and pass a w a y ; and as no new body will be formed, where liCe wa.^, will be nothing. Again, the five Skahdas, the bodily and mental properties and tendencies, are like a tree. The tree produces a seed, a fruit, from which will spring another tree ; but if the tree be cut olt at the root, it will be visiblft a little while 5nly whilst it decays, and will not produce any f u r t h ^ seed. PipiUhi ganthnna: Again, Triphna, the yearning thirst, js com pared to a creeper which grows like a pmasite on the sala trees, and eventually destroys that on which it was ii6irrishe<l r (Dr. Rhys David's llaniial of Buddhism).
DEEPIKA.
103
law also advise control of passions and performance of tapas. Your law enjoining eating before sunrise without washing and eating of flesh wjis made by a glutton. 10. Authorities are of three kinds, the authority of the Ninmala God (ofifieo jprsn), the authority of the sage who provides explanations and exceptions not inconsistent with the original authority {'^jfi jsnin), the authority of the successor who following both authorities, gives his own opinion from experience also Could yon aay to which class of authorities, your law belongs ? As ft cannot come under any of these, your law cannot be true 11. Bauddia, whom do you praise as Uuddha who had attained iîrvana, and why ? If you say that the rituals performed in honour of the dead w i l l confer benefits on the living, then the beings must be eternal. And we require a God who will appreciate your good acts and confer benefits. But you do not assert so. YOUT Jiononng the dead is like supplying oil and wick to a lamp that has been complexly extinguished. 12. You say that to know the cofatents of a book is as good inference as whou we infer an author when we find a book written by him. Well, the existence of a hell and heaven yon postulate could not be ascertained except from some book. Otherwise tell me. But this knowledge of hell and heaven coulil not be by inference. This alone is possible by believiug in Agama Pramana. As you do not postulate Agama Pramana, your Pitakas themselves cease to be authorities. 13. You state that all t h i n g s will s u f f e r a n n i h i l a tion. Is this a n n i h i l a t i o n p o s s i b l e to beiues o r n o n beings or being-non-beings if. to the non-being, it c o u l d If you c t h e n i t i s Q v e r n o n - e x i s t e n t .; I f t o t h e b e i n g , never cease to e x i s t ; of being a being, a s k m e t o ' p o i n t oiit birth, growth and it c o u l d n o t c e a s e to exist an object is whirh the is see u n d e r g o i n g Sthiila
I f to t h e last, f r o m its c h a r a c t e r not capable changes body (aâ
of destruction, what y o u death body;. not the Sukahuma 14.
I f y o u saj- t h a t you have
things
ilic
a u d aiX' r e b o r n i.s p r o d u c e d j-oiii- p o s t u h i t i ;
by of
mere change t h e see'd, t h e n
o f f o r m , a s tlie s i a - o u l forgotten
IVom
Sarvarii'iiasti
the Jains.
and hold on to the A.-'ti-un.^f i doctriiu; of

If y o u say I niisuiulor.-tanu y i m , unil e x thiit
p l a i n t h a t , w h a t a p f i e ; u e d a-- s p r n u t , leu\ e.-i, I r e e a r e n o t s t a b l e b u t a r e e;)p:iri!e o f d e s t r u c t i o n , iheii l u a r , it is n o t t h e v i s i b l e f u r m t h a t is d e > t i 
are wrouglit on it by reason of its youth, matarity and old age; and after such changes, the subtile (Snkshuma) body remains though the Sthula Sarira is destroyed. 13. If you say bodies arefomied from the mixture of the four elements, then these cannot unite as their natures are opposed to each other. If you say they are formed by the union of blood and semen, tlien account for toads being found in the heart of rocks and worms in the heart of trees. If you say the real cause is good and bad Karma, then these, being opposed, cannot join and form bodies. If food is the cause, then the food which in youth develops the b o d y is not capable of preventing decay in old age. If intelligence is the cause, then that which is formless Chaitauya cannot assume .A.chaitanya (non-intelligent) form. If you assert that bodies are formed from nothing, then we could cull flowers from the sky. )6. If you say that forms can be produced from nothing as the tree from the seed, then we assert that the tree was already in the seed- If you object that we do not find the tree in the seed b y actual observation, then the fact that a paddy seed does not produce a palm tree but only one of its own kind requires explanation. As one species of tree do not groMf out of another species of seed, what does not exist cannot be produced. The seed is the rause and the tree, tlie effect. You also forget what you before asserted that forms as effects) are produced from their cau.se the five Skandas, as the Moon is formed b y be-.ims of light.
17. If you'say that the bodies are f o r m e d by means canof tlio f o u r e l e m e n t s a n d their c a u s e s , t h e n t h e s e n o t unite, ns t h e i r a n d eacli of the natures a r e o p p o s e d to each cannot be limited
what is dead ciinnot give rise to a new prodiact. T h e n the new intelligence cannot k n o w objects and p e r f o r m iunctions which the former inteUigonce k n e w a n d performed. If you say that the old iAtelligence eeaaes to exist after creating the new intelligence,' then two such intelligences could not exist at the same moment. If y o u say that the old intelligence does not die wholly before creating the new, then the sentience becomes Sat-asat, and your assertion that it is Asat cannot b e true. I f y o u instance the case of oJj straw o s e d as manure becoming new straw, to prove that the old sentience dies and is reborn, then k n o w that the old straw does not die altogether but is only r e d u c e d to its subtile condition and front thi^ condition, is produced forth as new straw. 20. If you say that sentience is generated b y association of ideas, then this association must b e eternal. If you instance the flow of water in a stream to illustrate your position that the pioioent one sentience dies another takes its place,then, as the things in solution in the first flow of water will flow away with it alone, then all the Good, Bavana &c., attaching to the old sentience will die with it and "will not b e c o m e united to the new on-e. If you say there is no b r e a k in knowledge as there is no break in the waterflow, then this knowledge cannot b e momentary b n t must be eternal. 21. Is this Santana (association) the cause or the effect or the cause-effect ? In either of these cases, it must b e eternal. If you say that succession iovolved in causation is the intelligence, even then it must b e held to be eternal, as it is ever recurfing. If the intelligoiice is separate, then it is different f r o m the extevnat senses and as such it will become an eternal object. The consequence will be that instead of onr undei-standing the intelligence as Sul)ject, and the rest as objects, the senses must be regarded as subject aud intelligence as object. Consider deeply the absurdity of this position.
22. If creation tind d e s t r u c t i o n take place at Ihc same moment of time, then these two be the same. If Time is merely the functions c h a n g e in must the
other; to the
elements
n a t u r e o f nl) O t h e r e l e m e n t s . U n d e r s t a n d a l s o t h a t t h e s e rlenKMits n n d t h e i r c a u s e s ^ a r e all o b j e c t s o f In. sensation.
I f y o u s n y t h a t i t is m a t t e r , in i t s e i g h t v a r i o u s becoming subtile, oil, as then the we as
f o r m s that forms the b o d y , cxtviicts of
medici)i;il h e r h s in m e d i c a t e d
require a G o d w h o c o u l d b r i n g a b o u t this t h e Physici.Tij w h o p r e p a r e s t h e oil.
crcntion,
IF m a t t e r a l o n e i s nature. reallj' again, flethe
t h e c a u s e , t h e n all f o r m s m u s t b e o f t h e <anio B r t , a s t h e i r n a t u r e s a r c d i F f e r c n t , y o n IIMVI; n o t uniierstood show the drift of your wui-ds. of 'i'lieu the
conditions of tliing.s,tlien w h y d o y o u
speak of
present.
I.H' i f y o n c a n t h e f o u r which are
ci-uses
four
>M<-nts,
G u n a Ciittributcs),
apart from
l o u r i.'lementR R.L. iiiL'ht, If -ind you ai-
the\)iselvcs. say thnt i :relli...-ence moment is d i o s HT o p e : IP'-
iinotlier
burn
iJ. W c ; u c 1)01111(1 to say w c aiu not C 0 i n iiiCi. J by those argiiiiioiirs. N o d o u b t tlieiv i.s riiicccssion in 'Jinic, but w h e t h e r tliert; is ;i lisUm-t Piitity I ' k o T i m e n p a r t finni things ami rtctioiis s u c c e e d i n g ' o n e :\ii<ithoi',t\v,U is n iiiui n>v of d o u b t n l t o g e t h e r . I t is ivn ab?tiactii>u like many otlir; nntioiis em-li as s p a c c , ito. If there is lo pci-cci.'-.in of snccc.'SKinn, : here will he no p c r c o p t i o n o f T i m e . no poreriitif e o - c x i s t i n t r olijcctn. t h c i - c will bouo I>rivoi.f.oM rRpao'.-. Hill iliat the lliiddhist w h o believes in so
DEEPIKA.
03
p M t and fntare Timft. If this is BO spoken,^ as thinga m d e r f f o tlie. laooMnTe changes, then 70Q moet not peak of It properly as the present, past'and the fntnfb and<U thb activities of things must b e one and the same. If all-the different activities are comprised within the same point of Time, then this point of Time is capable of division into thi-ee kinds of Time, as for instance, when a irqedle is passed through a pack of 100 lotastpetalfi, though the time taken up is ever so short, yet thte succession of time can very eaSily b e perceived. 23. AccordiBg to you, ond sentience is produced from another sentience ; this* cannot Be, as the sentience you postulate-sufEers momentary death. Sentience if it dies once, in its course once, cannot survive. If the' body, as the causae of sentience makes another sentience, then the body must manifest active intelligence even in deep sleep If the bodily senses are the caos& of inteliigenca, then as the senses are always active, the intelligence also can be eternal (nonmomentary). According^ to you again, Karma is the cause of pentience. Then any particular act performed must be intelligence itself. It is not a fact that any sncli acts are so. 24. If you say that Karma begets sentience and sentience begets Karma, then as memory is an-attribute of sentience. Karma must also possess memory. As Karma is non-intelligent, one cannot producc the other. A s everything is momentary, one cannot produce the other and then die. If sciitieuce after being produced from Karma, destroys Karma, as fire pvoduce'd from a piece of \w6d destroys the firewood, then this is fallacious, as Karma is destroyed the moment sentience is born, and one caimot produce or destroy the other in succession. The fire born of tlie firewood, though it can destroy the firewood, cannot prodace another piece of firewood.
many airy notbinfrs such as liis Karma, )iip Xii-varn ic.^ slioulil dif^lijce time is wonderful indeed ! C. f. Tlic following passajfc from Dr. Hliys Davids' Manual of Buddhism. *' Strange ie it and instructive tlint all thi.s sliouhl )iave bcenicil not nnattractivQ these 2,300 years and more, ti) many despairim; and earnest heartsthat they should have trusted thi-mselves to the so seeming stately hridjô -vvliich BndOhism has tried to IjuiKl over the river of fhe mysteries of sorrows of life Tliey have been charmed and awed perhaps by the delicate or noble beauty of me of the several .stones of whicli the nrch is built ; they have eep that the whole rests in a more orless solid foundation of fact , that pn the one side of the key-stone is the necessity c>f justice, on tbe other the law of cauiiality. Bnt they have failed to sec thai the êry key stone itself, the link between one life and Mnothcr, is a mere wordthis wonderful hypothesis, this airy nuthinir. tlii-i imapnary cause beyond the reach of reason the indi\'id\iali/cd ind indiv'dhalizin^' force of Karma 27
25- Y o u assert that that there are dwellers in astral and Devachanic planes (Devils, CelOrtials, Brahma &c.) and that theqe have bodies b a t n o b b o m of a father and mother ; as a body is merely a product, there mnst be a cause for the same. If the cause of this body, sentience, or the finer matter* (8 kind? of them), or Karma, or was it produced b y some other person. The Truth is causation is of three different kinds, first cau^re, (it'io^f^ti), material cause (Qfifi^), and instrumental c^Luse To perceive this is real wisdom.
26. of the O B a u d d h a , y o u assert that e x c e p t the p r o d u c t five Skandas, t h e r e is n o s e p a r a t e entity like being Y o u a l s o as.sert t h a t t h e r e i s n o that pcrcoives those
A t m a (soul). self.V It is
w h o u n d f i r f i t a n d s t h e five S k a n d a s s e p a r a t e f r o m h i m Buddhi Skandas. Buddhi ? T l i e n , w h o i t is, w h o li.i.s k n o w l e d g e o f t h i s
I f B u d d h i k n o w s itself a n d otlici- o b j e c t s , as t h e l a m p m a k e s i t s o w n j j r o s o n c c f e l t , w h i l e it i l l u m i n e s t h e e y e and other objects ; then simile, that there must understnnd a soul jvlio fiom is the same of conscious
B u d d h i a n d o t h e r s e n s e s a n d o b j e c t s , a.s t h e c e i v e s t h e l a m p , n n d o t h e r oljject'^. 27. Y o u loudly assert that in s l e e p . your The E?o is
'ye per-
merely The scnseis
y o u r b o d y a n d .i?nscs a n d b o d y does not know
n)iiul
(anda^^rana) external
a r c a l s o d o r m a n t in s l e e p , a n d , b e s i d e s , a r e n o f a t U e f o p e r c e i v e t h e sjensiitions o f t"ach o t h e c w o D j y iTiomctit;u-y, j t ctiniiOE p e r c e i v i t the future and m i n d and their the present, function.^, . ^ s y o u r mind.', tljc pa.it Kgo itsell' i^ .tno ilie aiiiJ fruiu
o o t h e real
i n t e l l i f f e i i c e w h i c h , p e r c e i v i n < ^ tJie b o d y , discriniiuates
senses
t h e s e , a n d b e c o m e s c o n s c i n i m nf o b j e c t s in c o n t a c t w itli t h e m i n d , throni^li t h e clianMcl <^t'the s e n s e s , iinri n e i f o r m s a c t i o n s with tlic budy.
28. ^'<J^l say tliiil tlii re is no soul Indcpciideiit of the mind as the lattei- jjei'ceivcs object-, whci; it born a?ain after niomeiitarv extinction. 'I'hen when I s a y , ' 1 said so,' wh.it dv>es the T mean 'f Is ii uiuivly the mouth tliat ntteied tlie words ? Clearly it means a person dilVer( nt I'rf.ni tlu mouth ivc. -Ju.st that which ^âys after knowiii<;-"Vi rything possible to be known by all flie sru-e- înternal and exterual), J k n o w / this ' T' i- the S.MII, the true % o . That whicl' perceives with tlic ini'id. iitt' i-s with the inoirtli. with the body and at tli" -anie time is f i c MIJIJ; mind &.C., is thr uiir lyi.'",. Sijul.
L'G f. Ill: Sun-l
5t>

32 Desire and hate, pleasure and pain, intelligence and action are all qualities of the soul. Desire is th& liking we feel for an object, say a fruit, when we see it again after once we had tasted it. Hate is the. reverse feeling ; and the other qualities also impjy similar previous experience. A s its experience tnua refers to the past and future, the wise postulata an eternal soul and disagree with your theory. 3:3. Akas (Ether), supports and affords room and is in inseparable union with evefything, is n e t h e r darkness nor light and yet gives room to both. Its attribute is sound ; air and fire and other elements are produced forth from it and rettacert into it. W e have already explained om-'position about the soul. Time is divided into morning, noon and evening, dayspast> present and futureand is ever c h a n g i n g and is p r o ductive of g-ood and evjl. The cardinal points are four. East and West,'South and Northand are eternal in their nature and invariable and productive of good and evil.
J . 51. N A .LASWAMI PILLAI, B. A., B. L.
29. T o o say that the Chitta born of the external sensea, and the Chitta btorn of the mental senses are of two and one la -oftrn after the deatu ot the other. If so why don't people feel the same in dreams, as in their waking state ; and viciyersa ? Besides, the man bornblind has no knowledge of form and colour. If you say the defective sense is the reason of the defective knowledge, then it must follow, that when the senses, and knowledge, in waking and dreaming are all stilled in deep sleep, nothing will remain to bring these senses Ac., back again to life. The True E g o is the real cause of man's volitional, mental and bodily activities ns"^) and perceives both in waking and in dreaming statesi. 30. If accordinfr to you, a sentient net arises in one external sense at one monient only, then, the sound perceived by the two ears could not be perceived bv.one car. Besides it is a fact tliut .it one and the same moment, a person sees another with his two eyes and hears his words with his two ears and knows him. The five extern3,l senses can no more perciove anything when dissociated from the mind. Each of the^senses can only perceive objects one by one. The mind too cannot perceive all the' sensations together. Besides, each sense will n o t perceive what the other perceives. This is what is done b y mind. That which understands everything by means of the senses, internal and external is the True Ego 31. It as you say, t h e f l v o senses wtth the formless as the sixth, become conscious in each origan alter undergoing change every moment; then, as the mind is formless it Cannot unite with the body and underg o change of youth, maturity and old agff. Wiien a man wakes to consciousness when his body is disturbed in sleep, where does his consciousness pioceed from ' IJ: vciii say ironj imnu itselt, uo, it caiiiiot so prooet^l by JjecoTfiuig isoneciauS througiitlte seiwset>; wod the senses .and scu>nd wid ait- cannot ruiisu the nitnd.. as those c e Asat (objective). The light proceeding from the "wich vvill vanish when the wick is exhausted and will not flash up again from the earthen lamp. Tfll luc also where-consciousness dv when a man is UIM''iisjiojjs.
31. Tlic conmifincitor fîvos auotlnr sii-ai > 1 ' till- Buddliidt. A laniu man aiul Iiis criitcii cnniio It, tl I'V cacli Ijy itself. But tlic one iviili tlie otlicr could. UDt arise wljcn, ilic niiinl. ami i eiiscs anil air i e . ael ln;;(tl' Tlio iTi.ly is that ;i lioiil is ii. ( (.'.-s: rv and even dtli tlie lame niun and liis criiu li unci tl, boat cannot i-eatli tlie oii.i r aliore wiiliout lj(i;iini:in. t:^. illnBtration i.f tl li-iit is couaciovieiie.s.'i. wick is tlio o'.il llio boilv is il ieiiets are Uie <
fTo be
continuedj
2C32. These versc3 controverts the position that there is no sepaâte entity called sonl, apart from the body and the senses and the Andakarana. As definition is the most important thing, in these respects, to avoid all misconceptions and confusion in thought and argument, the attention is drawn to the ivay these various senses and organs are distinguished one from the'other. For futher information on the subject, reference may be made-to Sntras Sand 4 and the notes thereon in my Edition of Sivagiianabotliani. Atrria is sonietliiin; otlier than Bnddiii and other Andakarana.s.senses aiid the l)ody : Tiieiv may be no such thin". Ii will be useless to conluniid these one with the other: Tlie ari,'nments herein given tend to (iliiiw that tire phem incna of e.\isti?iice cannot bp fuUv and adp(iiiatcly exjilaiucd without this postulate. ' The test of'u true hyijothe.'îs consists in that the theory ouuht to cover all facts and explain tlicm witliont any self contradiction. Stanza 32, controVL'rrs the opponent's theory that desire is the cause of sentience. S.T. Akas may mean space, in which case it i.s an abstraction no iliiubt. or ftliev wlio. it is a padartlia. The n o r d is used in both ."ensea and is then ofti n the causc of much confusion. As regards time, the belief is an d d one and quite conventional. Compare tlie paf^?aue from MaliHliliarata. N"o oni- can leave thr way marked out for him by Providence. i;.v.i!:tciice and non-e.viii eiice, pleasure and pain, all have Time for ih'. ir root. Time creau th all things and Time destroyeth all crealiiri-^. Il i= Time that bnrneth creatures and it is Time tliat e.'ctinj.nishi-ili the lire. Allstate?, tlie irood and ilie evil., in the vinec worlds, are caiisi-.l by Time. Time ei.ttctli short all thiufrfi anil ' reauili t lii-m Tina-alone is awake h e i a l l thinss are ash op indeed. Tin- is incapable of beiii.i; overcome. Timepasscib oM'r nil thiiiL-s -virl,.,iir hein- retarded. K n o w i n - as thou rii:u aM thin..;>- pisi a.i i lutiire .'ind all that exist at' the pre' are ilie liir-iii - "f Time, it behuvelh ihec not to leasee
THE
L I G H T O F T R U T H OR S I D D H A N T A
DKEl'lKA.
107
T H A T UM AN A V A R ' S
POEMS.
(Coînved
from pagn UJ
S>i0t ungiGai fitmQtatir amiirQiu pOmi simpfi Quanmr Oaieireir^fieir aiata(d. aaeroji i^sau uCfso BjbfenuuS eoirari^ iBn^^tSlb mt-a^Qstr. 56. O Supreme Lord of Grace, who dost play the joyous dance in the worthy stage of wisdom f Let me, now, state the virtues of true Gnanis* to whom Thou Wouldst be readily accessible. They are so wise as to foresee that their future is to be meted out according to their tendencies in this life. They are ever intent on benefiting others. They have strict regard to truth and to the fulfilment of their promises. W i t h clemency' !is their watchword, they prove themselves quite hai-nile.s.s to all creatures. When they are thus prepared for Thy Grace, Thou, who art the everlasting witness, dost bestow on them both heavenly and earthly happinesses, just like the tree.s of Heaven such as Kalpataruf and SamtdnakaX &c. May Thou, therefore, be a SarahhalTke f'ê to the lion of my Karma-hhavda,^ and be the solar light to expel the darkness of my cares and anxieties. O Thou art the safety-boat i-egularly plying m the celestial sphere of Thy Grace and anchoring to take me in at the harbour of my undying love of devotion to Thee.
OêrOumir
tSlifi^fmer
OaiîiiS m^P mmflsri fifi^hri QuaeiQat Bbjuq^PÎ QpmtJItffirtifiu ut-uOim Um^fii uBBfi^jiav uwiîun iJtJIwjB dpm^^êo Sestaifeviu L/carcursor LftuSaji'iifi pni^Qôfii^
mtoiiiariu ossi^'fi^
amOtfftj aiaeH eSeiru uaajfifiîraur OaierrerrQut iSiSi^ mi^Qiuar aiirifi^^ (Stj^^mi mitlriDa>ifipiiîeriuaidguaeir LfiQaeBeau sarOea-0 f^dQa afieoajGujii (SpreauiiS eDiresr.i^ SirpîB aiOfGetr. 55. 0 Supreme Lord of Grace who dost play the joyoas dance in the worthy stage of wisdom! From the flinty nature of niy heart I see that I am not worthy that Thou shouldst make me the object of Thy Blessing. And I know, indeed, that Thou wilt be moved * t Thy devotees only if they at once resort to Thy Help w d render themselves the fit obj'ects of T h y Divine Favour, b y ever praising the boundless flow of T h y Love and by worshippin;? Thee, the inexhaustible spring thereof, with their beautiful liands in great excitement:that is, by dancing and singing Thy Glory with as pleasant a smile as the briglit moon light and with tears gf love springing forth from t h ^ r eyes, with throbbing hearts and choking voices^ and their bodies relaxed with dissolved bones. O for the day, my Lord, when I will bo Thy Bhakta of this description. Qjmiapp uu).tuiEir^ OiieareKîty miie^^^n adaite4(ipw Qfi^&jajirii êirO-fir/Deu,(îiOutiineinLD luiri&Qfi êziirujiin Oair&oaûdSeoirir fdlSflU S^îreu (/^sheirs
#LFF.T=J)(F OSMU ITFIFIL^
fjssssriDOfr-snGIf. luni^.euQfîi GsLo'Juniinjjtt (^smQtsi'^ QeuanenGfu

^s^^Qêu se ^suotr nail
^^hlS^ s-io^j sr ser iS jb SiiaB-JûSl-ii tLQf'ijiLSQf ifîrcr^Lcr

pQtrQf an^ lO a'. a JsDiyti u ( 5 i i . l i S Ljl.,i/r C'î'<. I&ciî^'lli^ S.B^nair iLjn'!>^n Csi/^ 6 1 D hi ^'^LC jS PfT&U 'Qp 'ffLD
iSS-i! -cri^t, sni j; Qu. WSCf^'h/ ^(t LD

, * (In.'Uti^ .'If' ffu-it nj l>i\itii- U'i^doMI, + Killp.i Liii II Ml.' wi-liiiiM tier I,r ihc UCO or |iai-u,lisc. J S;uiil;NI;'k;I I.-j IITII'lli R irri-nl' |i;U:I'L)\o. 'I'IH'IH' arc saiil tr5 ri-LM-;^ ol' pai-ailiv \\liirli i]r> \ ii lil .ill wisla-.s. An animal, tîc >i'i- of ilir liuii, inlialiilii):: tJii snoH'v ifi^JUntaitiy. fr /("'-lihani.la--boiul nt I'r'iOn.
ûODâS^ LjQfi yifisif&iHiL' Id^tf^B^ Qtun^Qfi^sau utTujsj(f^ (Sfjiis nGen
5t>
fimOm-Mtut mmiMi Qaiflrm^ ^Ôupp
uirili-ailfi tapiêiieiru apusr unfltJIOi a> iroieaifiuiS if
eîfiû
PRAISE TO T H B HOST OP SIDDHAS.*
57. O the Host of Siddhas of Divine powers w h o have attained the noblest order of viewing the Vedanta and the Siddhanta alike ! Woiiderfully diverse and manifold are your niddhia or supernataral powers : you can tour ronnd, in no time, over and beyond the regions of the universes; you can expand yourselves to reach the region of Dhriivaf which is as bright as the golden mountain of Meru% and can stand in great splendour and loftiness like the mighty Trivikrama^ ; you can collect and reduce the waters of the seven|| oceans to the size of a black gram and take them in as the small draught of (isamana^ ; you can make a play-ball of both Indra's world and his elephant If; you can compress in a mustard-seed all the heavenly spheres and m",ke a shqw of all the eight** classes of mountains together. In short, you can make a molecule of a universe and a universe of a molecule. O, then, demi-gods, it can never be out of your will and power to favour me with your darsanafi" in full.
Note.The reference in this verse is to tlie wonderful powers of of the Siddhas. These powers will seem supernatural to the material world alone. Those enteriiijf the spiritual plane of existence will t'ccl nothing impossible for man. My Hohj (iuru exhibit* the SiiUlhi of pra-kiniya (Boating in earth). Vide note to 44th verse. Vido notes to aist and 43itl verses. t Dhruva is the polar star. This state of eternity 'vras bestowed npon Dhrova, the sou of a King named Uttana-pada and the fândson of Manu, for his onsteritj- and penance after his iuitiatiou by Narada liis Teacher. t Mem is the gnldeu mountain in the centre of Gambudvipa round which the planets are said to revolve vitle note to 12th verse. Vishnu is so-called. [The references to Vishnu and his three steps arc frequent in the Hig Veda, but in all these instances it does not mean any other than the Sun. His three strides are his positions at dawn, noon and evcnin)?; for example.
uaiHOîîi OpirtfieitreriQuirp GsiLt-jfi Spsmoiu iSaiSfm QmlLU iSeiBtûQuiTfajriiimi Sfi-u^ luirs^îr sputri^ QaiênQuin(^ QaasRuSa)! (^juseatuuiSir ^LLI^SSST QujS^pir tSffpOpLiS u>/rp(ffs s-irsgpi iBSaiuunir Gtuns
c.ev(^.9FEB)u>
ptmi-p^Geo
luasaidêrner eueoeoS OrekLDoii meoSktiuereit Ou)(tfS.jdS aaaiuuîflQ^tr

Gojpniip Sppn/Bfi fLDiTfairei' a82s^Qu/bp
eSp^s^
SppnaaarQu}
58. O the Host of Siddhas of Divine powers who have attained the noblest order of viewing the V e danta and the Siddhanta alike ! L^t me further d e clare your marvellous deeds. Y o u can bring on to this earth the Heavenly tree of Kalpa-taru* with its delightful shade, around which the sweet singing wasps swarm np with merriment; you can make Sanka-nidhif and Padma-nidhiX stand b y and supply all needs and make a poorest beggar a monarch ; you can condense in a well the world deluge at the end of a K a l p a ; and you can convert a tile-stone iuto the purest gold. O Mighty Goda, you would sustain the world on your yoga-danda|| and kindly allow A'dhi-sesha to take breatb. Could it, then, b e any difficulty at all to y o u to melt towards L o v e my solid mind like the bees-wax on fire ?
JS'ofc.In this and the next verse (59) the saint coutinues with pleasure his enumeration of the miracles of the Divine Siddhas to whose school his Guru Monni bolonirs. R. SHANMUQHA MCDALIAE.
Trivikrama means literally ' t.he three steps nf Vi.ilinu.; hence
" Vishnu strode over this universe ; in three places he planted his step: [The world or his step] was enveloped in dust." Bie. i. 22. 17 ff. Sakapnui's interpretation of tlie three steps is, tire on earth, li^htninc in the tirm ament, and enn in the sky. According to Sayana. tliis i-clV'i-s to tliestury of Vaniana Avatara.] Suvrn .icrnns ai-e :Salt-watiTSFrr sli waters - a n d those like milk, fiiv(T [xliro, pnLrar-t-anc. juir" :nid honey. A^ offcrii la is tlif ilrop of WMicr taken in by llie palin at the daily ja-ayrrs.
{To he continued)
* Kalpa-tarn. See notes to the 56th verse.
t Saiika-nidhi is the sjold of thn tigurc of conch. t Pailma-iiidlii i.s tlio hitus-like stem, 'rhi-se two nidhis or trcatiii-.'s nru said ill Kiivi'ra'e or lnilrii'.s wiirlil. Sni-li kinds of Iren6urr- :iru .'aid lo he nine in all. f Kalpa Vide nm. lo ."^Gili vorsr. r<i.rri i/.i./.i r.s ill-v,ioih-ii-ruff uscil Ijy till' Vycrins as a support wlu'ii s e a m ! in a particular .l/Zi^/irf or Sfat in meditation. f AMIii-M'-slia is tV'c S.M |ii-nt-l)i ity siippuriiPL' i lie enrlh roriiiiii;/ IIk' coru-li el" \ i.^l'iui -lui-inL^ 'ii KIcoj^. and
IniliM'ti clepliaut is calk'fl niravarha' or ' airuvaiia.' Ki-]il C I M ^ ^ S I K of 111011.iiainv ;ii-e (1) Kailas, (21 llinialoyas, Maii.li-Ii, (1) Vishya. (.')) Ni.latlia, ((11 Vaiii:i-j iiila, (7) X i l - i n s anil (.S) Kliamla Mailaiia. 1 lii> i- .im: cla-iiilifatioii. t+T)ai-saii;i -si'j-ln (Iif Guru i-r s|jiririial Tcachi'i ) ; Our. S:iiM Jniik ,1 Siihllii. ItoiK.'C uhi(> si'c'uial aililri p- to (li'Mii Si' '
THE LIGHT OF TTTUTH OB SIDDHANTA DEEPIKA.

" Bij knowUdj/e of God, cenmtion of all londn-
03
T H E
Withtiorroit'sperishing, birth (nid'denfh')! ceai'imj rouia
L I G H T
O F
O B
T R U T H Beepika.
By ctyniemplattng him, with body left behind. All Lordghip. Pure Paeeivnlem i He" (ifantra
It.)
Siddhanta
How is this knowledge of God to be obtained ? The next verse says, " This is to be known as ever enrely iêttled in the suCely nooght is knowableat all. W h e n o n e h a t h d w e l t upon what tastes, w h a t i s tasted, a n d w h a t d o t h o r d a i n , a l l hath been s a i d . T h i s is the
(self, soul); b e y o n d this t h r e e - f o l d B r a l i m (.Sat, C h i t a n d A n a n d a ) ( M a n t r a T h e unbelieving may ask, " h o w do you say it. 12)." is at N o ' it God
M A D R A S , OCTOBER 1897.
AN U P A M S H A D T E X T . Atmanam aranini kritia, pranavamchd- uttararanim Gnanitîrmoihanahhyasathj'pasam dahatiyandithah. IN oirp-Xamil edition was appearing an excellent translation of "Kaivalyopanishad by that great Tamil and Sanscrit scholar of JafEna, Srimath Senthinathier, who is now stajing in Benares. His commentary is a most valuable one, tracini? as it does the passages in Kaivalyopanishad to other similar passages in various other Upanishada. This Upanishad is by some called a sectarian and a modern one. This we deny and we will take some other fuller opportunity to expound our views on the age of the.Upi^nishadj. At least this is older than the time of Sri Sankara who includes it among the Pancharudram which he has commented on. The Mantra, Atmanam a-ranim hritva, pranavamcha uttararainm Gnana nirmathanahhyasath,pasamdahatipaiidUhah.
f o l l o w i n g a s it d o e s M a n t r a 1 3 a n d watara completely demolish the t h e o r y of Mrs. Besant, p u r p o s e of his that so the Ishwava evolving 14, P a r t I . 11 above talenti-d and make tho that Swetaswould la'ly sole U p a n i s h a d , a n d with M a n t r a
c o n c e a l e d in o u r s o u l , b o d } % w e d o n o t s e c is n o t t h e r e . "
T h e a n s w e r is g i v e n , i l l u s t r a t i n g it 13. fire,
t h e s a m e t i m e iind e x p l a i n i n g t h e m o d e o f r e a l i z a t i o n , in t h e next Mantra N o .
" -Just a s t h e ( o u t e r ) f o r m o f
withdrawn into
i t s . s o u r c e , c a n n o t b e s e e n , y e t t h e r e is n o d e s t r u c t i o n o f its subtle f o r m , o n c e aud m o r e i n d e e d out of the upper
l o w e r s t i c k i t c a n b e d r a w n , s o both
indeed" (are
to b e f o u n d j b y means of the word's p o w e r within the body." T h i s is m o r e f u l l y e x p l a i n e d i n t h e n e x t Mantra. and for
" O n e ' s b o d y takinu' f o r the l o w e r stick
the u p p e r O m (the w o r d ) , b y meditation's friction well
Bustninc^, let m'-hrhold(ht

were." In tlie next
<rod, there lurking,
as it
Ma'ntra, several similes are h e a p e d t o -
g e t h e r t o i l l u s t r a t e th<.' s a m e s u b j e c t . " A s o i l in s e e d s , b u t t e r i n c r p a m , w a t e r in s p r i n g s , a n d in t h e fire s t i c k s fire, s o is t h a t Self (Paramatma)
f o u n d in the Self ( . J i v a t m a ) b y Him. icho seeks for irith truth (Old meditationThe
Him
Self p e r v a d i n g all, as
teacli-
evolves
b u t t e r m i l k p e r v a d e s , in m e d i t n t i n n a n d s e l f - k n o w l e d g e rooted, that Brnhmiin, t h e m e sublime of sacred i n t : , o f s;ici e d t e a c l i i n y t l i e m e \Vc will q u o t e b y M r s . i5cs;iiir, sublime-" 1 ci i n part I V , relied
is thiit h e
liiniself . ccui-s As are in Xo has (ê
m a n i f e s t f r o m h i s u n m a n i f e s t c o n d i t i o n l i k e Ijuttei- h o n . c r e a m , fire, f r o m s t i c k s & c . T l i o p a s s a g e us if in h e r l a s t b e a u t i f u l A d j ' a v l e c t u r e is a s s a l t i a t h e w a t e r , i n w h i c h it is d i s s o l v e d V I , 14; a s fire in t h e w o o d b e f o r e l l i e fire as foUi'Ws sticks eream
Jf;)ntia
a s t h e .Manfr:i j i r e c e d i n g it
i Cliii l u l c o \ n,
lief'jre we finish o u r c o m m e n t s . ' S u r e l y is H e t h e j i c i r d i a u o f a l l , in e v e r y tU!o h i d ; a r e (all , c o n j o i i i e d . b o n d s i.)i d e a t h . rarer form) !) f.ir tliaii licnio-it a 1' nth.- is iVC' 'I Ims k n o w i i i j ; - H i m , o n e c u t s l l i n i knowinL:' rre ture hid, creathe
r u b b e d t o g e t h e r , a s b u t t e r i n t h e mili< t h a t is b r o u g h t forth by churning, clarified butte: doubt misled the her. form Tie ( S w e t f t s T, 1 4 t o 1 9 ) I b i d I V , 11) s o is B r a h m a n in concealed
i n w h o m t h e ? e e : s i i' l l r a h m , p o w e r s d i v i n e .\!o>l r a r e , l i k e as it w e r e t h a t c - s e n c e lir.'tf i v laiiiic d , (.îva) in (inî^ Ih nyh
a s t h e Selt' o f e v e r y i r e a t i n - e " ^ H i n d n i s n i p . li> ^vlii'-li sh.-ha-^ ' l u o t e d lii'r>:-lt p:is>;ii,'e< i I KIII-L' I V.S ; i r ; - f l i ' n d f.-oin
quote fi'OmMr
.Vtcnii's t r a n s l a t i o n
"Mur;.
o n e (yel.
k!K,i, ;)i._. JJi,,, ( ; . , ( ! , T. ..i!! (.ver\
110
THE LIGHT OF TRtlTH O R SIDDHANTA DEEPIKA.

" Light of Truth that entering body and soul has melted all faults, and driven away the false darkness, 0 Splendour that rises in my heart, as asking asking I melt." " This day in Thy mercy unto me, thoa didst drive away the darkness and stand in my heart as the Rising S u n . " And let the reader ponder well again on the whole verse 7. Every blind man's heart desire is to regain his eye sight (His owa self-atma) but suppose he regained his eye sight will the darkness be removed, which formerly pressed on his eye. Not surely, unless the Glorious Sun (God),deigns to show to him in His Supreme Mercy (^âjenrQêrntdsn eutarisiSj. And the Sun is of course of no use to the blind man so long as his blindness lasted. So he has to reialize himself by ^(SiS^-mQiuirui^ (being balanced ini pleSfsuro. and pain) and msouifluirsii (Removal of his Egoism) and to realize His maker, till now hid in hifr heart. And people have asked and will ask always, whether there is pleasure from th!s passage from bondage to Freedom. A n d Saint Meikanda Deva asks us to consider the case of the bliodman passing from darkness to sudden Light. Will there be pleasure or not ? Did it ever matter to the Sun, in any whit when it^was hid from the blindman and now when it shines fully on his newly opened eyes ? " I t was Thyself Thou didst give and me Thoa didst take. Beneficent Lord, who is the gainer ? Endlessbliss I have gained. gained from me ? O Loi'd, that hast made my heart Thy temple,Siva, dweller in the great holy shrine,_ 0 Father, Sovereign, TJiou hast made Thy abode in my body. For it I have nought to give it in return."* To l e i n o v e all doubts that the Being to be sought after is not one's own self, the passage ' Atmanain Araniin Kritwa' refers to the self (Atma) itself as the lower p i e c e of firewood. Iii the Swetaswatara, it was the body that was the lower piece in which case both. Soul and (Joil could bo realised, but generaUy-the phrases, in my body, in my eye, in my heart, in my mind, and in my soul mean almost the same thing, in ludiiig soul and all below it.
* V , I MC 10.
Any one reading these veraes together as we have read it, will fail not to see that the theory of Mrs. Beaant gets no'footing here at all. This simply explains the way of salvation of the bound Soul (Jivatma) and the nature of the Supreme. The bound Soul which cannot see the ' subtler than subtle Shiva' ( I V 14), by pursuing the Sadana herein indicated, namely the search after Him with all one's heart and with all one's soul in all love and in all truth, with tho aid of the divine word, will surely behold the Supreme, hid in himself, not the Supiemo as himself, and then his bonds will be cut-off, and tlie dsirkness will vanish as the Sun rises in one's horizon. Butter is butter whether it rcjnain-s in the milk or separately. It itself g i i i u s l i t t l e in one condition o r other, but it makes a
vast deal to the person .who has to eat it. No sane
anything t o the Supremej w l i f d i L T lie n ) a i i i f c ' S t or unmanifest but it )]iiitt('rs ;i <,'re;it d e a l t o liis c r e a t u r e s who are wallowing; ill t h e m i l k y d a r k n e s s o f sin and misery. There :i!'e tlio.sf; iiL'iiiii w h o t l i i n k P a s a t c h a y a i s alone that o c c u r s i n A l o k s l i a a n d t h a t t h e freed S o u l is in itself a n d witii n o k n o w l e d g e or enjoyment of any sort. No doubt, the moment of Pasatchaya is also the moment when he recovers his own self (ono of the two Comprised in 'hoth',* of Mantra 13, the other being God) and at the same moment is the Divine Effulgence c a s t full on him, e n v e l o p i n g h i m ou all sides and s w a l l o w i n g him u p w h o l l y . " I kiioic the great Purusha, xHH-like hayoud durJaie-'is, Him and Him only k n o v d n r j o n e c r o s s e t h o v e r d e a t h ; t h e r e is no other
will think that m;itteis
iniiii
it remains
path a t nil to g o , " ( M a i u v a 8, P a r t I I I ) .

N o t h i n g c a n l)p e l e i r e r t h a n t h i s p a s s a g e , person and No. the the seeking mode it. of salvation, of But this free gone, is the object and powers the attainrnt>nt, one's the all as to t h e search, path in sees, only
What hast Thoa
oF t h e
of .securing heart
sufficient? great (God) doth
" Sinallor than small, yet greater than creatine from the Atina He Isa, That, desire. niighiy
repose (Mantra
(creatnrol by His
w i t h liis g r i e f
rrnicp,."
]>art III.V ar(> of rcjproduced in wo whicli in the famous a in our
These two mantras verse Xo. 7 in valuable August tianslation number.
" House of ( i o d "
Tinivachiikaiii jiriutod
Mr Mi-;ici .iliiii-(lly e'lnjiosps I luif n r.^fiTs tii I lie low.T Hi-n)n ,11,|| hi'.'lic'r Br:ihin;iri, lljai tin- (in'l of M:imr!i 14 is tliolnwiT Hr.-xl II;:MI IJ:- l"iliw:ir :i. I li" ' ell ' I Ti .liul Ifi rll.' lil-licv Jii;il mTin. li'Ti'liri'^- ;i:.':[in < lies', vit," h tr..r..| lu?r ronlil :inv ilisciiv'. dilTcTcnti; ip 'lie iinl HI-P of Codhi,-;!!! in Hi..^^.',M:imr;.< P
Tl-ivnv.-oh iW:'. 1)\H111. " Tlie HIMI'^C of Gud.'"
THE LIGHT OF TRUTH O B SIDDHANTA DBEPIKA.

Oar Saint Appar puts in beaatifal and unmistake b l e Tamil, the idea conveyed in these Upanishad Teita: uireS/bu<S QfdjQcniîDtaptJ iSskêirem Loiruyzah^ Ota^lufar m.pafSsire -iuSp^^^ QP9* A ' J s f i i smt-u QfitirsiKfitglLD.
(Like the fire latent *n firewood and ghee in milk, Non-apparent is the Great Light f ^ ) With the chomer of love and rope of knowledge One excites friction, He will bccome manifest before liim.)
Ill
SYMBOLISM. THE Jane number of the Christian College Magazine ^ ^ i g n s the premier place to a paper^caatribnted "by Mr. O. Kandasami Chetty, B. A., on ' I d o l a t r y : A Retrogregsion.' As in other qne'tions connected with the Religion and Literature ofr the Indian people, the question of Idolatry has advanced a further stage. The Christians, and with them, the then new Indian Reformers, the Brahmos, joined ill denouncing ' I d o l atry* as a most unpardonable crime and sin and as the worst of superstitions. Then it was thought that the custom was not so heinous as it appeared and that it marked only a low morality and religion. It was afterwards admitted that such worship was only adapted to the illiterate mob and the uncivilizedrustic, who could not comprehend these high things; but then it was found that the greatest sages, with the soundest theistte beliefs were siucere worshippers of these forms, and .that these sages themselves had denounced worship pf forms without knowledge and love. Then we arrive at a climax and we quote the words of a Missionary friend of ours. " Educated people may use Symbolism with advantage, the mob are unable to do so. And the conception of the mob respecting God and duty, has nr>t, so f:ir as I could find, been elevated- by the use of idols." And Mr. Chetty thinks that it must be admitted that God ia immanent in everything and overruling the universe and that as such, we might identify God with his creation for purposes of worship, yet this is calculated to confine man to* lower and lower conceptions of God, than to higher and purer conceptions of Him. W e question this; and we point to numerous examples of the best and noblest minds, among us, on ^ h o m this degrading influence has not been felt.
And we may be pardoned if we itake bold to say that Mr. Chetty argues without understanding the real philosophic basis anrl nature nnd purpose and aye, the necessity on which'this worship is based. -Mr. Chetty belieTBsît wfT-mi.'jtake nSi', on the necessity of Prayer. Will he try, for once think over the words he utters by his lips in prayer, on the sounds produced in his ears by these words, and on the mental image pro'duced by them, and compare these, and then transfer them oa canvas with his pencil'! When he has done llii^:, u ijiild he not find himself a most gross idolator? Why should he think that the images percepticle to his eye, the most intellectunl of all the senses, less precious and less noble than the empty words he had uttered and the sound 'he had listened to. W e say, empty .words, as these could neither describe nor reach Him, whom the mind cannot grasp ('a-errer^ ^sewr^Sjj!^ Qsirevsr suii UITOT') and whom tht senses cannot perceive {' L^so(^p_si'Liî(LiLSsoQeoit .-'). What, then, is requisite to see Him, to know Him and bow are these words kc. officaeious. They arc eflicacious so long as they open out your heart aud liead, and love can g'ish forth like (' inQutrej') a mighty flood, its bounds withdrawn. I f the form of worship chosen fails to achieve this end, then it is of perfectly no use, whether the worship offered be in the mo.st gorgeous cathednils and mosques with gilded spires and minarets or in lowly temples. 'Choose the Form which excites your love most', says sage ileikandan. And the idol of Christians is Christ. Says a Christian writer. "' Christianity is Christ Himself... Let our Christianity be faith in Christ, love of Christ and allegiance to Christ and ha will lead us out of darkness." And we wont say, they are wrong. Let us not however be inisundei'stood into supporting all those monstrosities and abuses and tamasha and fun which has crept into our midst under the name of religion and philosophy But of this, some other time. W e wrote this sometiiiio back but conld not find space for it earlier. In the meanwhile, a noble dissertation on the subject had been appearing in our Tamil edition, from the pen of the great Preacher and writer, Srila Sri S. Somasnndnra Nayagar, under the heading of " euûn" W e give a summary of it below. " .Among Astikas who hold that there is an Infinite Satchidananda Supreme Being, some hold God as Nirguna, some as Sagana, s o m e a s Nirguna-Sa?uiia,
112
T H E L I G H T OF
IRTLTH OR S I D D H A N T A
DEEPIKA.
some, as all these iwnd transcending all these. Of pure, by sin untainted ; n Seer wise, omnipresent, these, the Nirguna Vndis alone do not postulate self existent. He disposed all things rightly for eternal that God has form (Riipa,. The oUicr throo schools years." (Mantra 3; 6. Mantra nine which says all who worship resi>ectively postulate Rupa, and Anipa, these two and Ruparnpa and none of these. \'aishnavas what is Sambhuti (things made) enter into blind and Sivadwaita S!>i\ as postulate only Rupa ; Vedan- Jark-ness. ( The text followed by English translators tis, Rupii and Arupa. The last school represents the give 'Avidyam' and not Sambhuti). Let us consider trae Siddhanta view. Of these again, the Vedantis, these texts. followers of Sri Saukara, agree in most respects in the In regard to the first text from SwetaSwatara, the forms they choose with the Siddhantis, in wliat they Purvapatchi (opponent) translates the neuter word'Tat' call the Vyavahara staê. It is iu their Paramar- (It) into ' H e . ' Probably he did so, as he thought thika, their ' mere theory' thej' difEev. The Vaishna- ' Tat' that this Upanishad is considered as one of the vas are divided into two sects ;is Miidliwas and Rama- Paucharudrams and Budra is spoken of as ' one nujas. The other schools, Sivadwaitas, Vedantis and without a second.' " 'i!ka Eva Riithro NathtnlhiyayaSiddhantis (anion<>' whom nro followers of Meikanda thasthah," That the word Rudra is simply Qsed.as Deva and Srikanta Siva Chavya) are Saivite in form. equivalent to Brahm is apparent from the following AS such among those who believe in the Vedas, there verses. " Eka mevadvitiyam Brahma," " Sarvo Hyaare none who are pure Nii-gunavadis and as such shu Rudra," " SarvaAn Kalvitham Brahvia." As such postulate no form. Tlie six schools we have mentioned it does not matter to us if God is called ' . H e ' or iibove, use certain forms in their worship Atiuartha ' It.' 'I'here are innumerable t^xts where God is and Parartha) and this worship.of form is only as a called 'He'~ and ' I t . ' * The followiug Vedic texts Havana (a Symbol) and it cannot be otherwise. And show that Rudra is Purusha. " Puruihovai Rtidrah," the necessity for the use of symbols is thus manifest. " Purusham Krishna Pingalam," " T%t-Purnshaya But fhere are some among us who misled by the Vidmahe," " Purathanoham Puruahohamiaam," " Tadoctrines of the Christians, and holdinpf on to acme of miaasanam Purusha," " Sahraairaha Puruaha" as such their doctrines pose as Vaidikis and quote Vedic as we hold that God is ' H e ' and ' It,' and ' Purusha' texts to show that the Vedas and Upanishads ascribe and ' Tat' it does noT conflict with our theory that God no form to God, and that as such the formless God is ' Tatarupam.' Only it must be remembered that should not be worshipped in forms and that there is the same Vedic texts speaks of God as a Person no authority for worship of idols [ji/irfea^) in the Vedas and our opponents always speak of God as ' He'jt and thus mislead the ordinary people. Let us exa- and translate even ' Tat' as ' He.' The Tamil writers mine some of these contentions. also affirm all these characters to God and g o .on to say " a/g^(5 a/fjaj wsieoar" (He is not Kupi nor 1. They quote a Swetaswatara text that God is Arupi), " e.(5ffljjr_(756uair J" " êirta^êmisiiu Qgrpp Arupam and Anamayam. ^ l u i t s & a i A " (His nature cannot be described); hold" Thatho Yathuttara taram, Tatarupamanamayam." ing as such that God is all these and not all these 2. A text from Katha Upanishad says that God is and that it cannot be contended one sidedly that God is formless. Aruptim Avyayam.' 3. Mantras 3 to 7 in Kenopanishad are quoted to show that God is what no mind, nor ear, nor eye, nor word can reveal and what revealeth thee and that this is to be known as Brahm and not this which they worship below, and that the last clause prohibits idol worship altogether. 4. A Taittiriya text is quoted which says that God is ' Athrisya Asarira.' 5. A Vajasneya text is quoted according to which God is called 'Akaya.' " Hu hath pervaded all, adia)it, incoi ])oreiil (Akayaj scatheless, wirhout muscles, In regard to the second text, it only emphasizes f he fact that our human senses aud faculties are all born
Profeasor Max Muller points oat h o w oven aa between Jfantras 15 and 16 of 3rd Adhyayn, the Gender changes f r o m Masculine t o Nenter. " 'Jhnt person alone (Pnrnsha) iB all this, what has been nntl what will b e ; He is also the Lord of immortality j H e is whatever grows b y food. (15) Its hand anti feet aro e v e r y w h e r e ; its eyes and head arc everyw h e r e ; i:8 <wrs ore everywhere, it stands encompassini; all the w o r l d " (16). t Christians always speak of God is- Hn, as also Vaishnavas to a great extent, tlioiifrh the Tamil Christians have adopted siicli words ' i'arain,' ' Pariiparam' and ' ParaparavBStu.
THE LIGHT OP TRUTH O E SIDDHANTA DEEPIKA.

I
113
Sora, Pandya and Sera kingdoms, to which must be added the Tondai Mandalani, iit times a distinct kingdom. The capital of the Soia kingdom was for the most part Kumbakonam or Ttiiijore. That of the Sera dominion was Karoor; while Madura was the chief city of the Pandiyan territory at the time of In regard to text No. 3, these simply assert that the vents recorded in our legends. The Tondai God is not perceivable by the external and internal Mandalam, which really belonged to the Sora kingdom senses of man " sffiuw, eu.rs^^ as these is the district between tbe Palar and the Pennar. latter are Asat, and Asat cannot perceive Sat ; and In it was Kalahatti. This region is now divided into Asat receives its play and activity only whe^n the Sat Collectorates, of which Chingleput, North Arcot, moves it. These same sentiments are embodied in South Arcot, Tanjore, Trichinopoly, Madura, Tinnesnch saored Tamil Texts as, " sevaQp^pLien^flaiTLLSiLi velly, Coiffibatore, and Salem, are inhabited by Tamil iHaiQeuirar," " sr^ êma^&aSp QsnmenajLcuiîreir" speaking people. The area of these regions extends " OfLLBtueir sir , " " uiao T J I I S Q J S U considerably further, as many of the sacred shrines jfoj^so miJeviTw LDSV^^^SS, amsana uijbjmu), (gsB^ lie to the north a^d west; but, on the whole, it is tSmn with this country that these legends are concerned. suietunîh." These texts are all quoted by our opponents no donbt but they neyer pause te^consider A great number of temples, some dedicated to whether they support their own case. When the text Vishnu, but many more to -Sfva lie scattered over is quoted, " w h a t reveals the mind, words, eye, ears, this region. Some of these are of great magnificence, A c . " do they hold that what controls the body so, and possess large endowments Others are small, namely Soul (atma) is God and if so, why should not but almost every yillage has its temple; and the the body be worsliipped in which the soul so dwells. stonework of very many of these attests the skill, This could not be their meaning. As the text referred devotion and liberality of former generations of Saiva to the relation of Sat (Paramatma) and Asat (Maya) worshippers. the text b y implication (Parisesha) inclodes the SatBefore the reader is introduced to a few of the sisat rJivatma) as being revealed by Gbd also. Body many poets of Sonth India, it seems desirable to is Asat, non-intelligent. Soul cannot manifest its in^ give a fact or two about the languages in which telligence independent of the body nor can the body they have sung. These constitute the Dravidian, or move without the soul nor either without the BeneSouth-Indian family of languages, in which are inficent will of God by pervading them all and being cluded Tamil, Telugu, Canarese, Malayalam, Tuliiva, independent of them as the text say.o, " s-enQaeciruiitS Kurgi Toda, and Badaga. These are spoken by <?u(yii/[_gBfu)/rS " ( H e is in Betha and Abetha and forty-five millions of people, i. e., by all the indigeBethabetha relation with the world). nous inhabitants of India south of the river Kiatna, and by many north of it. To these it has become the fashion to apply the epithet Dravidian; but the Sanskrit term Dravida is applied to a much T H E POETS OF T H E T A M I L L A N D S . larger extent of country, and would include the Mahrattas, and the inhabitants of Guzerat, who are Some readers may ask, which aro the "Tamil of altogether different race and speech. It is said l a n d s " ; and the answer is, the districts of South that the term Dravidian is a convenient appellation : India where the Tamil lapguaê is spoken. Those but, what is incorrect will be found in the long that wish to know more about this language may run to be inconvenient; and it is used here under study the " Tamil Hand-book."* These districts in protest, and with this explanation. In ancient times, vepy ancient times were divided (though of course before there were any Muhammadans in India, or the divisions varied at different periods) into the indeed in the world, the Southern Hindus knew of two great languagesthe Vada-mori and the Ten t h e Paudiyaii land includeil the preaect liibtricts ol MuJuru nud mori, i. e., the northeni speech and their own soutKern
Tinnevelly. 29
of Maya and God is " Mayarabithan" and as such poBseesea no such fnxjalties and organs This has no connection with the present question whether we cao speak of God in a personal manner and worship Him as a 'Person.'
LU
THE LIGHT OF
TSDTH O B SIDDHANTA DEEPIKA.

cording to the genius of its own idiom and etractare. Canarese and Telugu .fell more under the inflaence of the Brahmans, i. e, of foreigners, who tried to reduce everything to the likeness of Sanskrit. Those literatures are, therefore, saturated with Sanskrit. Malayalam is a later development, or corruption, of Tamil, To illustrate the whole subject from the analogy of Greek, Telugu is the Ionic dialect, with a large amount of added Sanskrit - Canarese-is thq Doric, with a somewhat smaller infusion of the same : while Malayalam is modern. Greek, and the Tamil itself is the pure and rpighty Attic speech of South-India. The other southern dialects are almost wholly Uncultivated. Telugu is the moat flexible, harmonions, and, from its illimitable Sanskrit resources, the most sonorous of the family. Tamil obliges all Sanskrit foreigners-to become natuarali.sed, and to conform to its phonetic systemjand it has this great peculiarity, that it is possible to write or speak exhaustively in jt on any given subject without'any introduction of Sanskrit derivatives; or, OP the other hand, a speaker may use Sanskrit notional words almost exclusively, while the particles and inflootions are Tamil, just as an English writer or BpeE(,ker might adopt the Saxon style ot Swift, or the ola?siral pedantry of Johnson. Of course, in Tamil as in English; the tasteful combination of the two is the perfection of style. Tamil poetry, however, as you would expect, is best when it is as nearly pure as possible. And the be.st poetry is a well of Tamil undefiled. South-Indian verse, like all other- Oriental p6etry, pre^nts its special difficulties, and these often repel the English sti^dent, who thinks (often rightly) that the result will hardly repay him for his toil; Yet, it may be affirmed that a foreigner can never really understand a people till he has made himself familiar with the verse in which the soul of the nation gives expression to its deepest convictions, its moatcherished feelings, and most earnest aspirations ; and althongh in prose we do not use the archaic words, the poetic inversions, and the condensed elliptical style of poetry, we can hardly expect to write or speak any language with power and precision unless we have made oarselves familiar with its be.st poetry. It is, therefore, a pity that South-Indian poetry êems to the student to be written in a language quite different from that in jrdinary use. The reasons for the exceeding difficulty of South-Indian verse are, partly the fact that almost
gpepch* The northeri? was Sanskrit, with its Prakrits, Qr dependent vernaoularg; the southern w?is Tamil, with its cognate dialects. It hn^ been almost tak^n for granted that the na,me Tamil was derived from the S mskrit DRAVIPA. Native spholav^ deny this ; but it must be allowed that on philological points their authority is not nlway? conclusive. In regard to the derivation of th? word Tamil, I have ventured to suggest that it is a cori'uption of Ten-mori, Temmori, Tamir, which Europeans write Tamil. A parallel derivation may be adduced, ^ h e cocoainut palm was brought into India from Ceylon, and originally, moat probably from the Nicobar Islands. In the Tamilian languages it has no name except Tenna-ma/ram, " t h e southern tree." It? fruit is called Tennankai and Tenkai. In this case the proper narilie for the SouthIndian family of languages would be the Tamilian. They d i f f e r V e r y widely now from one another, though possessing in the main a common stock of roots, and having abundant-signs' in tljeir inflectional systems and idioms of their oomm<?n origin. In later days, after t i e Afghan ai)d other Mnhammadan invasions, and during the long and splendid reipna of tê Mogul emperors, there ai-ose, and was spread ovei- India, a composite lansruage which is variously called Hindi, Urdu, and Hindustani, in which Ârabic njttd Persian words are strangely mingled, in different proportions, with Sanskrit and various vernaculars ; and this, in some shape or other, is understood b y vast multitudes of people even in the extreme south. It will be seen, therefore, that for a perfect mastery of the languages of India, three great parent languages have to be
studied, a n d these are SANSKRIT, TAMII, a n d ARABIC.
The Sanskrit is the key to all the oldest Hindu sacred writings, and mingles itself in varying proportions with.well-nigh every dialect in India. Classical (or high) Tamil is the basis of the great languages of the South ; while Arabic is the key to Muhammadai* literature, Km- one of the chief elements in all varieties of the Hindustani. Tamil had the advantage of being cultivated, fixed, and formed chiefly by the Jains, who hated everything Brahmanical, and gave it a highly original and most beautiful grammar, preserving its peculiar characteristics, and developing it ac There has always been a rivalry between North and South. Thns in Kaladi it is said : " Whatever soil you sow it in, the Strychnos nut Grows not a cocoa-paim. Some of the Southern land Have entered heaven ! Man's life deciden hie future state. Full many from the Northern land inhabit hell." See " The four hundred qnatraina. " Clarendon Press. 1893.
THJ!) LIGHT OF TRUTH O R SIDDHANTA DEEPIKA.
115
referred imall
the whole of it is very old (and most of the verses âoted in these chapters are from eight hundred to a thousand years old) ; and partly the fact that Eastena bards, for the most part, regard all that is simple in expression as superficial, and compofie nothing which is not intended to have at least three sets of commentaries. Thence arises the difficulty that commentators mnltiply, and disagree, and the poetical idea is often lost in the inky floods which these literary cuttle-fish pour forth around it. If - we take such a poem as Browning's Bordello, with its infinity of perplexing allusions, its curious inversions and ellipses, and its embedded ger^g, we can form some idea of much of the most esteemed SoutK-Indian verse. Suppose again, that Sqrdello had been written in the dialect o f Chancer, or Piers Plowman, and that all its words were run up together without division or stops, in a character like that of some of the old manuscripts in the Bodleian, and often on stained and worm-eaten palm-loaves instead of paper,and an idea can be formed of the difficulties to be encountered in the study of much Oriental poetry. And the stanzas themselves ave often like some ancient tessellated pavement around which you walk perplexed and pondering until at length its meaning dawns upon yon and you slowly come to recognise a pattern sometimes grotesque, or even repulsive, but sometimes too of rare and suggestive beauty. South-Indian poetry is full of conceits and fancies too often of impurity. It is iodeed hard to distinguish, and it requires the power of the fabled Hamsa* to separate the wisdom and beauty of most of the Indian literature from the inanity and grossness which too often mingle with these. Though, indeed one must say (and educated Hindus are not slow to detect it), that many books in various languagesItalian, French, Latin, Greek, and Englishare nearly as objectionable as anything in Tamil and yet circulate freely among ourselves. In India generally nothing but poetry is allowed to be literature. Everything of any value is in metreTamilians divide all Ijooks into the " Ulakkanam" and " niakkiyam"i.e., (1) grammars and (2) compositions which conform to the laws of the grammars. And all - ^ v e n medical and mathematical treatisesare in verse. This is not unknown in Europe. The reader will remember the Eton grammar :
" Vo fit vi ; ut Volvo, volvi : vivo excipo vijci." See Naladi 135.
A s a specimen the reader of Tamil m a y be t o t h e NannCd, mars. fied in .1 w h i c h is o n e o f which cannot the fail T h i s has a v e r s e in w h i c h way scholars to teachers.
best Tamil
are classiIt may b e
interest
professors, tutors, lecturers, a n d
q u o t e d as e m i n e n t l y c h a r a c t e r i s t i c : " The swan, the cow, the cartli, the parrot pert, Tlie pot with holes, the browsing goat, the b'u'ffalo, 'I'lie straining fibre : these, the first, the middle sort , \ud last of scholars shadow forth." '11 10 a r e t h e s e e i g h t t y p e s o f s t u d e n t s . the middle sort(second He means the the
to Compare the worthiest(first class m e n ) t o " s w a n s or cows " ; class)to " earth a n d t h e p a r r o t " ; the last to the " p o t with h o l e s , " " t h e g o a t , " " t h e buffalo," and the "fibrous w e b of p a l m - t r e e , " w h i c h - is butter. And why ? (the Hanica, a fabulous bird)is and then used to strain ghi or melted
A " swan" mingled
r e p u t e d t o h a v e t h e f a c u l t y , if y o u p u t with water, of drinking l e a v i n g t h e w a t e r in t h e vessel. are emblems of the
before it milk eats a b u n .eflcctivc
only the milk, A "cow" and These two
d a n t l y , a n d t h e n r u m i n a t e s at leisure. discriminating student, t h e best sort of all.
A g a i n , the "earth " yields her increase, but only proportion to the labour bestowed on i t ; and
in the or
" p a r r o t " r e t a i n s ia m e m o r y y o u r i n s t r u c t i o n s , b u t c a n only repeat the lesson taught, without a p p l y i n g it. taneity and Thus these originality. represent are the inferior class of students, w h o expanding second and spon-
d e f i c i e n t in
T h e l o w e s t s o r t o f w o u l d - b e s c h o l a r s is c o n i p a i o d t o a " p o t full of holes what you pour in r u n s o u t us lioiii in it, f a s t a s y o u p o u r i t i n ; t o a " g o a t , " Avhicli g o e s that rushes into stirs u p t h e a n d to the away, and dregs! The ingenious thin the stream, tlouuders "web of about turbid the and
s h r u b to s h r n b , e a t i n g the tips only ; to the " b u l t a l o , " m u d , a n d then drinks the muslin-like water
palm-tree/ worthless of prose this very iu
u s e d as a strainer, w h i c h lets all retains Native trifling.
t h a t is v a l u a b l e p a s s
only the impurities The
graminavs contain much commentaries, India. only really classical
often
able ones, contain the the l a n g u a g e s of
South
G. U . POPE, M. A.
5t>
THE
LIGHT
O F T R U T H OR S I D D H A N T A
DEEPIKA,
CAMEOS VROM
T A M I L LITERATURE. Sip/s^n^ erpk^^
etenanit^. Qaaeuih utemiBm Qfssipeer iSlflojIt eurjptLop pglQcj.
FROM KALITOOAF, PALAI THINAI.
IL ]. "iêattjiT LDoaaeur ui/rifl SJJBUU mimgGiuts aQ^âfis flaifleBL.^ OfsoQeusi Qpsafafa eufluuu iêiiiimir ^tirssfir pîiîuini)
stm kiiifir /B&vd^s .cSuBUlu
2. desert track. The mothei- of the young lady who had so left icith her husband meets some brahmins and asks them and they reply.] She.' 0 Y e Virtuous Brahmins, who art carryiog an umbrella to shade you from the burning rays and a pitcher hung to a pole and the trident, and art so indifferent to this world, that your senses do your bidding and art pursuing the right path, Ye art, not unfamiliar with this dreary road.' ' Did you see my daughter and another's son go this same road ?
Qeioreifi eSarafff iDûf!^ êirui QeiruQfi
irûjir^n Quneo eScneuA.^ aj&iei QiuuiestiiiiULh îfiirGfi lugpfism ^LoOuj.T rmi^ sssrêusoeO Qfi6^.Qi-n'Qsuu-S(e,."
1. [Scene, ffushand jtropoximj to start un a pcrilon-y 'Their love was not till now. known to the public journey, having to nns.i a uv-oi, fur tin' .<ah' of pain, eye.' thr fond wife f vposliilntr.^. She.-You vainly tell iiioi'l' tbe dangers of crossing the rainless hilly wastes, so parched that the wild elk is forced to feed oh thorny ulcps and truvellers pierced with arrow heads and fainting from loss of blood and thirst are forced to wet their parched tongue with their bitter tears. Y"oii do not know my real nature, my lord. TO tell me auch things is it meet for you ? Do not sunder our bonds of love an^l leave me. If I caunot cross tlic same sorrowful pnth with you, what is there else that can give me plea.snre gUjBfiâ^ci^ sasQfi Qpsaoen^p
QsjSuuif Q/eO(DB)*@ (IeiiG(âiT
They.' Not that we did not see. W e did see the pair. May you be the mother of t i e well-bedecked lady who iiccompanied the manly lover through this fearful desert.' ' Except to those who wear them. Of what avail is the fragrant sandal to the Hills, Though the Hills gave them birth. Think well. you. Your daughter will be of equal use to ' Except to those who wear them. Of what avail is the beautiful white pearls to the water, Though the water gave them birth. Consider well. to you. Your daughter\vill be of equal use
QpsQsn^
QjSuQuiiei OeFiuetfTLCrSî OsirSsrtiêai luiêsifn Oaj^êaiff O^ffoeir Loirlec QiijirQfiis^^ /fliaiSsii:t_ Qiueinos Qetrir(^^îiiijB (Sflt^Los O^ây^.? fithQfienQeir Lfemniifi îrm/S Ljcsa irf&uj ' snexfiQeir Quf^co snQeurwiiiQsomi aari^fsnhsL ujiiOmifi eoeirsavQsiir td^âur Qpaadituj LDirailieai^ Loioia (oîiSiriSiT Gutt/S^-, uenojjii tjpf^miSfiiii u<Buuania a^tio^^ mitciL/Goir iSputSsu ui^dseaa/filT iS3ar<LiiEisir ^LDS^wnjs) sêsriuGer; 9 AOs Of QaiaaQp^^ wssstlueuira AMevxn^ i(^Qeir iSpuiSgn Mnasesiai^tr
Gâîian attiu) a'êarujOer;
' Except to those who play on the Vina, Of what avail is the sweet tunes proceeding from seven strings of the Vina, T'lough the Vina gave them birth. Miiiuler well, your daughter will be of equal U3e to
you.
' Do-not be distressed on account of this lady of countless virtue. She has siinplv |ii eFerred hi'r lord and has followed liiin. 'rill? is tile tiiiL path of virtue in this life and for the next too.
er/fii-lamifleireJIeof QfiOûeuiid lUtrQfQar iSflUiSami ujrjfiiaeaeuOuairOîi/tt/ igOfiesir gpihuta aSsnrcjQerr;
THE
LIGHT
OP
T R U T H OB S I D D t l A N T A
D E E P I K A . 125
03
A M B A
N.
{CmUinued from
page
94).
T H B NAME OP THE POJ;!.
In his ludian Empire, Hunter remarks : " Indeed, it is worthy of lemark that several of the best Indian aathors, whether Sanskrit or Vernacular, have left no indication of their names. A s it was the chief desire of an Indian sage to merge his individual existence in the universal existence, so it appears to have been the wish of m;iny Indian men of letters of the highest types to lose their individuality in the school or cyclu of literature to which they beloi^ged. This remark is doubly apt in the case of Tamil sleholars aud poets; from the days of Agasthya down to very recent times. The names of Tamil poets are in the majority of cases after their birth-places or after their family names. Some names denote the distinguishing features and idiosyncracies of .lutliors. Not one out of a hundred is known by the name by which lie was called b y those j e a r and dear to him. It is but natural that our poet shares the same fate. In his own time he was known b y the uame of Kamban or Kambanadan. Poems eulogizing him Lave sihu-ii^^^, sihu aii(i)a>'iij)aiiirenSI) and sLDuitnL-tfifietinsh, The name of his country after which he is called is certainly Kambanadu in the District of Tiinjore. The villuge in which he was born and in which he resided in bis declining years undoubtedly was as stated in the last stanza of d-iQaauo/fî^" LoeirCSp l / s (tfiii aie> arei) ShC.", and in the âilujjp of the Raifaayari" airirearar * * euiri^Qaines."
H i s P a RENTAGE.
for revenging the cause of his son Amb^gapathy who was sentenced to capitl p u n i s h m ^ t by tiie sovereign, because be had a sort of clandestme inpBDMiu^ with the princess, and that Kamban would not have dared to do so, had not the revengeful temper of a Kshatriya been strong in him. If he really came of royal parentage, there could have been no objection for the consummation of marriage between his son and the princess himself, his son or LMandson might hiive become a king, as they h.id every facility of aci I Hiring dominion over at least a smîll tract of country under any one of the three great sovereigns of the Tamil country. 'But thfey proved to be only s^cholars and poets. Hence, even iiccordiiiff to the law of heredity this propositiou falls down. That he was an ^ f ^ t i r by birth is a doLrniaticiil statciiKMit. There are also those who hold and belie\ e that Kamban was only a Vellala by birtli, aud that on the death of his father, hi-: mother who was siitferiiiL;- from abject poverty entered as a luutihiiaid in the household service of Sadaiyappa Miiduliyar oT Qemuj / B ^ ^ i f . There is not .sub.-tantial cvuL ricu tiprove this thesis, nor is there any in ti i i;il aiiruiir'nt to disprove it. W h e n Kamban became a famous jxiet he was treated on all equal terms by Ins guardian ;,ud patron and also by the Kings. iJut diis (.-annot be held as an argument to assort that he was a ^'e]lalil, because poets are in all times and ayes adored and treated as more than equals by all nobk-s ami Kings. Otf s D ffâoj a poeui ill oiiu liiinui-ed stanzas enlogiziug A'ellalas, poets and the cliaiirable nobles of the Vellala conimnnity and their far-famed gifts and valorous deedsall within the local limits of 0^/T6inT6)oi_ujssn_a)ii) which sin^'^: the name aini I'anie of and other poets of -T_ Ali does not praise Kamban except im'ideiita'l\ ih stanzas No. 4") " ues-.uSp 0-auL.iiSp &c., Xo, 5 t
Quaiunuj unê^ &C.," N o . 87 Ac ," Xo. 8"| " w.rf.-is.n i - J ^ Ac " ^ T ^ p p QT.i^LSi^nuiîi.Ti
ff
jaa/i
This was perhaps he was a native of Q^r^fii^di. l^sit in stanza -No. 50 and from the commentary niii! it calculated by the court astrologers to be productive (viJe page 264 of i?^n6wouL_LD6imi_ei! a. < li Huiioiuted of evil and that on theit- advice the king ordered the by VictoriaPresb, Vellore, ItS?) child to be left in a jungle where he was fouii<l by the there seems to be some reason to conjecture that ff^s-^nT of who was childless. There are K.imban might be a Vellala. Then again on page 24C -othttra who d e c k f o that he was only the sou of an of the same commentary there is related an anecdott jiBT of i^Q^siQf i^n. Those who assert that he came that sT'tiiutiuiiaa (tp^sSajna the famous disciple of of royaT pareutage-TMy iil>W'^''^dition that he killed Kamban visited his teacher one m i d u i ^ t and that he the son of the king while he #BS pursued by a wild rrmained some days in his house. If this anecdote êphaut saying, " sirLLL-tiear eflLLi-irjuiui ^sfl j(r4cr which is supported by the : 30
A b o u t the piirentage of Kamban traditions vary aud scholars differ. There are those who assert that he was the posthumous son of a small king who died in battle and that his mother sought tlie refuije of an of Some state that hia birtli was
5t>
126 T H E
LIGHT
OF
TRUTH
Oi:
SIDDHANTA
DEEPIKA.
Gut tor fiû utmfi aeêfi^f ^tm^snaOu-'tm âhr tL-pGajO^ aiiiDi^^^ 0*naD*s sisS^f ^-/ar^ (!uiu>rp jfmiÛGfiit Gu^. is tnie, Kamban should certainly have been a Vellala, because a Vellala even in a time of dire necessity would not even quench his thirst in the house of an pffrfs*. Even if srOi^Qfu^, which every one accepts as the genuine production of Kamban and is certified to thnt effect by the above cited stanza No. 86 of will not convince one that Kamban was a Vellala, for the reason that he would not have extolled the praise of his own class, we declare tliat Kamban, if he had not been a Vellala would not have put the last line of " JtifhuSsssr ^Q^Loar finiii Sic , * * QsiicmOaaitâ^ Semuiu^ jD&iOT
iciri^GÎ Ca[[(SaaEUl|i& euSiLiGetr qSssnifin^
as it stands. If he had been a K i n g , he would neither bear this line nor the lines in erOnQgu^
" OfnQ^rtc^&iîi LDoa sirm. a'S
These are the only traditional accounts we possess of the boyhood of Kambaii. W h o his teacher was and who were his school-fellows, how his benius developed and what books he read with interest, what sports he was fond of and how he was regarded by his playfellows, and whether he produced any work in his young days which indicated the future poet, we have no means of rescuing. All are lost to oblivion. This is no wonder considering what one knows of that immortal English Bard of all times, that poet of poets Shakespeare. Tlie exact date of Shakespeare's birth is still a mystery. The exact date of the death of the f;ither of English Poetry-Chaucer is still a problem- Thanks tp the labours of the Indian Archaalogists in this land of myths and traditions, we are at least in a position to fix the nge of Kamban with tolerable approximation, thoiigh we cannot exactly fix the date.s o f his birth and death and of hie compositions.
T. CHEI.VAKESAVA'MVA M C D A U A R , M. A.
iSflisfiirQsoelr e.(ifh/rge\is0ib iSpi^sifGa e.60Q;iJiuLi iSîsfiirOa." Kamban is said to have been a Vellala in the niirasi Right (Appendix page X V I ) . /FI-I-HL QiuQguai was written by ^ i h - i ^ ^ ^ i r enlogizing his own caste. So might Knmban have enlogized liis own caste iu aOoQg u ^ and jS(r^sa>saiifiiaijc. From all these premises before us we are led to conjecture that Kamban was a Vellala b y birth.
H I S BOYHOOD AND INSPIRATION.
(To he continued)
R E V I E W S .
VIVEKACHINT.^MANI SERIES * The Secretary of the Diffusion of K n o w l e d g e A g e n c y has sent these to ns for a full review. A n d we have with us iv full review of tliese which the Kev. Dr. G. U Pope has kindly s e n t ; mid we are unwilling to publish the same, as we are afraid such long reviews do not in any way help the author or publisher here, as iu England, and we wisli very much that the utmost help and encouragement shonld be afforded to the learned, patient and hard-working Secretary and the Editor of the VivekacMntamani magazine and the serial publications. H e has been doing in a quiet and an unassuming way a work which ought to command the sympathy of the richest of our Tamil land, and he has been the means of bringing to the front a nuinbef of graduates of our local University who at other times would not have condescended to read a line of Tamil.
(1) Kamalamhal or the Fatal Ritmov.r.' Published by C. V. Saminatha Aiyer, D. K . Agency, Triplicane. Bcautifullv bound. Price Bnpeo 1-8.0. (2) ' Fairy Tell True.' Published by C. V. Swnminatlia Aiy.ir, D . K . Agency, Triplicane. Full Cloth. Rs. 0-6-0. (3) ' Story of Colbert.' Pobliahed by C. V. Swaminatha D. K. Agency, Triplicane. Fnll Cloth. BB. 0-5-0. (4) ' (FioefcaraeafftoJartit) (A lullaby) 6 fits. Aiyei-
There are two accounts of his having been inspired as a poet while he was yet a school-boy under ten years of age. One relates to the widely known anecdote of sneSFjsffniurii Qêan believed to be true by the majority of Tamil Pandits. The other is the one found in erOnQûffi Qfiastfeon {Q^nQgî-Geueonm^QfifieS u-n.i's edition), where it is stated he was inspired by a Brahma Rakshasa. The inspired Kamban at once sang Saiaswathi Anthaihy. After the occurrence of either of these incidents, his gnardian grew closcly attached to the inspired youth and introduced him to the king-and nobles of the court. (Tradition attributes another incident to the origin ol Saraswathi Anihathy-y\Ae eSGitf^3erou3(Qffl). W h a t may b e deduced from these time honored mythical incidents may b e simply thisthat Kamban while yet a boy evinced signs of future greatness and that he was a poet born not made.
Postpje cvfra.
T H E L I G H T OF T B U T H OB S I D D H A t J T A
DEEPIEA.
119
These geatleraen hare struck altogether a new aud fhiitfo) vein of literature in Tamil and with success too, as ii borne testimony to, by most learned Tumi! schqiars ampi^g Indians and Europeans alike. W e have read themstories when they appeared in the magasino and we have re-read them now-to ourselves and what is more importiint to onr ladies nt lioine and the yount^ children,and the stories areas delightful as ever, Kamalambal in one sense is rit)t new. Almost all the words an l thoughts are current coin iimong the people and it is the chief merit of the author that he has used sach av.iilable materials with so nuich dextei-it}- as to afford pleasure and to adorn a talc and point ii moml. The conclusiotvof the poem is truly ovieiit;iI in its imagination, and tonching in the cx(,renie and the author aotly concludes with those divine words from Thiruv?tchakam out of the hymn of which we gave . n translation of in our August number. W e po-intod out that this hymn contained the oreani of the Advaita Siddhanta and we failed to add that this particular stanza in which tlie quotation occurs contains the churned butter and its delight. Thaynmanavar refers to this p:i3sage in the following words. " Clansing it among the greatest sayings of the greatest sagos." " Os^xfaOtfsirQû^suTiu^ iSserj^^Vûnnr^Qffi Qûj.i^Q^LniO^n(^S itirQeira ."
couragementto enterprises of theaort so distiaerestcdly undertaken by our friend of the D . . K . A g e n c y . " Snua BodMni." W e have i-eceived the first two numbers of this Tamil Magazine and we are glad to give it,a hearty welcome. A n d this is an additional sign of the times It shows our English educated youtlu and men are slowly waking up to their real duties and responsibilities and gradually losing their indifference to the?ir mother tongue. .Our mother Tamil expects every one of her sons to do his duty, as one of our friends put it. But still n considerable lousing up is necessary all round. The public must come round and do all they can to support and eneournge such things. If as the writer, in this Magazine, lament.s, there :u'e no kings and great potentates to ])arri>ni/.c TiDnil learning as in days of yore, yet in L-oursc of time, Demos must assume Kingship" in this respect, as in the civilized European countries. It is ])V!iyed at the same time that the Govonnnent and the Universities may not be indifferent to the claims of the vernacular languages. The contents of the t^vo imnibers are interesting. And a seri.al story called ' u>,ai./rraOTaao^' is well begun by Mr. V . G. Snryanaravana Sastri, i). In the article un the ' Condition of Tamil,' the writer would have done well in giving the history of Tamil to have tr.avcrsed the views of I'rof. M. Seshagiri Sastrigal, in regard to the existence of the three Sangsons. The Pandit who writes on ' some grammar questions,' could aiford to state the questions more fully aud in plainer terms. Of coarse, it is needless to remark that anything in Tamil cannot safely part company from Religion, as these two nnmbors themselves indicate. W e wish the magazine eveiy snccess.
As regards the Lullaby, we need say nothing more about its popularity except that since I put the book into my children's hands I hear nothing but theê verses repeated ever and anon. ' Lives of great men always remind us' of our dutie.s and oar own possibilities and they serve as a becon of light to guide and cheev us in onr struggles in this life. Life of Colbert is no exception in this respect and insre;id of one siioh life, our Tamil people should be made familiar with scores of such among European men ivud women. The books are printed and bound in the best of styles and unlike our friend who is a Master of Arts who reinarkad that our raaga/.ine was costly and it need uot. be got up so well, we think it a duty to iiitrodnce a good taste in respect of books, we are given to read. ' Good wine needs no bush' but-no merchant desiriug to win his nioacy will dispense with the necessary bush and how would a diamond look, given the'\vorst of setting.' Yesterday we worshipped learnino- as a Goddess and why should we not give her the best dress and appeai ance. W e would only wish that our Tamil land will wake up soon euougli toexi e id tlieir hel)) and er-
NOTES
AND
COMMENTS
THK October iiunil)ci- of the
.\u-akriiPit litdta
iia.- a
sliort a p p i e c i u t i v o notice of uiu- lust t w o issaes and f lec'ds to say, - Am another side a i m s at establisliing t h e p r e f e r e n c e of .Sivite S i d i l h a n t a o v e r the V c d a t i t a . Tlio V e d a n t i n ivelcomov all sucli a t t e m p t s aiul siiys, ' so loii^ as it is a mere m a t t e r of theurv u l i y assume o n l y Ihrti; I)a(lartlias, assume 1 liroo liuiidieJ n.ti well, if b y tliat rueau^-, y.û c a n siuii.lify the jirulileni .iiul p u t au end t^jall iiic-taphy.sical w r s n g l i i i f f , " U'e .n[ipreoiate no doiiht tin- i,'iit)<,l nattifc u liicli iM-onijited tlie ohsei vation hut we fail Uj n e i t h e r loiric iiur tiutli in ii All s y s t e m s d i v i d e tliems e l v c s into a rotle of p r a c t i c e , m o r a l a n d s p u - i t n a l M d : t b e e x p o s i t i o n of a m e t a p h y s i c a l o r natural T h e o r y ^ a s t o t h e natiiie ' I tlviii;_'-;. and their ultimate ong;in o r Tesolatioi
120
T H E L I G H T O F T R U T H Oi: S I D D H A N T A
DEEPIKA.
It was only in oar last number we quoted him and e x So frr as the former is concerned, in the whole of India, the pressed our hopes and wishes. But such is the nature code i3 the Bame, in spite of difference in forms and names o f h u m a t i stability. " suSaTiScûu and the practice is rigid. On this subject therefore there OirsiiOpteieaaGaiirfii-tSiotuiGiLi." Philosophy apart, the need not be any wranpling at any time at all, though on this loss to the country of such a good and noble man at sach a subject, people would fight, whether with sense or without time is a great misfortune. Our heart is fall and the senso, as ou the subject of 'Namam.' But on the subject of words stick at our throat and the pen refuses to write. M a y metaphysics, it has all along been ' mere matter of theory' from the world's beginning and it will continue on, till the All-Merciful Sankara rest his soul in Peace! the world's end. in spite of our contemporary's earnest piutest against metaphysical wi'angling. These endless " B u t wliat was it tli.Tt the apiostic Buddhists worshipped. conti-ovei-.sies have however enrious modes I'f resuiTection, What "-as the concrete form which Gautama's religion took in in new slinpes and forms at different periods in histoiy the early age of which wo are speaking, before vast monasteries sind in ditici'ent-countries. Knt for this metaphysical and np unwieldy preisthood replaced the primtive faith ? What was the actual form of norship which drew aud engaged the wi-aiiglinn; again, the world would possess no literature in multitude who could not all have appreciated or worshipped the philosiiphy, woi'tli having. But for this ' mere matter of abstract idea of a holy life ? The reply is simple. For centnHioory' and 'nietaphj sieal wrangling,' what would be the ries tlic people worshiped holiness and virtue as typified in the size of llie Vudantif literatni-e and what would be the life of Gautama. They revered the memories of the Great special merit of Veilanta a( all h Does not a writer in Te;iclici', they worshipped his invisible presence. The sculptures at Saiiclii, at Amaravaii, at Bliarhut and other places, represent Hii! Si'|ili'iiilier niiniiicr ! An itki iifii htdia ' cliiim j>i I-v!.uMrnii- 1 1 1 Vediiiita. I' rl uvei nil otliei- .x^ stenis. by lioniau'-L'Jiiiiil Io tree, to serpent, to the wheel, or to the umbrella; Init ill cvei v onsc the nliiect represents the presence, or relirr:;~.iii ili.il II jiostiilales only one P;ul:iiil.ia and that tlii.s giiiu iif Biulilha. It W.TS :I worship " paid to the invisible presence I'aiii'.rllia is iiiy.-<ell and that" all Unit we sue Ae., is all ol' tliu Tc.'u'hur, or to tlio power supposod to reside in his teaching May:i. an<'iKll(.'ss delusion and .1 sri:in.r A i c (liese 'matters (the wlifcl.) It is a wdiship of association or of memory. The Kpcits rciidored i'aiiious liy Buddha's presence durin^j his life-time ol' rneic tli(_'i>ry' ur nut. :inil .s'uliji'cts oT "metaiiliysieal arc ci'iisi-i-ratril in ilio mind of liis difjcipli." to sacicd rccollecwian.rllii--. Kill not llie -reat Sankaia estalilisli lliis SIIIM'I-MI ilieii;y allci- girat tionbli- and c.viicnililme oi' tiini. and worship is otTercd on those spots t o the invisible .ilijiM'i o r i a i l l i . ' 'J'hiis early Buddhism was the worship of holiliMi'Mip, Nay dill he 'lol give I'orc-ed i ntei'|)i ei at ions lU's.'i as typilied iii Budillia, aud of his luily invisible presence." to texis. Mccordiiii: to tlic o|iiiiijn of several ^Siirli is the defence of Buddhistic feti.sh worship by stich b;ii!'.i|M-111 and Indian savaiiN. to cstnlili.-Ii liis tlii'or\- on the iiMot aiu-i.nt ;iNllioiil\ .\ii(l wa.- not IIM'> tlieoi \ a scholar and uncompromising agnostic as Îr. RomeshCluiniler 1 )iitt. 'Why could we not defend our symbolic at(.:i :.!l l.ilM tlNni liioMliisin ami d e i h c d ricni il in worship, on similai lines Avlien in fact our symbols are part r A - lor our a\(icle Aiiollu r side. llu> very so jireu'inint with meaning and is non-historical and title was intended to coiiMy- noi :iii iilca oT )nL'-eniii;icin;e (,; jncfereitee. anil ilo nol iinilers(;ind I lu- point purely |iliiloso)'liic. * * 1! our i-oMleiiipoi'ai-y n'rerrii:L;' to it us - Shit,. Sid,lliunta' tlioii-l. our whole artirlo we spoke oi it as Susliwaia THE language of a people has been called a moral Sankliy oi-'I'lieisl ic I'liilo- pliy. und we cuioud l.irjêh" barometer, that indicates and marks the vice and fall of a from llie Clita. OI eoiirsr. tlie piuasi: in oiu- >rnse is nation's life. Says Bacon ' men conceit that their reason tautulogieal as Siddiianta, nicriiis in llu.- Tamil lunnuaL;x- hath the mastery over their woi-ds, bnt it happens too at any luti- Sm'vum' und .Siililliaiitan. as anv selniol that words react and influence the understanding. Words, 'l-clioiiuiy will show as a Tartar t>ow, do shoot back up on the intellect of the wisest and mightily entangle and pervert the judgment." * * However, it may not be, out of place, to observe here, * * that in our ' metaphj-Bical wrangling', we will conme ' FOEGET' and ' forgive' are the key words t the resourselves most, to human reason and human argnmenis, pective moral standard of the Indian and the Christian, so fai- it is L ifted for man to understand them, and we according to the learned contributor on the Ethics of K u will never appeal to our own individual experience and ral. In ' forgivenees' there is an actiye remembj-ance of intuition, not capable of proof and demonstration, nor the injury done and the sense of your having done a noble would we appeal to anthoiity, except as corroboration of thing in e.xcusiiig your enemy ; who for ought may remain ooi- views, and as showing the historical basis on which your enemy still. Then to love him, maj- be impossible. our views are based. W e m a y b e allowed also to controBut when j-ou forget, nothing can impede yon in yonr vert the position, if possible, of one school of men when duty to love and do good to others. oTliis moral standard they as.sert that such and such an authority favoni-s their has also affected our ideal of God. Our God is not a venge-view only. W e may also observe that in regard to logical ful God. He is '/reoiSea^' (has neither likes nor dislikes). methods, and niles of intei'pi'etation, there is a consensus His name is ' f a f c e n t ' (Doer of Good-Beneficent). A n d of cypinion among the majoi'itv of mankiud^. not one moment passes but He is doing good. Evil and * darkness of mortals are not reflected in His mind. But * * under His Supreme Law, each one reaps good or bad Lt is with the greatest regret and' sorrow, we reooid the according to earli one's -work and deserts. death of Professor Sadhu 8eshayya, n. A., Rao Bahadur.
LIGHT OF TRUTH
- OR
THE
SIDDHANTA
Commenced o n tfie Queen's Commf
DEEPIKA.
Literature^ Science- &cD o i j , 1897. t n o r a t i o n
h Monthly Journal Devoted, to Religion. Philcsophv,
Vol.
MADRAS. NOVEMBER 1897

Tiiis hi;.'li ;mthnritv ev;ili''ii!v
No
6-
I ' K A N S L A T I O N S
:-:i_vs tliMt Sivn is lievniid the
TIRUMANTRA
BY TIRUMOUL
\R.
I'f iviiril aiKl miriil niitl ilis two lotus fci t .vre sou^lit for liy Vijiiiiu ; :iii(l hcin^ un;iliii- to Hii'l tliem out, \'i>iniu prniaed Siva Willi devotion iiiul wors!.ipfnlnr9S, and Siv;i alii.-.id r;rnoc- lo Him. In tlii.~ conocctioii n\uis.-.i"Tt innji.' ;L tvi'. Ilnilima % IciiiL' I lie liH.-id (if while Visl-.MU lotus fi'ct of Siva. TheBP stories have iin i ni Koekin^ the I'soier if si^jtiilicHnce.
(^Continued from pai/i'7>j). iLêmarm fin^LDS^ QffTaQp^p Qpainit Qerararari fimat iStesriS&ii tSartêri ^nekp^âr Qioatsir^ ^jrT^fluvV' AcaroD-ernr Q^'b^^ stî^Sar mQssr. 13 Vishna who measured out enrtli, and Brahto4 residin-T in tne Ijotus, and tlie otlier Deviip, though they have been tliinkin? of Sivii f,,r i in measurable time, huve not l)eeii al)le to tJiiiik oaf Siva. N'urie has TiieiisurHd out Siva transcending nil Ir-'.avpiis, wirli tho intention of His e y e s ; Siva sees ull nnfi s:ts inbîvc all, pervi.iling :ili.
( Vuriiittrcto in Purnin Byiifuna Hr
In tlio liutn;in binly. tlir parr le'. v.c-.n upper cxneinirics of I lie tliii^lis. ftifiiiiriL' '.tid liMviij.' four fjic'-?, is the p;irc nsci'ii - il ro lir.-ihtn.iI'll" triatiiruUr part :iijnve i' is tin- p.nrt asi-rili'-ii to Visliriii In the of yoi;apractire, ilie iir:ictil iot-er lias to r o n n i v e iiii),.si'll ns Itinlimain conceiv es Brrilinia \ \ ho in 8Lib.stance is iueiitir.il with liini.'ielf and in teekini^ ftir a know-leilL"^ of Siva who is sf .rpfl in Brah.nar.iudlim
'hyctu rnk.^hnyct)
he
has to rise Mp t.liroiiL'li P.iiiliMia .Vi'.ih or tlu; tube in tlm spinal nervea up lo Brahmar:!iiil!)r;i. Tl;.' .t.:inic jir.'ii;(itioner has ti> dcflccnd from The tiian;.;ular i-piit \'ish!in To i lie si| a;i rn Font of Brahma for the satnr -Mirpnsp I'liut. Visinin h is to ilesccnd and Brahma li-i,s to a.s'-oiid III or.K-r to SIT raraii.atnia. lie, as has been said i.-> Uiin-acliabi'word and iniml, iiat l eachabli* ly onuentmted devotion whic I 8e:-tires F 1 is firaco aîl tlu-roliy revenls Him t'.i This Terse (fives iinothcr reason for Siva's niiperiority. Reference the di'votep. As is observed I-!' spiritual Juanani reiJierein made to ViBhim'iKicufiins the whole eartli with a font siiltipir from yoL:u-practicc is lipoendciit ultimntely or at ifas' of His with a view to crush the Emperor Buii. Snch n i^rcac. beint; in part on IIIH ^race Pnrainatnift. T, I> l.l'u'ii<:l>jnntnj'"r:^h Tishtia coald not find out the fnot^f Siva in spite of effort enumerates the various seats of Dhyana in the body from the toH that direction. This story i.H explicitly referred to in Saruthopui the foot to Brah MKirandlira in the head if] The Hs;-end.'ii<,'- oniei '' ^hfid Thi.s does not elash with the view we liav.; express, il, Kniime: Ftif yidambîornga dttuuJiram, mrtgyatc Vishnu yiadliuna, Stutation nam. of Dbyaiia-eentres in ;in as. ond.nLT older witli rei\ ri ;n e t va tlittuam mahcsand inavang Trtaririiki goqharam, Bhaktya physiolosrical position does n-it conHict with ur.i ritaiior viimnuh, pvaiada tnakorodvilthuh. development in the course ef yoea-proctiee.
122
THE
LIHGT
OF
TKOTH
DEEPIKA.
miî^.'Stir (yeirmui e\)wwa> jrirfi Q^^s i* aifatremQesnii inirium miifiiA (yarojirm auL/p
The meaning of Jata as reprcsentinif innumerable laminons rays emanating; from Hi in as a central mast of light baa befeu alrendygiven
Hirnni/a Sinii.<ru, Hiiaiii/ttkenu (CItandijigjiopaniiihad),

nation is netdeil of Kuwrai tlo\ver. 1 happened to express in my
Some expla-
contribution to one of thejssaes of the Sidd'tunta Deepika ^probably

the first No.) that the ret'ervnce tn Kowrai flower implies suppression of dosinu:. Tliis viutv was declared wroug in Its Tamil edition, and tlie writer who coiitriljiited the Tamil version observed that iu case :in osoturiu niuariint^ is deemed necessary for the Bower it resembles rranavaiti appearance, and so it may^stand for Pranava. He also timk olijectiini to my explanation, as arroneoua on the ground that the idea has been e\|ii'usn(vl already in a prior verse. He tinally asked ns to accept t!ic cuaclnsioa that Sira wears the flower in it^ physical and literal sense. 1 do not see how the (lower bears any resemblanoe to Pranava.
14. .great) ;
Brahma stands fi- beyond (far mperinr or hir Vishnu further on Bralnnu than buth, (superior to superior lo
Brahma) and Siva further
both ; Siva sees all everywhere.

Am shown in the trHnslatioii this view is capable o( double iaterpretation of tbe senso iudiciited. In ilie Purana there is a repTodnctioD of the VuUic text h-om Sai-i<bhupaiiifhail reg-inling relacire aperiority alromly quoted. Tbe other sense is one
will be very much oblijicd to him if he can quote a single authoribaaed on Br;iiadara)ii/op.iiii~liad and forma a tliiid re:iiiou !'i>r Ithe authority. root
superiority of Siva. Accunliii^ to the last mentiDiiod L'iMi;i.slm(l. the world of i}rahui:i is siiii.'iti^d ut7oa' the woild of Vislinu, and the world of Vishnu is sicuiiCL"! Mow the world of .Sit'a. .ind i'ui tlier those worlds are related to nue another iu tlie sauie way as Wirp and woof in a cloth. I'iic cross thread rppi-esents the particular world of a particular deity and deva. The lon<;ti:udinnI thread represents the extent of influence and pi-rmeatiou of a particular deity not only in his nwii region liut also in the rcîim appropriate for deities beinw hlinsrll . I n'l his sense too the region ol' Siva is higher than the reg'on of Vislin ;inil Brîiima. and His intlu..Mice oxtcndH not only all over His oivii clmniiiion but it also per ineates through the dominions u. Vishnii :MHI lliahnia.
ty in support of his observation. My view is certainly supported by Tlic nnine of the flower is certainly derived from the (to kill). In Sanskrit, the Kower is (Aratji-ndha);
the tree Cn^sm FistnU largely used in medicinal reeipes//injiibAaf. leeijii ami .^pte's San.serit-English Dictionary; and it is called Amgvadha for the two reasons given hi Lingiihkiilleeijii The tl.nver isciilh-d Ant.initllw asit kills skin disease which makes the hand red (iiirludiii^^ I.Jl>rosy;. The flowtsr is called Kujavriksha (king of trees) as it kiMs the iîng of dIsoascD or the chief Tin; i-hiof disease, is st;acd to \)e Sanisara in i/rtji.fHi.-</i".(. Here i.l.-niilicd witli tin.' (H-';ni nl' SaiiMara. ment or flisi.vnc and fnrtliev on .s.iys Oopalii iniMital diseases and physical disease. are poornalapindiseases
i^.Tjjij- (Ej).Ui__ î/BweocflBir,!' Qaiîif ui!T u^'fli ^ny.-^LL iLiTiufOT-jTjiBH^CJîrfrfisuraaui'î
.According to Mdliopaniahad spoiled by attachsame Cpaaisbad distribution in
" It is Chittn (Desire) iliat constitutes Samsara, sorrow or misery." Tiie my lirm
conviction is that tlm
diverse alTairs is Sunisara. '
V IUBH VTA in addre.ising his introduc-
tory verse to Isivara ih^scribcs Hini .as tl.e Primeval doctor or Vaidya
15.
He w,is lae Jlejîiining, is the Haia
^The Des-
lie describ^'s (iiid as the original doctor it-ho kills tho ilisea.e of attaclnncnc iS:e. Notliiog can be a greater disease than Samsara which is necessitated by desire replete with ever re-
troyer), is Bmhuia ot-tlie Beiujj !{TM)\viiiir trijiii witliiu body. He is tlie lis^Lt or <^riico of tli -.se wiii> ;irt! uiitoliie J a n d s e t t l e d lu a c o t i d i t i o i i of peace. H e is mi i< nouc o m p r e s s i i j l e , all-expitudiiiLT n a t u r e embo li-
curring and over crowding mlierius. Desire Ac. is tiio v<)rst disease possible for man, and Kwi-ai flower referred t.i as an effective nii-ilicine lov ihe same, means nothing mure than (he suppression The liiseas'.-
of I)osi:
of Ivitj
>tc. As Mnho/i iiiUliad H.iya, Sii vana is no:i-desire

hand. round of Sanisani is i-alled affecting skin Taramatmaj Implies all the
ment of Justice, and He is etern:il.

Tbe only part êrnliîn^' cmiinient in thi.i vi [ -,> is 1 1 is liciiii? a li^ht of grace to those wli.) iue i.nlolcU'd and srtilcd in a conilitiiiii of peace. A yojâ-praptitinnci- is unloklwl as lie r--,|i:uiils his iila of self, confined to his body, tn i-wrv i hiu ; in the? univmsc, :inil this idea of self as co-c.vtunsivc witi: ilio univiM si- ami raranianna receives a roal :inil practical ttanciion only in tin? prai t-l iil :ind settled cundition ol' S;i,nM,lhi.
.\sa U.ijiiVi-iksha, it kills skin dis<-asc in the which neL'cssitates the infinite with a skin disease as it affects Siva but being in touch without
I'araiaatma. The
senses which ;uv just the niodillOations of the sense of touch, and so it iinplic.s all the desires enjoyable by nil the senses, and then the skin disease Iji-.vinics in fai:c iho disease of desires. skin disease is ( e. or reddening' tht! hauil iis desire anything It is called a Rajaguiia develops
1;, IV tluin ;in > m l,er (r.Min. Desire is crilled a skin dis.-asc in the hand iKiNil vay ot stating which is nmistakabl Upanishads. The Sana Qisso.^SixssFKû.Tiv'). 'I'his is it.self an Upanishadic eye of Siva is ever
Qjtrjx (^soieSiu Q^srreirsn T ii ix/.T^/ Qsi^ uie'Sesr 'urr^ giwaV tVLnr^r.i- Qgotîk f^^.T^î (^cairjiL-'iifoD
i#!<_
iiii a aiiiMiiis ii. exiict fonniei part in om-ol'the w ise under comuKMit tolls us that the forehead
living, thai is. His eye of Jnana (spirit iial) is eve- active, ever asserting iiself, and this is po*il>le only in Samadlii, which, defined
I'.J. Devas praisinj^ liiitt with J:ira (matted Iiair) by Miihi'iinni>li<id rercrence to desires, means an attitude in -.venriiig Kowrai flowers sliiniNif with pulM.ls, witii sakti nl'- .iiiachnieni or desire, hatred Ac., luive dropped. Siva as ncorpti'.-rtt^d with Him, wiIii the fore-lie;id eye ever ;':ii.iinatnia or a personal being absorbed in ever-living spirituu! .Ji cannot be said to wear a physical lloWer. and the idea is living iu Him, will get rid oi" taeir sins and experi.ml (if (I'lestion at such a sla'-'e. We have authoritative Vedic euce great benefits. : vrcuion for Biha leaves which Siva is said to wear as
THR
LKIHR
OF
TRUTH
DEEPIKA.
123
BiDch M Kowni floirerArajîdha fluwer (Vadha-Qgir>), and in ths Ught of thii interpretation by a parity ol reasoning wo miiy bs pvmitted. I think, to p v e an noleric ligDiaoance to Kowrai flower an I had oc(aion to do io n former oootribution and ai I parsiai in so doing in thi* contribjtion. Bilra ii called Trintparna, litemlly of lbre leareii. According to Paia]Mtal-oHmopaiti<hiiil, Uamauli (bieth) internal, all-peradiDg internal, i* the half-form. The word internal is twice repeated in tb^Tedic teit to ihow that it first goes into the liingi and thence it goea further inwards with Ihe blood. Brenth inward alone is recokned the leaf-form Hamsah, and thas it is clear that Bachaka, Pooraka and Kombhnkn processes alone are referred to in the text. These three processes arc the three leaflets in a Trisnparna or Dilra leaf, I shall refer to these processes in full later on in theseqnel. The three leaflets in a Trissparnii or BUa leaf beinff the procesises of Pranayania, the questiun is whether Sira wears them, and if so in what sense. Faramatma is ilpranaA. withont Prena (Pratnopantihady SiTaae identical with Paramatma cannot wear Trisuparna as Re is deroid of Frana. Sira as a personal being has Prana and oonseqnently he wears it. TIBOMOOLAR uses the word Sira both as identical with Paramatma and as identicul with Riitlra. It therefore behorea us to see in what nnse Sira a Paramatma hears or
loaf. IJiit the probability is thai the Pnmnir idoa is more esoteric than eioterlc. Vndra is admitted by the Yogi of Yogis and accordiig to TIRUVOOLAR,- He has an ever-living fore-head eye or the eye of Jnana. Eviilently, such a great yogin cannot derive any pleasure or can have uo incentive io wearing. Kowrai flower or Hilva in a physical sense. Trisuparna is called Bilva as it removes the sins of perrons who have regard for tliem in a reH(;ious way. This is explicitly nxserted in Lingabhatteeya. The Power of rranayama.practice iu removing sins is emphatically asserted in several TTpanishadg, in Sjotaiamhila, in several Sniritis and Puranaa. Trisupan a has several symbolic meanings. For in.stance, Lakshmi is adored as Hilvanihiyam, (or one eented in Bilva). The seat of Lakihnii is Trikoro or a Triangle. Trisuparna represents a triangle. It is needless in this oonnet-tion to give all the symbolic meanings of Dilvi. or Trisnparnii. If Siva can wear Bilva or Trisuparna in an esoteric sense, can ..u not wear Aragvadha in a similar sense
N
The objection on the ground that* the esoteric idea is simply a repetition is worth nothing if we bear in mind that repetition of sevtiral things iu several places is found in Tirumanira. There is esoteric meaning for Niry a (ifi(rair-Deer)^c., borne or worn by 5iva. The effect of the Upnsnna of Siva is said to be clearance of Main (imparity) and the iittainment of benefit constantly experienced or repeated. This part of the verse will be disi-assed in hnother connection in full.
Wears Prina.
According to Patupata Brahmopanirhad Brahma

Hamsah (Prana) is the form of in so niny pincen in ChandojyopaParamatma can bear his own form Supama, or Bilra. Accrtrdin): to
tvnToopo Barwnk, that is " Paramatma." This is affirmed nitluxd and other Upanishads. which is Hamsah or Prana or
siriu tSffeirdiB snoi^ QffiB iSf ^pa/i

17. it. eut
OsirîS^ OnmaSgg fiirQer.

and red, boil
PamifHita Brahmopanighad again
Hamia prnnavayoTabhedtth, that
Lttirium m^jrfi tuîB^ uiaialfi QôjOitrar QsfSiB^^' (cer)

together,
is * * Hamsah and Pranava are not different fnpni each other". Pr&nara is the n ime of Paramatma u' Hin nynibol, why Piir.im.itina Himself (ind< Chandogyopanith.ad, the very he;;inninirj. Cnnnut Paramatma bear Himaelf or His owt> transfnrni:itii>nB 7 According to BhaBmagabalapanuhad ilie tliree iKatlets in a Bilra or Triinparna represent the three Vc:tls. Vedns arc emhoilimeptsof Jnana, and so Paramatma bears Jnana, fur He is Sat, Cbit and Ananda. Trisaparua, thoagh divided into three IpafletP, is after all one and the same leaf in nature, and Jn.ma in Puranatma is not divided bat continues one anil the same, nnndoalistic in character. In ceremonial Yairii.t implyin;,- ilnaMstio conception, the three Vedas play their own respuCive parts. The Steii employed in inviting the Devas and the presiclinK Deity; ihe Taj** is employed to pr.-iisu them when they arrire in porsnance of our invitation, and the Soma is sung to please them. In iinderatandlng the same with i-eferecce to its esotTic side, the Bie invites the Self buried in the flesh and so afar off from ns; thcfaj'u* praises the Self BS the mnltifurions forms fuund io the univerae, and the Soma phases, it with BrahmHtinnda on altruistic ônnds. The fanetions of these Vedas are essentially the same. The Ric assKrts the Beality of Atma or Panunitmaalone ; the rojin prtiaeM Hini as egerything and thns conlinns the Ric idea by illiiRrration. and the Soma indicates the bliss attendant "n satli a knowledge. Thus all the three Vedas indicate the same idea of nnity and reality of Atma or Paramatma and the Jnana-form blit') in Him on the faasis.of non-dualistic spiritniiljiiana. It is thus plain that Paramîoa bears Trisuparna indicating the three Vedas. Except in the Xinbhavam period, Paramatma not only lirra as snch but in eeitain forms, with Frana as His body (ride ChandogyopaniaKad). Bo be bears the Bflva or the body of Prana. Siva as identical with Rndia, is a personal Biing. and as soch can bear the physical
Tliongfh pmlicr, w h i t e
t h e s r n e l l oF c i v i c ri.ses a b o v e t h e i r Binell i n a n d t h r o u g h T h o u g h t l i e r e ia o n l y o n e D e i t y ( o r Atina) pervadinjf all bodit-s, Ohit-ê*pleudis nothing there
e q u a l t o t h e f r i e n d A i p o f I s a , ns SiVa. This verse is intended te show tho snperiority of Siva by means of an analogy. The three smells, viz., the smell of white garlic, that of red garlic and that of civic, correi>pond to Brahma, Vishnu and Bndra. Each smell is strong by itselt and the fragrance of civin (Rasturi) is^so strong as to assert itself above the smell at white or red garlic or both, when smelt iu and through the same. This is in fact the test for tinding cut genuine Kastari. Similarly, though BrahmM and Vishnu are great and powerful, still the greatness of Sivu is ;<reater than that of Brahma or Vishna, or both jointly,and so tliere is nothing equal to the friendship of Siva.TiacM o o r . A K Ill-knowledges thnt the same Faramatnia is found in or p o r v l i l i e s the Diity, and notwithstanding this fact, he tells us that just as the smell of Kusturi which in supercessiou o^ the smell of garlio white and red, appears foremost, the power of ;rrace of Siva stands forth foremost. There is one beaaty in th.< analogy which rannot but be referred to. The color of red garlic represents the Uajognna of Brahma whose color is red.. The color of white garlic represents the Satwaguna (external) ^ Vishna and the color of Kasturi, which is black, represents the Tamagnna (eztemal) of Rudra. The difference in odour represents the internal character of the Trinity.
124
THE
LIGHT
OF
TRUTH
Oi:
SIDDHANTA
DEEPIKA.
Siva? No. Brahma and Vislmu are beset with Maya whioh ii the greatest eril so far as their indiTidual selves are ooDcerned. Being QnfiujS Qfii^ Ssojâi QtiriS subject to the greatest eril, what avails it to vanqaiih lobOidiData ufiufi tjirîfl^ îrimiriL îrsQ evils ? Visbnn no doubt puts down subordinate erili whiob turned in uninst agzressive directions, bnt He foaten I b y a ia tSfiufi QairmQtnarp OaiuiQu(^ LonQeB, regard to self, when the evil pi-opensitiei are not directed in 18. It is my Lord Sivii wl>o, in view ot the stronjf agpi'casive ways tu the injury of others. For instanoe, Banaaora Tapas by Kabera, the Lord of riches, rnlingtiom A U . WITS overHovi in^ with .\hunkar, and Krishna did not interfere kapnri, supported his kiii^dorn nnd sfrengrhened and with iiim till Anii'iidlia was stolen away and kept in cnttody by him. U'heti tl'i^ wion^'fiil cofiuemeDt took p'.aoe, Sri Krilhna eoriched the sftme and blessed that in liis devotion and took himself to his slau-htcr. The same may be said of Bavana, TEPM, Kubera should continue in iho condition uf JarHsandha, Duryodl.aiia and a host of others within the domain afflnenoe und power. of diiajistic c n c e u r nus. Vinhna fosters them in so far us they are Verse 16 stutea in Beiieral terms thn bencrit ;ircrniTip from the limited to just, aii l pioppv Dhnrmas regulating inteut, will and TTpuans of Si. This verse Rives ii special iii!<tiincc of grace deed in pracl ioni liTe. Lim.lnctod on the basis of daalistio notion!, and hown to Kubera by Uiiii for bis devrtioti rcl tapas. While tlie with this object lie rven incarnates Himself every T n g a ; wbenaa world of the Deraa which is under the special protection of Vislmu is Siva not mindriil of these UbaKmas as really due to Adhrastha(illae r e r o p o n to aepression by Asnras, the world of Knbera full of nQlusion), ever takes Himself to spiritual Jnana and so to the destmction ence and riches is free from aiich ;iti cks,beinf; Mnder the protection of cvervthin^ wiiliin the domain of Adhyastha. The Symbolical of Sia. Even Bmhma and Vislinn have been, it Is said in PuriinHS, forms oF propitiating; these deities indicate the above destmciion. molested by Asums. No dunbt it is said in onr PiinVHOS tht Siva Whereas ViBhmi likes or is propitiated by Tulasi leaves, tiiva like* gave an Asnra the hlessin? Hint on whosoever's head lie (Asura) or ia propitiated by Trienparim or Bilva leaves. The Tulasi leave! placed his hand, his lieai) i^liîulil hurst and he should die, that on come out in sera of two on parallel axes indication thereby the everletting this blessin'^ lie piirsuuJ Siva Uiniêlf to placn his hand on recun-ins )>rallel course of dnalisti^ illnaions, whereas the Bilva His head ill order'.o Kill iliin, ;uid t h i t on His niiiniii^ nway, He leaves indicato the Triune principle eataUlishing unity nmong took shelter under Vishnii.whn by Ilia Miiy.i made the Aaiirri placK seoniinirdiveraities" AVhile Vishim has to vanquish Adharmas (..'evil his hand on his own he<l wliirh tlii^reon split and brou;ht about liis propensities tinned in improper ornnjost directions, for the purpose death. This ftcry is to bp utideratood in its esoteric R"nse and not of inaintHiiiiiis; IJliarmas or evil propensities turned towards good, literally. It meiin,'! that person of murderous pr(i;M.|i8lty, limvSivn diare'.'ards both illii.'ory, and desiies in Himself the Soverever powerful nnV'lit have lieiMi liis r.ii.ns in prior diiys, < jniint eiKiity of Atnia Jnana and freely interprets it to those who seek the catch hold of or Und out Sivii, that Siva i indestructible, that same by Him. He ii? Iluddhi vinndhnna Urana Ungam as the Great Siva recedes fiiiin him wl.nni! "linrnrttT i j Tainnair, who iliinks Saiikara beautifully e.vpresses Himself.' Even for putting down evil that by ilesfroyi;ij^ head, he c;in d e s n o y .Jitina, tlm ;ill pnwErfiil, tnrned towards .^dhanna, Vishnn has tn pnt forth a huge strnggle. ever-existent ami invnInl^r^ll^, ami tliat a p rsou who coiifouiids He ia not able to put it dowi. without such a strnpifle, 1 regret I body wirh Atnia kills hi iiseif ami t.luis lav; Atmuhanhn (eelfdeferred the diaoussion of 1 he effect of practisinp the Upnuana tjf Siva killcr) condemned by /ni(IJ!R(.)PNIM li(i.i. Siv.i TAI.RS SIK-MIT under relatively to that of praetisint; the Upasana of Vjahnu and other Vislinu as He is accoidiii!; to Frifhritpiinifhad an embiidiDevas to a future occaaion. It may be stated in this connecti^m that
^jSufi
Qriufi aiorcB* Qatiâog
ment of Aje<ja Vainhnnvee mnya. The Asiira as an offshore of higher spiritual op Atma Jnana ia soli-ly within the gift of Sivn and
one of the features iif Maya, must, lie vani|uislM-d by the allpuwerful Vaishnaveo-Maya, and regard to siu li an iiulividiial, Siva or Paramatma takes slielicr iitulrr Vaisliiiavee Maya (tlit; allembracinR Maya), hides flimaelf behind the tliitk curtain of this all-comprehendin(j Maya. Is it proper for Siva to e such a gift of power to the Asui-ii who applied for it wirh a view to kill every body on whose head he placeil his li.tnd ? .\surai8 an embodiment of all evil propensities (vide Sankara's commeptaries on Chandojiiopanishnd) and all those who were touehed by these propensitir-s muet meet death und dpstrn^Jtion. Onless .'îvr. or Parar.iatma ;,-!ive this power of dcetructioii to evil propensities in touch iih individuals or inHuenciL;.' c/icir intefif, will, and lieerl, an evil will cease to b e a n evil, aivl sn the very object of ir.trocljcini; eil iti the universe will bi' .Iffc.unl. Wliy sliciiM Siva Himself run away from tlic si'.'la <if I'.il wi,..-, lli; Himaelf intrc.duced in the world and blessed ivith ,i poivfr of (Ifstrurti'-m iu respect of all aEecte<l bv it V Siva is a P, : al Reins is !iul'i>'ct to all the ills to which Uesh is heir tr order that lie mi^l.t keep Himself from the danôrs of il, in the from of wicked pronensitien or illusory dualintic Dotinin, eonfoundinfj body with Atma, l i e has to fly away from the sight of evil Can we not apply similar esoterio interpretation in the case of Eruhma and Vishnu and give them pre-eminonct over and abvve
His upasana alone will lead to it. The Up.iaaiia of Vishnu niav secure riches, may gain a seat in the world of Viahnn, may take the disciple near Him, and may give him His form, hut His upasana does not suffice to give him spiritual Jnannm and gain him the h i g ^ s t condition ofâyujya. Aecprding to Chandoiiyojxinishnd there it nothing greater than .Atma, Vidya, and the whole subliinary wealth in this ocean-girt earth is not equal ro it. According to Annapoornopanishad, the profit of Atma is the greatest profilj attainable, and this can be reached only by spiritual Jnana within the gift ot Siva. The Upasana of Vishnu lias not conferred on the disciple the sa 'le extent of influence and affluence as that of Siva. Vishnn's gift of atf!iience to Knchela, tn Indra and others is nothing when eonipared to Siva'. gift to Kubera. In the case of Kubera, not only riches were ep; but also i be i-reat wealth of devotional Tnpas was given c o n c i - r e n t with the gift of riches. It is on acconnL of Vishtin's ineapaei-y to give us higher Jnanatn and thereby Savujva, gfttiii'.r rid of .'â nsaia, Sarabhopanifhiid tells u >Tiismat Snrron
ra> IUj.,jyn d/i./ev-
yi<hnmdikan SHTtnit
eva fndadhjieâh $arva
fimsQia mDfho>>n,v: that is, itaaks us to give np the Upasana of Vsilinu ami irthr r Devas and to carry on the Upasana Siva, it algnc competent to rid us of the rounds of S a m i a r a - C i a n d o ^ o pmniskad, after ilesciT.bing the motion of the snn and his rising and setting in the citii's of the four Dikpalakas, states that the doratioik of life ill t he city oTlîibera tboivgh double a much as iu Samyatuaui.
THE
LIGHT
OF
TRUTH
on
SIDDHANTA
DEEPTKA.
125
(til* Ottf ef TMDB) ii half M maeh >s ia the cit^ oF Tai-Dna.
This
the nature of
bodies with life that they grow with I f yoa say that the trees
liMutatiDn ftSects the histoT of thow who are lifted into the world K n b e n for their deeds on earth, bat it does not affect the nonditioD of Knbera âll. It ihonld be carefnlly borne in mind that the Tfpnwnn of ytflVto M Panmatma is efflcaciona in gaining; the higher qriritnal Jn&na u d t h m b y aaWation in the'Torm of S4ynjya. At tbe BIDS time the Dpaaan ef Viehnu as Paramatnin is different :n fleot from the Upaaana of Tiehna aa a Peraonal Bein^r. jo Puranae and in Itihaaai that Vishnu showed We see His form
food and decay without it.
have no life as they have no external orf:an'<, you f o r g e t that eggs and spawn which contain life have no sense organs. If yon say that when the eggs are hatched at lepat, the animals come out with org ms, but we do not fee this in the case of trees, know that tretfs have flowers.and fruits, they have organs and life.
to His disciples, bnt nowhere do we heal of His having taken His diaeiples in Himrelf. This is one of tlie reasons why Vaiahnavites In Ramfittaratajiinyf give op what is called Sayujya Salvation.
36 If yon ask, whether one life divides itself into many, as when We cur, the branch of a tree and trans^panitl^d, it is said that Riva with a ball-flag, praotiaed the Upasana planf'it, no souls enter int" seeds, ri<ots, branches ( Bama, and Rama nppraring before Him asked Him to request of anil the eyes' oi troe, as tneir womb and are born. H i m any Vara or gift from Him and told Him, He woald give Him the same ; thtffSiva (isked Him the following gift: Mamkarr,If yon say that oviparous and filth-born animals have yam vamaktketre, Ganynyamvu tatepunrh, Mr\yate dehiii'jjniilu. the power of locomotion after birth and the trees M^tiknnfo wuntaram. have not, then why don't lame men aiid animal* walk. S . RAHASAWMI ITKR, B A-, B L. The varia,tii>ns in crea'ion are intiilile. (To he conlinued) 37. 0 Raijildli!!, yon assert tlnit it is no sin to eat killed meat Does not the sin attacli an vour neconBt S I V A G N A N A SIDt)HIAR. to those who kill animiils, knowing that you will eat their m6H,t ? If you were not known to "Jit, no b' dy OF would kill HDitnals and oflVr it to you. It yuu avafn ARUL NANDI SIVA CHARYAR. ffty that it is only those who kill are blamable, where is your charity when you earn sin for your own RWDTATION OF (SADTKAKTIKA) BAUDDHA. kind host. W h y don't you offer meat to your God ? When you despise your own body a.'S unclean, where (Continued from page 106) is your sense when you eat the flf-sh of lower animals.^ 34. A s tlie worid is a product like a p6t, we reqnire a first canse like a potter. Vedas and Agamas are the moat ancient works in Sanskrit, teaching our daticB in regard to the four (treat Pflrusharthas and they enlierhtjBn our understanding and action. A s these woras had at first been promiilgajted b j the greatest go(}f ^ d sem;?, -teaelier should be found- to uaeh-tfJeii ^ i t p i n g s . W e require a witness for lilSeaUng tlte IrutTi. iT the Vedas themselves. Such a person and author the Vedas is the Supreme Siva. 35. Y o u said that trees (Vegetable kingdom) are lifeless. They have life, as they fade when tbey are not watered and grow when they are watered if not, even dead trees must grow by watering them. It ia
35. We know that the Buddhist's logic aod Psychology were faolty euough but never knew ere this, thnt their Biology &o . was also faulty. Hindu philusophers clues the vegetable kingdom wilji living organisms poasesaing only one sense, nomely tooch. European acientists have now no doubt abont the point aod the characteriitica of plant life are most anlogon t(r nnima Ilife, and they ate moat vferied anfl carioua, nay, they manifeat auch adaptations to conditions and ciicupistancee,\d;aplBying the gjeatist intelligence. And if we want lo atpdy God'a bandiwofk, we could no>-,find ajwtter and more beantiful aabject than plut-life. The root and fibre and bark in plaîts correapond to i^he alimentary canal
33. It vou say that sentience iaaâta boio as the shade of airombrella and the image lu a mirror, toen know, these shadows will disappear with the umbrella or thing itself. S<>, when your five Skandhas die, the sentience will also die and not be born and there wij] be none to attain Nirvana. If you say that the sentience is again generated from the embodiment vf Karmic memory H S the walking intoWigence nftei dreamBleep : then,the spawn and the opgs and the blind man will indeed attain M'^trtha a/fter losing' their vitrtlity. Hence, the soul will never be separate from the body. 39. O Bauddha you defined your Mukti (Nirvana) as the annihilation of the five Slcandbai and their assoinanimaia; the leaves to the reapiratory organs; flowera (con* taiuing'tbe Pistil (ovarj, style and Stigma), and stamens (filaments anJ anthera) to the reproductive organs. Hoat flowera contain both organs in each flower. In some plants the male and female noweia re different, thp commonest,eiample of whioh are sopplied by theôord apecies,( SDji There are also separate male and female plBnts,as the female anil male palmyra. Of all the flower shrubs,the orchids are the most Wonderfnl in veation posseaaing every variety of from and adaptation to needs. Then are some moat oeautifnl Speoimena in the Ooty Government eiirdeas one ef whioh is of the exact ahape of an insect w t a ^ u ^ f S which is itself a mimic, hot in moat goiôas coloxirs. These flowen mim^ birds, doves, pigmies, ftc.,
7a
134
THE
LIGHT
OF
TRUTH
Oi:
SIDDHANTA
DEEPIKA.
'iat"fl KpntienCP and tha burning' up of nesire and sorrow as li^lited ckrtiphor. \Ve u s t vPffO U is thpn th'Ul. Httiiins Xirwana? Vou reply chat there is none. Then who fefl< the Hliss of NiVvana J 11 It i"^ the eeirtifence born of the Hve Skhaiidhas, then it cann-.t die, and cannot lose its hody, and you will nevor release yourself from Hnndha uor attain Mokshx. 40 Hr-ar our idea of Makti. Our Purameshwara, wlio is e'erii.illy pure, the supreme, the immutable, alliiitelliênt. Hll-puwerful. iind Hll-beneticent, appears as ihe Divine Guru to hini who is biiianced equally in jôod and evil, {^âS?iivrOujiru(-/) and grants iiis Grace . f^êefl uiTf^) Kfter burning up all his evil by his Eye i,i Gnau, destn>yii)g thereby his external and intc-rnal senses, and sliowmg them ihe four paths of adoring Itiin, lifts tliL'in by iiis hand of Grace, out of the slough of binli, into eternal Jilisa. ^m.T ^Jjuuffi^ uêo^S OujwsU Tio a* Qfiiiuai or s^LLii QfifsîSun^ LO.-uiitOeir^w/r jumsOmiriQ .^ySiaiêifl .jurint^'Semi enmiuire^ iS'ssflsafleirffi QUIS^îdit^ '^muQpiî Qmeaaiuuiia emimQp^^ dS^^Qoi
If you say they are ilifferent and the i n t e U i ^ a c e stands apart f r i m the 'body and the anivrRe, n o ; wîen the b.idy iMteilô the intedigence, the intelligence will not he apparent,, as the crystal is loat ill the ootonrs renected in it.
J . M . NALLASWAHI V I L L A I , T. X. B. TK
(To be contitVued.)
TAYUMANAVAK'S
POEMS.
{Coniihued'from
page
108).
uirQffirfBfseâifJir^ Qiu-arQ(^QL^reir(>fsQa, upiSa)iuu>iru> Quuêsfiio ujTOaiofiuS^ uiQ^sSeSiT u 7 rs filler S piSrreSs puu>trQ

êtia/u), u i e e t r s u u i C ^
afluiipQa^gru)
jaeaiîS^^
BarQr;eareSanBêîT tS.rion^QpiêSei eSau BairfiujrârirêcmiîT StieoireSta p/^ ff^BxruS^^ QuiQ^Qatesra^âjtrto esf^ Gai^" i^fi^^trrs^ fLUBfrnasreS^Qupp
TOOACHAKA BAODDHA'S
STATEMENT.
It The Yogachaia, not throughly learned in Philosophic lore, states that it is Buddhi that is evolved a tJie senses apd the forma of perception and tha( tkis intelligence is manifest only when in union with the w o s e experience (Vadaua) and that intelligence is formtew, and affirms therefore thnt the world is a dream and iAtelliirencH (Buddhi) is alone S^t.
His IBrCTATIOH.
1. TOD asserted the existence of Baddhi and oiBethiog else which you called sense experieuce (Vadana). They must be different according to you. If not, say that Buddhi ai^d sense experienr;e are one and the same. If so, know, that Vndaua is the renewed activity displayed by th Buddhi whan induced by Raga (desire), it once unite's with sound, light ete. Dreaua anse lo tK^'ihirtd after an original perception. If you say that Intelligence i? the bod^^ then These are different.'
59. 0 The Host of Siddhas of Divine powers w h o have attained the noblest order of viewing the V e da nta and the Siddhanta alike ! I would now disclose yuur situati > n at the end of a Kalpa : when the elements eurthâter, &c. dissulve and disaappear into one another, you will soar high in the sky ; and if
Cliina f i o m Ceylnii abuiit 120 A. D., by Vajrawati wljose great |iii|iil was A'.noîi, I'u-kung. Thi.s is cHlled tlie T;intra School and they burrowed tlipir rituals from Brahinaiiiani and Shaivigm combiniiiK iritli the dttrrrine nf Dhvana Biuldhas (of Nepaul) und tha Muhayaiin Philueophy: (Edkios). I'adancf is whac is usually miawritten Text bouks. Veduna iu Bnddhiat
must 6z(iUin) 'I am the body-'
2. The Yogucht IB the follower of the'Mabayana School and called as auch ItabayanilicaD iii Tamil work*. The fguoder of this Pchoul waa AIN(I oi Vajra Satwa aad .it was introduced into
The BtatcDinnt and its refutation sf this school is Teiy brief, as this school virtually accepts all that the Sautrantika ~attirni8 and !iny recnpituUuioii is ihcrefere unnecessary. The points trhereiu they differ ure r.liine set fnrlb here. According to the Sautrantika, Buddhi is a prodiii t and nut independent of the senses. The Voga' hiiru is inclined to think tintt it mnr be independent of the senses lint link.'i)iyrtVt)i/ and Mayavadi.
THE
LIGHT
OF
TRUTH
DBEPIKA.
127
FiiwI M a g * shonid take plaee, yoa will whirl rodn4 iu water like thq 8ea-betlea nd b^ io Sivayotra-t W h e n t b e r e in a . h e a v y d u w a - p o u r o f r a i n hj
AU the &eva cUnds together, yoa will inhabit yoarBelve in tie moon-pUnet. If the Trinity, Brahma Ao. should ceaae t live, y^n will li-Mi by the Grace of Sapj^me Sirat who rides on the white 9ull When tbe eadleia world* or aniverê roll up and down a^^nat one another by the f o r c e of the Great Storm|| j o a will remain in yofâf unshaken like the M@rn monqtainO Great Siddhas, your glory sui p isses my power of dbaoription. a^fmfliuiSpeSfifiiM uxTgîûiSpaSfitrtir
Of mblticiidiDoa!* births, the human birth is taost aluaole un;l nest liacl tor the aUiiiuiumtt of spirituality. O ! I CAtin')t know my future life or plane of existence if any : 0 ! what toils ami t;oubles I should then be subjected tu! May yea, my niaater of perfection, iherefore, grant, me, before I should discard this body, the diviue tate of beiug absorbed in the Gracious Lord of Love ud Blessudne.-'swhoae mercy flows like t h e ' h e a v y showers of rain from the thick clouds in the sky. Aud I will, until then, try to preserve intact the fabric of my present embodiment by Siva's Arul -Sakti Gauri,* .so us to cause ibe inces" Bant flowing of Soma's! nectar in the Cludakas.J QutriiiSmip QfiOisiheoL. QujonQs^ni^^Qm QareirQstrM
"OuiTQf^ftQuiTsQs Q ^ a r e S Q e o n [(Jjr
^tuirfispiw'ji^fi^ântir ûiSpsSfiuiS^ QiuiS/DaSaiiriiji(g(iij>ir r âi^QtoiraifiSQei^ gtmfQuiTQgQ sKstraiiLi^êS^lpi
'-Ifl^^LSsirsswrîB'BSo) tamâiwainLDeSI^ QfdjâiBêteiQai

air 0 l 1 ( _ ( ? u t a g i l i O ai BtflitjiT a j
STenQiLiraianîu SSQiMeir eaLD^SsQffOfiSsSeir'ii (geroi^S^piSiûLs^ ufiujiruSî^Q^su uairtmeSfiSTQafl^dw Qieirîwr^Qu/rîuCai QaumdQmiS^LBî^tOLoujirmr Qaipiri^St^firifi ftngffAe^^Qupp eS^^m^^ ^^rrtemQui. <51. 0 Tlie Host of .Siiidhas ot Divin powers who have attained the rieWest order j f viewini,' the Vedanta and tlie Sidiihauta uliW_ Painful ii is to consider tlie vanities of this worldly life. 'L'o depict the same in linef, it consists, to the detrinieBi of our aims tf eiisceiice, m jiothinp but our struggles for food and, when toed secured, in stiitiiGg up our iellie- therewith H I K J sleeping a'JVay our preoious tnonifiits. Kveii the lilinu unii it.'ni<r:iiit are alive 10 this fact. O Benefactors, in whom tha Sutvh 'goodnes.s'ever prepondei-ates, I do not know when I will be able to
Gauri is the p,TSOnitie:iinn ,,r S;ikti i,f Siv:t ;n-r female enery of Sivn. (V""'' iiNo ii-i^-cTl ..i'liN ;. my learned brother .Mr. S Rjiitin>vvitnv V-v.t: l ipi.u well on aathority). t Soma MOOD. Vide 3fttli r,-R>- ..RULN.N-S J ChidakiiE Sphere of iviadom in us.
iirMaisajruSar(p^si.9J> QiuysêiaL-iQitiisi Qieo^fi^fiLieSc^âfrLLif. Qaii^Qn^tga^ftri^Qff
60.
O The Host of Siddhas of Diviue powers who
have attained the nobleai order of viewini? the Vedanta and the Siddhanta. alike !
Finl Deluge ia the Great deliiit that takes plrtce at the end of s Katpa or Mahn-Kalpa wlieu inelading the Trinity Brnhiaa, Vinhno and Radm are destroyed, tlie Turiya^Mftrti (Siva or Parabrabmaa) alone remainiD);. t Siva-Yojfa ii thtj cooteinplation of SiyA the Turiva M'lrti. J-Sttpreme Siva is the lord over Trinity ahove mentioned. Brahma of the Trinity and Hudra of the Trinity should Ije ilietinr iraiahed from Brahma or Siva or E ewara (the popular name of Siva all over India uaed with refereni-e to Siva-Temple aay Eswara'a Temple (ir*jrsir QmirtSai). He (Siva) is then called TariâMArti (i.e., Fourth Marti or Brahm or Parabrahmam bejoud aod abir^ the 'Xrinjty, Brahma, Vishnu and Kudraj. 'Siyu' in used for Radra in many modem publications, which is congisteut with its mennini; and anauthoried b y 'Sriiti' au meant by the Agama f. Notes to :JlBt verse. c. f. Pattanathu Pillai our beloved Saint where he says of Siv;i Thy ridinp on the Bull is to show thai Thou art ilie (iud of rieodI I That liieh takes plate ai the end n. the worlds. _ $ Dhilruna in the teit c. f. Notes to )st verse.
' IT nr
v'nciw
128
disentanrrle
engApremeDt?.
T H E
L I G H T
OF
T R U T H
D B E P I K A -
invHelf
from
the ties of
these wordly
^SjiuguJSgujOiaifireBrajtrSQfiteiQaiQsirff
o V o i ^ l i ) O u ( 5 a "lOaJstflC
QaiîTii^&^îTii^
^wjrfiseireiifi^QupiD
May you help nae, O Yopi-tsas* to whom the dark mueses of clouds obey and gather to form at once a beiiutiful parasol overhead mid who distinguish yourselves H S wMi-riors in the field of AshtAojfa Yo({a,t while the bauner of vour Voga-daiidal will be flyinp iHit only over the goliieii Aleru but also orer the Eighty chains of Miountaius. Qsf jpjrsQfifi'- near f j c " imLoenrui T ^ QsiireSiiSssBsafis^^pi-ii Qarfnii^Q^&tan^ss Q^êS^w^ûj .SarstfTîBsQenjeSi^f
S ( C j ^ u i aerr.T
62
0 The Host of Siddhas of Divine powers w h o
have attained the noblest order of viewing the V e d a n t a and the Siddhanta alike ! O SiVa-Raja-Yogins,* I can hardly find space to write in the greatness of your psychic powers. Like a sover eign's four kinds of forcest,war-chariots, horse itc. Your four Antahkaranas ManasX and the rest siibniit theinselves to y,oiir control alwuys. Tlie greatness of yonr Siddhis^ sprends itself o v e r the dominions of the ?ix centres|| and the three Mandulas S you fix yourselves in the lion's seats of yonr liciur.s wherefrorn Ananda^l flows as pleasant as r.ho I riigrance of tlie seasonal flowei s ; while amidst tlio Kiiisic'iil sounds of Dasa-nathamall the Devas Jiidru Sc-, jirai: e you with acclamation and joy, your tSmna's orbi t i ii(li!itii]<;' its bright rays of light in all possible dirt-rfiiiKs0 ! Praise be to your Sivti-Uaja-Yoga of eternity
I!. SirnxiicnHA i\IunAi,tAR.
^fiuQw^Qit'TSn^tli'êm^-WLC
* A Togi-tsa is a prince of Yogma. t Ajhtlnga T o g a = y o g R of Eight Aliens or parts. Tlie Ei^ht pnrts M best stated by Bwanii Viyekananda are:'(1) Yama,ron-killing, trathfolnes, noD-stealingi continence, and non-receiving of any gifts. (2) iTiyoma,cleanlineBS. oontencment, modiKcation, study. and self-goTTender to God. (3) Atana or A4hana,posture, learning to have a firm erect seat. (4) PraTi'i i/aiiia,learning C O rontrol learning to control tlie mind completely ; this is a difficult tusk requiring a cnntiunous strugrgle for years.' [^HCMCe the true
{'J'o bf
anilinned).
the Prana or vitvl foreets iu one's own liody. (5) rr(iti/f//,-(irfi,- * iSiva-Rjija Vo;a is the cuiu'eiitriitioii nf miinl iiiiiue<li:itel\' iôn-
Saints like our Tha'yumanavar have sunb) and sunpr over and over asrain towards subduing their minds, which may appear to the unwise to be nauseous repetition ) ( O )
iMiarona is holding the mind ; so snbdued, to ct^rtaiii points. All these 6 steps are necessary to bring us scientifically to Dliyana and Samadhi- (7) When the mind lias been trained to icmiiin lixeil on one point, internal or external, there comes to it the power of flowing in an unbroken current t o ards Hiti/point. This state is called Dhyuna. (8) When this |pnwer is su much inteiieitiBd us to be able to reject the external power of iierception, and remain meditating only on the internal part, t h e meaning, i^liat tate is Samadhi or super-conscioiisnesB' or kiiowled;;e of self. l A f t e r (iTifirinjf Die nclf, one shall be intent on the Divine Arul of Supreme Siva. c. f. the saint's ciiiiplet ' O The Supreme, to know ene's self and lie On Thy Grace e'nr inient helps to know Thee, t Yoga-danda. Vide note to 58th verse. J c. f. Vide notes to 57th verse.
(hu ivc to tin- imp's imiini with I In-Suin emc Sivn ' This voise riefiiie.s (he saiil lluj;i Yoyii wliioli can be only better enjoved tliiiii toUl < 1 1 - (IrsoriUed. Tho initiatt'd uiily cnii uiidi'isiuiiii *it bi'st. It is callrd also .Vshtinifîi-Yo(;ii vidi- filst vprac. t The 4 kinds of t'ori cs are:infantry, cli.Ti ir,l Imrse ami
elephants. The tiiniil oompcinnd is

t iliiiuis, UmUlUi, ClulC.vin mvd Abnukiua. vernc 48. Siddhis--- [lOwcrs.
Sfg ^tjrS Ufiir^.'

Vide <.'6 Tatn i:s iiniler
llticei.tioB iMv ( ! ) A'mis. (2) private part. t;5) the ii;i\el, (t^ thr heart, i5) i h e i u u l . i and ( 6 ) the forehead. Vide iK.ies 'su.s|utinn!i' ;intl '.t:<im:i' inulpr ;16tl-. verse. The 3 Jliindiihis or I'rliits iue (1) Solar ciiclo. ( j ) A^ni cin-le .ir ciri'lc oT lii-c or l.ciit :ciid (.T) l.nniir i-ircio, Tlir.si' r lirci.'iTC s;ii(l to ronitn'ii, rcs|i''<-l i\ely. Lctwixt the tÂo of the six cpiii'es liolo Ijelow. \'idi* iiuu- to Siv:i-llaj:i ^'o<â abii\o. * Aiiiiiidii liliss. lliisM o:'i<l;iio ^'njiins. + * SoMi:i's orli iibovr). Ic'ii-lolil arc saiil I ir-li i IK;i.|[iij;i
^"SKUiniLiSpu^QQi, âst^miufS^^ (ûijiuii u:nuaQiD.
niooii'.s orlj oi' cirrli'.
(Vide noic. to
THIi LIGHT OF TRUTH on SIDDHANTA
DKKPIKA.
129
THE
L I G H T
O F
OK
T R
U T
Siddhanta
Deepika.
1897.
M A D R A S NOVÎMBER,
' T H E Otti KNT A L S I D E . '
The queatioii has Hgain come to the front, in a maoaer anexpected, by the strongly prononnced views of His fizcelleucy Sir Arthur Uavelock. irhich in the langoage of the iiaxl, 'have caused some commotioo among edac:\tioiiisis, and have mystified not a few;' and a regular war of correspondence hiia ensue J in newspapers and magazines, displaying not mach either of reason or of decency ; and the innocent Pandit on the one side and the eductited Indian on the other h a v e also cooieto receive an amount of abuse which, ander the circaoistances, is altogether unmerited and unwarranted. The Pandit is not such an unprogresive creature, as he is supposed to be, believing in milky eaa and jnicy oceans, but on the other hand Pandits are much more intelligent and shrewder than the avera g e educated man turned out by our University, and t h ^ poSBesB M much of general knowledge on scientific lubjectB, as any student of our English schools. Our old school Pandit (uearly 2 decades bacl<) could also lecture to us on Human Physiology and Anatomy. I f j fact we know more than a dozen Pandits of our acquaintance who know English. Many of these belong to the very old-school, and half a dozen of them re actually living the life of recluses, bachelors for life^ deToted only to the cause of truth, religion and learning- W e wish we could feel the joy our Benares Pandit felt on receipt of a rare Sanskrit manuscript we sent him. And our educated friiritJ scorns to live laborious daysin the cultivation of the sciences and the arts, and be talks of these expensive days and his reda((lics>ted wants. B n t i t i s n o t to be supposed that we blame him either. He is merely the creature of hif Environments though departing far from the simple ideals of his ancestors. Taking the matter howveiTout of purely personal considerations, such as the
3
merit or demerit of one [iHrty or the , nthpr, wu -n-il turn our attention solely to the hifrlinr and truei'HMpects of the queHtiou. 'J'lu pe who have rend our iiist contributions on the subject ' Vol. 1, Nos. 1 ynd 2i. may remeinlier that the quest,ion nr. aiie time was ^lllO^ thnn 50 yenis hack) whether Kiigliuli or the Venmcnlars should lie th^- iMedium of c-omnmmi'iitiiig ihf IpH knowledge, and wliether use shonld be nmde of the exisliDjf vrrnacnUr liieiatuie itseif i rnot ior elTei ting this purpose. Jr, WHS tacitly admitied wiid it is not denied now tiiat there was much in the aits and sciences and civilization of the West which lihd to be imparted to the Indians tu make them tit to taketlieir place in t h e scale of civilized luitirin? ; Hud we have summsvrized ;ill the argurnent.s on the subject in our two previous H r t i c l e s , and nrit one of tlie sevend correspoiideiits to the Mail seeins to bo Hware of such, though thw name of MacaiilBy is frequently dragged in to conjure with VVe will request our readers to go over them again, aud iu the light of Mr. Hodgsoii's views, t t e meaiiiiig of " 'J'he People's Goveinnr," will not be far to seek. What His Excellency actually said was this. " I n iny humble opinion, education in the Madras Presidency has gOne a little too fast, and has been a little too radical. I should peisonally have preferred, if 1 had thw starting of an educational system in this country. to have iiuilt upon what already existed, rather than hav.^ destroyed and began on a new foundation I should havp preferred to expand and improve EHStern ideas, and nntto substitute for them in their entirety our own Western i d e a s " This was at Ernaculam. At the Maharajah's College for Girls alTrivfrndram, His Excellency again observed
t h a t the aim of female education should be to impiHnt
upon existing sociiil and family conditione the im provements and the enlightenment of the West and that there should be no attempt to ilest;roy wht already exi.'^ted. they should try to improve, brighten and perfect it. At page 43, we quoted f r o ^ Mr. Hodgson to the same effect. ! he best and .jrest means of effecting this needed chamje is not by ignoring their past life and jjasi liteiatiire. which are inseparably intertwined a tid inter-reflected, nut lij distroy'n^ the uarp and u-onf nf f heir iiatifinol ezis fence,hat by a process of prep:ir:iii(jri. c o n c i ' i a t ion and comfuomise by finding t h e i n e H n s nf c l o n i n t r tlr^t g u l f which
separates Kuropean ;inii Indian :.ffeL'tion and intellect in ill use ..f that litei a i u r e , winch I s h a l l ven'ure to S i i y crinnot be d i s p e E e d with- and that any other
130
THE
LINHT
OF T R U T H
DEEPIKA.
attt^rnpts t(.> remove the w o o f and w .rp of ciety would disorganize destnictioD " tion. society and This is the liiffliest phasq
l o d i a i i oo-
than whom w e n e v e r possessed a b e t t e r instxri - e of an I n d i a n , cultured in the Ion- of the

equally
insure onr o w n of ( h e q u e s -
iiJusb uun itio We>-t same advice in
so well, c o n v e y e d them to
the
And Mr- Hodpson s p o k e of a nt-cessir,y arising No d(>ul)t, the calatnir ies but the eviU tii;it
the f o l l o w i n g w o r d s : " Y o u Lave to cultivate t h e s t u d j of y o u r m o t h e r - t o n g u e , and cation of i m p r o v e it to such a n Philosophy. Orator, has ninsses, "to homes, a n d regenerae x t e n t as to nmke it a fitting medium f o r the c o m m u u i W e s t e r n ideas in S c i e n c e and time, every University the million the edanate into a h e l p i n g on A n d time a f t e r carry j o y and
50 year." hence, i n c a s e hii; siipfcrestioDs were not actrd upon, to retrace ciir steps. he foretold h ive not v e t occurred,
have arisen are already serion.s enougli to <leniand the attention of the rulers and the ruled ; and we are glad that the mntter is sittractmjr o their attention. observed then also that we d o not wish to der Jind remedy the defects. done W e have retrace our
dinned into their heads t o gladness b e c o m e a p o t e n t means in
Steps in our present discnssion, but simply f o reconsiAn<l His R x f e l l e n r y has b e un'I"he uow observed that what has b'êii d^ne cannot bist (if fliPiiiand after all they are not so b a d .
tion of the c o u n t r y , " " to c a r r y t h a t lamp o f l e a r n i n g , of which we s p o k e , into the c a v e s ignorance, casting
c r e v i c e . "
of superstition a n d every cranny and except b y interpretpossible,
its is
b e a m s into all this
must accept things as they are, and mak-e, the
And h o w
possessing the p o w e r of expi essing oneself i d i o m a t i c a l Iv and v i g o r o u s l y in o n e ' s own t o n g u e and i n g t h r o u g h it, o n e ' s new k n o w l e d g e W e are also iflad to add to this at any rate n e v e r and n e w ideas.
next oest thing was, what has been Jittempted till n o w , a combination of European and Indian literatui-'', instead of attempting a medium. languxges n d purely vernacular
the o p i n i o n of an E x questioned the of y o a
Unt the resnlt has not ju-^tifted the e x p e c t a -
G o v e r n o r of M a d r a s , w h o s e s o u n d n e s s of l e a r n i n g c o u l d b e questioned. H e assembled g r a d u a t e s " A r e y o u .satisfied w i t h what y o D are d o i n g f o r y o u r o w n literature ? H o w m a n y are s e e k i n g to obtain a l a r g e and scholarly k n o w l e d g e of the Vernaculars of S o u t h I n d i a ? " Miid he r e m a r k e d that this University will not h a v e its fair share of w o r k till South done a n y t h i n g l i k e India too ha m a n y
tiuTis .Not that the system itsrlf is b a d , bnt the c o u r s e of study has been too much o n e - s i d e d . All the i n d n c e :iients and encouragements for The vernacular subject was only f,ho school and c o l l e g e ciirricuhi. learning have been in vernacnlitrsone out of many in favoiii' of English, and dead agsiinst the
It wa verv easy f o r little to the
the studetits to secure a pass by d e v o t i n g all their attention to the I'liiglish .subjects and very opiioiial lansnage. It won't pay to learn the v o r n a c u And neiid we w o n d e r that things has
A c t o r s ; and a f t e r instancing one or t w o cases o f e n c o u r ajjeinentof native science and native learning b y Indi&D P r i n c e s and nobles, he regretted that ' t h e g r e a t n a m e s of the land liiive o o t y e t b e g u n to take t h e p l a c e t h e j should d o , either of in the ' a c c u m u l a t i o n learning.' And or in the the eucouragement to-day, Aiyar,
lrii-9 at all. N o honour was to b e accpiired by scholarship in the vernaculars. the scliooM^.iy who is very acute in these ii, foMnpcl rhe subject of tlinn the late U -jid of tinGiiLTg, ill hts C'lnvocatioM Hdvising the asseitiblod vei iiiii ii'iiM s, o b s e r v e d , l\ iliaii I do that, if the
eoiiie to neglect his vennioiilars to such ati extent that i-ioiis ((uninent, even within .No less a j)erson Department of LMiication address, alnrnm iiconlesof 'Jie Vf'iT w;ills of the ScMMle H o n - ? ' tills l'ie<iilri.cy, we mean the late
opinions of gentlemen like t h e the Hori'ble Mr. J u s t i c e Bahadur and the UaghunHtha R o w , question have arising
Hon'l^le Dr. the late
Duncan, Dewan
Subrarnatila
lamented R o best ways of
lamented Mr. H. Bdelivered in J S92, to improve their strone-
B a h a d n r S a d h u S e s h a y y a h a v e talên r h e same t r d n d ; as to the .n:'! nn the e f f e c t i n g these t h e first two u e d e d refoi in-improvements, couBider t h e least c o s t l j this. The
No One Can feel n.ore Itidia
proposed,
with their
least that can he d o n e at presenr and t o boot- F u r t h e r it is actually pinched the lear tied Director
riiiiii.M-..!is veniai iilais, are ever ri) r i o - to a noljler life .'iii'l '.'ii arer weitlih, tiie proiii)ition 'if rhose w h o k n o w I,' must he ten, nay t w e n t y - f o l d of wi;;it it is, and SI I-..ii'.'ly believes tliat the g r e a t mass ot p e o p l e .'^vei be I eL'eiierated until each vernacular is m a d e , )v c a r r y i n g 'in th.it k n o w l e d g e . ' ' T i l e .! ^ leiM '.. c.l.Ka;, !',.JI,II1M' 1..' r l!iin'';N,atha Mu'hiliar b& equally distiibuted a m o n g men and women ; but no
sheet- necessity that has to p r o p o s e
old class of I'andits are s l o u l y d i s a p p e a r i n g ~ a n d t h e r e are none coining to take u p cular

liicial.nre;
their to
be
places. T h e v e r n a f o r m e d and m a d e require the unwitii
if they a i e
i n t e l l i g i b l e to f u t u r e rr: KvMt thei ' s t u d y .
genera^bioos. W e are
remitted attention and n n t i r i n g d e v o t i o a of the f e w wlio inclined t o think
THE LIGHT
OP
T R U T H OB S I D D t l A N T A
DEEPIKA.
139
oar Ei-OhancrUor and Gh>Ternor that all their l e a m i o ^ ia not rriih nod we are inclined t-i repeat the questions TnMk, whfct ia Trash ? W h o has h right to say that tiU they (old books) have been examined T " Mud this when we find that most nf those who hare joined in the discassion. we beg theirvpardon if we are wrong, are pereona who cannot claim to be iHiy antliority On die vernacular litTature W e have discnssed tht^ nobjoct with a lartre number o ' caltiired men, both Sarupean Hod Indian, bofit inaide and oataide-tha EdiicntioriMl Department, and they all commend Dr. Duncan's proposal, only they think it to be a very small measuM."' W e do not wish to lengthen tue siibj e i further, and now that Dr. Duncan has retaroed from home, may we hope thac the Committee of Senate appointed t consider tho proposal will soon mue^, deliberate and mature a scheme wir h the least possible delay ? EVIDENCES OF NATURAL EELlGION.* I On the Primilire ReUgion uf Mankind. iitstLKnt-x,
I propose conrse gether t o bi-ing f o r w a r d religioD. interewt, for your I consideration which all We a of lctares on sapreme intend t^ e x a i n i o e tomen shall e., relifînn.
Oentlemen, this e T e n i n g by way of i n i r n d n c t i e n shall s t t c m p t to sarxey from the setene hi|rht ut a i t o r y the opinions of mMnkind oa the existence and aatara of the primitive religion of m a n k i n d . It will be an hisloriaal rather than a philosophiosl lector*. The docnnenta I slisll bring forward are moat trastwortby. I bave dia> carded altogethei- the donbtfnl ones, as troth need not be dresMd ia tbe raeretricions apparel of falsehood. Tbaaa docoment* will msialy eoosist of ancient h y m u , which have ^been handed down to as by ancient peoples abot 2,000 rears B. C. and bear evidence (o the fact that the 6rst rali((ion of mankind was monotheiaa. not polytheisn. 6entletneii> soppose T AQ i n t D O B aronnd me in a great oirde all tbe people that ever ap>
The TFinlict of manof Gad." all the men that Is peered on, s a d passed a w a y from, K^ypnatiaaa, Africa, the e a r t h - t h e old S e m i t i c , tian, C h a l d a i c and A r y a n now live in Europe, and Asia,
A m e r i c a and O c e a n i a a n d propoee t h ' s q o e H t o n t o t h e n . Is there a G o d 9 tbe of there a s o p e n o r of this of tSe aniwer idea, infinite B e s a y , the the father of rewarder the e x i s t rootad tb and c r e s t o - and r o l e r the of good P God. of tbe The This We onivene, w i c k e d and would be We this belief
all men, the ohastiser one. ence Tea, there
nndoehtodly t U a is deeply
is a G o d . cannot
moat admit
in o a r hearts. existence the hy for and a m o n g every of respon is an i a w a r d
be t o foolish as to d e a y of this beantifnl world; aD stages of
creator
becaose
man, ia
ciTilisatioa rouaed ia the is a* aa Tha o r an a a t b o r evea
with y o n that great
sobject, f o r
all raoe-s of phenomenon civilisation a eaae. paintina an itii g i g a n t i c
mankind, aad thas A event,
is irresistibiy Kan,
Btertain a
impulse to BSIIÂ a cansa laaeuna . maaaioa it*
look into it f r o m a pkiloaophical M well as f r o m a theelog i e a l p o i n t of r i e w . mankiod i e n t t s and p h e n of the W e ghall ask the We g c n e r s l opinion of asH philotiotind ia of that and on tlie s a b j e c r . aphorisran of antiquity. shall e a r e f a l l y p e m s e the to search deeply into
iofaney effMt
Thar*
without
pre-sappwsea fiirtila
t he greatest s a ) ^ s we
architect, a earth with
artist, a statue a aoolptor. nitianiaiB^
W e fchall t r r
p i s m s , ita
o o r own m i n d i , whether (wrchaDce receAMs of o a r bearts a zlimpae with w h i c h >lmi(;hty trac lig'it this w o r l d . G e o t l e m e n . t o eearch every man'j daty. God
may still
l a k e , it'* rivers ; the sea with its imrnsnsity and ita f o a m i n g w t v e ^ , its ie(;ular e s i T e n l * and its monster lohabitsnte, the heaven.i ahle worlda Hnanre of with their ll reaplendeot, aaornioas aa What i* ionameraad Are ed pre-soppoee ocnnipoUct caaaa ihi* caaae ? Ne, A l l ere
and spark
God, the
Creator
Father of nil men, e a l i g h t e a *
e v e r y man t h a i
comes into
ao maoy wondera.
a f f r t n i t b , to will couilemn
f o l l o w the soany no o o to e x e r *
these w o n d e r f u l works their own caaae beiotfs reply
path of t r o t h when f o a n a . Ut ohay the lasting p a o i e h i u e n t f o r the boni in a fal*a religion. raapoiiAible a f t e r the proper to God for cience t o saan^h a f t e r trath, periabable
dictjiteg uf truth is havioK been ha i
ax in their eliMfaeat U n g o a j i e , " I t w i s ^ ' x l Tba earth la not fi.jd. the n < (i'-^ i aiilHMit<Ml aod Ood i[npM >liable, chanires, BCIDK, Qud WH -a r.^tiwill, anJ <><jii I-O latant
who made as and not we o u r a e l r c s " N o . they did o o t m s k e thamaelve*. n o r are t ^ T Goii creature^, are limited and infinite '.bej are tbey are *nl)j<--t to iiBmutable L A tbe FIIAT nioet iitellect d\laed fim'r, a e a i s nut. G o d , the l i e w e n a aia not ( i u d , l>câ *e all t h e ^ pi>r>shhbie and niaay IMI
mere fact of hi* lo embrace this to God
Hut e r e r y ^ i d y i bouod in ennst r o t k , ami aurld hia eoodoor, ahuold n r n v e at he, l a a i i i n c DeK'aot the n a a ' t last
pleaaoras of
meanii
te e n s U e htmaaJf
they h a v
no m l e l l i ^ a e e , ao INDRPEMDENT
e U c a l eMl, e i i . , fiaal anioa with h ^ p i D e e s of heavaa.
in the e \ e H a t i i i
ab<T<JUTE aad
J whuee wi !l raitad
a p ' i jtD
* k geriM of leoMru io ill. \layMtu UaHs| HiK. M l u ^ l o n
all t h e i e ^ in bie t h i c g t .
132
T H E L I G H T OF' T R U T H
OR S I D D U A N T A
DEEPIKA.
Gontlemii, this is the hnswer of mankind. All peoples iMTe a name for God, all haie believed iid still believe in th exisUiice of a Supreme Being, who is tine sonrne of all othsr beings. Go to the hniuan race in its cradle follow it tbongh all tbe different regions which it ba.s successively inhabited : let D O climte. no iiation/no clas., escape youiobservation: pass from tbe civilized to the baibuioos; search amonp (he degenerate tribes that have planted tbeir tents on the burning sands of Afiica, or the savage hordes that wander over the vast savannahs a n d p i a i i i e s of America, evei j w h e i e yon will hear the nanie of God ; everywhere you will find nations believing in a Supreme Being and dedicating to him temples, nltarsi priestH, festivals, sacrifires yoa shaJl not meet a single tribe, liowever savage it may be, wiiliout some kind of worship. And T V hat 1 . 1 true now-a-dnys was likewise true, nineteen centuries ago when Plntiirch, a Greek philosopher, wiote as follows. " Y o u may find cities without WI.ll.s, without literatnre, without Uws, without palaces, without money, without schools, without theatres ; but as for a city which has no temples or Gods, which makes use of no prayer or oaths, which coLsnlts no oracles which oSer. no sacrifices tb obtain the blessings of heaven or to avert Ihe evils with which it is threatened, this is what no one has ever seen ; it would be easier to find a city built in the air than a people without some religion (Fhitarch Contra Colote).'' Nor are the conclusions of niodei'n science different * The statement," says Professor T i d e , " that the: e are nations or tribes which possess nO religion rests eitlitr on inaccurate observations o. on a confution of ideas. N o tribe or nation has yet been met with, destitute of belief in any liighiT being, and travellers who asserted their existence have been afterwards lefuted by^ facts. It is legitimate theiefoie, to call religion, in its most (general sense, an iinivHisal phenomenon of hurnanity." (Title, Uutliuea of Hehgn.ns TIist(,r,j, page 6.) Indeed the belief in the existence of God i-< an universal phenomenon of hnmanity, becanB God the crcator of man moulded in such a manner his heait that even when reduced to the condition of an irrational beaxt and wallowing in the niiie of the grosses^ vices, allows nevertheless the name of God to escape him. and raises bis suppliant looks to the abode of this eternal IJeii.-;. Snch is the reniai k made h^ Tertullian to the f'agaiis of his time " Do you desire," he says, that I slioulo prove the existence of God hy the simple testiu.ony oE the sonl alone Well, although hin ie.l in tbe dungeons ot sin, held fast by the ciiuins of prejudice; weakened by passion and coLcnpiBcence. the .slave of false divinities, vf-t, when the soul awakes from its languor, like a man recoverii g frcm drunkenness or feyer, in the ver v first insthnt ot hin heivlth itpiorlaims the name of God Hnd invokts the only Heing wlio i-xn nisixt it. Great God. Good (lod. .lit- the wo.ds that loMi- ni.turally to the lips of
every mati. It is the voice of all. O testimony of th soul naturally Christian. And when it utters this language, it is not to the capital it looks, b t to heaven, the abc'deof the very God from whom itcomes"(^poZo^. 118.> Gentlemen, I shall not dwell any longer on this subject. I am sure the gentlemen who this evening have f voured me with their p:eence are n .t atheisti nay, they are religious people. Atheism could never take root in this land whenever 1 turn, my eyes meet with undisputed monuments of the faith and belief of the Hindu people in a One and Supreme God. '' There is but one Bein-.-, no second." But it being uniêrially granted that God exists, what is the nature of the Moiiorteism or Pol.vwhich ancient nations Him ? History tells worship by hononied us that in
times previous to the Christian Era, all nations w\th tbe exi.eption of the .Jewish people paid devine honours to many and diffe'ent Gods. mankind ? Now, was idolatry the priWas the first religion of Did man soon after own meval religion of
mankind monotheism or polytheism ? debase himself hands ? so as to
his appearance upon earth for^jet his creator and Lord, and worship the works of bis
Now, gentlemen, on this question we hevc the evidence, first of Theopbrastus Greek writers. be says "In worshipped yetm?ideof the one of the moat ancient no material among was Describing the religion of the first men, beginning image
no Woody sacrifices were offered, no use was templeS, alters or of any particular class of
priests. Men had not yet invented the name.s, the genealogies of different Gods. The worship which, at the beginning of mankind, was offered up to God, consisted in acknowledying Him to be the First Principle of all thing?, and in presenting to Him pure heart. the homage and the arôration of a up to Herbs, flowers, milk, fruits were offered to
the invisible Deity, and those ancient men lifting God the choicest Jiquors, and tlemen, the traditions of
heaven their innocent hands used to pour out in honour of each one was a piie-t to with H i m s e l f " (Tlieuphrastus In Emebiiis.' StTomatum V.) Genall peoples folly agree Theopbrasttis on tbe primitive religion of mankind, as we shall presently see. Fancy yon are carried on the swift wings of thought to the distant land of the PliHi aohs. to t he land where the remains of the enormous pyiamids, of the stately palaces, of t i e go geous temples fill tlie learned traveller f i o m the West with wonder and admiration. E g y p t is the land of Thebes, of Menphis, of Heliopolis, Tlie Belipion of i In of Abydos, of Philae, of Karnak. Ancient E};.\ pti.iiis. It is the land where abont 26 dynasties of kintis held the sceptre for more than two thoii.sand years liefore the present era. Listen to the high
T H E L I G H T OP T R U T H OB S I D D t l A N T A
DEEPIKA.
133
priet of T h ' whaoi cUd io iinow.white priefly rohe, he than luldresse)) the Sapreoie Beio); unler the nHme of Ptah^tana : " Hail to tliM Pth-Una. OreHt Ood who conOWilelh hi form tltoa art WHtcbing when at rest the faffaer of all fatheri and of all Gods. W itcher whotTTenj4t the enilleas of eUtrniiv. The heaven was j e t noeraated, nBi;reatd W B K the earth, the wati
flowed D o t ; t h o a haat p a t tfleetbar the e a r t h ,
WlifHt thou hngt fnuml apArt,
thon heai pat ioto it-) place. 0 God, architect of the world, tlioa art withont father, begotten hv thy own bleadng*. Thoa art witiioat a mother, being bora tbi-ough repetition of thywlf. Thoa d^rivest awaj the darknesa-by the beama of thioe eyes. Thon aacendeat into the zenith of heaven, and thoucomeat down even as thoa hast ariaen. When thoo a r W dweller in the infernal world, thy knees are above the earth, and thy head is in tbe npper sky ; tboa saitaineet the snbstancas which thoa hast made. It is by thine own strength that thun raovo'^t. thou art rained np by the might of thy own arma. Tbe roaring of thy voice is in the cload, thy breath in on the mountain tops tbe waters of the inandatiun cover the lefty trees of every region Heaven and earth (obey the commands which thoa haat given , they travel by tbe roads which thou bast laid down for them, tbey traosgress not the path which thoa hast prescribed to them, and wbich tbou hast opened to them Thoa restesti and it is night ; when thine eyes shine forth, we are illarainated...O let us give glory to the God who hath raised the sky, and who caaseth his disk to float over the bosom of Nat, who hath made tbe Gods and men and all their generations, who hath made all lands and countries and the Great Sea in his name of " Let tJie earth be '' (In a papyrus at Turin tranelation by Le Page Beiumyh; Hibbert Lectures, page 22J). Sach were tbe teachings of the ancient Egyptians abont tbe nature aud attribotes of Almighty God, and their worship was therefore monutheiatic not polytheistic, becsuw althoagh we find amoug them a very old belief in numerous divinitien, yet this were rather God'n personified attributes, and were always saboi'dinate to one supt-eme-nncreated and creatine God. But alas tbey soon fell from so high a ootioepliiin of God ; they soon fell from the true kaowlediie ot God. They had kuown God, but they dM not glorify him as God, uor oive him thanks: therefore they became vain in their thoughts and their foolish heart was darkened hy these beautiful things that are seeti, tbey could uot understand him thatis, neither by attending tn the works, they acknowledged who was tbe workman, bat ihey being delighted with their bâty took either the lire or the wind, Or the swift air or the circle of the stai-H, or the great water, or the sun and moon to bs gods that rule the world ; aod they changed tbe Kôry of the uncorruptible God into the likeness of the image of a corruptible man, and of birds, and of foai ~
3i
footed heasts, and of ci-eeping filings; and changed the truth oF God iiito a lie ; and worshipped and served the creature rather thon the Creator, who is blessed for ever. We may <iitn up the relijioaa belief of tlie Egyptians in the words oftlie eminent scholar Mariette..." On the summit of the Egyptian pantheon hovers a sole God, immortal, onoreate, invisibe, and hidden in the inaccessible depths of his own essence. He ia the creator of heaven and earth he made all that exists and nothing was made without him. Thin is the God, the knowledge of whom was reserved for the initiated, in the saoctnai ies. But tbe Egyptian mind conld not or would not remain at this sublime attitude. It considered the world, its formation, the principles wbich g'lvern it, man and his earthly destiny as an immense drama, in which the one Being is the only actor. All proceeds from him, and all returns to him. But be has agents, who are his own personified attiibates, who.became deities in visible forms, limited ill their activity, yet partaking of his own powers and qualities". Maiêttp quoted by Max Muller. Lectures on the Science of Heiigion. Ijectaie II[ This is the history of religion in Egypt, and it is likewise the history of religion in Cbaldea, in India, in Persia, in Greece, Rome, in China. Thus may we account for the strange mixture of monotheism and polytheism which is apparent in the religions worship of all nations. The first religion of mankind was monotheistic. Itwas God himself who at the first break of human life, vouchsafed to reveal himself to man as the self-existent, the one, the one withont a second, the father of all men, the rewarder of the good, tlie chastiser ôf the wicked, ^who had instituted from trie btiginning for all men one and the same path of salvation. Bat in the course of time, thejpremitive traditions were altered by tables, the knowledise of the trae God was effaced from the memory of a large part ot mankind ; and idolatry at. once the dsughter and tbe mother of all passions, began her dismal reign. The piimeval re\'elation of a sole God was still flo urishing on the banks of the Euphrates^ The Relii-ion r,f the jj^g ^lîijerii of the misrhty Ancient Chaldeiuia. A9.<yri.an Empire, ^standina, with their hand.s and eyes tainted towards the stany heavens, were wont to close the toilsome day with following prayer for forgiveness : " 0 L'>r(l, lei thii dreailful wrath ot tliv hej.rt be appeaeed. " I feed upon the bread of terror auiJ I drink ilie wmur of '' I nourish iiiyeelf with trespu.sseK iiâinst. my tinil, >vich.uiit attendini; to them. I wulk in sin and 1 do not mind il. 'OLord, nuineroua are mv tanltii, hoavy ait- nn sins, heavy .ire iny fauJl.s nio.si. )njvy art^ my O I.ord, thon that knoweiit miin. ivioat y fi'i'It-'. " 1 have faUen into sin, and I do |not 'niimi ii. i li-'v*' siiinrtj, and 1 do uot miud it.
Borrow.
134
THE
LIHGT
OF
T K O T H OK S I D D H A N T A
DEEPIKA.
the otherwise abln scholars. The collection, verification and publication of these long forgotten heirloom of literature would have paralysed the energies of many a literary giant. This task, however. wa reserved for Mr. Swaminatha A i y a r o f t h e K n m b h a k o I bare committed many faults. Let; the wind blow tliom .iwa.v iiam Colleije for accomplishment His apprenticem r Blasphemiea am niRiiv, thou () Lord snatch thoin fioni me M a veil. 0 my God, mr sins are .seven time." seven . ship in editing other works previously and the Bcqnit me of mv sins. O God, thon who knowpst what publication of other accessories by other Rcholars none else k n o w s , my sins are seven times seven, acquit me of mv sins: Tbv heart is like that of a mo< licr that is have considerably lightened his task. Nevertheless jiiBt delivered of an infant habe. like that of a father who beeot a child Irt Ihy heart he appeased he deserves the highest credit for the indomitable O Lprd, put an end to niy bowailin^s pardon my fnnlta, my cnnrasre with which he has succeeded in the attempt. wicked works, my ei rors C.niise seven winds to dissipate mysorrowa : let "the birds of the air scatter them to the Hirt masterly edition reveals his vast erudition and winds let the lishine net entau(,'le them and the river scolarship of a rare specimen. Scholars cannot too roll them nwav in hit waters." Lonorniant. Ilixlory of the i<nn><>t Orient. V 304. well thank him (and that other veteran. Mr. D a m o darara Pillai) for the immense bnnefit conferred upon S. J. BVRTOLI, M. *., D.O. them. (To he contitnied). These Idyls are not enjoyable in parts. It is only when you have mastered a whole Idyl and grasped MULLAIPPATTU. its central idea that you can understand what the author wishes to convey in his Idyl. Encumbrance of a number of clauses and fub-clauses, many words ONK OF THE TEN IDYLS IN 'I'/WIL, An Idyl in English is defined to be a short highly and phrases now out of fashion, very stranpe grammatical endings and forms, and the difficulty of finding wrought descriptive poem, or a short pastoral poem the coTinecting links render the mastering of every Idyl This definition ia closely applicable to the Ten Idyls in a very eiiduring task. Even mature ackdlars have to Tamil, except in that some of them are not 7ery abort nor all of them pastorals. Every one of pore over these Idyls as schoolboys over their lessouB. They these Idyls is one highly wrought complex sen- But such patience and labour do not g o amiss. tence in blank verse with one'central idea in each. have their own reward. Some familiarity with these This complexity is rendered still more complex b y Idyls in o n e w a y enables us to understand the inherent Anthe commentator whose linkiog at random the vari- beauties of their ancient classics very easily. other important feature of these Id\]s generally is ous co-ordinate nnd .subordinate clauses puzzle^ that the descriptions are life-like and pimple, and not ven scholars of the highest type. But for this oommeriator; however, these Idyls as well us muny forced and far-fetched like the tremendous exnggei-aother valuable works would have become only for- tions of modern author.'^. Our ancient classics genegotten things of the p.ast ami would never have been rally, excepting in point of diction and style now out of vogue, are very simple and enjoyable They rescued from oblivion. Within our own times we would net repel refined scholars of Europe who abhor know of whole C I MS.S of Pandits who neither knew onr recent poets. nor hesird of any of these Idyls except the first
' The Lord in hit indigiiation has kindled h i . wroth agninst me. God has croshed me in his fiivv. ' I kneH down and no one rniscs me up with hie hand C i r m p . I ulter mv praTer, and ni.nP hflnrkens to me. Bin 1 appmaciv my me'rcifnl Cod, Knd \ Gire vent to my iO|)cntancv.
which, a-s part of the X I Book of Saiva lore, has ever bpen learnt and popular,, though not Wheu even well understood by all. how wêaa'saiT(^& Pandits of first
was first introduced as H text for the B. A. Elaminaof 1S94, we know grade colleges were priiinblin;^ and miirrauring against it. W e know n l s o o f s o m e cases in whicli some Pandits, ->vhi) ownHrl .^fiay copies (Mss ) o^ some of these Idvls lip in despair all hopes of decifiherin-r what the H';i7'i' r,^ their contents Kftieiit oviy hititi werr. Kvei- i;i print now, so-re of
One half of these Idyls come under that class of literary productions called ^pgiuuenii.e., a poem, the object i)f which is to conduct or introduce one to a superior In ^(SOfit^snps)ûuemL. one who alreadv obtained the favour of the deity Subrahmanya explains the path leading to the abode of the deity and conducts a votary to that place to obtain of HiOi salvation. ID the other four Quir(tîi7iT/hjt)iuumL-, svuuemi-.], the favourite.'* and adherents of kings and
cy(, in I'tn? hunrl.t of
; O-JIPIS guids the warrior.tho m.uf ician and tiie dramatist
THE
LIGHT
OF TRUTH
OE S I D D H A N ' T A
DEEPIKA-
I JR.
t o t h e palacefl a n d maDsions of thoae k i n g s HTIJ n o b l e s t o o b t a i n princely g i f t ? . T h e obj.-ct of these I d y l s is tli praise of the deity o r iioblo w h o s e f a v o r t h e a n t h e r had won. MUU, Of the remainiDg five, f o u r treAfc of l o v e ; a n d J'hese are ^ ^ b u u u t r ^ f f , nnd uiLif-arutiniso. uiêajri (g/S^BuLuriKS, heroism incidentally)-
(4)
Mii_-lovc
qnunel.s,
(5)
jgjjKatii-wpepii)},' Ciiiise. to a(l::pt-
lamentation in any perio l o f their life f o r any the a b o v e five s p c c i e s of soil, as ii.p)ro|)i i:ili-ly ed t o their ijir?6, t o QisiL^^. nature, as to When to i_m) to iind
T h e s e five charJutDeristiriK Mve respectivply iiscii bed
L-Cp^^ to
a d m o n i s h e s worldline!>B on a c c o u n t of its :)raDSi t o n n e s s and t.he P a n d i y a n to w h o m it is addrensed is s t r o n g l y a d v i s e d t o k e e p in v i e w tainintr salvation. ilie m e t h o d of o b W p now p r o p o s e t o revinvv one of
these five disposition.^ or actions
are set in verse, it is but. p r o p e r that, the poet should d e s c r i b e their respective m(TûQuir0ejr. Now tlien, (jowfetfuufTil, the s u b j e c t of oiir pre.s-'nt r e v i e w , deals of the disposit.inn which the b r i d e , continues solitary. lord return from a military exploit forbears with failing to great patigs the perform or the state in The kmcrher
t h e a b o v e , (joaitwuoffLl, rather briefly here. T o those w h o are net familiar with t h a t part of Tamil g r a m m a r amatory jjoemR, which the l o l l o w i n g brief ^suQuitq^^ for is introduction
draws Rules
requests her t o forbeai' his separation until hi.i His consort accord iniriy rhis separation duties. without This spaci-
necessary ( w h i c h we propose to treat m o r e e l a b u i a t e l y in a separate article iu s o m e subsequent issue), \ jysij Ouff'tîr is d e v e l o p e d in these three coustitueiit.s, viz., primary arrangements of nat.ui-e with five varieties () ( g / B ^ ^ , (e) ( d e s e r t ) , ( f ) QpeiâotrHCts and r e g a r d to ( i ) rfwii, soil, in aylvan tracts, ( d )
household
f o r b e a r a n c e is the subject of this p o e m . T h e queen was on her bed in the lofty and o n s seven-storied pulace. of a gold of the a d j o i n i n g vtitue k e p t b u r n i n g ne^r herrivulets r e a c h e d T h e lamp held in tlie hands T h e nnise There The her her ears
hilly tracts, ( 6 ) u/rfcy-arid tracts
lo^îi-agriculturai
O c i i i ^ w - m a r i t i m e tracts and ; ( 2 ) G u i r / ^ ^ - t i m e , iu t w o Ifrand divisions (i)Ot-i(5i(3ij/r^^/rj>/-the six ( a ) r f f - c l o u d y ( \ a g u s c and oold (October September), (b) and November), seasons x-fiir-
was not her lord beside her. sion came o v e r her. pea-hen pierced
Rhe was all alone. She adjusted
t h o u e h t of her husband crossed bangles which w e r e s l i p p i n g <.fT.
her mind. A c o n f u She shivered like B ornsments
She sighed.
(c) ( y w u s o f l - e v e n i n g iStirueiiff-mormDg hot season
d e w (December and Jannary^ (d) aeasoD ( A p r i l a n d
with nn arrow, and her
d e w ( F e b r u a r y a n d M a r c h ) , (e) gitrOaiteFIa) milder hot M a y ) , ( / ) Qfi^QaiaflM ( J u n e and J u l y ) ; (ii) first hoars after Hunset, (ii) t h e six d i f f e r e n t toirttw the (c) iutru>imidnight,
c o n s e q u e n t l y , were <lislocateH. T h e queen however c a n . not help t h i s ; they must forbear separation from their lords; night. otherwise, kingdoms her. Such will falj wiis her down. This were t h o u g h t consoled l o n g and tedious. plight, every
portions of t h e day ( e a c h f o u r h o u i - s ) ( o )
T h e d a y s had no charm.
The nignts
MiaicoDp-ihe Jast hour- of night, {d) s/raw-morniug. (<;) coiruc^-midday, (âr-natoral ( f ) v/huirQ-eveuinii. IIaûQuir rhe pecaliarit'ieB incidental, to each of
T h e appointed, time of the nrrival
of her lord is not, y e t c o m e . W h e r e was the king all the w h i l e ? He was in his c a m p in the battle-flold. The scene of action bordered on a wild torrent in a forest tract whose tall trees and thick shrubs were cleared away. the enemy fence. were -.ilso pulled down' Tb^ fortifications of therein of wild clans who eu 'rded the dominions large tract of land encircled on all sides by a po.st9, n d ropes for wires, [rhe b 'lie.s on
divisions of t h e soil n n d e r f o u r t e e n heads ( 1 ) ^ j o v a ^ tntelary deities, (2) .luiisQ^nk chiefs, ( 3 ) glîQîrir, ( 4 ) i - / - b i r d s , (5) a9i /(5 -bea8ts, (o) o(r-city or t o w n , ^7) iSfl--water, ( 8 ) y - f l o w e r s , ( 9 ) uijii-trees, (lOl e-joj)food, (11) ua;p-drum, (12) lu/r^ stringed musical instruments, ( 1 3 ) u c v - t u n e , (I i ) Q ^ i r ^ ^ - o c c u p i t c i o n , trade or mode of earning a livelihood. I l l o-ifiu The subformer viz., Ou/r^cr-essential characteristics of lovers. j e c t matter of tions (1) or actions, either
Just imagine a wire wiiich sus-
Substitute bones, spears and bucklers for iron
to which the t w o mental
quivers were suspended resembled the treble stoue of a Brahman hermit with his o u h r e - o l o r e d pended on it. engraved]. such composed entrance 'I'he heads of spears were In tins enciOsiire foi tified cloth beautifully king The
a r e auxiliary or c o n d u c i v e , is d e v e l o p e d in five disposior corporal, union or the state in whic.h husbands and ( 3 ) g|i5,ff^s>-the stute bride.
bv a fence of
w i f e s are together in their family, ( 2 ) Lff/fl^w-separation when f o r l a w f u l purposes, ) in which they continue solitary, especially the
weîppns was encamped the army of the of warriors of various nationiilities. of the enclosure was g u a r d e d by
rutting
136
THK LIGHT OF T^?UTH O R S[DDHANTA
PEEPIKA.
leph ints, wliicli stood :if on'ê t'Miinini^ 'liiîr hr.nris with twig's, curing not '<> pat. fcod or su^'ar-caiies, i-(irii sheaves Mnd sweet tender fîass, and wi-re fe(] with iiioi-sels rirt' liT iL'Uornut innhoiiuts who thrcatenf-d them to eiit iinS^tti'Mv words fiuniliar to flephimts) with {jfoads in t.Iieir humls. In the middlfi of this eiiciunpinent was pitched tlie tent of the kinif screened apart fron) tlio snrfoiindiiii.' din nnd confusion of the army. After llip dav's exploits are oret-, he enters his tentThe bertutifnl maid spwants snnff np the lumps. His body-puard po round his tent and keep wa^.ch oven at miduij^ht. Every now and then liis time keepers inform him tilp time sliowr, hy his hour-glnss. lie paces into his dormitory adorned by a Yvana servants S'nd lit liy diamonds. The screens of rope are let down. The mute mlechas watch his bed room. He i- ; i ] o . i P on liis hod reconntin^ elephants whose prooosci.s h;ive been chopped off, dntifnl soldiers who Imve fallfii in batile, and horses which stand wofnlly wlthiiiit Ippclino- on ^rass, hnvinp- been wounded by iiiTow.s \'\'ith one hand on hi^ be(i and thi^ other on hiS head, >lepp]o-3 ho sits pondering over his loss and the probiiVilo plans of .sMcce.s. 'I'lie Inst day of llio appointed time is come. Tliere iias been h e a w sliowpr :n the evening. The lady wlioin wp have b It, in the pnlace just now b^îiis to >veep as her loi'd bus not returned yet, in accordiince with his M'umise. Old womori who'have bnen despatcherl with fiowei's ami saoriliop.s to the trods to cnisnlt f.riimrs retniiipil to her and said " T) beautiful lady, please dispr.nse wit}) vour sorrow, we have had a very yOo<] omen. While we were prayine the gods, a yoniig sheplicrdess, who rlasiied her slioulders with roused arms on arcoiint of the cold bree/e, seeing her -aK-f-A na.liln'^R ai.md thf- r'.WS, WHS S"Othing them vilhtl] ' n-iU P,e nr,r, troubbnl, your raothe'ra will in-Iandy this not a. tjood omen? There s iloi'l I ;liat oil)' loi-d will return e'-e long with plet- siii-f:c-;s f-he=e words had no effect
thi'ir domitiioii^. the door-way
Lo I his chHriot staoda in front of
The above is the substance in English of this paetorjil of lOo lines. W e have oniitte'l certain q a a l f f j ing phrases and chnses which may seem awkirard in Knglish. Now, reider, try to put the whole of the aboTTi iti one complex sentence and note the result. We do confess that it was with considerable difficulty that we patched np in parcel.s the above humdrum translation. Even now we nro unable to comprehend how the commentator links the clauses into one whole intelligible strin?. His linking is n habra-eadalra. It may b e that our scholarship is not np to the work to comprehend him. W e retreat this only to show how much patience is required to master every I d y l .
T . CHEI.VAKESAVARAYA MDDALIAR, M.A..
THE
.^GE
OF
TIRUMANGAL
ALWAR.
H I S MKTKES roMPARD WITH TR'VARAM. Lceargpi LoirfSÔfhuj U'T^firw Ljiuis^ u j a v ' ^ C J LDiemsLDêsr Q^fiT îsmrrk^ o/irQeuiT ihae\)i îreirOsirQetfirgiiii oiiQfS eSaisirjii p. According to the Vaishn&.vitos. Tirumangai Alwar is the latest of the Alwars, and was horn in-Kali -398 which isftbout. 3,f;00ypars a?o,at a y\lftcecalled p'Obablv south of the Canvery in the Chola territories near ^(îfsmri^n, a place celebrated for 4 Q^îrirut. Thev have also recorded, in their short biographical notes of him, thnt in the counie of his travels from shrine to.shrine, be had met Sambahdha'.s diacioles who took him to their master at Shiyali before whom, he K1U7 what was then known as ^(^^îremri^sui beginning with the following stanza: 9<5P'''''' oji^wemr Oaiei).!^ iqciij^lew"^^ L^jjUf-Hjir Qe\)rrQi8 Qiuarîi saai^^ ^fTLTetreir îisn2eitreS:T îs Srt^^ uj(5a)an;DiiSssr ^psir/F/reargLD QaiêS eatukjp ldibsibs err etna/ujrrjn lS staff sO err (igu> Q^QîSûieS eStfitr^ arQpii &jDi(îB Kirt^ f Sirira, a P e w r c w r s Q f i r t i l a f i Q r .
^(^.cOajcOT) LC.TOJSvffaDiij^ sm/DuS^
!adv sitlin_' iiMiodv p'.stnre, when a unjoling sonnJ tickli. s 1 1 f^r '' ti Hark ! What is it ? It i-omos from a. distance. Tiie blowing of trumpets Ulue lotus and and concih '- ' Tlip weather is clear tlipji' niller !i; ;iicfl\' Iii.ird. The deer till-' .îiHrniv
IC'inrai .-irc bios>oniin^^ other forest llower.s are opening ^;DpiMLT 'p^ er plain.'? of "horses is dis-
Then be asked Sambandhar to sing, which he did, but which i.s net preserved by them. This seems to be
rta(.'S. Tiie king
p| ir. lach i u' .villi uplifted the true version of the interview bfetwei-n the two coinniered his enemies and won Fâiuts at Shijali as given in their authei>t'c books.
THE
LIGHT
OF
T R U T H On S I D D H A N T A
D E E P T K A . 145
T h e troth notao
of
this interriew, it seems, has knowing tlie weighty
been
grown defective. of
]'erliii))s Tamil tnny h;ive
sciiolfiif contj ibuted
are
not
doobred by the late Mr. Sundaram Pillai, th mgh 1 had opportunity of reasons which induced him to suspect the genuineness of the tradition, and it would further appear that the 11th cantnry has been fixed as his period;
altogether to bl:inie ii.s s-veral 'c.nises iu tlie liiftorjTamil liierature KJ liiis deploriibie stato of things.
In the next place, the Tevanim metres ve ucrt marked in the book, as they might have been, by If we rely upon the followin(f stanza giving the isiiiLSujiTiinri_ir,7 wiitS who was in the most favuurkble date ofTHioil Kamayanam, viz. circu'rist-Mices and would have been the fittest person a^tafiiu ffmirufi Qi^firûrp QpifiatQuip âoiiueir atn^ to do it- Nor has any othwr editor attempted to do it, mtmmSiu QaisiirQisiL itaiîr tu>u /^ri^t^ [ a; asatnigVit have been i!ji4')ected, from theeiitieme deffi;!j/iy ariii ciomplicatiou of the task. While on the I mil 1 iiiiffii I eSjirtt airanf uikêsB lu^îsirsff^ other hand great credit i.s due to the ori^rinal editors stiraiBuj aijrikmir Q^mQeer fiSiuj QtpiB^Qeat of the AlwHr'.s Priibhn<laui.'f for the laudablu wttempt Kambar rrast have lived towards the end of the yUi thiy hi.ve tnude in pointing' out the metre of each century; and iândharu must be datrd the 8th ctiutuiy uiTjrij>, I regret I am compelled to remark, in the inteif the following stanza in the preface is true. rests of THinillifceralure, with very t;reat deference to Q^^QtcirSI Qaifiirmaiii uaSarj)/ ai^Qtoireir them, that their indications of metre are faulty in too eSifti^mamrfu)(jD6BW/fijpQtLsireau) âvQi^Tor many places as mny be discerned even by a sHpeVflcial QuirîAl^ SaiweapQujirar ai^Qûi reader, and as 1 shall shew fully on future occHsion S^SlL/UU (gJO/ T^QÂ These fault.s mar th excellence the Pr ciphaodam and Lia)aiiT(giîr LsSiîi^ Qunpp the metres therefore shonld either be omitted altoiDîaeSwir QtifiLi^fi gether as in Tevaiam, and the reader left to grope in the dark as best as he can, or stated correctly liSn^si^ Lfiriramwjra Qafp/H^Xtftr. so far as we can at the present d.n.y. In a work like the Then the resolt would be the AJwar, whose date is Prabhandain, nothing should proceed ijpon conjecture. the 11th century, is about two or three centuries poste- The Alwars thetnselves if they were now alive, would rior to Ratnayanarn and Skandham. be much amuSed at the metrical arranL'ement. I propose at some length to teat this astounding reBut in spite of these difficulties, an investigation of sult by a method which is none the less reliable bethe metres of the Alwar find of Tevaram is not altocause it is novel in Tamil literatuie. I f w e j n - t turn gether a hopeless tusk as it may at first sight appear, our attention to the metres of the Alwar and co^npaie if we only ner.severe in the belief that snbstsntial and them with Srabai)dhar'< and his undoubted conteminteiestingresnlts will be obtained and that porary Appar's Qpaitriiui on the one hand and with ^ / f l i a i ^ jLOLi'îÎR SIVTSsbT LBÛ.jJI Kamayanam, Skandham and other auch work" on the Qu(îQaireiPGfiT ( j ^ ^ i j f i i Gu.T^Tii; other, we shall arrive at reliable and substantial reBults, insteîd of litHrary conjectures liaz*deii some- a u d ali tjiat I r e q u i r e uf i h e r e a d e r i.i t o L a v e liiw m e times for the mere pleasure of contradiction oi- tlu'ouj^li t r i c a l fortnuhi.' t his fingere' e n d s HS 1 slij>ll s t u d i o u s sectarian animosity ly a v o i ' i t e c h n i c a l i t i e s hnd try r.o b e v e r y s i m p l e lu The application of this method is, I .am awtii e. ijeset with a great many difHculties. In the iii st pluue prosody is considered iin extremely ban-en and uninteresting subject, not only by the yeneral re^dei- but even by men who haye made a special sMi'iy of 'i'amil, including Pandits, aii>d one will be aurpri-ed to hear thatTelug'i proSodians are, in this ie.->'iict, Ear in advAncu of {'a-nil gram-narians, and h ive don>' fnll jntsire to their subject while Tatnil, with a wider and. I believe iDore aucient field in prosody,nor havnu,'-bee'! watched and treated by Tamil writers^ Ims hilleu am! 35
my t r e a t m e n t of tlie subject even at the expense uf ele^rince a n d c o n c i s e n e s s . P e r h a p s it i.s nr)t g e n e r a l l y k n o ^ ^ u t h a t tlie T e v a r a m m e t r e s belontr tn an a n c i e n t p e r i o d o f iHrnil and possess us many metrical peculiarities b> liiciature whicii, n o t the sacred dictates to
h a v i n g s u r v i v e d to us, a p p e H r to t h e s t u d e n t o l riiodern poetry irregularities i n u u l ^ t d in p o e t s l o c h a r a c t e r i s e their p i e t y o r as sci i p l o r i a l e r o jrs a n d s o on, as v r r . jLisly b y modei'ii C ' j n j e c t m ed a* casua.lv fancy i eiKiei s l hut i-ver iiripfencil
t u r n t h e i r a t i e u c i o u to LLL- m e t r i c a l c o n s t r u c t i o n of t h e
138
THE
LIGHT
OF
TRUTH
Oi:
SIDDHANTA
DEEPIKA.
lines. Of course, the ciassiciil works extant upon Thmil provodv fti-e ingularly conspicuous by their sullen silence on these metres, on which, from the extreme importance of the subject, they mipht be expected to be minute even to dispfust, aod cnnnot therefore be appealed to for our help. That sncli indifference on their part, or, whatever it may be, is nol; excusable will appear from slight reference to Teluga prosody, where not only the Sanskrit metres, borrowed in common with Tamil, are fully explained after the San.skrit model, but even the pure Dravidian metres, as I may call them, such as Madhyakkara, MadhuriVkkara, Dwipadn, Taruwoja, Utsahs,Antharaccara Ac-, of which, curiously enough, ns I shall hftve occasion to sh^w. there are counterparts in Tevarsm and other snch nncient works, are fully described and named without the aid of Sanskrit prosody and wilL I b - ] i e v o , lend i"Son>e help in our investigation. nd throw much light on thn subject. Tev'-r^m consists mostly of Vrittas with a few âajD herp and there. 'I'hese \^rittas, as we know, are only jglwii) Or subsidiary metres that seem to have entered the language ranch iHter fhan the four main metres Qaisirurr, ^maipuir. seSluuj, and ai^Quuir. but have been so extensively nn l exclusively used as to have thrown the main metres long a ? o altogether into the back ground. With reference to these Vritt4s, Tamil literntnre may he divided into three periods viz, iP The period preceding Vritt.aB. (2) The period of ancient VrittVs (1) The period of modern VrittRs. Aeastyar a n d T o l k i p n i y i r appear tob^long to the 1st period. Tid we may safely assert that Vrittn in Tamil wpre unknown to them and that the spurions works in Vritt'is that pass under tli name of Aeastva are works fathered 'jponhimby modern writers of little or no reputation, and are instances of metrical anachronis>n. Many oM works written in non-Vrittas may also He ussigned to tliis 1st perio ). Tev;iram wu'.ld apppear to belong to the 2nd period, an i. I am inclined to belif've that SHîriLsmfl is ulso > ' this period and that Quift'nt-tjnemua marks the dawn of th^. modern period. I shall not here digress by stating mv reasons foi' these propositions. I should here july ask the reader to discard the notion that Tamil, 'ipliintîutr as it is to the so-called unchangeable East, ha-; remained unchange'l ever since Agastva. That it iiH'j hpeii rliangiug, is nowhere more app;^rent than in rhe oricrin aud tri'i^wth of Vi-i'tiis, thonuh it is to b e regretted thai Tamil prosoiiiaus beyond recognising
the advent of" these metres into the language have done no justice to them and have failed altogether for some reasons or other not very evident, to watch them in their growth thi-ough centuries. There is a futile attempt madn in Virasoshiyarn at an explanation of Sanskrit metres, but the subject is not p a r s a ed,"probably as being beyond the scope of thework,beyond indicxting what are long and short letters f o r the purpose of Ghaudas. I am here concerned only with one point, viz., that Tevaram and Quiffiu ^(^QteiryS of Tirnm-^ngai Alwar belong to the same ancient period, and I hope the following investigation will make it clear without more reasons, I may here tell the reader that I entering into shall not disdetails and gust him by too many
taking him into what he may here fitly call a d e e p l a b y rinth of metrical complications. I am aware I am not entitled to a more than passing attention from the therefore intere.sting Tirumat^gai general reader of this Journal, and shall confine myself only to a f e w salient and points, shewing^ that Rambandhar snbject to be treated fully elsewhere. I shall first take a metre which is very common both in Tevariim and modern poetry, viz., what is name is given called ^(^QmiFleaff in Appar which forms the main portion o f his Ist ^CJGOSO^. This now call it by the to it only in ^jfSîm^Qig equally This metre, Appar and the name has not de,scended to us. and w o long sonnding name stanzas. w which is a name applicable t o I do not knowhowmi>ny the ancient ^Q^QisiBemr, is the and
Alwar flouri-'hed aV)0ut the same period, leaving the
identical and the only
metre employed thronghout the twelve parts of SmtmQ). I shall, for the information of the general reader,point ont the identity, by scansion, between the Appar's ^(^C/s'flsnf and t'e SmeSa'9 metre, hoping, however, to be excnsnd for the comparison of two such extremely dissimilar work*. fânario rjeSarii
or .oSffTii 12. Ouresrgp/sv ârsgfû)
L/eSwir or Qfiinir
uiosffq Seiri^
QîDir
eSp/S(nji uieeSQuJor,
4
.foiiemQairr^jpi
ôreBfler
oiirtfijs^ (^L-ir
LpiQsn-i^ QseirLBar {(îîTLcsi^ iSimQ, uitdSirii i ) .
THE LIGHT
O P T R U T H , OE S I D D H A N T A
DEEPIKA.
180
tîth this compare the follotviog Q t f i e o f of j f u u i . m(gtSm-ii ot

1, îr^stf
uf^^SySiU^ êriiQsifl ttJT u,nQp.
Lfofioir Or dîDir
Jlilttt
(jyuu/f Qmnt^pfiQ^Qmêam stanza). Here, note the underlined word uS^^Qifiuj which IB incapable of division into two iDir^ffir as the rul requires. A modern poet would have ( j t r f i y y i * which is.two feet of each. This line (4th) sonnda rathei- odd to our ear, accustomed to modern poetry, but Tnnst have sounded as H perfect line to the poet and his contemporaries. This pecnliarity of using occasionally an indivisible sêSmieiTilj or S(êSerrmsinij or (to use better the other formulae given in Tolkappiyam commentaries) iotroi(âiiTiu or L/sSlaQâiiriu, in the place where we e x pect two is very common to Tfevaram and other ancient works. The followiug are other instances of this peculiarity in jfuu/f ^q^QsiBobv I. Qim iSSQujor (QsiruSpfiSfT^Qîftemr, uearQsiriieS stanza 3, line I ) 2. uiireâj^^ (Do. stanza JO, line 1.) ^ ( j a / ^ j . ^ (Do line 2) 4 aiSiff^^sii.TCTr (1st ^(âiâas t S t i l j ^ e r u t stanza 6, line 3) 5. isirreisrgnii (Do stanza 9, line 3) 6. Qi^SXeofHir ^Gw/flsotf: stanza I, line 2)
fmi3etr
CTOT-M/r 8. miirtBraur miriTQipsk 4. ^Breoir u>ma)s ^nai
itSiwiM
eiSetfflw tBsfi^ (7aj/r9u> ^ e i ^
coiuuSEV
MJirp
^/riQs-
In tbera a t ^ z a s . the 1st foot is either mêSerw or indifferentlj, so the 2nd is either LfafliîT or Qpunr and the 3rd is ODIJ and should not b e L/ofluwr. These three oombine in the same order Again, and the whole six feet from a line consisting of two equal halves. Four suoh Jines from a stanza. If we examine the whole of iSmsir, we shiill find e a c h line running most rigidly in the manner above pointed oat, without a single instance of the slightest deriation fn>m the Ltw above Uid down. This metre is eqaally perfect in îittoniuam^, nîr
&c, &c. Let ns tnrn to Tirumangai Alwar. There this Q u ^ v u r i f a r i i , uinrpiii, Skandham &o., where it is metre which in Appar is called ^Q^QmXIaar is called found dispersed in various places. Sundarakandam at the end and in another place with îOmiriLfio) ut-otw, SiieSîuiriL where it occurs bears uo special name. W e have on ijui_aiti, and (SsireimmireirutemM in uireDstrakriiii, the whole 40 stanzas of this metre in this Alwar. W e commences with it. The lat seven Sutrams of shall scan one of the stanzas >o prove their identity B^fiiuirir are in this metre and aytojsDujLo and with jfuuir ^(^QmiBsBf and t S s m metre. SaiuiSirs'rfii for more than one half of them are also f(êSeirii Lj&OiDir in this metre and aiiraiSe^îi and S^kndham abound or or Qfiirnt in it. In fact, there is no modern poem of any êSarii G^wir importance without this metre- In all these works, t h e rule of scansion above laid dowu is most rigidly followed. But on turning to Appat ^ ^ Q t r P s o f , whicli is no other than this very same metre,we find p-.'culiarities oiwhat appear to us to be deviations from ctie above l a w m(êSirw or
S-aSerrii) 1 2. 1. ^liLfODiû utesriiaDm êsrjD Qaiîi
ûjUQm^
s.Ti}>L-jaoi_i
wsirgpiu)
OLc/ifia
3.
4.
aSioso^ âsi-joreii Ljfg.iÔuireir

(S0 uoQufr ^ it)
QunsvarB aifftkri
Qaiiîriu Qp^3)iu>
tiriaîr^
HeUmn or Q^LB/T speap satTL. mpai piiu Qîmr QfiPP^ QaâreS (cJSBJ.T %ns! fien'iev
0(^Lt>safli
finQar.
Q^^fOOI-i
2. srrcarmn 3. in^femL.
Aa this scan<)ion shews, this metre i!! uo other than Appar or we are considering. This stanza of the AUv.ir is us perfect to our ear as i^sesr(B and free from any peciiliariry. But when we examine his other scan/.as of this m-tie, we find peoiiliai-ities of tlie same t j p e as has been above pointed out io Appar ^(^Qisifiaof viz., the occasional use of
140
THE LIGHT OF' TRUTH OR SIDDUANTA DEEPIKA.

Oriental manuscripts, lived in the year 4 6 0 of the era of Salivaliaoa, i about 540 A.D. This means that Kamban lived l,3."iO years ago. A s per stanza p r e fixed to the Tamil Ramayanam "eremsBSiuffmir^^QiLeir &C-," Kamban c o m posed his Ramayanam about 895 A.D., and so should have lived 1,000 years a?o. Mr Duraisamy Muppanar of Kapisthalani in his aiiusirwaiueear ^Q^miaeS eSenssu, sa\ s tbiit the above stanza has ulso a reading TSwraBfli fsfTfifi O p i g i r p Q p j ^ ^ Qusppmiium lOi nêi^ , and this makes Kambn to have lived 1,500 years ago. Bishop Caldwell says thnt there is refer.;nce to Riimanuja in the sîQanuffi^n^ of Kamban, an d that Kamban should have lived therefore after the age of Ramanuja. Ramaiiuja according to Gnru ParMmpara Prabhftvain was born in the year 939 of Salivahana or about 1018 A D. But authentic bistory points out that Ramanuja converted Vishnuvardhana of Mysore in 111-3 A.D. From this it vôuld appear that Kamban lived about 700 years a g o . The first of the above statements is neither supported by any reliable tradition nor b y facts. W e are led to think that Rajendra is perhaps c o n f o n n d e d with the (father ?) immediate predecessor of Knlotnnga. This is also inconsistent with the approved chronology which places with a degree of certainty 8 m b a n d h a r and Tiromangai Alwar* between the 5th and 7th centuries of the christian era. .Tirnmangai Alwar from his reference to Q s i r f Q ^ m s i ^ d r in )iis Ouifluj ^(^Qwir^: appears to have lived some time after the Inst Madura College as may be understood by aanoiifi mjrp u^. i-ifQi^/sfi, a contemporary of Kambun ha borrowed "Qstuet (guSp Q u a c L - i ^ u 9ji> (gjiii QsLii-iTeS 0/(3 luiîfiiLiîreii" evidently from the 7th stanza of ^(^wmeoa ujirâiirir'& QuirAsniQweir...Qffikaire\)u)Lj.ui-jpaiu> Oucs<_c g u Qusfii (Sfl&i Bi^^fiirAQa." This unvarnished truth refutes the hypothesis that Kamban lived so early. W e are sorry we cannot ulso adopt the statment of that great Dravidian scholar Dr. Caldwell, because we searched through and through the text and commentaries of f i Q s n u ^ i ^ ^ and could not f.nd any allu8ica.;to Ramanuja. Disbelieving ourselves, we enquired of certain elders well versed in Vaishnava liturntere on the pidint, and their answer corroborates our statement. He is in (Fx 1 1 1 wliat J'lof. Seliapiii Sasirigal po...L out they could not have Ifpri c(.nrciiipoi:ii ies. Jf Tirumnnoaiyalwar was later than 10U4 .4. II., ilic iitlic whole f'act of our frieod will have to be liauled up fivsh. Kir:'}
miirL or
in the pUice and Bteacl of
two
oxrjJ.T (1-. e., ior 2nd und 3rd feet or 5th and 6t.h feet). The following are the Alw^r'fl stan /as containing peculiarities :
s ^ j a f i f f li L,srf>LDT
iu this metre
or êSarw Qfi^fiOip
Qcrirq^
or Q^wn
Qînn QsuektUf-
( 4 - l j ^ ^ , C-aj^, stHDZJi C, line 1 )

1. 2. 3. Q^fQp^ u^fieauii Q^êaai [saruaBiQiutir^
ôjO^
Q f i ^ a ^ i r i^dl
uesnfiiufr
wjrâQui
GujiifiirM ^Qaiar
iuoi9:Teo
Qfit^sQsirefi'
4. jy^^tfaw'
QpQaiAitiK
arnf.Baa>
luir^Qixii'fir
pjSB
QenQar. stanza 10.)
Note the underlined words ' and 'uuraÔu)' used for two exactly s in Appar. The words in brackets tniy also be considered as b e longing to this peculiarity unless we consider the letter gj in them to be long, and divide them into tvo I may also mention that this ^Q^Q^flastf or ^ i (5j>'^/Tori_Lo occurs also in isuouinânn though not sindei' any of those names, with the same peouliarities as we finiJ in jyuu.r and ^(îniens -^âiirir. Note the folh)wing peculiarities in nijbwnâinn 1. (lO-u^ ji. stau/.a 2, line 4) 2. êerm^naw {Do.stanza 8, line 3) ']. Ou/r^wgi^ji^'f (Do. stan/.a 11, line 2) 4. (Do. lino 2). 'J'he words hei'e used are Jill fêSfirianut or xfTêSeirixinu without a middle coi;stani (ir loiig vowel which would make them divisible Ultt two li.ff^'^'f.
T. VIKAI;UAD);A MUIIAI.IAI;, I;.A., IM..
KAMBAN.
{ C i ' i i l i i i i i i i l f n n n 2iagi 'I'l't A f US.)
(JK Jlll_. luKT ANii HIS CjWTEUl'ORAiilKS.
Sr,me st;ile that IvJimhiin si.c,
lived
in
the
time of
I; ijsinl'a I holii, who according to otit- i)iscription as .11 jîige 4 l 4 , Vol. J l l , of c^talogueKai80Die of
THE
LIGHT
OF
TRUHT
DEBPIKA.
141
dtiaed to place all the Alwars of Nalajirit Prabhanda ItftRr Bamanojn, nssnming that RHinatinja was the A n t f o a n d c r of Vaiiahnaviiini. This is aâioat all inttnal .ideDce of the Nalayira Prabhand and aâiDSt itn evidence of the Sanskrit; anthm^ The verr fi frntn which the Uarned Doctor draws a fajlactal evidence, han in it-i ^8th stanza "
JkUSi, leirjDuOuajirg Omir^tuirietr &c "
Praiie we the TSRT c t o D P ! PraiM we the TUT CLOUD ! Like hia frrmce it ponri down bleasiogi oc the world begiit I 7 the fearaome aea.
4.
Pmsie we flowery Pugar ! Prmiae we flowery Payor ! It iiplifta itself, nnd (preads, end growa together with bia (fke
king't) clsn,
A bore all the world aurrtianded by the awellinp ocean'* tide.
Itaat i h e schoKra, of the Madura College were deprived of their pride b j Saraiôp^. If the .tradition involved in thi itauz>% be ture, then it comes to pass that SatAfôpa lived aboat the age of the Madura CollefêTkeve were-other Alwars preceding Satagopa- There ia a tradition and there is some truth in itthat Kamban'a RantayHDam was pablinhed and approved presence of Sriman Nadamunigiil who lived at l 9 t a generation or two before Ramanuja. In fact it wa the commentators of the Nnlayira Prabhanda who lived in and after the age of Rarnanuja. All this tfiada t'i refute the bol<l statement of the Doctor.
T . CHELVAKESAVARAHA MDDALUB, M. A.
Of this work a very cotnpiet^ edition has recently been published by that admirable Tamil acholnr, V . Swarainathaiyar, Tamil Pandit of the Kambhtkonvm College. (Madras, 1892). The author was a prince of the Sera royal f a m i l j , hence often called Seraman. H e became an ascetic, and is commonly known as Tlanho-Adigal {the young prince ateetic). There is n cxhauativo commentary by Adiyarkkn Nallar, of whom nothing more is known. The religiou<> idpEs are a strange medley of Jainism, Hindaisin nncl pre-hiptoric J)pmonisra. The poem is divided in three books, which bear the titie of Pugar (Kavori-pattanam) Madura and Ksriir. being the chief cities of the Sora, Panciiya and Sera kingdoms riespectively. In Pugar there lived a merchant whose name was Macattnvan, who had a son called Kovalan, married to a most beautifnl and excellent lady whose was Kannagi. This youog couple lived in a splendid palace, and had great stores of wealth which they employed in acta o f piety and beneficence. Unhappily there was a ereat festival held in Pngar in honour of Indra, which was wont to be celebrated with surpassing pomp by all the citizens. At this fentival there appeared a female mnsician and dancer of anrpassint; beauty find accomplishment". This stranger diverts the affections of Kovalan, and in her societv he squanders away lh whole of his property. When he brnke loose from her he returned to his patient wife pentiiless, and found hpr worn away with sorrow and distress Filled with oompunction he resolves to leave the city, repair tc Miidnra, and try to retrieve his fortunes. Kannngi. whose lovely character is exquisitely dra-wp, lias ar anklet Silamhit fillpd with precious stonp.s of preal valuP, and wlfh this which she crivps him as his capi
tal, h p h o p e s t o lefriiin his l o s t f o r t n n p . S l j p con-^pnt;
{To he continued).
R E V I E W S.
T H E L A Y OF T H E A M K L E l ' . - A
KBVIEW.
A OlTBioDa Tamil poem called Silappadhikaram : 'the chapter of the Silambu' (an anklet worn b j dancers, "hollow and filled sometimes with pebbles, aometimeo with 'choice gems, which give forth H tinkling sound) liaa long been known to a few Tamil scholars. It is i a three booksi and eighty cantosThis ia an elegant, but comparatively little konwn Ompoaitioo, one of the five ancient Tamil poems, being a rotnantic story like ' The Lady of the Lake,' wad not rising to the dignity of Hn epic- It is often obscure, sometimes very tedious; bat it is full of geniua. The following is a specimen of its style. It is the dedication of the first cant) to the Sora k i n g :
1. Piaise we the MOON! I'raiie we Hie MOON It affnrtl? grace to the fair and spaciouR world, like the co(,>I with umbrella over the fla^raiit-flower-ûrlanded head (of the kiHR). ' 2. Praise we the irN ! Prmise we the si'M ! Like the chariot of the Lord of Kariri't domain, It wheel* aroiind Mem x golden heighti. Edited by V. Swaminatha Aiyar, Tamil Pandit, Kiimbhakooam College, 1892. Price Bt. 5 9 - 0 . _ t The river Caaverj. 3Q
to company him. and that verv niffht, in the mid. ni^lit darkness, thpy set forth unknown to ;iny O'
thpir k i n d r e d Mn<), froiiig along the north hank ol
the Kavevi, proceed w(vstward (ill they reach a pnrk The oapiral at ( h i t rime Ptimpattarnm 'S^f mr Val. T..*T),
150
THE
LIGHT
O F T R U T H Oi: S I D D H A N T A
DEEPIKA.
like unclosore, where B number of Jain meodicanta were performing penance ; amongst them was an old lady whose name was Gaunthi, who, learning thut they were on their way to the renowned Madura, resolves to accompany them, that she may hear the wonderfu] lessons of virtue taught by the Madura sages. They proceed onward till they rench Arangam, where, in a boat, they pass over to the southern bank o f the Kiivori und enter a thicket full of blooming flower plants. Of course, every portion of this history of their pilgrimage is filled with descriptions and digressions sometimes very beautiful, and often not a little tedious, throwing light upon the life of South India in the olden time. The second book, which is entitled 'Madura,' relates how they passed to Uraiyur. There a messenger finds tbem, giving them tidings of the sorrow which their sudden disappearance had given to their kindred. By that messenger Kovalan sends suitable greetings t o his father and mother and all his relations. They then pass on till they come to the river Vaigai, which they cross on a raft, and arrive at the huts of some ascetics outside the wnllsi of Madura. The next morning, arising early, our mpcchant commits bis wife to the care of Gaunthi, and after a touching fiirewell (one of the gems of Tamil verse) proceeds to Madura to begin his commercial enterprise by disposing of the precioas ankler. In the stree: of Madura he meets a company of goldsmiths, at the head of whom was the King's head jeweller. T o him Eovalan shows the jewelled nnklet, and asks him to estimate its V H I U C . Now this jeweller was an arrnDt rogue, and had recently made away with a similar nkelt belonging to the Queen, and was living under daily apprehension that he might be called to nccount whenever the precious trinket should be missed. To him, therefore, the sight of Kovalau's treasure suggests a way of escape. He made the stranger wuit a while uniil he should show the anklet to the King, who might very probably purchase i t : and then, making his way to the palace, he exhibits it, saying " Tlieie is a thief, whom I have detained yonder, and on whom I found this auklet, which is one missing from your Queen's trinkets.' The K i n g enquired, and found that an ankelt was really missing; and, blinded by the inilueace of unpropitious fate, bade his guards go and bring the thief. T h i s king was called Nedun-Seriyan, and renowned l o r justice : but alas no one least of all a despotic
Asiatic sovereign, is at all times wise. T h e guards went, and s ^ i n g Kovalan, whom the iroldsmith asseverated to be a thief, one of them despatched him with his sword. Soon the intelligence is brought to where his n o happy wife (the virtuous Kannagi) is awiting h i return, and she rushes forth to the city, making the streets resound with her cries. She finally finds her husband and embraces his dead body, when he opens his eyesrestored for a moment to lifeand after tenderly bidding her await reunion, closes them a'gain, and is received into Paradise. She rushes away filled with fury, tears off One of her breasts, and flings it with curses over the guiltv city, and then makes her way to the K i n g . 'ToO have slain my husbann ' she said ' who never did wronp or injustice. What gems were in your Queen's anklet, for in mine are rnbies ?' So saying she broke the anklet, o p e s - and exhibited them to the King. ' A h !' cried he in n i j wife's anklet were only pearls. I have slain an innocent man ^ and am I worthy to be a King ? May T this day perish ! So. saying, he fell dead at her feet. Kannagi, raging in her despair, cries npon the God of fire, who immediately appears. 0 virtuous matron, who hath wronged thee? The instant thine hnsband was unjustly slain, I hsd the command to coDSDme the guilty'Slay not Brahmans or the virtuons, or kine, or women, or the aged, or infants ; bat consume the rest.' 80 the conflagration raged till guilty Madura was wrapped in flames. Then appeared the guardian goddess of the city and thus addressed the raging widow. ' I am the Goddess of the Tity. No king before this was ever guilty of the least injustice, and in this case I will tell thee the secret of thy suffering. In the town of Singapuram there was a Icing who slew a merchant named Sangaman, accused by one Bhoratan of being a spy. His wife was called Nili, and she wandered long on the mountains, praying that he who had caused her grief might in another birth suffer as he had caused her husband to suffer. K o v a lan was that Bharatan, and was therefore born again as you know him, and haa suffered for his crime committed in that former birth. Ou the fourteenth day from this thou shalt join thine husband.' Thus comforted Kannagi left Mudura, went to the mountain country^ and on the hill of Tiru-senkunru under a Vengai tree waited till on the fourteenth day Kovalan appeared in a celestial body, and bore her away to Paradise. Here ends the story as connected with Madura.
T H E L I G H T OP T R U T H OB S I D D t l A N T A D E E P I K A .
143
The iMt book
c o n n e c t o tlie history with T a o j i
or tbe
k n o w l e d g e and s t u d y , it is a g r e a t we and know directly what t a u g h t , instr-ad of h a v i n g to
destderatam that masters on wrote the And depend
K w n r and ia e v i d e n t l y c o m p o s e d to a c c o u n t f o r t i t n d e of
the great
I M r o h i p of^Kftnnagi, HI it in n o w p e r f o r m e d in a m u l t e m p l e s in the W e s t . H e r imnge is t o b e 1acernte<i of bosom, nnd she is adored iha ' C h a s t Matron Deity.' T h e aeen with the
unreliable version of the pandits, who themselves take their c u e from more modern glosses and tikas. chings. We demoiistrated in a it was a special diflSculty in the case of Sankara's teaf o r m e r issue h o w badly agreed were the several European admirers and followers of Sankara, a m o n g themselves, as to the real meaning of Sankara; and we have met many a pandit, w h o 80ii;^ht to save Sankara from which flowed from his particular could certain or We absurdities that that he now give positions, b y saying
u n d e r the name
i d e a that imy one cruelly w r o n g e d b e c o m e s afrer death p o w e r f u l d e m o n , inflicting tions of the South a n d Went, T h e p e o p l e w h o dwelt a solemn and around fore as calarniti>-s unless p r o p i t i a t e d , is at the v e r y foundatioD of the superstiindeed of all India. hill upon which fortliwiih instituted D i v i n i t y , and ritcB. variety DemonIt is said mnrdered Feast still the
K a n n a g i w e n t np io the chariot, d ^ c e in honour
of the n^w
that Sankara did not say so and so, not have meant so anH so
kaatened t o inform their king, who c a m e to the spot erecteii an altar lind ordained sacrificial He_JiJ>en proceeded t o the north, nad after a
thanks to Eiiropen scholar>^hip and Dr- Thibaiit for a valuable translation of Sankara's f a m o n i S u t r a B h a s h y a and it is a matter for sincere congratulation that an T h e work is as mostly t h e .mportant Indiiin Scholar has b r o u g h t out a careful translation of Sankara's next great c o m m e n t a r y well turned out as it can be. And we noto with pleamost
o f wild nudertakings b r o u g h t buck a h u g e stone fioiii theHiro41ayap, out of which the statue of the ess was cut. Thin worship is s'ill who paid. that the son of the l o n g piiiate t h e Demoness, plague so c r u e l l v
sure tliar. the learned translator has given sanscrit, in brackets or otherwise, of terms, which are more such into original than in the English form. tors freely translate words intelligence as
Kdvalan offerd in sacrifice 1,000 goldsmiths to pro> and instituted the celebrated in her honour. land a g a i o became fertile. grains of historic truth gated.
G U . POPR, 1I.D., D.D.
to ns in the Maheshwara, Lord, bat (one And and Mahadeva words
It was only then that the and the Pandyan very 1'here are doubtless some would be
English transla-
of d r o u g h t was r e m o v e d
Paramesbwara, Ishwara, and Isa as S u p r e m e or L o r d , and Bhava, Reality, and into Great G o d , and Shiva why t h e j don't take such as into the Gracious; and Narajnna Atma h'lS
here, and it
interesting to h a v e the matter scientifically investi-
liberties with sach
Vishnu ( T h e all-pervader) the vice of
Indian IiutiluU, July 18^7.

VEDIC RELIGIONBAGAVAT GITA.
lying on the waters) w e cannot understand. perhaps, now ly is translating our friend become*
Paramatma into Self and the Supreme Self respectiveineradicable. Atmaguan, And which a new of equivalent for Brahmagnan. Brahmugnan ( S i v a G n a n ) THE title chosen, perhaps, is not quite happy, nnd to the ordinary man educated in English, it conveys the idea of Rituals and the worship of t b e Elements, as set forth io tbe R i g V e d a ; and this in the case of a philosophic work, which repudiates the ritual law, as b e i n g altogether insufficient to affect one's salvation A n d Sankara take.s great not attainable by work or 'Naish karmya Siddhi. pains to establish that the knowledge of Atina whole o b j e c t of Krishna is to teach that perfection is but by S e l f - k n o w l e d g e as the translator puts it, and by H o w e v e r we welcome the becomes knowledge Prof is not the Self, and S e l f - k n o w l e d g e ! No doubt if every body oonid know the reasons which induced Muller to fix these terms, But how many know bis word itself amhigaoas, ordinary pnrlance apply and it may reasons? does And Max the be all very well. not thn word in
more to the lower aspect of Supreme spirit man and God.
man's Egotism than to the High and itself originally meant animal life and In the Upanishads,
to which Atma and raranmtma ;ire applied? The word Atman is used both to mean Jiva
b o o k f o r more than one reason. In these days of critical

Vol. I, Part 1, with the comroeDtary of Sri Sankara ChBrya, trtnaUUd by A. Mabadeva Sastri, A., Canitur, Govpi-nment Libiary, Hysore, 1897, Trice 3 R.Mefwra. TLDIIHWOU .4 Co. -Madraa.
and God indifferently But in the Gita, though Atman is urMid to me m G o d , yet a. deviation in tbe use of tiie word is perceivable, by describing God as the Paraniatrean. Atma in a reflexive sense, equiraleiit to the
152 T H E L I G H T O F T R U T H Oi: S I D D H A N T A
DEEPIKA.
Tamil
is a inncli k t e r
u-e. W h y
should
we
therefore import a use uf (he nordf
Uter at^nificalion into au earlier But as we said a b o v e , the v>ce
perhaps 18 now loeradioable, thou(j^h we have thought it our ucy to o u n v e j the w^riiiug. hs eveu now the confudion of tboiigbt arising preMiaiis is plainly from ambigaity of ezat som perceiva,bie W e will g o into
S a n k a i a ' s particular comments ou the Gita future time.

NOTES AND COIUNAENTS-
Dr. R. N. CrsT contributes the snh.stance of a Paper on modern Reirîous conceptini, which he read before the last OrieotHl Congress, to ihe Calcutta Revieiv. He propounds two qnesfions fpi- iôlutiun :
(1) Is the name reliKiont conceptioo good for all time? the.e no rooin for evolution ? In
(2) IB tlie 8Bme relijîona conception good for all cliniea, races, physical peculiarities and peo^rnphical environments?
He answers that there is room for spiritual and iiitellettnal evolution, and he illosti-aies ij; f:oni the liistory of Judaism and Christianity itself; aud hfralBrms the eifstence of difference in Religious thought as determined by distance aud time and peculiar en vironcnent and he reX iewa the v>ii it.us forms of Religion as e\i?iting in different countries at the preseitt day, by classifying them under two headings ;
(1) The Old syscoms purified, relined aud adapted to the environaieiiC of civilized society ; and (I) Modern conceptions furmcd from the Mending of old sysdocrrinos either consciously ot unconsciously. tems with Cliristi:in
L nde^' t' e first he includes Islamiini, Neo-Judaism, Neo-Hi'iduisnn, Neo-Zoroastrlanisin. Neo-Biiddhism, and Neo-Corifucianism, and utider tlie Utter Litahnianism. 1 he')Pophy, Mormoninm, Positivism, Agiiosticisni, Uiiit.:l ianism and Theism, He notices the A.iya Saniaj movetnetit uniier Ne')-Hindiii-ini, thoujjh he fails to t:ike note of the changes in modern Hinduism itself. He points niii that Buddhism in gaining ground in Kiirope and America, more on account of its Positiviît aspect and that this does lol Tail in bringing iihout a revival in Buddhism in the resist. But he feels doubt as lo its ultimate success, as it iiilfii- estitnates the power of the liiiiuan heait, in its mate intuitive search after and percept ion of a ,sutiiPnie iiUolliiig Powf-r, and its allegiance to and dependence ou Hirii. It may be true that the Bnddhist Ideal was its -pn ii of mil \ ersnl charity and liene voletico ;ind mercv and ji.ly, hut 1 1 1 - is fjuite wide of mar k, when lie says th it this loi triiie was totally iinltriown till t.hen. We have not tlie itasi doubt io our uiiiid that the Mahuhaiuta W H S i|uii,e
anterior to Buddha and these doctrines nre set forth in it on a mnoh ffiore valid basis than by Baddha. A s nay visitor can see, it had no power for good in Ceylon or Cbina and as Dr. Edkius remarks, ' " T h e Power shown by B i i d dhisra to win the faith of the Burmese, I should rather trace to the superiority of the Hindu race over the monna tain tribes of the Indo-Chine.>ie Peninsula. . . T h e superiority of H-indu aits and civilization helped Buddhism to make this conquest." Bishop Bigandet says ' ' I f the Buddhist moral code in itself has the power to influence a people ao far as to render them Tirtuous and devotional, independently of the elemeut of intellectual supeiiorityi we still lack the etidence of i t . " Col. Olcott published annaal statistics to show the relative criminality of the Hindu and Buddhist populations in Ceylou and Bnrnxab, and the latter class were the mo;-e numerons; while in Candy our Tamil friend informed us that his wife would uot permit him to go lo his estate frequently for fear of the Cingalese rycts. We c m as such possess a perfect mor *l code (a well-known South Indian Priuce puWishedjecently a beauiiful religious alid moral code) on paper, bat whether it possesses all the spiritual and intellectual safeguards to work it well is another matter, and actukt erpe> rience alone can-furnish the supreme test T h e Hjnda nation, howeveri low it may have snnk, is not so bad And utterly ungodly and brutal as the submerged tenth in other countries uf Europe ^nd Asia. Dr. Cust again prdises Brahmanism very much, but why it' is so very unpopaInr in Beogal. end âii ing so little ground elsewhere, requires investigation. H e thinks that the position of A g nostics is hardly tenable ; and according to Positivists, G o d or man must be set up as adeitv, and ihey piefer Hnma nity t r God. His criticism of Tneosophy that it is absurd to expect people to believe in Mahatmas, wxirking wonders unseen, in this t>-g end of the 19ih century is quite just, ajid Theosopliy would gain more in India aud everywhere if it b,tndoris tlris sfcret d' Ctrine, as modei n Hinduism did long ago.

As advertisemetK,t in" Tlicusophy' the orgau of the T h a p sopliiual Society iiT America, ^tates tliht that great entha^ hiast Charles Johnston M. it. A. .s., a frequent contributor to the columns of tlie Madraa Mail, has opened school in virious paits of America for the study of Sanscrit, '"The culture lanjûnge of tiie coming epoch, as Latin was of the Middleirges, and (Jreek of the Hetiais-sauce." T h e reference to the Indian Stutiori of the Theosophical Society in the pages of tills Iil:lg:^/rlle is not quite complimeutary to the pjpul;irity aud siicress of Col. Olcotl's mission.
MTRM.IS: I'riiiii'd Ijy I'. C- K A I . L I A N A SINTJARA N A U A E , at the (' S. I'r-I.'ss, 4. (iiiiuv:ippcu Street, Rlack Towrt, and Published M Y 'J'. I^W\MI.\A i'iiA A M AH, Ariniroiau Street, ^FADRUI.
LIGHT OF TRUTH
O R
THE
SIDDHANTA
> 4 Monthly Journal Devoted to Religion,
DEEPIKA.
Phihsophy, Literaturd, Science
Commenced on the Queen''s CoinuiemoruHon Day, VOL T

R A N 8 I. V r
t\ÂDRAS, DECEMBER 1897.

1
No. 7.
0 >
S-
tlic ii.niu-s <'f tl;.' art; causr ol' hliss. TliL-
iiipaniii^-
that U c is lijiss inid and > aii ;-
liesc-nbes rlio linal realization
TAYUMA.VAVAK. A REVEL IN BLISS. A 'anslation of a ])ijeiii of TujainaDavar, His verses m saint iinhin d metriral w h o l i v e d a b o u t 150 Vfins a<j-u.
i ioiiL-e in much tlie same l a n g u a g e a s Mi'mlkkd V'''< !,iil,'ti ill the hymn " T h e House of G o d " Qs-itip^Quu^^îJ:!]. It also sliows h o w the Bhaldi Love merges with the Jn'ma Knowledge. Yoga or tlie AVay of lôve, in Yoga or the W'a}- of iiiitiatcd by hiai Ik
The Soul, ripenin? in the path of
w i t h h i g h spiritual expt-neiice :iii<l of rare l a n d , b e i n g o n the lips of y o u n g and o M .
meets tlie Ldnl as Guii; an(i the path of Kiiowledj^ê i-v i'i-.-es (Tiirti. or the Silent 'I'eaclier''
b e a n t y and m e l o d y , enjoy H \vide popnlarity in TamilT h i s p o e m , which may be said to contain thc^ crean; of his writings, is, a c c o r d i n g to a fancy not uiicunnnoii wilh Bhakti-Yogis, cast in the form of a lovt'-song. T h e S o u l IS the female lover and the L o r d like, rid of " I " and " mine the b^.lo^L'd
and o'l) Maimn
TaNUiriHliavar'.s Giiiii, uliem lie nMiaJI_\ ealls here as elsewhei'L^ v. itli the Ler.i. tlie Ligl.i \ \ liieli niiiQ-, wlii II siiines Himselt to liin: iatlii (v. i), old He the sii'^L'i nud'jr llie is the Lui-d tree iruin nil lure. It is Hi- enti jii The S'. nl and the Lei J fact non-dual, Its intellii.'i-nc\ Idi-iii "t Il
is iileiifilifd l,iy liiiu rlie J.uim! .eiiee" luwaled to \ et
till' bei;iiiiimLr and li.is no beirinIS)i.-^ and lute
T h e Soul, cleansed of all taint, rid of like and (lis blends with tli; Luid with bliss, in Kevel l o n g - s o u g h t , long-pined ior, transported
t h e J-.teinal tVuniif-s (.inr, win. îheuiii^ly o).|'i ;u\d
rlif '>drnt Teaelirr" V'lL-l'.a. 'i-M"iti a!;-I; n 1'. IJ
she g i y e s vent to it in s o n g and d a n c e , a
Bliss', ^ a r . i f i i ^ a f u i ^ , as the song is called,lu which she pours f o r t h her supreme happiness to a sympathetic friend. T h e w o r d s in the refrain " S'ankara S'ankara S'ambhu S'iva S'ankara S'ankara S ' a m b h u "
37
He is the Ahsuthat aets. but in owing Hi; twinkling
tlie v r a iou- Sa,:ti. lie
apparently disimet, its ow " a n d
thf Soul " not even tor wholly to
o f a n e \ e Ikimul' i utelligence of
Hiui, and finally by
146
T H E LIGHT OF T R U T H oi: S I D D H A N T A
DEEPIKA.
Grace merging in Him and stunding there non-duiU (v. 20), He, all the while reniainiup unaffected as the magnet is unaffected by the iron which it energizes or as the sun by the flower which opens under the geniaJ influence of its rays,this is the doctrine of the Saiva Siddhdiita, that is, the more ancient interpretation of the Vcdanta than that wliich now passes as the Vrd'tnta, the interpretation, in fact by which Masters like T&yumftnavar harmotiize and reconcile the seemingly conflicting positions of the Vediintic and Saiva Siddhantic schools (Ciuîr/s^
fiiris^ ^LDDSlh).
1. The Light which is the beginning and haa no beginning, which shines in me as Bliss and Intelligence, appeared as the Silent One.* H e spake unto me, sister, words not to be spoken. S'ankara S'ankara S'ambhu S'iva S'ankara S'ankara S'ambhu.t Qs-nekesTfOâtk QeiQ^^Ju Qj-neoQeuea - ereirSair^
(^^niu^ âSisQeu SruiiMir eSQ^fi^ (TpesraHteo QujûS^ eanQfi - SrS 2. The words that were spoken how shall I tell ? Cunningly H e seated me all alone, with nothing before me. H e made me happy, dear, he canght hold of me, and clung to me. S'ankara S'ankara S'ambhu S'iva S'ankara S'ankara S'ambhu. up/Suj upflpeijsr, GsiT ujnp^Qîrsir Ouppiafi 3. âaup/Su uni'^fl î^Qfi QajQfimju Oîr^QeusBr - rp^jfin Qfiirifi.
In the Siva-jiuhia-bodham, which is the greatest of the Saiva scriptures in Southern India, the Highest Love (Pari Bhakti) is based on the soul's recognition of the non-duality and of its debt to the Lord. The Lord, standing non-dual with the soul, enables it not only to know external objects but also to know itself and Him. " Therefore must the soul place Highest Love in its benefactor." " By unfading love that forgets not this non-duality will be reached the feet of the L o r d . " This song of Taynmanavar is the expression of that Highest Love and of the bliss of the realization of that non-duality. Only such as he have attained " Liberty, Equality, Paternity", and in a truer sense than is understood b y those who talk of it in the Weet. T o him there are no distinctions, for he eêeth his Beloved everywhere. smsiSp airamuêir tiri^S ^s'luirp 0^tfi4i> ueiaair^ êas" usirai^ LDieîriij LDassrQêaiiSffiU) eiipiBfûSriuiTaiOin iL/OTsroCstf iSeaesTQên euiâz/rgCJu). " Whatsoever the eye seeth is Thou. Whatsoever the hand doeth is Thy worship. W h a t the mouth uttereth is Thy praise. The earth and other elements and all living things are Thy gracious forms, 0 L o r d . " P. A.
Qufir^ /BirifliLjw QLJ^Q)^ H e said. dear.
" T h y clingings put aside, cling to me within," W h a t I got as I clang to H i m , how shall
I tell ? H e spake things that should never b e spoken,^ S'ankara S'ankara S'ambha S'iva S'ankara S'ankara S'ambba. Qufir eS'SsieausA Quujbs tresisfi fiSiGfitr
(^v.)
urnSu iS^p/S^ ggiu
enriâSSsara SGip a j i _ 6 s 0 a i r a ^ i _ r a i r t f L .
4. Speaking fearful things that should not b e spoken, jabbering I wandered, jnst a devil-ridden b o d y . Driving away the devil desire, the L o r d held me down at His feet, dear^ S'ankara S'ankara S'ambhu S'iva S'ankara S'ankara S'ambha. î-d&u Lf^û iSSfiQfi. - jfeu ^Biu QtneHiS eieireau euerir^Gfidr lot-dSdQsnear tîrQeêirSsBrfi êirgpiLL fpîh euiriuGu^r euarm lditli^ Qs-iu^tsiaif..
Gam.
A g-iijSF
REVEL FN BLISS. ffiisir .Fiity -
s^sissr fsistr ^^ u.'i^îq uiitQ -êrard
fiksir
^liLf.
* UawM Ouru, "the Silent Teacher" was the name of the Saint's
airea/ifi LLniufi euiriLSesr jSeii^^^ Qs'ir^ OaifrreSiuniij^ QâeirjS - jt/Oi^ Qfurhîr^ a/n-ifânc-reonj^ 0f irfiriêctri^ Oîr^.^fB")
t Iâme8 of God. S'ankara cansing happiness; S'ambhu bting for happiness, causing happiness; S'iva, anapicions, happy. { " And confessedly great is the mystery of godlinen." Baint Panl's first Epistle to Timothy III, 16.
T B H L I G H T OF T R U T H on 8 I D D H A N T A DEEPIKA.
147
6. HoUing^ down, withdrawing the Beaaes, I oheriihed lore toward Hia person. Into Himielf He bent me, nater, and blended with me so that I oonld not speak at all. S'ankara S'ankara S'ambha S'iva 8'ankara S'ankara S'ambhu. tormui 0LlC?i_ar . gâo^ miriijtSC.(Br Q*r9tS,^m euir^Qiari Qmtfi . eaiims ^kMBU>s tSsaQar.
Intelligence whioh investigates tj,nd knows."* The words that the Lord said in love are bliss indeed Biater. S'ankara S'ankara S'ambhu S'iva S'ankara S'ankara S'ambhu. tf er ufFCBT QiDUJujgir - Ûjar duiifarar eirâr Âutr^^ QftatîSai tBo/^îraj- naar/ai Qânnari QÔa,
('.)
6. Blending, my race He has mined * I am undone. If I aprak of it openly, farewell to happineaa. no leman ia He, sister. Lo, He is my guardian God, the Supreme. S'ankara 5'ankara S'ambha S'iva S'ankara S'ankara'S'ambhn.
i-fic>r msai-aSavi O f i m a r -
11'. To those who love Him, He is lore. He is true, is my Lord. The blissful, silent One, the gracious Master, placed His foot on my head. Lo, I knew myself. I died to thought. S'ankara S'ankara S'ambhu S'iva S'ankara S'ankara S'ambhu. glûL/u cSpuLfih QuiTQj/i^ - cead Oswsjmrw ars^QjSeir Qpasstdiiuaasi unrisQ^ usÛL/ 16^mUL)Itniu Sarjc - ei^f wiriuir wsffi^nm oismrrs^^ G^ni^. 11. Death and birth how came they to join me. I considered. Ihey grew, my dear, from the treacherous, delusive mindt which stands as thought and sleep. S'ankara S'ankara S'ambhu S'iva S'ankara S'ankara S'ambhu. warGpsen eoirOeiard - Qîuw Qwsrar Q(âirt8 misfima sadif. erar^nw latpfi - jâer g)8rrefr Oauarar^ fiQ^^êaai^ fiiatrif.,
Thou art not " the earth and other elemeota," t. e , the StMla Sartra or groae body composed of flesh, bone, blood to. whioh a n resolvable into these elements. Thon art not (a) the organs of action or (b) of senw or (e) the " internal " organs, which together constitute the sabtle body or
mems^ utnarkfim amtafr LftnS^ u>r - ertsr

ârar Qp^c îroiri^.
'Ofirifiv
{*'>)
7. Like aea that has burst its banks, my eyes shedding tears of bliss, the hairs of my body standing on end, my heart melting,thus He contrived, my dear. S'ankara S'ankara S'ambha S'iva S'at^kara S'ankara S'ambha. iBiaea^ wriuQ^sir ttttrff^^ aimilmr gieiraaeari Ofisoeoirui gmQmrerf Qfirea^Qiijar ftgriuor - erdiivfi firîSa OsJTjiî fiDiêaûuirn Gîrifi.
('S.)
8. " Whatsoever thou seest objectively before thee as real and as onreal, cast away," said my Lord, and He made me Himself. Behold His cleverness, sister. S'ankara S'ankara S'ambhu S'iva S'ankara S'ankara S'ambhu. ^xX luMastt - t^êHu ultSi îfltuia airtari luêfeu ojtB-r tiairraiM Qojsii^si' - gujor jfdruir ireu enârIBfii utrffi 9. " The earth and the other elements art thou not. Reflect. The organs of sense and action and the inner organs thou art not. Thou art the
The Bonl, losing its characteristic tuiiit, hns become divine.
SUkshma Sariro.
(a) Organs of action (Kan.iendriya) are hajid, foot, oi^gau of voice, organ of generation, organ of excretiim. (b) Organs of sense (Jnant'ndn ua) arc^tho organs of eight, hearing, smell, taste and toocb. (c) ' internal organs' (anfahiarana) are ckMa, mind-Btn* ; moMS, the ribration therein caused by the impact of eitej 1 objeeta conveyf'l thronah the organs of sense ; (uidhV, the iaci.un foUowini.'the vibration, the ilMenninative faculty; and oAan-faira the idcft of " I " that flashes with the reaction, the I-m&king facaltj. and (I) are nut the visible organs but brain centres. ( r ) ami ( - 1 together constitute what in English psychology is called, mind,' bciii^ hciii evcr unclerstopd to be a subtle form of matter. fn \ crsc 11 I hsve for wart of a belter word translated M nns as 'mind.' but it is of course not correct. When there is no vibration (1. e , tliought) in the mind-stulT deep sleep snperrenea in ordiuarv mortals, in all save the JnAni. Therefore the manat b there described as ' standing as thought and sleep.' Thou art the SonI, Pnrc Intelligence or Spint, which by the help of (n) and (c) is able to know erteraal objects and e x p ^ n i n a pjiins and pleasures, and stands apart as witness of all these periences in waking state, in drem, in deep sleap, and in the two
further states called Tariyam and Tyriyatitam.
148
T H E L I G H T O F T F T Q T H OB S I D D H A N T A
DEEPIKA.
12. O mind, ^vas it not for me that God came under the stone-banyan tree* as Silent Teaoher and with dumb show of hand cnred me of acts called my acts and placed me in the blissful ocean of His Grace ? S'ankara S'ankara, S'ambhn S'iva S'ankara S'ankara S'ambhu. jlQêtrr Qgosoeuiiîiuir Ofcar^car - Jiêo^ ^jSiunGfi ^î^Qujstr arjBaiirOea unir^Qâr ^(igemrer QuirQêrrseisai êoeoirsD - setai^ ereiriariLjB semri9.&> QeofeirGsan^ Qîri^.
16. Life, the laughing-stock of all, with both our eyes we see it depart. It goes away as in sleep, ^ a t good, what merit, is there in it, say, sister. S'ankara S'ankara S'ambhu S'iva S'ankara S'ankara S'ambhu aeoGwfi LDôjit^ Qeu^San^ (iirîrfB, Qianesrinn isnLLtiiî geoQw^ iSeisiiTLD OeDsveuir j - aimeiaasi (êirirQsOfir /s&DtS^'H îrsSiîir Gfiir^.
[f/k.)
13. " By Grace behold all things," H e said. Not understanding, b y my intelligence I beheld, difFerentiating. 1 saw but darkness. 1 saw not even me the seer. What is this, sister ? S'ankara S'ankara S'ambhu S'iva S'ankara S'ankara S'ambhu.
6T501 Ssiffi;/5 êBTSsnriLjui Q a i ^ - S-StrsTr^
17. T o foolish me, who know not what is-good. H e granted to seek after the Stillness pure that is beyond the Vibration. He i-id me of all unrest, sister, the all powerful One, with His foot H e struck m y head. S'ankara S'ankara S'ambhu S iva S'ankara S'ankara S'ambhu.
^nsQuio OTirsar/5^ Gfir^ - jygB' êkafi/b &/Siu Qea^ssr^^^ astfêaup Ouiri(^ euirai^ /iSO. îremr wns&^m L/^sBUjaffsror tSehQer. 18. The perfect, blissful L i g h t that struck me, made me, w h o am less than atom,made me b y His Grace pure fulness that stands, g o i n g not nor coming. Lo, how wonderful, d e a r ! S'ankara S'ankara S'ambhu S'iva S'ankara S'ankara S'ambhu. lueSi^gi^ S'laL.dfS'i - O^f^ ea^fiSar eoeu^^QiDfrr err^^tga Qiugtiis ^nisp ifi/o Lunîêh - e.ensrr 19. Making, maintaining, destroying, a grain of all these On this
Qâsf^^ eutstnestr LSraaim O^mirsir^ GwnQmirQ^ QfttilQei - Jtiiî Ofneienaio eSSsrris^ Si-sêa^Giu^ QgnaiQeuo'.(^^m.') 14. " Of me and thee think not in thy heart as of two. Stand undifferentiating." This one word when He uttered, how can I tell, liny dear, the bliss that straight away grew from that word ? S'ankara S'ankara S'ambhu S'iva S'ankara S'ankara S'ambhu.
Ssutiesi.T^ tîB Qoi;i_c_ Oa-erfi/sawairf^ jmi^ aSger/r
^SstreKiud S^js^T^tScir umr^Qêm - ûjiir sSsniusirfi QeiiQ(ifffirgvA <JWifl.aear Q^trjfi 15. The field vvhero grew the bliss of Sivam, that pure space I drew near. W e e d i n g the weeds of darkness, I then looked. Save the Lord'.^ splendour naught saw I, sister. S'ankara S'ankara S'ambhu S'iva S'ankara Sankara S'ambhu.
acts H e has, yet they touch Him not, the Mighty O n e no, not so much as sesamum. true Witness 'tis meet to meditate, sister. S'ankara S'ankara S'ambhn S'iva S'ankara S'ankara S'ambhu. Qiseeifi iSîi^jp lditibGS aSjDii^ Oêfli^^ innmGs eris^ /SSsOtfigj LtntrnQs - semi a/H IT em tp LDnisjGa, 20. There* thought was born, there thought died and became pure. All states are there. There too, I the seer stand non-dual. (flB.) S'ankara S'ankara S'ambhu S'iva. S'ankara S'ankara S'ambhu.
1. e. in that " tme WitnesB," tho Absolute, Sivam.
êmaiTim S/Es^m -ftrnQLâiB QiiremtiritQuiifl (7Ljff'(CT)jj'i Guirî^ (gtroiGtOj,! ^(îli^ O^nt^.

The manifcBtation o f t h e Lord (known ns tlic eagea Sanaka, Sanatkumara Ac.
Dak.il,hiH-Mirt:) to
THB LIGHT
OF
T R X T T H OB S I D D H A N T A
DEEPIKA.
149
îrO^m^ liiiQmmji (jpovCi-f - r^S ftt^kf Qftrfd L-mtiru. aii^mmu Amp^flf statistp - iSfim Qr'tirOfitir jSrtniOi-m jtmsfi^L. emQi^w. 21. Is ihere a there xtr Ahere when thon hast seen tte ^ c e n d o n r of the 8at-Chit-Ananda* rise infinite ad ffl ererywhere. Cnn there be said to be then a ooe' or a two' T Biankara S'ankara S'ambhn S'iva B'ankara S'ankaia B'ambhn. tjajfitfiSi snitut Quî^ QunuQiusr fia^/f^ QSeiSi ^firjr Qtt - \uu> 22. Ever perishing is this body. W h y took you it to be real, O ye of the world ? Are ye quite fool^ ? i f the meeeenger of Death comes, have you a reply ready? S'ankara S'ankara S'ambha S'iâ S'ankara S'ankara S/ambhu. n.tmQi-r mannuGursa a/gîf-uieo CfijSfi ( y - " Q-ut^^ QstmiGL^r iSmifiuuâ ^Giur - JK^CGsnmêa^ OmuQujtirjpi OtiTmtrGwtKnz.rQi*a,{rii) 28. Are there sach traitors as we 7 Alas I taking for real this body soaked and flowing over with filth, can we be safe here ? Ought we not to take as real only the Lord's gracious Form ? S'ankara S'ankara S'ambhu'S'iva S'ankara S'ankara S'ambhn. U&iasr i n LD eS(ui-iij> OojjuuLid - Juis^ fSlaoetiasf dlfanqi^ âiani êirie- gteatr^^ uif-Guj - fpjBi iDSBffuJiT ^(gisjpQsier eirjSaiaS Ois^Gs' 24. Away with like and dislike. From that bother comes birth.t As the Lord said, be quite still, be pure intelligence,. 0 mind. S'ankara S'ankara S'ambhn S'iva S'ankara S'ankara S'amhbu.
* a o d who ia Sat, the only Reality; CHt<, pnie intelligence; A'nanda, pure blin. 'Pare' in the n n s e of there being no dietinction of snbJmt and object. t eS. TiravallnTar.
LS^tMOajir soojGiuir - trdiiir OjfOptir aimsGfi mifiQfi stlifi^îSp 9aQ - t.me<r, QZ/rrirOu/r Qt-gpaQmiir euiiQ^Q^m Gea^. (#.)
25. Oh, is there none who knows ? In this body, this region where none knows WHO I am, caaght alas in the flame of desire, came I hither, sister, to lose the noble prize S'ankara S'ankara S'ambhu S'iva S'ankara S'ankara S'ambha. euis^ ameBej - tSis uir^/f Quireir yîB wiui îB^ WujSBBa lujuia - aeai
UQpLD
26. Forgetting wherefor I came hither,t sunk in the delusion of woman and gold and earth,it was to cut off this delusion that my Father gave me the beautifulisword of true wisdom. S'ankara S'ankara S'ambhu S'iva S'ankara S'ankara S'ambhu. aiaariTQ^m amaAiuii GiDirsLD - ujut euaeetî sear^ aieritdÔiniu OiueirGp Oaienir arsugiQutiL eSuLii^ - ereireSar iBiGsirir ^ûeests G^nj^.
(fis>.)
27. The love of lance-eyed woman will asuredly feed the fire of hell,thus thinking, even the god of love gave up his body. Ought not others too then to give i t j up, sister ? S'ankara S'ankara S'ambhu S'iva S'ankara S'ankara S'ambhu. tSau^s' OLDeimiria - Sr^^ QeiJuS^LD(^f Q err sir sir Q a- Geueta Lomi'sr uiîQi m^dssr wû-ini - ^sjir wiriisais^sh LD/rirdstQffei Lon lidsGic ir wirGiSsr. (ffrij ) 28. All the createil niiivevse is but yellow sunshine, say the Vedas and A gramas Those who think not so, their ways are evil ways, are tbpy good ways, dear ? S'ankara S'ankara S'ambhu S'iva S'ankara S'ankara S'ambhu.
Union with God. f i. e. the love of woman. t i. e. unreal.
jfmtQmmu Qmiiajf mitSimfg iSut^^r^ê

I v e r to all Boola denre is the inooessnt seed of birth.'
158
DEEPIKA.
^tiruirimswir piiîuatui - toarw ^luiiû QfsmQam terser fitkuirisa ifi^tL L^riipw - jifO/ir agffk^ LDirm fîrar/sp a-arCgf. 29. The fascination of evil women clings not, I tell The life of king Janaka Was his not perfect, eternal bliss f thee, to the pare in heart. ia witness.*
nal and external), then perception ia possible. A s a u b . both Soul and its Intelligence is Sat.
VAIBHASHIKA BAUDDHA'S STATEMENT.
S'ankara S'ankara S'ambhu S'iva S'ankara S'ankara S'ambhu. JltifOpeirjpi wirQuiarjt QpaaQiir - e.eirs sratisfiui Geuemi^ ar/SeunS^ spQp SdstQ^p Qpfitq OwaiQeii_- ldbs>P igÔiuii iSsjfi^^^dn Qâ^.
] . A s redness results when saffron and lime mixed together, so the visible world arises w h e a the perceptive intelligence and objects of perception m d t e : TETS is Gnana Darsan. Those who perceive this clearly will attain Nirvana without doubt. S o asaeitfi lovingly the Vaibhashika.
HIS REFUTATION.
(^S.)
30. Is there a Yes or a No? If thou wilt have bliss, jost stand as pure intelligence' and thou wilt know. So, sister, said our Lord that made the Vedas. S'ankara S'ankara S'ambhu S'iva S'ankara S'ankara S'ambhu. P. A . SIVAGNANA
OF
1. The objects are external and the mind internal, as such these two cannot unite. The mind is b ^ d e s formless (Arupa) and the objects have form. Aa ancdi too, they cannot unite, l l i e Vaibhashika who asserts otherwise has no more to say.
GENERAL REMARKS.
SIDDHIAR CHARTAR.
ARUL NANDI SIVA
{Continued from page 126.)

MADHMIKA BAUDDHA'S.STATEMENT.
I.
It is the ten senses that appear as the body.
YThen the senses perish, we cannot point to anything else as body, and as such there is no b o d y at all (as a substance). A s there is no body (substance) there is body. the made by no such thing as Intelligence united to the Such are the ridiculous statements Madhmika.
HIS REFUTATION.
1. The parts or attributes (jteuinsuiii) present in a pot are not present in a cloth and vice versa; that which is present in each, saving its identity, is substance ^âwiLiafl). These two form the substance or the body, as such not only is there a body, but also an intelligent soul. 2. (In Sushupti) though the senses and sensations and objects are evernrescnt yet no perception (knowledee) is possible as the soul is not in.union with the senses. W h e n the soul unites with the senses (inter i. c. ia pro6f that a man can live amid the luxuries and temptations of a magnificent court, and yet be wise and pure. Janaka W0B king resorted to by even great rishis for spiritual help.
Thanks to the labour of European scholars, the bookd relating to Buddhism occupy considerable space in any oriental Library and no religion has received so much attention in Europe and America and in India, in recent times as Buddhism. I t has attracted the fancy o large classes of Europeans who emerging as they do from a form of gross ^materialism and not being prepared to believe in a future life or God yet wish to have a beautiful fantasy to t.oy with, for the moment. W e won't believe in a Soul or God. We will believe in man, in perfected man; Perfected H u manity shall be our goal. In current modern European thought, there is however a divergence ; and that is because the national ideals of the European and Gautama are different. Gautama's countrymen have always considered life a burden, ' all is Pain, Pain,' and they wait for the first occasion when they can free themselves from the bonds of birth and death. On the other hand, the European tvould not consider his life worth living if there was not some ray of pleasure to be eked out at all e v e n t s ; and his whole aim is in fact to seek and add to the summum of
1. Madhmika ia called Madhyamika in Boddhist Text books. He seeics to be a thoroagh-going Nihilist altogether. This school was originated by Nagatjnna (B. C.43) of the Tibetan Mahsyana school. Hardy says " The philosophers in India had taught either a perpetual duration or a total annihilation with respect to the sool. He chose a nCtddle way, hence the name of this sect." The work which bears his name in China is called "Central Shastra" (chnng-lnn) and was translated into Chinese in the fifth century after Qhrigt. This system reduces everything to bald abstractions and then denies them. The soul has neither existence nor non-existence. It is neither permanent nor non-permanent. Vaibhashika literally means Virvddha BhaAa, (absurd language), one who rejects every other view except his own as absurd, atsoho<d which seems to have only too many followers, even nw.
THE LIQHT OP TBUTH o BIDDflANTA DEEPIKA.
151
H a p p i n w , and wo find M a x Nardau preach the new and b'aeGhnpel of Hamanity, according to which v e r y b o d y shorn oft of all aes, shall enjoy the maximatn -of pnre nnalloyed pleaaore, b y means of song and dance and mnsic and other social organizations. This is a nnodnm evolution Ont of the oldTiokayata and Buddha, and the place of Buddhism placed next to the Lokayata b y all Hindu writers is easilv perceived. The order is not a chronological one but purely a psychological one. A n d it will be nseful to remember here generally tfiaf thongh our Hindu boeks old and new very often neglect to record historical dates and events, yet they are valuable, as no histories of any other natiens are, in recording the mental history and evolation of the race and of an individual man. Bame writers have also been misled b y the mere order in arranging the six systems of Philosophy that oê chool is older than the one sacceediug it. It will be certainly older if we are to count man's age backwards and not forwards as we do. Maturity is not old age. I I is ever fresh. It is old age that is second childhood. The Lokayata is the gluttonous and selfish child, and the Bauddha the thinking and generous youth; when life's troubles and temptations beset, it remains to be seSn whether he will break or grow into robust manhood retaining his generosity and purity. The youth rashly vows that he will remain pare and true, when be does not know what the strength and allurements of vice are. But unless he does, at that very stage, sow in himself good seeds, and w'hat is most important, allow them to take firm root iu good soil, all his labour will be lost. W e now turn to the personality of Btiddha, and we may be allowed to offer our hnmble homage at his sacred feet. W e have the greatest respect for the purity and unselfishness and nobility of his Hfe. W h a t is often forgotten by his admirers and opponents is that he was a Hindu, and a Hindu of Hindus, and as Dr. Rhys Davids puts it, he was the greatest and wisest and best of the Hindus. In his own time, he was honoured b y the piinces and peoples all alike. They did not care what doctrines be preached, provided h k character was pure and answered to their ideal of nghteouHuess. Sri Krishna places the Nirishwara Sankhya, Kapila, among the first of Sages. Is it because he approved of his theory T No, he often takes trouble to refute it. Jamini was an arrant atheist, and he was a great Maharishi. And to-day, we see the same trait in the
Hindu. It does not matter whether he"is a Mahomedan or Christian, if only he leads a saintly life, we know how the Hindus wilt flock round him. A n d what capital, do not impostors make out of this by donning a Kashaya and sitting in ashes, and by pretending mounam, thongh they cannot read and write a syllable. Need we wonder therefore if Buddha Gautama was also regarded as a great Bishi, who had a particular mission to fulfil in life ? The story goes it was Yishnu who incarnated as Buddha to preach his doctrines to the Tripura Asuras. In his own days Buddba was not considered as a heretic b y the Hindus, nor did he regard himself as any other than a Hindu, just so as in the case of the revered Galilean, Jesus Christ. It was in the days of his followers and after the various councils, t(hey seceded completely from the Hindus. Buddha w^s indifferent as to what they ate and when they drank and how they dressed, provided they cleansed themsplves of desire, likes and dislikes, and when this (gaSÔiu/njL/ is obtained, no one need consider what to go to or attain next. But Gautama calculated without his host when he constructed his beautiful structure on such slender basis. Could any religion be stable which is not built on the rock of a future life and that Bock of A g e s ? W h a t was the result ? The noble brotherhood, so fondly thought of, fell into dissensions even in his own days, and controversies raged hot subsequently on such questions as to the time of eating, kind of food, kind of dress, place of ordination, owning of property &o. &c., and the followers of each school called the others heretics and followers of Mara, and hurled denunciations on their heads. And in spite of Buddha's denunciation of rituals and priestcraft, a close and rigid hierarchy with elaborate rituals came into existence and they have invented more heavens and more hells and Gods than are to be met with in the stories of all other nations put together. And the system had become so corrupt even in its birthplace that it had to be removed out of the coflntrj, root and branch. Dr. Rhys Davids says, " W e hear of no persecutions till long after the time of Asoka, when Buddhism had become corrupt." And we won't say that there were no persecutions in India. But people should not g o off with the idea that a persecution in India was at aU anything like the ones we hear of in European History. It was quite a tame affair. It was more social than political. And a religious revolution was in a sense much more easily accomplished in those days than now. From severaJ
152
DEEPIKA.
PenjojjMroiw incidents, it would seem that both on the part of the Baddhists and the Hindus, the sole aim was to convert the king of the country, and when that was accomplinhed, they say the whole people had also been converted. So in either way the conversion could not at best be more than nominal. Our own belief is that the people, the laity, not those who clustered in Monasteries, had never been converted into Buddhism. The king turned a Buddhist and all the people styled themselves also Buddhists. This will account for the boasted spread of Buddhism in all India. However, the conflict c.niiie at last, and it is in Southern India, we have authentic accounts of sucli O'irflicts from the 1st century after Christ, though European Scholars know very little about it. The southern kingdoms were very powerful, in those days :m<l tliey were extending thoir arms north and south. liisc-.'iptioTis record the nniiqucst of Vatapi, the modern Hailanii in Boml :iy Presidency, and Ceylon was con iiu i-oij niori? tli;ui once. And Buddhism seems to have liot'ii introduced into Southern India from Ceylon. A 11(1 if we take the period of Manickavachaka as the Hi st centuiy nfter Christ, in his life indeed we meet with the first conflict between Hinduism and Bud Ihism. And the fight was won by the miraculous cute .)f the dumb daughter of the King of Ceylon at i "lii'liinibMrani. The account is given in full detail in Tirnvadav'urar pnranam, to which reference can be i;uie. In our recont visit to Ceylon we found that rlje tradition of the cure of the dumb Princess is well known to the native Singalese. Later on, Jainism .<ecnis to have been on the ascendant, and the Tamil S:iii)t Appar was a prominent Jain before his rei- jvivorsion, and was styled as Dliarma-sena. After j.is reconversion, he was himself bitterly persecuted l)y the King of Pataliputni at the instigation of the linddliist (Jain) monks. His coiitcniporary was the 'ireat Guana Sambandlia and he reconverted the King 1 Piiiidi, Kun I'andya, by performing various miraL-le^, atid trave u complete route to the Bttddhists. riiis uccurred in the early years of the sixth century, .Did ill addition to the arguments adduced by the I'rofe.-sor Sandratn PiiUii and Mr. Venkayya, we nia\ point to the fact that the Chinese traditions and l:i-<fijrv jjoiiit to the fact that in A. D. 520, BodhiDliii. ma, who was a native of Southern India, and laboured long there, had tp leave it for China, and the reason is assigned to bo persecution at the hands of the Brahmans. And it is also related in his life that he was more a Jain than a Buddhist, though
he promulgated a maoh modified form of it in China. A n d neither Buddhism nor Jainism ever reared its head again in Kouihern India, thoagh the few who remained were never molested, bat, on the other hand, were honoured with grants b y kings even in much later times. The stories of Sankara and Ramaauia having roated out Baddhism are more apocryphal than true ; they could not have been more than dialectical feats at any rate. There is reason to think however in the case of Sankara that he might have got hold of the few remaining seats of Buddhism in Northern India and established his own Mathams in imitation of the Buddhist Monasteries. W e hear of no Mathams before the days of Sankara at all. The morality of Buddhism has received very high praise from high quarters. Professor MaxMullersays " T h e moral code of Buddhism is one of the most perfect the world hii,s ever known." But the Buddhist moral code is feebleness itself when compared to the Confucianist. But its sanctions are very w e a k ; and its power for good cin various peoples has not been proved. Except in the.case of Burmah, it has-not improved the moral condition of the people. In China, says Dr. Edkins, " What virtue the people have among them is due to the Confucian system." Col. Olcott's own statistics show that the morality of the Singalese is much inferior to that of the Hindus, and a visit to Ceylon will amply demonstrate the fact. Even in B u r mab. Dr. Edkins remarks, " The power shown b y Burmese to win the faith of the Burmese, I should rather trace to the superiority of the Hindu race over the mountain tribes of Indo-Chinese Peninsula The superiority of Hindu arts and civilizations helped Buddhism to make this conquest." Bishop Bigandet says : " The Bunnese want the capability to understand the Buddhist metaphysics. If the Buddhist moral code in itself has the power to influence a people so far as to render them virtuous and devotional independently of the element of intellectual superiority, we still lack the evidence of it." A n d after all, what was Buddhism, but the child, the product of Hinduism ? And " so far from showing," remarks Dr. Rhys Davids, " h o w depraved and oppressive Hinduism was, it shows precisely the contrary: for none will deny that there is much that is beautiful and noble in Buddhism."
J . M . NALLASWAMI PlLLAI, B. A., B. L.
(2b be continued.)
TEH
LIGHT
OP
TBUTH
DEEPIKA.
]53
THE
L I G H
O F
0 B
T R U T H Deepika.
0 Thou Imperishable Triple Form, and Formlpss! 0 Thou Supreme, lutelhgenoe working steadfast in the six FornJS of Religion ! W h o could know Thee aft^r raising the curtain of Maya ? Thou dost dance in the think of Thee, hearts of Those who Thou my eye;
Siddhanta
MADRAS, DECEMBER 1897.
'i'hou art the Priceless J e w e l ; Thou, the Supreme Panacea.
T H E H O U S E O F GOD.
" T T K ARE THE TEMPLE OF GTOD."
Thou the ocean of Cbinrnudra Wisdom, who didst teach the four ancient sons, Mauua Gnana from under the sacred Banyan tree: Thou the Deva of Devas.
T h e first t w o verses w e q u o t e f r o m Saint Periyn.puran the sacred on we and the last f r o m contained that even if we Vedaiita, key to Saint in p r a i s e o f t h e f a m o u s mysteries observed Veda had and the iu elsewhere books vided thus when Sekkilar's and have oui tlu' prois Tayuraauavav, AVe lost evolve
" ^fiajriu ntda/LaiS tJureSsar jtareîLD/iS^ OsrfiiLiir^ âria/LDirSs Ofiirtaû QutfQj^LDliSu Su^'uir d-usiDiiSu Qusm^LDir lU^^LOirSu Qutr^ un SflQiêuSecu Oua^miLD QunpjSQun^^, 0 Thou, the beginning, the middle, the limit. The Lisfht, and the Wisdom, and sill things manifest. The Indivisible One, The female and the male. Glory, Glory to T h y Dance in fhe intellectual Region of Universalism, Tillni. puâr SL^k^.Qf'r^ #(5&ar(2aj ^(rKajto/rS
jffli-l^s Qs:ieiûL iu(^LDem ]}<f S r ^ f . S a r ' 3 i c s o r i i
T e m p l e at C h i d a m b a r a m there'n. we have could
limitless
w h o l e t h i n g agiîu f r o m tiny r,hese mysteries.
the syaibols wo possess, unlock these
sacred
T h e hoariest and most iincient unniisfcakable
wisdom
ejishrined
symbols, and which
we understand
them a r i g h t , w e are e n a b l e d to
t e s t a n d k n o w w h i c h is t h e t r n e p l i i l o s o p h y a n d
is t h e t r u e R e l i g i o n , s u i - r o u n d e d a s w e a r e t o - d a y b y a m u l t i t u d e of Hcligious a n d Philosopliies c o n f l i c t i n g in themselves the truest. a n d yet c l a i m i n g to b e the most ancient a n d I t is t h e m o s t n n f o r t u i i a t e t h i n g i n I n d i a , books and the for when the .sanction
Qpuir aSdiuinr
SQ^f&p^Lc:
lj^/^îSfirjpi OuTp^ Ouir/b/S.
Ou.T^qt- esri^'Sf^Sfi^pîBiJif-^'
a n d i n Jndiari R e l i g i o n t h a t t l u j s n m o s a m e t e x t f n r n i s l i tlie a u r h o i i t y a ^ d
O Thou the Light from -which speceh and thought turn back. The very Foi in of Graco, Thi Wonderful Presence, The Crown i-esting on
the rare Vedasiras, I n t h e b e a u t i f u l Chit, S a b h a o f C h i t P a v a V y o m a , T h o i i dost d a n c e d e l i g h t e d l y . G l m v, (Unpy to T h y tinkling Foot.
e v e r y c.\isting p h a s e of belief a n d tliougiit, a n d is p a s r a n d w h a t is l i i o d e r n , a n d for ajiplyiug when tlje
t h i s f a c r is f n n p l e d w i t h s n c h a b l i n d i g n o i i n g o f w h a t niatonals very cons n c h a n l i i - t n r i e a l f e s t a r e n'lt
s i d e r n U l e , t h e t a s k o f lU-cidin^; w h i c h is tiie t i i i o i n t e r p r e t a t i o n .-ind w l i i c l i is i'alê is r c n d f i ' d vi.Ty ( l i t h c u l r . thono-li 'i.jt iiii|ios-ili)c_', a n d c.innut be tiie Inst value of a In test as inteiiudicau'd above siglit 'if.
pretiiiL' d o c n m e n t s , tlin r n i e f i n y l i t iiu dunljt t'j b e , tii.'ir w h e r e t h e w o r d s a r e p l a i n a m i unanil)i^n<)ii>, t l : e p i a m meauin,y: o f t h " w o i ' d s o u g h t t o b e ni/ide t o ]ire\ ail a n d n o easni'^tr\' c o n l d b e a l l o w e d t o m a r t h e plain by inenning. It only when as to at the all. ambignon-; any interpreratiun effecr.s ol' it> worcis Then dilKcult ar.' again partiit ;s meaning'
San (^'Guj
/fi-TV & i r l i j II
^.ani.-OT^ - - s ff ^ %j eu " SicûQu'iTo.i^fLB, so a.t lULCOJ -
its real
aiwrG.-ar lu ci (5
aîysS'esr fe'i^.TO.f.^
o t h e r e v i d e n c e IS ] u ' n i i i - < i b ] e
C-'-TrTpngj 27i:
w h e n w e b e g i n t o e i n i n i r i - i n t o tlie triitli o f a n y c u l a r c u s t o m a n d n-adiiion. we 'iad huw
SsitQ^^^cÔ ^ 39
154
DEEPIKA.
to arrive at an uniform conclusion, when we liave to r e l j on mere oral evidence; and any documentary evidence (we use it in the strictly legal sense) if available, is of the utmust importance, and the older the document is, the greater the value thereof. Then again consider the difference between the verbal accounts of a dozen people who witnessed a particular scene all at the same time, and the actual scene photographed by an ordinary Kodak. W e might be sure to discove'- discrepancies and contradictions in the oral testimony, though it might be perfectly honest. Of course, there might be exceptionally trustworthy witnesses, as there might be untrustworthy cameras. The test we have proposed above, may as such b e seen to possess all tW elements of an old'and ancient document and a trusty camera. A n d more so, when we know, as a matter of fact, that the written language of primitive mfinkind consisted of picture only. The most ancient Sumerian, the Chaldean, the E g y p tian and the Chinese were all pictorial languages; and it is well known that these were the people who have tried to leave their highest thoughts on Religion and philosophy behind them in pictures and statnes and monuments. In proceeding therefore to unravel the mysteries connected with our symbolism, we must confess, that the task is not one which we can conscientiously think of adequately discharging. In attempting the impossible therefore, we have no other excuse that! the one which Sage Sekkilar had before h i m :
Jienei^ ffti, < eiteHJu uii
ly differ from them, and they clutch at a word, a phrase, to kick up a dust, with the evident object of besmearing the other aide. No doubt, there is a sort of scepticism which we prize much, a scepticism which will lead one to doubt and inquire into the truth of things and not to scorn and scoS at everything. A n d in our inmost heart, we do not wish to wound the feelings of a single person, of whatever shade of opinion he may be- A n d is not the present inquiry solely devoted to reach ' the region of nniversalism,' " Q u n ^ w A j f i , " where, in the words of our S a g e Taynmanavar, " usieuiDiLi fiAibi uteBrjuC. uti^^ Quirpm^
erînaHa cD^df^ QÂffDitLD, OaieSOujOiLieiitr
er^f LDOJ^âiiiaÛ), euiiâop^
îriSflui "
every religionist comes and bows in adoration of the One Supreme, saying they see no symbols of any creed'bat all Akas ? A n d he states in the previous lines that he reftched this region, after looking in vain in every creed and in every path f o r that Pure. Spirit which seeks to reconcile with the path of noblest knowledge, all the bitter conflicting creeds and religions. '* ^^louiaa âeeuiÂ Ourêiriru) fLoiLi riiQsû Qun(êiTnie^n ueirmnaa. Q,i/iSiiSeSjjiu> aasrL. A n d the place is worth a~trial visit even to-day, for does not Tayumanavar record his experience, that hia stony heart melted into love and bliss, the moment he saw the holy presence ? " SBrutiffix O/B^^Qfitr Oaisriû) îrQesr aeifL-afi êrifiui îresiiii sin^w." This has not been his experience only, of believers alone. A g e s b a c k , scoffers and atheists have felt the power of this Presence, and it is recorded of the great Atheist Guru, Jaimini, that when he approached, all his unbelief left him and he composed his song of Vedapadastavam. A n d though there are thousands of temples all over the land, the heart of every true believer has always turned wich love and longing to this centre spot. A n d it is believed that Chidambaram occupies a central geographical position between the northern and sonthern extremes of India including Ceylon. A n d corresponding to this position in the macrocosm, Arumuga Navalar observes that in the human microcosm also, the place points to the region of Sushumna between Ida and Pingal? nadis. There is another centre of heat and vitality and light in the human b o d y , and that is the heart. And
j)ffiiroSstt/Too* juruu
suaB^^Qmern."
" Though impossible to reach its limits Insatiate love drives me to the task." Before we do so however, we have to get clear of two sets of men, who pester us often with their cant. One of such will raise the' cry of sectarianism, and the other, with the catchword revivalism. There are some very estimable people belonging to both these classes we admit, as well as their siiicerity, but with most it IS all mere cant, pure and unmitigated cant. They believe neither in the one nor in the other ; they have neither inclination nor wish to study and think, and pause and enquire into the truth of things. They are themselves sectarians, so blind that they will not acknowleflge themselves to be such: They start with the inboin conviction that this is trash and they have no patience with those who will honest-
DEEPIKA.
155
tile heart is the most vital and delicate organ in the whole system. Every other organ requires its help for its noarishment and upkeep. It is saved and protected from many an ill, b y its position, which every other organ is exposed to ; but that is because that, whereas life can b e prolosged even after injury to every other organ, the life ebbs out the instant the heart is injured. A n d then, is not the heart, the seat of love, love pure and undefiled? Pity, kindness, mercy, Graoe are all different shades of this one Love, JforLy, Bh&kti, faith. Is there anything else that can conipete with this Supreme Principle? Knowledge, you may exclaim, with-its seat in the brain. W e dare say ' not.' The slightest injury to the heart completely paralyses the brain. And the pulsation in the braiu itself rises andJalls with the beat of the heart., itself.- It is the one organ in the body which is ever active, and kno)vs no rest when everything else including the brain undergoes rest. And in human nature also, what is there which love cannot quicken ? It can give life to the despairing a i d the lifeless, strength to the weak, courage to the coward; nnd instances have not been wanting to show what extraordinary feats of intellect, love has been the cause of. The whole World is bound by the heart much more than by the intellect alone. AndUrs. Humphrey Ward has portrayed in glowing words the difference between the man of intellect and the man of heart in her Robert Elaemere. There the man of intellect pines in secret and in his pride for that very touch which makes the whole world kin. A n d it is in this heart, all mankind have liked to build a temple for the Most UighC'^'And the only requisite is that this heart be pure. And the moment this heart is pure there the light from the Invisible Akas will shine, dispelling the dari^ness that blinds tJieêye and enabling it to see. " OaiettlujiTai /f oar loot Ooi'SiR^'9 îreSSeaitjiJ
f R v g g j r LSJÛÛ QuneHesrjit ev/reyeu^
Ghandogya, also repeats the same instruction. W o u l d you like to know what that one thing is which yon have to search for and to know, and when you have to search for it and how to kuow it ? Hear. " There is the Brahmapura (body) and in it the Dahara (palace), of the lotus (Pundarika) of the heart, and in it that Antar Akasa. Now what exists in this Akas, that is to be sought after, that is to be understood." " As large as this Akas i?;, so large is that Akas within the heart. Both heaven and earth are contained in it; both fire and a i r ; both sun and moon ; both lightning and stars; and whatever there is of Him in this world, and whatever ia.not, all that is contained within it." (VIII, 1. 123 ) In an earlier chapter, this Supreme Being is called " t h e Intelligent, whose body is Prana, whose form is Light (Jyoti), whose thoughts are true, who is like Akas (omnipresent and invisible), from whom aU works, all desires, all sweet odours, and tastes proceed; the Atma within the heart, smaller than a corn of rice, smaller than a c o m of barley, smaller than a mustard seed, smaller than a canary seed, or the kernel of a canary s e e d ; also the Atma within the heart, greater than the earth, greater than the sky, greater than the Heaven, greater than all these worlds" (III. 14. 223). In a later passage, it says that " H e who is called Akas is the ravealer of all forms and names; That within which these forms and names are contained is the Brahman, the immortal, the A t m a . " ( V I I I . 18. 1.) The following verse occurs in the Eatha (I. 2. 20.), Svetaswatara (III, 20.) and Mahopanishad and the same is reproduced in the Sivapurana. " Smaller than small yet greater than great, in the heart (Guha) of this creature, Atma orlsa doth repose : That free from desire, he sees, with his grief gone, the Lord and His might, by His favour." I n the Kaivalyopanishad the same is reproduced, in the following words : " Beyond the heavens, yet shining in the heart (Guha) of his creatures. Him the sages free from desire, reach." Sri Krishna also imparts this most secret of secrets to his pupil, that " Ishwara dwelleth in the hearts of all beings, 0 Arjaua, by his maya, causing all beings to revolve, as though mounted on a potter's wheel," and importunes him to flee to him to secure Supreme Peace by his grace. The manner of occupying this seat or dwelling place is elsewhere referred to in the 13th and 9th discourses, 32nd and 6th verses re.spective]y and these three or four verses bring out the whole of the Upanishad thoughts."As the
sireir." " Blessed are the pure in heart, for they shall see Gk)d" said Lord Jesos. And the sage who composed the Taitriyaka Upanishad sun? long before him: " Satyam Gnanam Anantam Brahma, Yoveda Nihitam Gnhayam, Paramevyoraan." " He who knows Brahman, which is Sat, which is Chit, and which is endless (Bliss), as hidden in the cave (of the heart) in the highest Akas, he enjoys all blessings at one with the Omniscient Brahman." And the most mystical and the oldest of the Upanishads, the
156
THE
LIGHT
OF
TRUTH
Oi:
SIDDHANTA
DEEPIKA.
Omnipresent Ahaea
is not soiled, b y
reason of its
snbtlety, so seated everywhere i n the body, tbe Self ia not soiled." " T h e support of b e i n g s and not rooted in Bein-js, m y Atma, their e ^ e n t c a u s e ; as r o o t e d the Ahasa things rest rooted in m e . " in the m i g h t y nir moves e v e r y w h e r e , FO all This Supporter, Permitter
yet azisen to turn out of the heart of those ancient Aryas the belief in, and love of, the one true God. This is the conclusion at which the learned Colebrooke arrived, after having for many years made the Vedic literature his delight. " T h e deities invoked," he sys, " a p p e a r , on a
ancient Hindus.
The religion of the
cursory inspection of the Vedas, to ^s various as the Authors of
the prayers addressed to t h e m : but according to tbe most ancient annotations of the Indian A n o t h e r verse in the Ohandogya says that Gayatri is scripture those numerous names of persons and things are the b o d y and the heart, because in it all the spirits are all resolvable into different titles of three deities, and established. N o w o n d e r therefore that in almost e v e r y ultimately of one God. The Nighanty, or glossary of the p a g e of the Tamil Veda, a n d the writings of the later Vedas, concludes with three lists of names of deities : the Tamil saints, that G o d ' s truest dwelling place, bis first comprising such as are deemed synonymous with fire : house, his palace, his êat is universally referred to as tlie second with air, and the third with the sun {Nighanti the human heart. " iBSearuuain iDanii QsitaSsnnsOsiias OTfirst part of the Niructa c. 5). In the last part of the ( _ a / r . " A n d so it is that the famous Shrine w e are Niructa, which entirely relates to deities, it is twice asserted that there are but three G o d s : " Tisra eva speaking of is b y preeminence called " & 0 i O t i r u S a ) * T h e beautiful Housey" inasmuch ns^ it is also called devatah " The further inference that these signify but one " Pundarika V e e d u " L/i_(Pg, the house of lotus, deity, is supported by many passages in the Vedas and is o r Dahara V e e d u also. A n d t o - d a ^ w e will stop, very clearlj'and concisely stated in the beginning of the after i d e n t i f y i n g , this Golden Palace in Chidambaram index to the R i g Veda, on the authority of the Niructa and of the Veda itself It is deducible therefore with the H u m a n heart s p o k e n of in the most from texts of the Indian scriptures, that tbe ancient Hindu ancient writings, and w e will speak of the g r e a t K i n g Religion, as founded on tbe Indian scriptures, recognises a n d L o r d w h o is the Dweller in this Palace and his but one God, yet not sufficiently discriminating the creator characteristics in a future issue. from the creature." (Colebrooke H . I on the Vedas page 26, 27. Madras 1871, Higginbothamand Co.) The same opinion about the Indian scriptures is held by Sir W . Jones. E V I D E N C E S OP N A T U R A L R E L I G I O N . " I t must always be remembered," says he, that the learned Indiana, as they are instructed b y their, own books, in truth acknowledge only one Supreme Being, whom they PRIMITIVE RELIGION OP MANKIKD. call Brahma or the great one, in the neuter gender ; they believe his essence to be infinitely removed f r o m the compre(pontinued from page 134.) hension of any mind but his o w n ; and they suppose him The soul that thus mourns over his past sins, cannot to manifest his power by the operations of his divine be tbe sonl of an unbeliever. This cannot be the sigh nf spirit; whom they name Vishnu, the Pervader in the masa heart debased with the foul worship of idols. No, in culine gender, whence he is often denominated the first the dawn of humanity, in the twilight that preceded male W h e n they consider the divine power historical times, men still kept alive the notion of one exerted in creating, or in giving existence to that which t m e God. existed not before, they call him the deity Brahma, in tbe Tour forefathers marchinif down as in battle array from masculine gender also; and when they view him in the the North-West of ladia into the land of the Seven light of destroyer, or rather, Changer of forms, they give Rivers, into the Sapta-sindliu, made the air ring with the him a thousand names of which Siva, Isa or Iswara, songs of the early Vedic poets. But those hymns, those Rndra, Hara and Mahadeva are the most common. (Sir prayers, still bore the mark of the primeval belief in one "W. Jones, Discourse on the Oods of Greece, Italy and India). sole God. In vain, in those early Vedic poems, you look I fancy myself transported back some three thousand for the Gods that people the present Hindu pantheon. years to the land of the first Aryan settlers in the You fail to rearl there the names of the Gods Shiva and country of the Seven Rivers. I hear the Vedic ,Poet Vishnu; the deified heroes of Puranic literature h i d not " singing his morning hymn to Hiranya Garbha, the L o r d matman and Parama P m asha in verse 22, chapter 13.
It is interesting to note that tlie chief Temple in Mecca is called al Caaba', litprally meaning, 'The House' and the Hebrew word for the great Temple at Jeru.salem also meant simply, 'The H o u s e ' " The house of God."
and Spectator and E n j o y e r i s styled Maheshvei'a, Para-
of Heaven, the Supreme Being, the sole maker of Heaven and E a r t h :

" What God shall we adore with sacridce ? Him let us praise the golden child that rose
THE LIGHT
OF
T R U T H On S I D D H A N T A
DEEPTKA.
157
I b the beginning, who w u born the Lord ! The ime lole Loi^ of all that ia, who made The earth, and formed the iky, who giveth life, Who givee atrength, whoie biddinga Ooda rerere, Whoae hiding-place ia immortality. Whoae ahadow, death, who by hia might ia king Of all the breathing, sleeping, wakhg world. Whererer let loose in apace, the mighty watera Have gone depoaiting a fmitfnl eed
name I call it Great. After calling it Great, I call it Fugitive; after calling it Fagitive I call it Distant. A f t e r calling it Distant, I say it comes back to me." (The Book of the Way and of Virtue, Translated by Stanislas Jnlien, pag. 91. Paris 1842.). Nor were only the Fhilnsopbers that arrived at the right knowledge of God. In the year 2225 B. C. we find the Emperor of China offering sacrifices to Tien, supreme sovereign of Heaven, and in the year 1600 the then Emperor of China declared in an edict that the Chinese adore not the material heavens, bnt the Master of heaven. And the Emperor Khanghi in the latter part of the seventeenth Century, wrote the following inscription on the facade of a Christian Chnrch in Pekin. " T o the t m e principle of all things. He is infinitely good and infinitely just. H e enlightens and sustains. He rules with supreme authority and with sovereign justice. He had no beginning and will have no end. He has created all things from the beginning. It is He that governs them and He is their true Lord.", Cardinal Gibbon. Our Ohriatian Heritage, pag. 30. I f we open the Zendavesta, the sacred book of the Z o roastrians, we shall meet with the " I ask thee, tell me the truth, 0 Ahura. W h o was from the beginning the father of the pure world ? W h o has made a path for the sun and the stars P W h o but thou makest the moon to increase and to decrease F That, O Mazda, and other things, I wish to know. I ask thee, tell me the truth, 0 Ahura! W h o holds the earth and the clouds that they do not fall P W h o holds the sea and the trees ? W h o has given swiftness to the wind and to the clouds ? W h o but thon^s the creator of the good spirits ?"Yecna, 3rd Edit. Brockhans, page ISO, quoted by Max Muller. Introduction to the Science of Religion, page 168. W e need not pass in review the various races which by turn inhabited the far West. BusThe religioD of Nor- G J G ^ Scandinavia, Germany, France, them and Southern En- T. , . - . Popo in ancient times. Italy, Spam, and Greece are full of monuments which testify to thn general belief of the first settlers in those countries in one true God. This monotheistic creed wafl handed down to the present generations by oral as well as written traditions, we see traces of it in the early poets of Greece, Italy, Germany and Scandinavia in the philosophers of Greece and in the statesmen and lawgivers of Rome. But in Europe, as everywhere else, we find this early monotheistic belief seen disfigured by fables mixed up with myths, and later on almost entirely lost in the obscene crowd of Gods set up for worship by the worst passiuus of man. It was this sad spectacle that provoked to indignation the best philosophers of Greece. Xenophanes of Colophone acciis-
And generating fire, there He arose,
Who ia the breath and life uf all the Goda, Whoae mighty glance lookH round the vast ezpftnae
Of watery Taponr, source of enervry,
Canae of the sacrificethe only God. Above the Gods." (1) (Monier Williams, Religiou* and Life in India, etc. p. 14').
Thimght
I am not blind to the blemishes <jf this ancient hymn, t u t I cannot fail to aee its beauty either. I find in this hymn the'sieed of the pantheistic creed whicli later on developed in the Pnranas, but i t the sanjp time I perceive the Ary"." thoughts still holding to the primitive notion of one true God. "There is a raonotheism," I repeat with the learned Adolphe Pictet, "which precedes the polytheism of the Vedas, and even amidst the invocation of their innumerable Gods, the remembrance of a God, one and infinite, breaks through the midst of an idolatrous phraseology, like the blue sky that is hidden by a passing clond." (The European Origins, quoted by Mar Muller as above.) And it is in keeping with this monotheistic feeling that the Brahminical priests in ancient times address^ to God the following authorised prayers : " I adore that Being who is not snbject to change or disqnietude, whose nature is indivisible, whose spiritual substance admits not of component parts: that Being who is the origin and cause of all Beingn and who surpasses them in .excellence, wlio is the support of the universe." Letters Edif. Tome. 10. page 15. Nor are we at a liberty to take a different view of the ^ . . , early religion of the Chinese. In The religion of the ^ . . . anrnent Chinese. the most ancient poetry of China, God is known and worshipped nnder the name of Tien, which, according to the great imperial dictionary of Khanghi, means " the great one, he that dwells on high, the Heaven-Father, who regulates 11 below." It is clear from many passages, that with the philosopher Confocins, Tien was the supreme Deity, and that he looked upon the other Gods of the people, the spirits of the air, the mountains, the rivers, the spirits also of the departed, very much with the same feelings with which Socrates regarded the mythological deities of Greece, (c. f. Max Muller. Lectures on the Science of Religion. Lect. I I I . ) The following is a passage from the great philosopher Lao-tse. "There is an infinite Being which existed befsro heaven and earth. How calm it is, ôw free ! It lives alone, it changes not. It moves everywhere, but it never sofiers. W e may look on it as the Mother of the Universe. I know not its name. In order to give it a title I call it Jao (.The way.) When I try to give it a
0
158
THE LIGHT
DEEPIKA.
es indignantly the children of men for having attributed to God, who cannot be bat one, eternal and infinite, the figure, the acts and passions peculiar to haman natore. "Men", he says, " were, as it appears, the inventors and creators of the Gods. If the oxen, or the lions had perchance hands, or if they knew how to work and paint with their hands as men do, they would no doubt paint and fashion the images and bodies of their Gods, all like to themselves, namely the oxen like oxen, the lions like lions," Xenophanes, quoted by Clem. Alex. Stromatom V . page 601. Elsewhere this 'great pliiJosopher declares that Gr>d is one, the greatest among spirits and men, in no way whatever similar to men, either in his form or in his thoughts (Sext empir adv. Mathem 1,219, I X 193). Plato conceives the divine nature as supremely perfect: ... . ^ ' i t is endowed with every conceivZ . .
before, and offered up frankincence to the beautiful idol that lay enshrined under the marble vaults of the magnificent temples of Athens and Corinth. From what I have hitherto said, it is apparent that mankind in the midst of the manifold aberrations of the human passions never lost sight entirely of the true God. whom the And what is most extraordinary, this God, ancestors of the Aryan, Semitic, Teutonic, under
Chinese, Gi-eek and Latin races recognised and worshipped, was called and worshipped by many of them A startling fact. the same name. So much is stated several of hie works by the great
The rebgion of Plato.
able attribute; no perfection is wanting to it. God is therefore the absolute Good, and the cause of all that is good, and of that only which is good ; wickedness, ^vil, cannot be attributed to him as to its cause : He is the Author of good and of good only : When the poets describe the Gods as doing wicked deeds, they are Jishonouring the divine nature. God is furthermore the absolute truth; it is impossible that he should deceive men, or lead them astray; the mythological stories of deceptions practised on men by the Gods ore absurd. God being supremely perfect in his nature is immutable. He does not take one form at one time, another at another as the poets tell u s : He retains throughout eternity one simple immutable from {Be Bepuhl. I I p. 380.) God is a personal spirit and as such is transcendently raised above the World. Aa personal spirit. He rules all things and directs and guides all according to reason and providence. He is a supramundane Being, and is therefore above the temporal order. Time affects only things of earth, Grod is above time. He is the beginning, the middle and the end of all things, the" absolute present. (Timacus, p. 37 De Legibus TV p. 7 1 5 ) S t o c k l . Hand-Book of Philosophy P. I, page 82. As to the Being of God, Aristotle as well as Plato teaches that God excludes all comtoUe^ position of matter and form. He is pure Actuality, pure Entelechy, puie Form, pure Quiddity, pure Energy. God excluding essentially all plurality of parts, is an absolutely simple Being, that is, without parts, and therefore immutable, f i n a l l y , God must be one, because the principle of plurality is matter, and matter is wholly foreign to the Being of God. A . Stockl. Eand-Book of Philosophy. P. I p. 115.Thus reasoned Sibout the nature of God the two greatest philosophers of Greece, Plato and .Aristotle. Thus they thought and spoke about the nature of God, whilst yet the largest part of their countrjTnen knelt down
German Scholar Max Muller. " I wish to bring back to your recollection," the learned Professor says, " the feet that in exploring together the ancient archives of language, we found that the highest God had received the bame name in the ancient mythology of India, Greece, Italy and Germany, and had retained that name, whether worshipped on the Himalaya mountains or amongst th oaks of Dadona, on the Capital or in the forests of Germany. I pointed out that his name was Dyaus in Sanskrit, Zeus in Greek, Jovis in . Latin, Tiu in German: b n t I hardly dwelt with sufficient strength on the startling n a ture of this discovery. These names are not mere names, they are historical facts, ay, facts more immediate, more trustworthy than many facts of Medieval history. These words are not mere words, but they bring before as, with all the vividness of an event which we witnessed ourselTes but yesterday, the ancestors of the whole A i y a n race t h o u sands of years, it may be, before Homer and the V e d a , worshipping an unseen Being, under the self-same name, the best, the most exalted name which they could find in the vocabulary, under the name of L i g h t and S k y . " " A n d let us not turn away, and say that this was, after all, but nature-worship and idolatry. N o , it was not meant for that, though it may have been degraded i n t o that in later times. Dyaus did not mean the blae sky,, nor was it simply the sky personified, it waa meant f o r something else : W e have in the V e d a the invocatioa Dyaus-pitar,?tlie Greek ( ) , the Latin Jupiter : and that means in all the three langnages what is meant before these three languages were torn asnnder: it means Heaven-father. These two words, are not mere words ; they are to my mind the oldest prayer of mankind, or at least of that pure branch of it to which we belong, and I am as firmly convinced that this prayer was uttered, that this name was given to the unknown God before Sanskrit was Sanskrit and Greek was Greek. W e little thought when we heard for the first time the name of Jupiter, degraded it may be b y Homer and Ovid into a scolding husband or a faithless lover, what sacred records lay enshrined in that unholy name. Thousands of years
DEEPIKA.
159
Kave p u s e d rinoe tlie AiyaD nations separated to travel te d w North and Sooth, the East and West. They have each formed their langnages, they have each fonnded empiras and philosophies, t h e j have each bnilt temples nd rased them to the fp'oond; they have all grown older, and it may be wiser and better, but when they search for a name for what is most exalted and yet most near and dear to every one of ns, when they wish to express both awe and love, the infinite and the finite, they can bnt do what their old fathers did, when gating up to the eternal ky and feeling the presence of a Being as far as far, and as near as near can be, they can bat combine the self-same words, and utter once more the primeval Aryan prayer, Heaven Fathgr, in that form whicli will endure for ever: "Onr father which tut in heaven." (Max Muller Introd. to the Science of Religion, p. 107.)
civilization was the primal condition, of the human race, and that the origin of states, science, teligion, and the arts was contemporaneous, or rather, one and the same, so that these were not really separated, but interpenetrated each other, as they will again in their final development." Lectures on the Method of Academical Studies, page 167. If therefore God created the first man and woman in a high state of civilization, their religion must have been monotheistic not polytheistic. It is but natural to think that God their Creator, their Father, was also their first teacher and instructor; it is but natural to profess that God revealed to them his own name, his uatnre, his attributes, and the way according to which he wanted to be honoured and worshipped by them: and the only worship which God might have pos.sibly revealed to the first men, was the worship of himself as the Heaven-Father or the creator of everything. In consequence it must be held To the eloquent page of Professor Max Muller I shall that the first religion of mankind w'as monotheistic, and add a few remarks only. The identity of the name and that men, owing to natural weakness and to human passions of the idea under which Chxl was worshipped by the fell from the worship of one sole invisible God to the ancestors of the Aryan, Tentonic.Groek, Latin, and Chinese superstitions of idolatry. The laws that govern the growth, races cannot be acciden^-al, bnt it finds its. explanation only the progress and the civilization of a people are not far by admitting, that the worship of one sole supreme God different from those that preside over the growth, the under the name of Heaven-Father was common to all education and the progress of an individual man in science men in the beginning of mankind. Moreover, that monoor virtue. If he entirely neglects his former studies he theism and not polytheism has been the first religion oi will soon forget the very first principles of science, if he mankind can be clearly proved from the historical fact, gives himself up to all his worst passions he will be veiy that in proportion as the human races advanced in civilisoon degraded to the condition of a brute animal. Look catiou, their Sages and Philosophers approached more and at the present hill tribes of this country. They are in a more to a purer conception of the Deity, namely, to a semi-barbarous state: yet their ancestors attained to a monotheistic belief in one sole God. Now, was man created great civilization and they were able to defeat in many a . . , . in a wild or in a civilized state P bloody battle the ancestors of the present Brahmins. A A Kientific oonclnnon. , , ,_ , . , The followers of Darwin admit the nation is liable to degenerate as well as an individual man, first alternative, nay they maintain that man came direct- and the former may, as the latter, foiêt not only the ly by evolution from a monkey, the real progenitor of knowledge of science and of useful arts but the knowledge mankind. This opinion was prevalent 40 yenrs ago, even of God, and plunge in consequence into all the errors among the scientists of a certain school in England, Ger- of superstition. many, France, and America, but now most scientists hold 1 shall now sum up what I have hitherto said in the with Vinchow, a celebrated biologist of the German school following propositions. that Drawin's theory is impossible, absurd and altogether 1. All Western scholars agree upon recognizing in the untenable on scientific gi ounds. If therefore man's descent is not from an animal form or monkey, bat directly from most ancient religions of mankind, the presence of a moGod, who will be so rash a to say that God created the first notheistic worship of God under the idea of Heavenman and woman in a wild or savage state ? This asser- Lord and Creator of this Univei-se. 2. This monotheistic view of God is found to be mixed tion is coutradictd by the traditions of all peoples who describe the first parents of mankind as endowed with up with a polytheistic belief in nianj' Gods, either as the every possible gift, and actually, in most traditions, they deified foities of nature or as the national heroes to whom I are raised to the rank of Gods or in progress of tirae divine honours were paid. Semigods. -The future task of history, "says Schelling," will be to show by what catastrophies i-aces now living' in a savage state were isolated from intercoui-se with the re.st of the world, and how, when thus deprived of their former means of civilizaiion, they &nk into their present ihjijradcttiou. I maintain that
First man civilized.
3. Infidels or rationalists are not of one mind in assigning the cause of this startling mixture of monotheism and polytheism, and in .stating whether polytheism sprang from monotheism,or the latter from the former. 4. Christian scholars, on the contrary, nniversally and unanimously admit that the primeval religion of mankind
160
THE
LIGHT
DEEPIKA.
monotheisin, vu., that the hnniBn race worshipped one Bole God who had revealed himself to their first parents. So much they ai^ne from an historical as well as from a philosophical point of view, and, moreover, they maintain that the result of the best modem archieological researches is to show the same thing, of ch. Peech. Der. Ootteshegriff. Volume. I. II. Freibui^, Herder 1885 and 1888. Orimm. German mythology, p. 66. And this is the only possible conclnsion at which impartial search after truth must arrive. There are natoral instincts which man cannot possibly suppress, and prominent amoug them stands forth the natural impulse that prompts man to worship one sole God. In the astounding, variety of creatures that make up this visible universe, man's intellect cannot fail to see the unity of desigQ that clearly points to a maker, to a creator, to an architect of all. To this Supreme Being man's heart natarall'^ turns, as to his first principle and his last end. Let na not stifle this natui-al yearnin<; of our hearts. Let us go to GoJ, to ou Father, to our Creator, to our Lord. I would not do justice to your superior education if I were to say that you still believe in idolatry, that you still cherish in your hearts reverence for theôds and goddesses of the Hindu Pantheon. But that will not suffice; you should go back to the purer faith of your ancestors : yon should honour, worship, and love that almighty God whom your Aryan forefathers honoured, worshipped and loved. God is Truth and Light: pray to Him to enlighten your understanding, to strengthen your hearts, that, searching after the true religion, yon may find it, you may embrace it, and, living up to its commandments, you may secare your everlasting happiness in heaven.
G . BARTOLI, S. J., D. D.
It is apparent that these poets were coatemporariea. That of supplements the portion composed by Kamban proves beyond all donl}t that these also were contemporaries. Hence it is plain thnt these poets belonged to the same age. When Kamban left the court of his royal patron on account of a misunderstanding that arose between themj be is said to have addressed the king thus : " j^speapiSstio êB'm^'ieondsci-ûi ^saiiar itiispaQuj ibmnnpi^." The underlined w o r d of course is (Kulo) tunga. This king confesses himself in the following stanza that he is the pupil of ^lLi4 " ui(Bw u/soiîf ^^pmr ufiiTLD niuâa^^, (^(SB Ôeoirg^giBs dfni^ Qear^Gp OiuSsa fQfa^êuGir." The followingstaoza is SAid to have been Jpung by ^ t l i - a f c - ^ ^ / r " srtin t a a t ^ Q ^ n ^ &C. (â s a i s a r a r ^ ^ ^ e a f i f i ^ a r a sirtaadi (sOfnafiÂsQar." The following stanza of n s G j ^ i f i uSjgph l/m is also addressed to the same king "
Qojffii &c. fp^LD u r ^ g m s i r m t r a ^ w luniar^ O f i u f i A sQesr" and also this " u^mia i-lsQf Ou>euire(g QpasL-iiB fifiu uB^ffora ffi/B*" & c . " st^nj^ amsx OUKVQ^CO seirmisir But All kinds of traditions confirm that these
poets lived in the age of Knlotunpa Cholan.
there were two kinjjs of the same nameKalotunga I alias llajendra Chola II, who ascended the throne in 1063 A.D. and Kulotunga I I in 1127 A.b. (vide October number of the Indian pages 296299). Antiquary the 1894-^
But it is said that Kamban and of Kamban Hence was it
Ottakoottan were reqnired b y Rajendra 1 to comirase the Ramayanam and that the work heard only in the time of Kalotunga I .
KAMBAN.
follows that Kamban was in the time of Kulotanga I and ihat he lived before and after 141]. Sadaiyappa came late, and 1063 A. D. There is a tradition that when his son was being married,
{Continued from page
finding
no room to sit
From the materials available it appears that the date of the composition and publication of Ramayana 885 A. D. is only a fatrication or some irrelavent readin? adopted by forae anonymous scholar. That there is another reading for fixing the date as ^85 A. D. only substantiates the above statement. From the many traditions about i^sQiî-^ and ^ J-iss^^î and frt'in the following stanza No. 21 of Qîrmesti wesBneo
down, was standing near the washing place {^fitmî seat-.), that the wife of Kamban expressed to her husband her regret on that score, and that Kamban said " I know where to place my L o r d , " iiam. He accordingly found room for him in several places in his RamayaIf this tradition is reliable, it comes to pass that He is said to have died in the 60th From such premises we Kamban composed his Ramayanam at a ripe age, after 40 and about oO. year of his age at Madura.
^sy'aii Q^wiSujon QsiLu OiBiri^.^jniSds of the 11th century. W e will not err much if we state Q-meiit tevQîL'se^^^Sair ujsiijpi^/bQtiieiQiuarju GLj:e\)'riisSQ'f irAeSOisiii^ fiirar jnOeutBjiiOairear rather roughly that Kamban wus born about 880 loneunn eetrikaû LjsOjfi.iîLjiB i2^fftjrer;(_umwi_e\)tju). years ago.
conclude that Kamban was born about the beginniag
THB
LIGHT
OP
TBUTH
DEEPIKA.
161
We hare some diffionlty in determining whether ^mmaintr was a contemporary of Eambitn. From the word *i*m(tmrifi in " " o v i o . ^ * ^ vrmQsfifi ^tîD^mtau u/rrf^^" which is soppused to bo the Tamil equivalent of Tarkey, some Anglo-Tamil Scholars affirm that 9r<B/ most haVe lived at a very recent date, at least after the advent of the English in Sonthem India. Winslow in his Dictionary renders this word in English as " a large f o u l . " But it
must b e remembered that this word does not occnr in any one of the Tamil Niganthns nor in the Tivakaram. In Book I, V o l . 1 of the Ethica Tamizica (printed at the Vepery Mission Press, Church Street, V e p e r y , 1860) e d i t e d b y Mr. Thomas Morton Scott, Master of the Salem Zilia School, this word is explained as '(r<a) + ; and the lines paraphrased t h u s " srrtvsfiigQin Q^nems uttêi)ii(BSp tafiLj urrfiâ^v^ aosÂeoir eun^mnîûj QULLOD^ fueiiLi, Siasr^^ & c . " The followm g note is added thereto. " ûyin-eH k jênastsu Qfir aitJItj oifekQ^QaauJiuir ^ ^ ^ O s i r e s i r S QairifiajrLDnêoii^, jfd tiren^êa LSsaLijô!
mmi {..^fi^^mi ; j^SDOS^ g j i j u r i ^ ' i j lSÔ OÛJ^ ^ ^
9<ir0/ lived in the beginning of the Christian era t. e. 1,800 years ago. The fact that spme passages from the above said Silappathikaram and the Knral are qnoted in the commentaiy of or Q u t ( g m shows that ^mtami should have lived previous to *8tiT. In nflifirgiirjpi we find that âmaiiuiri versifies the praises of ^ ^ uunrar^S and his son and that she went on an embassy to the then Q^naiatai U f a a Conjeevaram. There are about 33 stanzas affixing her name in this collection which was made in till' time of the last Madura College. This emphasises the fact that she lived in the days of the last Madura College. From the account given in ^(j^Siaiun^p qv/rovu it appe:>.rs that wireati^saiirs^î; lived sometime after the close of the last Madura College. Sambandhar, Appar and Suudarar lived sometime after Manikkavachagar. From the reference by Sundarar to u t P in " 0ff(Pê<n!/7^nasijrijuilf Oiuasjpi s^jSîfii Q-ni9utji; MSsoQil'. " it is plain that the SaivA devotees lived a considerably long time after the last Madura College, because unS is one of the heroical and charitable kings of HP I SI T spa j t . Now ^meaiai refers to the above said four devotees in Qfieuir ^pîh ji)(Q,iiiar wan
^laS/b Q*iif0arr
aAjntaiiruur.
fi'iR
eindr
Oâijpiii, erargnsi mirû> ttn'JieuO^ QfiOfSfui, t-trnffn. \Spneu(i9)-\-Q*ir^ ersiru^ mmpQan^ erer^^fiiiîi) ainanQsii^ star QlcsSibûi GfirmSiSêî' muff. ^drfi^Lât airQiD acBir iifhmqsBtiu Ouenr uiaSSsis sesa Quiêaiw^ Ousmjiw, ûf. jy^/j^ Caldwell
yiaiit j t i f y i S i ( y a S Q w r ^ a ^ L D G a i i a a i
^(^Q/D ^sQLoeir ^tiesnr. She must therefore have lived also after the time of these devotees i. e., after the 8th c jutury.
T . CHELVAEESAVAEATA MODAIIAB, H. A.
9i(tu<iDU CuiJ.<B)i-iL;iTi_irO^Br^ti, âw OuiJ-mi-tîi iBarjfi^QOtneirjtti But Bishop
does not accept this interpretation. this stanza was an interpolation. Reference is made to a canto SeaÔnijfi Oîuejii Qîfiir^
He believes that
[To be continued).
in Manimekalai, 22nd wi-sQ^'ria.

R E V I E W S .
lines 5761.
fFrom the Indian Magazine and Revieie). Ouul/it/ijs LJOiXaD^ Qiusr/nsuu QuîijuSi^Qijir^îiêsiir
THE SULAMANI ((^^R/RUIORF), A T A M I L POEM.
B y TO'LA'MORI DE'VAE. printed by Murugesa Chetti, Book-Peller, THIS is called by Tamil authorities the 'second' great Madras, 1894 pa.gre 7778). Silappatliikaraiu is a contemporaneous work. There is reference in this poetical classic, but for what reason it has this high work to Gajahabu of Ceylon who began to reign in rank learned men have not been able to discover. It 113 A. C. as stated in Mahavamsa. From this it is is however a very remarknble quasi-epic, in twelve plain that the author of Kural should have lived as cantos, containing 2.131 quatrains ; is a Jain composiearly as the 1st century of the Christian era, if not lion, and boars a close resemblance, in many respects, earlier. W e learn from and tradition that to the Jivaga Chintamani, having much of the same ârsaisj is the sister of er isja/r. This means that fervid spirit of reiil poetry, and something of the same 41
162
T H E L I G H T O F T R U T H OE S I D D H A N ' T AD E E P I K A -IJR.
fwiry machinery.* The reader may, in spite of many obscurities, feel that it is even more interesting, as it is certainly more edifying, than the aforeeaid saperb poem. It lias been edited b y tlie veteran Tamil scholar, C. W. Tamotharam Pillai, Rao Bahadur, who has bestowed infinite piiins on the text. The critical apparatus is still, alas! to come. Of the author, T61a-mori-d6var (dîreoir Q'.oir^ Qêui) and of the sources of his inspiration, nothing really authentic has been preserved. The story of this poem is exceedingly peculiar, and will lead to some interesting questions, to which it is to be hoped scholars in Jain literature may find the answer. In this earthly world there is a country called Curamai (sâeai^) ('The Uelightful'j, and its capital is the great city of Bothanam. Here a mighty king called Frajapathi reigned. His two principal wives were Migiipathi and Coca The descriptions of the country, the city, the magnificence of the king and the charms of the ladies occupy very large space, and seem to us more than ordinarily tedious, though each quatrain is faultless according to every precept of Tamil grammar and rhetoric. This kind of verse, consisting of an infinite number of cunningly imagined and executed mosaics, is certainly not adapted for stories possessing any absorbing interest. Petrarch's SoDnets and Canzoni are nearest to oar author's style.
er son, Divittan, is the real hero of the peom. Both princes were of extraordinary beauty, and received the most careful training., Earth could not show their peers. When they had arrived at their eighteenth year, a soothsayer presented himself one day at the court of Prajapathi, and said to him : ' 0 king, from the fairy world an elephant seemed to me in a dream to descend and bring a white wreath, with which it crowned the younger prince and bore him away. The meaning of this dream is, thav a certain king, of fairyland has a daughter who will come to be the bride of the younger prince Divittan within seven days As a sign of the truth of this a fairy messenger will forthwith descend into your flowery park with a letter from that king.' Prajapathi was overjoyed, and commandedone of his guards to await in the pleasure park the arrival of the promised messenger. In all the poetry of South India the soothsayer is a very important person'. He is the interpreter o f omens, sees visions and dreams, and is consulted OQ every emergency. In each rourt there are asfutd councillors, and stalwart warriors, and sacred Brahmans; but the soothsayer, who often lives in a hermitage remote, is more influential than they all.
Now the land of the fairies was away over the mountains in a higher sphere, and there was a city called Irathanupuram (jewelled anklet;, whose king was Culanacadi. H e had a son, Atukka-Kirtti, and a daughter Cuyamprabai. This latter was a y o u n g These two queens became the happy mothers of princess of amazing beauty and accomplishmeiits, u i d sons, of whom the younger, Divittan, son of Caci, was her father held many councils and despatched many in reality an incarnation of Krishna, and bore the same envoys ini hope of finding a fitting bridegroom for her. dark hue as the God. Before him comes a soothsayer, who announces that Of course, the Jaia author of the poem regards the bridegroom for the princess was to be found in the Vishnu in ail his manifestations as possessing supernal earthly world, in the person of the younger son of K i n g powers, no doubt, bat still as not rising to the dignity Prajapathi. 'The sign of this,' he kdded, 'shall be of a real divinity. It is somewhat curious to see the that iu one month you will hear of him as the slayer use these Jain poets make of Hindu mythology, just of a lion.' Accordingly the fairy-king sent a trusty p.s we might sing fairy songs in which Greek, or Latin, envoy called Maruei, with a missive addressed to the or Scandinavian, br Hindu divinities were introduced. monarch of Bothanam. K i n g Prajapathi was utterly The poem before us was written absolutely from a amazed at the reception of such a letter, and replied Jain standpoint. to the messenger, ' W e are but human beings, and you belong to the lands of the genii. W h a t connexion can The elder son, whose name was. Vijayan, was of a fair there b6 between races so dissimilar' ? After a while complexion, and a loauifestation of Bala t The yonnghowever he consented, and Maruci returned-to his " The only Tamil word for fairy is ananju This is a master, who now waited for the sign viz., the slaughjynViTit form of the Sanskrit auanga (=incorporeal). Comp. Kurral lOSl etc. ter of the lion by the young prince. This was brought f Compare u/cjtgr^ 56. Bala-raman (Bali [ioS], Bala-bhadra), about as follows: in fairy-land there was a mighty was tl! ^ elder brother of Krishna (See Muir'a Sanskrit texts, vol. I V p. 260 etc.) sovereign to whom Culanacadi was tributary. T h e
T H B L I G H T O F TRXTTH OB S I D D H A N T A
DEEPIKA.
163
t of this f n i i y B m p e r o r was Aehuvorkandan.
One
an incarnation.
Of course, the resnit is that Divittan's
Achuvafatherlands. shar-
i a j the t o o t h s a y e r c a m e t o itim, a n d in the c o a r s e o ( M T n a t i o n said : ' T h e r e is Qpon enrth a man who is y o a r predestioed foe, though bneath yoor swaj.' y o u unite all worlds T h e monarch smiled c o n t e m p consider it ' S o he
knndan is d e f e a t e d and slain, and
in-law b e c o m e s superme ruler of all the fairy IXt-tWau also b e c o m e s k i n g of his own country,
ing the royal authority with his father. T h e astonishing statement is a d d e d that, in addition to his fairy bride, h e took to himself other whom he dwelt in j o y o u s 10,000 spouses, with rapture ! A son is born t o
tnoaslv : ' W h a t c a n a m e r e m^n. d o ? Y e t since y o a , the BoothRayer, say this, 1 must s u m m o n ^ bis c o a n c i l , and it was a r r a n g e d that he ahoald send messengers t o demand payment of tribute from Prajapathi, as a test. T h e messengers terrified were a c c o r d i n g l y d e s p a t c h e d , and the Prajapathi
him called Amirthasenan. On the same day the Queen of the son of the F a i r y K i n g , Arukka-kirtti, w h o was Divittan's .sister, became the mother of fairy k i n g d o m . a daughter the Divittan called Sutharai, and also a son w h o sncceedeil to throne of the Afterwards
immediatoly g a v e orders to make ready the required tribut* of a tlônsand pieces of g o l d , a thousand damsels, with. abunlTance of pearls, coral and ivory. W h i l e these were b e i n g c o l l e c t e d and about to be e d , the "two p r i n c e s c a m e in and heard story, w h e n DitnYân angrily interposed despatchthe whole forbade defiaut
had a daughter called Minjothimalai. T o find a fitting bridegroom for this latter, a Svyamvaram nssembly of kingly suitors) was (a general and proclaimed,
nnd
lovesick princes thronged in from every corner of the uuiverse. A n elaborate and terribly ornate account of such an event is b o u n d to find a place in every Tamil Epic. of Divittan H e r e the result was* that was married to the son of two pairs of the great daughter
t h e despatch of the tribute, sending back the message, ' W e o w e no fealty to any fairy k i n g !'
T h e messenger returned, and told the .fairy k i n g of this refusal a n d Divittan'a defiance. In order to reempire pov e n g e themsel-ves, a councilloi- of the Fairy
her mother's cousins thus seems sees region
brother Arukka-kirtti,
and that the fairy princess was earthly
aasnmed the form of a lioa, endued with magical
married to Divittan's son and fairy kingdoms.
w e r , and p r o c e e d e d to the forests near to the city of B o t h a n a m , c a u s i n g it to b e made k n o w n to tlie y o u n g p r i n c e that a m i g h t y lion was devastating their approach the p r e t e n d e d lion fled to which there was a real lion, and there and soon despatched it, returning the land. in T h e t w o princes, in wrath, set out to slay the lion. On a cave, disappeared. hia
unitim; quadruply the royal families of the N o w comes what almost to be the main object of the
poem : Prajapathi
sons and grandsons dwelling around him in a
that unjtes all the delights that earth and heaven can give, and begins to reflect;: " All this superabundance of blessing that has fallen in order to secure a into the cation wilderness, aud devout to me and my children is the result of virtuous acts performed in a former birth; continuance of these propitious fates to my race I must renounce my kingdom, retire and spend my d'a^'s iu mortifimeditation." He festival accordingly in honour
Dimttan entered the cave, seized the lion b y its mane, in triumph to city. T h e F a i r y K i n g of Iratha-nupurfim, hearing of the circumstance f r o m his spies, and recognising in it the fulfilment of the soothsayer's words, resolved at once t o set out with his daughter and marry her to the gallant prince. The poem, with a perfectly astounding variety of illnstration, and (we are bound to say) most wearisome minuteness of detail, conducts the bride to the city of Bothanam, and marries her to the youug' hero. Meanwhile, the Emperor of the fairy because of his for Iratha-nupurara lands i.s defiance, allying sorely wrath with Divittan and with t h e K i n g of himself with a human rebel.
celebrate^ a peculiarly imposing his homage, and enlightens his
o ^ i r t r g a n , theJ.iin deity, who appears to liim, receives mind. He is taught all the mystery of the Jain system ; the various c o n d i tions of the departed in the world of the gods, in t' e region nf demoiis, in mortal embodiment, and eveL bestial transformations, are revealed to him. He He passes though Iiiforno, Purgatorio, and Paradiso.
H e accordingly ad varimany tributary lies the
ces with a mighty host, attended by have its conflict.
takes tender farewell of sons luid daughters and their children, rommenJ^ his kiiiijdom, which now seems to embrace the fairy laini also, to their care, and obtains RELEASE. In tlie Saiva-Siddhanta system ten Tlie different theories a b o u t ' rt-lease' are enunciated.
kings, and a great war b e g i n s f o r every epic must The whole interest of tlie war wield.s in the exploits of Divittan, who levels mountains, rides
upon magic horses through the sky, and
weapons of Vishna himselfof whom he is seen to be
release of the Jain is one of thesethe ' victory over
164
THE
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SIDDHANTA
DEEPIKA.
earthly desire.** This Prejapathi obtained, and in the chapter which relates hia renunciation there is a very great deal that ia worth attentive study as illnstcating Jain ideas. Mnch of it is to be fonnd reflected in the Knrral, the Naladiyar and other Tamil gnomic works. Extracta are not here given, principally because tbongh all is elegant, most rhythmical and artificial, there are no passagres of especial force and beanty> A work has been written b y Mr. S. Radhakrishna Aiyar, Professor in the Maharaja's College at Padnkottai, which is entilled " Readings in Tamil," and which is an exceedingly valuable anthology. W e have been indebted to it on this and mauy other occaaiona. The Snlamani {(ênnwemfi) has failed to gain popularity among the Tamil people. In fact, it has become well-nigh obsolete. It remains to be seen whether this, its first appearance in print, will brush away the dust of ages. No lover of Tamil literature will pass it by b u t ' t h e old order changes,' and we trust that the study of ancient Tamil will lead in time to the formation of a new school of poets with wider views, and less fettered b y arbitrary rules than were the undoubtedly great singers of the oldeu times.
G . U . POPE, M A., U.D.
THE ANCIENT WISDOM.t
PERHAPS the most useful book that has been published by the Tlieosophicol Society in recent years is the one under review. A s the title page tells us it proposes to give us a complete summary of the Theosophical teachings. Of all the books that have reached the world from the hands of Mrs. Besant, this is the most complete treatise of the subject, professing as it does to deal with the entire subject, to cover the whole ground, at a time. It must be invaluable therefore for any one who wishes to get any notion, however flimsy it may be, of the Theosophica\ creed. '['lie opening chapter institutes a comparison between the various cultured religions of the woild from the .standpoint of ethic.s, philosophy and theology. 'I' ^^
Hut
BVI^
p. 214
CtC. fi 6) f^ . u
f- The Alicicut Wibdoin, vr a.u outline of Theosophical teachings l.y Mrs. Auii.c Besant, I,ondon : Theosophical Publiehins Societv 7 Duke Street, Aclclphi, W. C. 1897. "<-='7.'.
It disposes of, summarily, for reasons which w e d o not clearly understand, the theories pat f o r w a r d "by the Doctors of comparative Religion and M y t h o l o g y as regards the primitive or nomadic origins of varioas religions. The precipitous leap to a superhaman substratum underlying all religions, includes a v e r y hollow and yawning hiatus, to bridge which cool reason does not well inhere. Then come the glorious Brotherhood, the various Manus, relics of a previous or an antecedent Manvantara, w h o are the shapers and teachers of the present dispensation. H o w and why those Manvs and Dhyan chohana managed to find their way to this yuga, and bow they originally began to evolve from the Logos, Mrs. Besant takes up in the concluding chapter. The succeeding 6 chapters are a description of the evolution, the condition, the scenery of " the seven planes " in man and in nature, and their relative bearings upon one another. T h e wonderful description of auric e g g nnravels to us a new method of punishing criminals. Jast as there is a medium extant in Aknsa, which is able to respond to every vibration produced in matter of any condition, and functions like a sensitive phonographic plate, t o an occultist in the matter of studying the Past and the Present, the anric e g g communicates in its own i r i descent language to an occultist the nature of every man in all his aspects. W e refer the readers to the book itself to study more of this and allied things, if not as an instructive and useful b o o k , at l e a s t as an amusing piece of inteUectual or literary curiosity. The seven plnnes of the universe h a v e their counterparts in us, and they are no more than proportionately rarifled media, consisting of chemical elements relatively super-analysed. N o donbt the. whole process of putting forth ideas belonging tothese planes is a d e f t attempt at carrying science to the verge of fancy, or pseudo-scientific f a n c y . T h e answering plane.^ of human system thrill responsively to the vibrations of raacrocosmic levels, when once the Ego is able to function successfully in them. W h e n the ego will b e able to become conscious on the various plan)3, leads her to the chapter on Karma, which is treated with all the precision which a modern scientific intellect will bring in, and the fancy which the best of romantic imagi nation s can originate. Kurma determines on which plane a man ought t o function, what are to be his surroundings and what his end ought to be. Here science must bungle, must equivocate, Mrs. Besant seems to say. Physical heredity, and transmission of purely mental chai-aoters.
THE LIGHT OP TRUTH OB SIDDtlANTA DEEPIKA.
165
i r f l l not e x j d a i n ( h e s a d d e n appearance of i n a family of cooks or an eminent "Weismann's many f a m i l y of o a i ^ n t e r s . m a d e here to snbserre
a genins
and the origin of the seven minor L o g o i f r o m o n e manifested and manvanlartu B r a h m s n , the ties b y w h i c h are b o u n d , the sudden
that
biologist in a germ-plasm^'is the The preparation
pralayas
appearance
nseful purpoces,
of the Lunar and the Solar jdtris, the w h o l e hosts of Manasa H i e m r c h i e s , Dhyan unknown. chohans
and the w o n d e r f u l H o w and w h y and D e v a c h a n i c and superin-
most noteworthy a m o n g them being- the
Planetary Chains are all very obscure. Putras, and lApika,
f pbyaical conditions f o r the reincarnating e g o .
^nestion of reincarnation as a necessity, Hnd the efficady and p o t e n c y of t h o a s h t - f o r m s gradnally intrude n p o n onr attention. W e h a v e t w o large chapters on nature. and r e i n c a m a t i o n t r y i n g to g i v e a satisfactory answer f o r every apparent f r e a k or p r o d i g y in, human " M a n ' s A s c e o t " then sncceeds in which an explanation is aimed I p r e v e r y differentiation of form -colour; s a t a r e f o r the first time p r o n o u n c e d l y argnmentfttion, analysis, and arises in o a r presentation of and environment, and the difficulty minds facts.
t e n d i n g e g o s were ji/rst made and f o r what encâre all W h a t the purpose of k o s m i c evolution and involution is, what the need f o r the law of sacrifice is, are left in as miserable a p l i g h t as the violence with which she accuses the biologists f o r not rightly understanding nature when asked to tender reasons f o r the physical phenomena of the Varying vicissitudes of W i t h the ahasic illumine her, rehnman life, of the difEering social status of individuals a m o n g mankind, and the like. cords and the auric egg to Oiiental
disabliBg us t o f o l l o w her all the w a y ij}. the matter of S h e has not at all taken u p sexual differentiation as i m p l y i n g any decided significance in the economy of -nature, and w e d o n ' t k n o w w h y she should have omitt e d it. S p e a k i n g f r o m an ultra-biological standpoint significance This w e are at a loss t o k n o w what psychic
researches, Scientific investigations, Historical information, have no value at all f o r h e r ; and so f o r e v e r y occult student. Drink the Elysi^n bliss of occultism and y o u are e v e r y t h i n g and everything y o u r s e l f ; aud y o u can verily scoff at every b o d y who is not of y o u r feather. leiiee. She does not care to think what Science has She does not seem to take into account what of a hosts in of ova in a new budding young arw two to offer in explaining I d i o c y or I n t e l l i g e n c e p o r excelpart the v a r y i n g environment plays in the successive formation girl, are what to the man conditions whom of climate, temperature spermatozoa
underlay w h e n sexual differentiation first arose.
IB l i o d o n b t a crum f o r the Tbeosophists and it is no w o n d e r that- Mrs. Beaant leaves ns in the entire dark. S h e deserves onr congratulation in so f a r as Che thread o f her reasoning is so dexterously w o v e n that this allimportant question is m a d e to stand thoroughly reverts only when one cares to think karmic ont { the pale of thought, f o r the time, and the difficulty independently. the overtaking T h e L v ^ k a are a out of strange f o l k who keep records, this fate in their case them through karmic justice ! ficance, of the cosmic
dawning
into life, what the life of the germ-plasm are mixed suddenly from uterine wal], so
is when two elements
different individuals, how the nature of
T o the next question
the habits and temperament of the mother, her physical surroundings, influence the nascent embryo, and on. Science cannot really provide an account for ' the why ? " of things as Mrs. Besant herself cannot answeithe question why the L o g o s sliould persist. It is a torture when she manages to take the pure teachings of the Vednnta cult, twist it into any shape she likes, colour it as suits her fancy, and cance by putting into its mouth murder its siL;nifihideous iinswevs for to :isk, imd A'edantisc limiiles.s
that must stare us on the face, viz., the purpose, signievolution and involution, Mrs. And respectable. We Besant makes " the L a w of Sacrifice " d o duty. the duty it does is not very rational or
Man living, mam dying, extinction of universe, and incandescence of nebula are all a law of sacrifice. r e made to understand it as a supersenauous act of benevolence, the benevolent element in which we can't at present have even a dim ceeds the floundering limbo, glimpse of. Then sucof the recondite logic
absurd questions which it never drenmt noble Rishis into blatant is, in sending nonsense. Xo
converting the traditional tcachiiisfs of the pure and could ever dream of a.sking wlint the idea of Brahinau out a monadic ray from his splendour, encage it in karmic folds by a curious ( idcess of evolution, ruii it round a tedious cvcli c M births and deaths, and again take it back by a jiuzzlinpr proces.s of involution ;. f c r lie knows, wlirij uncr-
th^ Tbeosophists and for which Mrs. Besant a full chapter styling it as " Building a H e r e we get a regular parody means by particular terms. hopeless expression. 42 upon
devotes
Kosmos."
astronomical
phraseology, and we can't make bead or tail of what she ' Solar System' is a most Bvabman, T h e process b y which the U n -
manifested L o g o s becomes the manifested
166
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he asks these questions, he i3 in a maze and must lose sight of the clue. W e take the Vedantic teaching For what it is worth. To ask a Vedantin what the meaning of Kosmic Evolution is, is to ask a Theosophist why Mahatmas should choose to blow from the heights of the Himalayas, across the plains of India, on to the retreats of Adyar only, in Astral, Devachanic, and Nirvanic language, and to ask a Scientist why man should not have 4 eyes or 8, feet, or why the moon should not be made of Green Cheese that people might make use of it whenever a dearth arises in this world for cheese, butter or ghee. A n d here we stop. W e hope that Miss Edger who is to deliver the ensuing Convention-address at .^dyar will take up these points and clear np our obscurities. The all-important point in the Vedantic doctrine, the Maya, plays a very dubious part in Annie Besant's book.
MOUNT ROAD, ") V. V. RAMANAN.
classes of the latter, in., Siro who is Anadi
i4ih Deceviher 1897. J
RAMNAD RAJA'S LECTURE ON 'SIVAM.'

A Tamil lecture on ' Sivain' was delivered on the evening of the 14th Instant in the marriage hall of the local Meenatchi Temple under the anapices of Mr. A. Uamanadan Chettiyar, Member of the Devasthanam Committee, by the descendtint of the Setupaties of Kamnad whose piety and orthodoxy are only two well known to the world at large by the numerous religious and charitable institutions founded and maintained by them in all the holy placcs of the Indian continent. He began quoting the authority of Srilnntha Sivnchu'nja in support of his position, viz., 'we don't find any difference between the T'edas and SivagamaK. Even the Yedax are SivagamaH'. If they were found to differ in certain respects, they did so on purpose to correspond with the different capacities of tlie students whom they were intended to instruct. He said that it was simply erroneous to regard them as really different; for, they could be very easily reconciled to each other. He illustrated this theory by quoting some verses from thp i u r a f of I'tTtivallumr, wherein the divine moralist has said at one time that fatn is all-powerful and at another tlmt men can defy the decreps of fate by their unrelaxing perseverance, and shewed that the one' admonition ws intended to put a sound check iij)on the advontnroSs enterprise, while the other was meant to .-vroiKSo tiie Biumborin^ fatalist Ir, energetic action. .A-iiotijer illustration hi; gave was tlic ca.si' of the medical treatise wliich in one place |ireacril.eil tlie use of curd as wliolcsonie and in another denounced it as unhealthy Here the scientific merit of the book could not bp (lixricd merely on account <if tin: apparent inconsistencv pervading its |.reseri]iri(ins -, for, a deep insight would show that its usefulness as :i iiiifrient was praised in the case of a man of robust healtJi and thai die pernicious proiicity of the substance was condemned in the case of one who suffered from an ague. Since no incongruity .oiild be imputed to the treatise on this score, flimilarly none could lie attributed to the Fcriiu^ nnd Agnmnf. They both took their sources from their common author Siva, and stood in such relation to each other as the context to its commentary and both tended to the same goal. He theft enumerated the 28 Sii-ojamos ,and said (hat only 10 out of them were exclusively related to Siiam while the remaining 18 were devoted to the treatment of various subjects as the Charyu, Kny,i, Yoga, Guana Ac. He showed that the Sinaiius had no other alternative than to mnke Siva Pujah side by Bide with the Sivitps and gave out the names of the different
and included the former among' them. He then diatinîahed between the schools of Vedanta and Sotuo liddhwnta at oonsidenble length. He described sira as Ariadi Mukta, aukihma Chit i. e., one eternally unbounded subtle intelligence; and Atma the Anadi Baddha sthula Chit i. e., one etemally-bonnd grou intelligence. He said that the sovils were not creaturei; for, they were never created but co-existed with the Supiene Boul. He then explained the necessity for the eternal existence of a third thing n'3., Paaam which encompaBses the soule till they attain beatitude. Hence he said there was justification for the everlMting existence of the 3 things, {Thirupathartha) viz., Port (Lord) Pasu (Soul) and Pasam (Ignorance or Darkness) of the siddhanta school. He took tliis opportunity of condemning in a thorough manner the one arch fallacy of the Vedanta Philosophy vii. a wholesale denial of the existence of every other thing except Brahmam, the all-pervading Supreme Soul. He showed by the way that the Pantheists could not demonstratively and satisfactorily acoMBt for the orgin of Maya to which they ultimately and necessai ^y trace the phenomenal existence of the whol^ Universe; for, the Brahmam which they speak of is described by themselvesas being Ifirgima i. ., incapable of motion, emotion, action &c. Then he proeaeded to dwell upon the unanswerability of the question regarding 'the sonroe of Maya. He admitted without reserve that not one of the ingenious savants of the Vedantic school whom he had come in contact with was able to satisfy him in that respect. He said that instead of replying they simply derided it as a knotty question; and retorted by observing, if it was said that the Audheenam of TiruTaTado'tkoiai came iiito existence at the time of Namasivaya Mnrthy, how could one expect to have an anBwer to the question. Who was the Audheenaltartn of Tiruvavaduthorai prior to the said Namativaya P Perhaps, the question as to who was the Spiritual Frdceptor of the said Namasivaya might be answered but who anointed and seated him on the gv,dd\i of the Audheenam could in no way be traced out. Next he propounded the law of Karma and the doctrine of leinoamation. He did not let slip the occasion to ory down the views of Free thought ani other Occidental Schools of Philosophy in this connection. He observed that there could not be any theory more foolish than that which asserted that the child which had its entry into and exit from this world on the same day was recklessly created and destroyed with no special end to serve. He ridiculed the Christian notion of the father's sins being visited npon the son and of Vicarious Redemption. He then defined and described the
Maha sivas, Pravara uivai, Praveaaka livag, Avantara tivat Ac.,
limu,
Adi mvoa,
SanchHum, consisted of the accumulated surplus deeds done in the course of numerous births; Prarahdham of the deeds committed in the bjrth immediatoly before the present; and Agamyam of those that happened during the terrestrial existence of the present incarnation. He said it was the indispensable reqnisitiOB it tli* etaiial laws that all souls should eat of the fruits-of the eaid 8 Xsrmas, good or bad as they might be. Their bulk was liable to be reduced as they were being eaten up in birth after birth provided no fiesh additions to the stock were made. This was instanced by describing the case of a husbandman who used to store up paddy in his granaries year after year and indent therefrom for his present subsistence. Should nil further supplies to the bams be stopped, i n d u e c o u r f ^ , they would become empty and he would >>e left wnth absolutely nothing to live upon. So also, when the Karmat were wholly annihilated, there was no occasion f o r the souls to be reborn in this world. It was only then and not till then that they would become Mukta Atmas i . e, liberated souls. Then the soloquestion arose, he said, as to how the existing Karmas could be destroyed and how the impending ones avoided. Were they of any subsequent or recent growth f No. Thpy were coeval with the souls themselves as the dross is a copper vessel. As the scum en the metal could be removed only by a chemical process, so the karma of the soul cnuld be got rid of only by a similar process of dedicating to the Deity the body, the senses and the mind; and by leading an unselfish life i. e, a life wholly and solely devoted to the amelioration of the condition of mankind. He shewed that the act of causing happiness to our fellow-beings did of itself serve B.S a. Pujah done to Iswara (Lord) and supported the theory by quoting Santofham Geneth Pragan Thathieva Isuara PvjanaM. In the case of the metal, some alchemic drug should be thrown in 4l the melting to cleanse it, while in that of the dedication of the sonl certain moral perception should be infused into it for purification. How was one to attain this moral perception t Only t h r ^ b
3 sorts of Karma viz., Banehitam, Prarahdham and Agamyam.
THE
LIGHT
OP TRUTH
OB S I D D t l A N T A
DEEPIKA.
167
tlio grtuio of tUo auprcmo itoul J i ^ ^ S ' * !.'). Ho now pointed out the ways and nicnne to pit at His Grnco viz, CtMrya, Kriyii, Yoga niiil (iiKoin and the nccesoitj' for a Giirii or itc/ifli yo to initiate ill aiiJ uiKiu the wuy Sor Bahli I'n^n or Giiami TiN/a, Hem lie qu})teJ tlio SUikft ({uru Bin/imn Ac. mid t'xiilrtiiii;d how the (lurut wort'j>i-opitiatod iu the iirst insmiici; in iiei-foniiiii({ Su'RT PhJii. He stated tliut the Lord shed His Gnu-c not in view to liciii'tit IlimtMdf theroliy but to relieve tlii) iiim'i ils of tlieir fetters, nml Hupiiurtcd iiis ar}(unienta by quiitMi)! iiliiiiiilantly f r o m
became eligible for beatitnde only after they were purged of the 3 sorts of Knrmtif but these Xannai could not be annihilated without undergoing the process of rebirths. He supported this iiosition b y the following simple practical illual rations, i'i2., tho removing of an old blot on a clotli by applying lime juice &c. after wetting it a second time by tho aame ink ; the cleaning of a dirty cloth by the Dhobi by tirat making it more dirty with his woahing materials; the easy drawing ont of a troublesome particle of a pomegranate seed between the teeth by putting into the mouth some more seeds of the kind ; tho e.itracting of water got into the ear by pouring liii^nml fHfii, Tcai,Iim, Tinnitchiihi,,!, Tin,,iil,;,m of Tint .\(i'ihr, Ta>jum<iHamr, Frriim Piiranu, Tinn-ilii;n,ll In in a fresh quantity of water over it; and lastly (though somewhat inaimiatingly) the losing of one'a former affluence by vitiating it H|iuiikiii-J of the upheineriil ehanicter of the |iri sciii I'xisti'iice, he by the addition ofDevasthanam money acquired during the managei<-i,iindi-d tho Iiudienc.; uf tl.c Tcvurn U,,,.,n ' i.r'.vf, : 1 IJ J and siiid tliiit ho \v:8 not eertuin iMii life NV.MIIII he ment of its concerns. He then referred to the difference of opinion pri'vailing in regard to the auperiority of one or other of the Kiv.iii'<l even to coiifliidi; tin; leL-tuiD.he was iluhv. i H i . sln.wod two things 7Ln 'iiui and fJnaii.i and declared it as his opinion that th'.it til" sniil WHS (litilinct from the liody tuid it did not (lii; wlini tho jiractiBing of the one did inevitably lead to the acquirement of llin li..ily di(.-.l. KImc>, lie isuid the worltl would not miike use of the other. He said tliat the symbolic worship inculcated in the yiii li I \pressioim iw ' () the jrood ninii is frolic' even wlieu .-iva suslni.< was not only productive of immense virtue but the till' body liiy ;iL tlicii- own feet ;iiid hud existence before their very means of speedy deliverance from the all engrossing Karma. He Dvr.H. ile lirew tlrt5^ttciition of the iiuilience to tlio fact that men iinotcd such authorities as i^t.vaar ^ - s s ^ h r ttH-^tei iFîeipiJiii-T jfei.iT.illy used to niiike Bucli ntterances ne ' my head,' ' my face,' p iS5 (fee. He pointed out the most im my buail,' ' my body,' ' my foot,' and go on when they were obli;rud t name partionlar limbs of their bodies .tc. nnd nsked if tlicy did portant .<ii'(( Temples on earth such as 'I'iruvaroor, Tiruvanaika, not convoy Krt idea that the pronomihal epithet prefixed in those Tiruvannanialai, Tiinkalahasti and Sri Chidamdaram ae represenruscB r e f e r m l to a tiling distinct from them. Since the eternal ting the live elements of earth, water, fire, wind and ether or u.xiatenoc of the 3, Poit, Palhi tind Pa.-iiw, ond tlioir BoU-inipoBcd, Akasa in the constitution of the universe He spoke of them also so to Kiiy, natural miasioiiR in tho evoluticjii of the niiiverae and the including Varanasi (BenaresJ as indicating the 6 stages in the ever unKtablo phenomenal apjiearanee of the sonU were I'.stalilisihed, microcosniic Yogi corresponding to the 6 stages in the macrocosm Che lw.turer obwrvud it was but meet to proceed to show now how of the Universe. He ascribed special superiority to the Natarajah siii^li niiSHiciiif) were fulKllcd and where the instances were to be form of xiva and compared ond contrasted PonnamMam and fouiiil. He referred to tho hallowed lives of the 63 canonized Saira Velliumbalam with an exposition of the preferential qualities of the Kiiiiits oontiiined in the Perjya Parana and drew the special attenlatter. Here he recited the verses beginning with t-vaini(jpaa.. tion of his hearers to tho exemplary career of the 4 foremost of the Periija Pitmna and rfiâ-'i.'* 4 c . of amoiif; them viz. Sri GnaM Sambnndhar, Appar, Sundamr and the TirnvilayadaL and admirably explained tho esoteric meonings Manikka Vuehaktir. H e essayed to convince the audience that couched in them. Then he dwelt at length upon the great apiritual these 4 S<iuiya Cluiryat were moi-e than human and formed part importance of the Temple at Madura, of ita Deitiea of Sri Minakahi and parcel of the Saprome Stra. He said that they individually cAnstltutod the 4 elomenti vi*. Prithuvi, Appu, Thoyu and Fayu i. e. and Sundareswarar and showed that it was considered as the Dwadanantam, the final resort which the Yogis aspired to. He oarth, water, Una nnd wind while S i m Himself was the 6th Akasa. added that it should be deemed holy also as having been tho place or ether, that their earthly mission was tho salvatioil of souls and where two of Bamaya Charyaii Sri Onana aambandha and Manikka that they achieved it by extirpating tho delusive forms of religion Vachuka, lived and laboured in the cauae of religion for the grenter prevailing' in the country in their times and propacatin;,' tho faith part of their inimitable lives. K e atated that a careful anolyaia of of the Church of Sioo. He recounted the circumetancee under Tiruvilayidul Paruna would ahew that each of the 4 Purusharthas whioh they happened to compose the Tevara and Tinn-actuika viz. Dliurma, Artlw, Kama and Moksha waa intended to be attained Hymns and explained the esoteric significations couched in the by each 16 of the 64 miruclea treated of in it. In conclusion, he leading verse.s of the 4 Saints viz. ZrcSâr-, s - ^ c y explained the secret meaning of the form of worship adhered to in the Siva Temples in general and in the Madura Temple in parti.f.ar^tjci ; ; and ntcSjutt-air^x. He Set cular and their efficacy in shaping out the fntnre state of the souls. forth with great stress the high place, allegiance and honors they 3e added that he fervently hoped that the anthoritiea of the were entitled to in the Bivo shrines in the land and decried ! )evaathonam and the Sivite Public concerned would endeavour their incidentally the policy of some of the Members of the Madura utmoat to convene many more aimilar meetiriga and liaten to Duvasthanam Committee who grudged them the use of golden nmnerouB lecturee of the kind, and prayed devoutly that God Sri Chapram on the occasion of their festivals and processiouB. Soma ttundara (He who has Uma for his consort) would be graciousHe add:iced instances and places in which even higher honors were accorded to them as the use of Vrii^liabha Vahaniim in ly pleased to grant hia heart's earnest desire. Avodayar Covil &e. He pointed out that the Sivite world owed to the advent of these Saints their present Hourishing condition in the land, by quoting the verse &c. and NOTES AND C o m m E N T S laid stress on tho fact that but for their heroic conquest over the antaiôniBticreliitiouB systems of the Buddhists and Jains neither the Haemd ashes nor the Vedn^ nor even the mystic tive letters of Sii'a {I'llnrhnkfhy,tin) would have possibly survived. Hn depicted the Mr. " Krishna Dasa B a b u ' s " letter in reference to various functions in connection with which they were brought into certain points in Mr. Ramaswami A i y a r ' s contribution on l<l:iv i>i Hii-n temples, perhaps characteristic of their elementary TiTttmantram, will appear in our next issue. iialun; hereinbefore referred to and passed on with brief touches upon the most conspicuous miracles wrought by them. He gave oat the respective number of years which each of them lived i. c. W e are glad to notice the cireulai- issued by Mr. S. 10. IH, W a n d 32 and showed that their lives wero generally typical of i^Htalilisliiîl forms of Bakti Yoga, viz. Dasa Marram. P'ltra Palvannam Pillay, on behalf of the Oriental Library Uaiyam, Hiihi Mnriiam and San Margam, i. e. Loving the Lord like a which he has established in Tinnevelly town under the .servant, like a son, like a Friend and like a wise man. And last the name of Saraswati Vilasa Sabha. This is a free library ilioie.'li nor least, he showed emphatically that it was the foremost and they have in the Secretary, au able Pundit, learned in of tin sc 4 bji-cs Svi Oamiu, Mmbani^ha that pointed out the Lord" English and Tamil and Sanscrit equally well and who.se person witli his own lingeran eventful phcnoinenon (piite unservices the people could utilize at any time for .study uiid known and unheard of in any of the existing systems .jf religion reference. The importance of such an institution we need unearth, 'lluis establishing the divinity of the jlcharyu. and the lecesKity of following them in their ways, the lecturer now reverted not point out and we join heartily in the appeal of tlie o the-theory of tho reincarnation of souls ond said thot it was bat Secretary to those who may be generous-minded to help , ueccssary concomitant for the solvation of souls ; for, the souls
168
T H E L I G H T OF TRFTTH OB S I D D H A N T A
DEBPIKA.
tbe Sbha with money and books as far as it is in their power. W e are glad to acknowledge the receipt of a small broohnre in Tamil verse entitled 'Padartha Deepika' explaining the nature of thing< in general and their logiciil relations, by Pnndit P. Mnrugesam Pillai of Tirupatur, Salem. He promises to give a prose commentary on the same by himself and we look forward to the same, as it will certainly be more useful to the reading public than the one now all in verse. * We draw the attention of our readei-.l to the excellent translation of Saint Tayumanavar's êsri^dseSui-i, " A Bevel ill Bliss" by P. A, and to his remarks on Bhakti and Jnana margas and Vedanta and Siddhanta. W e owe it to Swami Vivekananda that his exposition of Bhakti yoga has created a considerable change in the conviction of the English-educated Indians, who following the ' WisdomBeligion' propagated by Madame Blavatsty were bent on acquiring wisdom and ocimlt powers. Mrs. Besant's cult no donbt differs in this respect Irom the views of her lat leaders. It is our point, however, that much as these Paths differ in their exr teric aspects, real Bhakti and real Jnanam are merely synonymous and merely different names to the same state of Perfected Humanity. Compare for instance, the p a s s a ^ in Chandogya (vii- 25. 2.), the most mystical of Upanishads, summing up as it does the highest truth that Brahman is all this and the condition of the Mukta who could say " I am all this" a Swaraj or autocrat, and then realize what Tayumanavar means.
Bonltheir U n g u a g e . There the great heart of the i ^ p l e beat'ln their languages. The vernacnlttrs of t h e South of India have n e v e r since the dawn of history been the centres f r o m w h i c h t h e thoughtil, the hopes, t h e aspirations, thp patriotism and t h e h i e t o r j flowed, o r in which a n y truly national life ever lived, m o v e d and b a d its being. Their structure ie m o r e o v e r archaic. T h e y are nnsnited -for the expression of m o d e m thought, as well as f o r exact a n d orisp oisotllic terminology. The educated classes in India h a v e recognisad this. T h e y have even carried t h e f e e l i n g into neglect o f thei^ vernaculars, which m a y b o felt to be, in some respects, regrettabte " Tlic English language, on t h e other hand, is nervous, flexible, allnbsorptive, and self-adaptive. It is a language o f p o w e r and progress. It possesses unparalleled faculties f o r m o v i n g t h e mind with i t s life-breathing literature. It is a^ living p o w e r a m o n g men, f o r it can furnish f o r every thought, hope, or j o y , that s p r a g s up in the heart of man, a name of f e w e r letters and of fuller m e a n i n g than any other language, living or dead. A b o v e all it is the language of the British E m p i r e t o w h i c h y o u are all proud t o b e l o n g t h e greatest, the most stupendous empire w h i c h the w o r l d has ever seen. ^ T h e adoption of the English tongue is steadily obliterating f r o m India the hateful idea of foreign rule. I t was well said b y a late Secretary of State that e v e r y m e m b e r of the House of ^ m n m i u is n o w a m e m b e r f o r India. May it soon be possible t o say m a t there are no foreigners in I n d i a t h a t we are all one. A c o m m o n language alone will bring that about (applaase). I trust that I haVe made m y meaning clear to you. T h e s u b j e c t is o n e w h i c h m a t t ndt be decided by thin, pseudo-patriotic d e c l a m a t i o n ^ or b y t h e superficial ideas of learning-smatterers, and I h a v e t h e r e f o r e t a k e n it as one of m y illustration* f o r this lecture.
W e however beg to respectfully ask from whioh of the Isarning-smatterers, aiid from wôse pseudo-patriotic declamation, He did discover the hidden project o^ doing away with the English langiMi^. In our last, we canvassed the opinions of a number of Chancellors and E x Chancellors of our University and of other Senators, " H e who perceives and understands this, loves God, European aud Indian, and we hope it is not to these he delights in God, revels in God, rejoices in God,he be- refers. The present discussion arose out of the Hon'ble Dr. Duncan's proposal seconded as it was by the Hon'ble Mr. comes .1 Svargi, he is Lord and Master." Justice Subrahmania Aiyar ; and the matter is one vrfaieh * * * has to be determined by the University itself. As 'it From that excellent speech of the Hon'ble Mr. G. S. ' is, it is not very charitable on the part of the gentlemnn Crole which bristled with very fine ideas and was conceived to attribute motives to the persons who may favour the in a vei-y friendly spirit towards the education and advance- scheme, simply because he suspects what is hidden somement of the people of this land, we quote the following where, and to declaim about the same in the way he did. passaf;u referiny to the 'Oriental side': W e quoted last time from Mr. Grigg's speech that the proportion of those who know English ought to be A slinilr\r rlioiiirht occurs ro me in reg-ftrd to a recent m o v e m e i : t ten and twenty-fold of what it is at present and that in I 111' ilirwotioii of rlie ntteniptert revival of vernacular literature, ar.il t l i i " spcoial oriental department under (here it is where the Hon'ble gentleman has grievously klv I F cnsity. support to tlvis iden, if t h e our 0 . fallen into a mistake and an error) the great mass of , n a to rev: H ledjie of the Hindu ethics and religion of ol.j- r l 1 the people can never be regenerated until each vernacular >knl id to p m idc tlie means of stemming the tide of is made a titling vehicle for carrying on that knowledge. s r i | . l i . hy onahli...,' ench Hindu home to become ilLlI lurcc and centre of edno;at ion in respect of morals, The Hon'ble gentleman has very little understood the r s n n d i i . atill lii-lier thi n - s . (.Vpplauso) But if, as importance of the vernaculars in their historical and ut. ihere is lii.lden awa-r within the project, some literary aspects and he only furnishes another example of , thou^'lit of jialriotic reiolt a^'ainet the ascendancy ilil. li.ill' the fact how few Europeans are able to understand the . 1 lid ole Illy M-arn those w h o listen Indian people even though they may move very closely davlo 1.. are f a scheme ivli eh is w o r t h y only of the li.'iianr Ifoe l o 1 dia criucatioii .nd to India's future ;Treatwith them. The reasons for the neglect of the verna(M. dare 1 I now ti rn hack the l.ands on the dial. There culars are not at all those what the Hon'ble gentleman iiaeidar iiyiift'je vhieh is ass. ciatod with the history of suggests, but any ordinary School-boy, if questioned, will (ilirieal eatiiesi im1 frued.in , and wliich h.as a r c c o r d Forn furnish him with the true answer. It is unnecessaiy to . nf nati lal life = 1 eh ouhl n te Indians ito o n e reiterate that in our own scheme we have insisted on I hn ide;i t.; which I liav : referred ans disa knowledge of the English language as one of the qualifiami simple. It displays i. 1 acquaint'. ml'e with iifCr icial in the e\rrenie. Tt argues an rtljsence hi.-:., cations for any degree that may be proposed by the instinct. I silhnut tliat the circnmstainces of al ii of 1 II trip- |i.ilitieal University.
al i h e dav a n d r l . o d o t i n v w h ch all h . T t r n e frienda or hri.il I.eliei-e t.i he awaiiin..' ii.-r, are such a I the world ha y e t seen. . J t is quite beside the qiieBtion to cite the eucceesful ;'.des of the Poles, th^ Hun._'arian,s, the Gi'rmaiis of Sleswig, of Kt Wclili .ir o f t h e .VnLd'^-.Saxoiis to preserve the jewel of their MADRAS:Printed by P. C. K A L L I A N A .SUNDAEA N A D A R , at the
C . N . PRESS, 4 , Guruvappen Street, Black T o w n , and

b y T . A , SwAUiNATHA AIYAB , A r m e n i a n S t r e e t .
Published
LIGHT OF TRUTH
O R
THE
SIDDHANTA
DEEPIKA.
J Monthly Journal Devoted to Religion, Philosophy. Literature, Science, Sc. Commenced on the Queen^s Commemoration Day^ 1897. VOL. I. MADRAS, JANUARY 1898.
No. 8.
T r a x s l a t i o n s .
T I R U M A N T R A BY TIRUMULAR. (NotM on verse 18, coiUinned from page 125,.
Satrughna is " V , the essence of Tejas." Bharata is " M , the symbol of superior knowledge." Bama is " Om (Ardha matra), the symbol for Paramatmic bliss," Seeta is " B o o t Prakrit!, the cause of creation, protection and destruction of all bodies in the presence of I!ama." Thus the five together constitute the idea of Paramatma with his functional attitudes, or nattires, or, powers. It is for this reason that the Upasana of Rama alone is condemned in Ramoftayatapiny<ijianii'fuid. Nowhere in the Upanishadg, Vishnu, the Personal Beingr, is said to be the highest among the bodied Beings, including the Trinity. Tn several places in Bh&gavnta, Hqri as Paramatma is distinguished from the bodied Beings, viz., the Trinity. The propitiation of Hari by Rudra is open to be taken in the former pense. Kven Bhaymatu advocstes the "worship of Rudra and Brahma AS much a.? A'I^VLJIU. In Gopaiu PoorvatHi t . i s ilrrincd thu.'s S'ejo SCo He jMava and oli, and ht' lir.iliTnam In
In fiaioftoratapmvfli)OTii/m(f. ttadra is said to have propitiated Sama. who is described thue " He who ie Bamachandra (The Moon of Bama) is the Great peerless blisefnll Atma. He is Sat (Trnth), Chit-Jnanam and Bliss, non-daalistic. Chit-form Atma. He is the Earth Bhuvarloka and Swarfra." Rudra aa a Personal Beinj< 1 6 \orywen justiticd in propiciutlnn Paramatma which is Sat, Cliic, Ananila. In Snht^rni-hail Vishnu is defined thus
E is Vishnu, tlie seed ol'tlir incnta-made Universe.'' thns
fiiemontal
Universi-. . j r t l j e e l c in iiiLcrin (.-tin^ that
Tliic; dntiiiition ie given , ;
eonelusion have t-.' f-cate tliat the suijeriorit r tif \'is!jnii as a Personal Being-over Rudra I'l Siva iir.wlien.- assrrtnj. whereas tlie sn|.eriority of Rudra Personal H'.in',more as non-l]odi<.'d ParaTiuinna (jver Vi'-hnu as a Per.-oual Bviji- is e.tpressly asserted. .Veconlin^ to Y " i l ' - t ^ t v p ' ' ! po-ilioi, -.r Vishnu in the liodv is thf navel, representing the i l- itu iit of '.-.aier. The ]>lacn of" liiidra i.s hiuhor abo^ u it. represejilini^ thi'. 'I Ih- [iliice of yiva is in tlie liead itself, repres^Li inL' -Vka^. Lveu this .ground, the superioriry of .Sua \ishM.i ii|utalen[. The rtheaev <.'1' the I. [âSana of Vitlinn as ['ar.aiiatnia Tor .'âlwition is reeoijni/ed and the eflfieaey of His Upasana h-jili, d Ei-ini; is also reeo;îiized for considerable spiritual de^'tIo]uaen^ follo\ved by a lift into the world of Vishnu above the world of the Devas and Brahma, in His form near Him, with facility for perfeet Salvation
the variooB letters in the nam..- S.rr/i. -Itr^Sj ^
The letter S is iiuniHi'tL'd
5 indicates Primordial rrukriri or the root Prakriti or root nature." This sta^c Is a staiî*. gross in nature. Vishnu i-, tlir topd uf tin- iini\or?e niailu up (jf the elements. A'ishnu unitiu-j h for the f>roduction ot the uni\'el t(' of elenienti;, is also of staê. This shoivs that Vishnu as defined in Scc'r-j^-n. ; .o.' inferior to Siva. The R(niiott>irnf"p!ui/up(im^Jiad, tlie terms Uama, Lakshmaua, Bharota, Satrughna and Seeta are all explained. Lakshmaua is " The letter A, the symbol of manifested universe," 43
170
THE
LIGHT
OF
TRFTTH
DEBPIKA.
bj
alight p n c t i c e u to the
of
DhyanAm
or contemplation. of S a d r a
Tbna
the
ay at present that Farsm&tma b e i n g J n s n a - f o r m in n a t i m , a n d nnion w i t h H i m being the ultimate end or t h e highest SalTBtion, t h a best means f o r attaining the highest Salvation is J n a s k m o r k n o w ledge itself. AocortliDg t o ' V M a n t i n s , ttte fMMvidnaJ aonl ia iiiwiuiinded Iqr A v i d y a , the reverse of V i d y a o T ' k n o w l e d g e , a n d t t e ssleannite ParumitinB. meaus fmita, biith to A v i d y a w o u l d in f a c t a m o u n t to t h e s t t a i m n e D t <tf VillyA o r ledge, and this w o u l d c o n s t i t a t e union w i t h of Moksha. jiwplar himself f u r t h e r on speaks of Jnanam as t h e highest Action except when d o n e w i t h o u t r e f e r e n c e t o into P n r u m a t m a is o e n d n c i v e t o o r in t h o r o u g h dedication
qn<'ition cal.
relatire SQporiority
( S i v a ) . and
T i i h n u is one involving distinction theoretical rather than 'practiThe Upasana of Hudra or Siva as a Personal Being is said to Dhyanam be rewarded with a place in the world of Budra, a b o v e the world o f T i a h n u , in the f o r m ef Rndra near Him, requiring ein f o r c o m p l e t e liberation. of-the Trinity is nearly the same. hatred towards the remaining o f any efficacy whatever The praotioal valne df the Upasana Bat it ahonld be borne in mind by members of the Trinity, bul^ by
that the Upasana of any one Being should not be accompanied
such hatred, the Upasana of the prRCtical-Deity should ccase to be
{Riidrni nlinfijopaiiifhwi). fuiifiQwr^ fy^^jiS bvnemk^ QmndQ^
and. death, and so h o w e v e r meritouou's it m a y be, i t m a y lead t h e halo of Avidyfl sorrounding bodied
glû^QiueOEi (ipjiiu^ eSîu^ lUÛ^ Qfiu^susir
e n j o y m e n t in higher or lower worlds, but it will n o t o f itself 'olear e x i s t e n t a n d so virtue is The Lord not the best means of attaining union w i t h Paramatma.
Q^'îi^siisin Qusiuiêu
Is said to be the Lord of P r i m i ' v a l k n o w l e d g e as a c c o r d i n g t o b o t h H i n d u Upanishads and the old Testament, there Was n o t h i n g w i t h the Lord before creation except k n o w l e d g e or w i s d o m . rity need b e quoted f r o m Hinû V e d a s N o authoIn f o r this p r o p o s i t i o n .
IIJT'S ULCl(T^8eiT (O^QtiSI.
IS). Tliis is tlie Lord, the Primeval Lord. H e of oldest knowledge who made the Seven Gardens (or forests) friigrant with cardamum. He, in view of the true Tiipas (uarnestness or asceticism) of him who is chief aiuonu: tl.o knowing, settles in him so that the same (knowledge or Tapa.s) may grow predominent in hiiTi.
TliK Seven Gardens stand f o r the seven worlds, or in short, the the Universe. This is, in fact, based on tlic f o l l o w i n g toxt f r o m
c h a p t e r 8, Prot erbs, this is explicitly asserted. " T h e L o r d possessed me (understanding or wisdom, verse 1) in the b e g i n n i n g of his w a y , before his w o r k s of old. I was set u p f r o m everlasting, f r o m t h e beginning or ever t h e earth was ; w h e n there was n o depths, I waa brought forth ; w h e n there was n o f o u n t a i n s a b o u n d i n g with w a t e r ; b e f o r e the m o n n t a i n s w e r e settled, b e f o r e t h e hills, w a s I b r o u g h t f o r t h ; while as y e t he had not m a d e the earth n o r -the part of the dust of the world. I was t h e r e ; w h e n he he set d e p t h ; when I was b y established When up a he p r e p a r e d on the the corapasii highest hearens, Then and I was daily into
f a c e uf t h e
t h e c l o u d s above him,
Mundakupa H ishad:
him, nn one
b r o u g h t up with
hia delight, r e j o i c i n g always b e f o r e h i m " (verse 22-30). Paiamatma converts the b o d y of H i m , w h o always c o n t e m p l a t e s H i m , His o w n residence. other Opanishads, A c c o r d i n g to Skandopaniahad human b o d y is the t e m p l e of and a n n m h e r o f Paramatma.
that the seven seated
"from
Hiui (I'aramatma), worlds.
the Seven
Franas emanate, Pranas The
Tirumpolar himself f u r t h e r on says, ^^tCTerio enerrerrp Qu(^biGsi'uSoX Sc a ^fitêu^lu amgtiLBuireitujio QsnLiaajirfO).
lights, the Samits (fire-eticks f o r sacrifice), the seven Among t h e m , the seven
sacrifices, the seven
in their hearts in terms of seven, are m o v i n g . "
enumeration of the forests and the w o r l d s wherein they are f o u n d , and their localities and surroundings are f o u n d in Puranas (for instance, Bhagamtu by acts of and VUhnu, Purana). Creation taking place k n o w l e d g e of T h e last two the Chit, the author places stress on the as the Creator.
that is, f o r the Lord, the mind or the within is t h e seat a n d the flesh-made We b o d y is his temple. Vishnu Jesus and St. Paul assert t h e sanie. that t h e v i r t u e - o f Paramatma It-i^ t h e greatest itt t h e or saw f r o m Purana
permeates b o d i e s in different degrees. bles). means plates
the Lord, when he speaks of him Kathopanishad,
sentient Jloorties (bodies or bodied beings, a n d lowest in i m m o v a A c c o r d i n g to CZifid (Jos !/ojf)aifJioi our b o d y is A d h i s t a n a of this b o d y than from within immovables or special seat f o r P a r a m a t m a as, H e c a n b e k n o w n m o r e easily b y from m o v a b l e s below hnman kind. Wlien an i n d i r i d n a l ever contem.
lines in the verse arc but the reproduction
of the texts in
which says that perfect salvation is attained b y
Jnanam, and God makes as H i s residence, the b o d y of h i m w h o a l w a y s contemplates Him:
Paramatma, H e manifests himself still m o r e
prominently
there. T h e individual can carry on D h y a n a m or c o n t e m p l a t i o n o n l y with the aid of this b o d y o r a b o d y akin to it. w h i c h Divine Contemplation very that is, " Paramatma makes him His b o d y , w h o always conis a l w a y s residence of P a r a m a t m a . S o t h e b o d y in carried on b e c o m e s t h e
U l t i m a t e l y w h e n t h e indrridual
b y concentration b e c o m e s wholly m e r g e d fta D h y a n a m or c o n t e m p lation, the result is the Dhyanam-conîeAed o r D h y a n a m - m e r g e d k n o w l e d g e of Paramatma, in w h i c h union w i t h H i m is efleoted. The Lord is uf oldest k n o w l e d g e . knowledge being as one b r o u g h t T h e w o r d s o f S o l o m o n as t o up with Him, in w h i c h h e L o r d is merely. templates Him. He is not attainable by. him w h o does n o t abhis mind, by
stain f r o m bad conduct, nor b y him nor b y him who has no mental
w h o has not attained control pcace. He is attainable
over his s^mscs, nor by him w h o does n o t concentrate
Jnanam alone." The same is f o u n d repeated in several Upanishads. T h e question of Salvation by Jnanam is a bi^ question w h i c h will I t is not to Suffice it be discusped in full in its appropriate place f u r t h e r on. necessary to take it up in this introductory portion.
takes doli^'ht, itself e n j o y i n g delight earlier than the L o r d himself open up a fundamental q u e s t i o n n a m e l j , -whether t h e different f r o m knowledge or w h e t h e r he is k n o w l e d g e According t o Solomon,
According; to Hindu Upanishads Paramatma is Sat, C h i t a n d A n a a d a (truth, k n o w l e d g e and bliss). knowi^ge
THE LIGHT OF TBUTH OB SIDDHAtJTA DEEPIEA.
171
, IKU ia, tiMM I M MM dnaant of blin INMPMBLY wiMi tkf d a a s t of knowledge; or rather bliai ia an on knowledge, or to pat it more popalarly, irledge a btim. The woida of the Solomon ma; imply that tluBg growing with the Loid a^ one with Him HaiMliKl team H aad conceivable as to orifpn or developmeot lni1>|W|ilhiiil of Hia eiutence and contuioity. I do not think ia a newninry implioatidn. No donbt Solomon Bays tt^ feaowMge WM brought forth before thia visible creation that it night have been a creation just before the of the nnivene. Bat it shoald be remerabei-ed that alio aafi that knowledge Was aet np from everlasting ad the Lord pMmased knowled^ before hia works of oliL Taking these obaervationa tof^ther, I aee no other conclusion inmllilfi than that found in Hindu Vedas. Speaking of knowM g e in oonnectian with Faroraatma, it is- .divisible into two iMea. (l)Vhat'kind of knowledge which is 'inseparable from Hi* ezatdkce aa Bat ( T r ^ ) and concievable apart from that wUak wa eoaMTBiad in ihe act of creation, preservation and tetoactumw apart from the created Universe.-This knowledge 4n T a n n a t m a ia the absolote non-fanctional knowledge ofi Tanantma, entering fnlly into what is called His Satwa or sziatenoe or Being. (2) That kind of knowledge which funciialial purposes evoke in Pamnatma temporarily for creation, pieaMTation or destmction, and this kind of knowledge which la temporary and unsteady, functional in natnrp, is not possible, ^dependent Of Faramatma. It is the fore-roaner of creation Ac., and it ean be ooneeired apart from Paramatma. This kind kn^nrladg* does not enter into the substance of Faramatma, B we can apeak ao. The first class of knowledge has a fixity, puiaianancy, ataadineaa aboat it, whereas the latter oomes into aodatense and goes ont of exiatenoe readily parallel wTEh creation ad deatruction whioh it brings about. It ia the aecond kind of knowledge which the Lord aeta np before creation for creation. The first kind of knowledge ever remains with the Lord, fenmng part of HimselfNay, constituting himself. ,The Lord ia thus an embodiment of abaolute knowledge, capable of modifloatibn into or giving rise to relative or functional knowledge for creation kc. Let us see what Buddha Goutama says B Miia connection. He says " Verily, I say unto you your niaid ia mental, but that which yon perceive with your senses ia abo -mental. There is nothing within the world as without w h i ^ either is not mind or cannot become mind. There is a piritnality in all existence and the very clay upon which we tread ao be changed into children of truth," (Paul Carus' Gospel of Baddha, page 131). This, as Paul Carus sums np in his head note that " all'eziatence ie spirutual." This I G Chandogya,
aeaaion of your aouls.
The truth ia the immortal p u t of mind,.,
Establish the truth in your mind, for the truth ia tLe image of the eternal; it portrays the immutable; it rsveala the everlasting ; the truth gives unto mortals the boon of immortality
Self ip the cause of selfishness and the aonrce of sin; truth cleavea to no self; it ia univeraal and leada to jnatioe and righteousneas. Self, that which seema to thoae who love their aelf as their being, is not the eternal, the everlasting, the imperiahable. Seek not aelf but aeek the truth " (page 4.) Theae are every bit translations of IJpanishad texts. There is nothing in these which is foreign to and different from the principles enunciated in our Upaniahads. According to the latter, there ia only one Sat (truth or reality) which is eternal, which is imperishable and immortal, which is unchangable. The visible nnivene and all the changes occuring therein are hut transformations taking placc in and by the Chit of Paramatma. Accordiog to Bnddha Goutama, " a l l things are made of one essence,~yet things are different according to the forms which they assume under different impressions. It is as if a potter made different vessels ont of the same clay. There is no diversity in the clay used; the diversity of the pots is only dne to the moulding hands of the potter who shapes them for the various uses, that circumstances may require. And as all things originate from oi.e essence, so they are aM developing according to one law and they are destined to one aim which is Nirvana. There is but one Nirvana as there is but one truth, not two or three." Everything within or without is as has been already seen aU spiritual, and everything is but a transformation of one Truth. So this one Truth is all spiritual. There is mind and Truth is but the immortal part of mind. Why but a part ? This question will lead us to the conclusion enunciated as to the two kinds of knowledge found in Paramatma. Even though there is one eaaence manifesting itself in defferent forms, even though that essence is spiritual, atill there is a part ever changing in it and ever appearing and disappearing, that is dying. This mortal part takes place in and by the part which is spiritual afid which is immortal. Mind so far as it denotes the permanentundying, and immortal part, viz., the one essence is the Truth; and it is not Truth, so far as it denotes the fleeting transformations appearing and disappearing, springing up into bei^g and going out of existence or dying. The immortal part of mind which is the one Truth or essence being spiritual- is but the fundamental Jnana-form Sat or Being; and the mortal part of mind is the succession and co-ordination of that kind of knowledge which appears and disappears creating and destroying objects in the universe.^ This conclusion is fortified by the fact that Buddha Brahadaranya, and Mahopaniehads and several other Upanishada Goutama uses the mind in a sense which is co-e.xtensive with the word Chit" in eur Upaniehads. He eayg " Your mind is eompletely reproduced. The same is affirmed by Gaudapada in his mental; that which yon perceive with your senses is also menHandukya karika. Buddha in page 130 of the same work is said to tal." In order that the proposition " Your mind is mental " may heive expreaaed as follows" On the other hand the Tatagatha not be a verbal proposition the nominative mind must mean teaahna that there is mind. He who understands by soul mind, something different from mental, or rather the scope of the andâaya that mind exists teachos the truth which leads to clearaaaa end enUghtenment" thing called mind must be less extensive than the scope of the thing called mental. In other words, the word mental must This ia bat a reproduction of Chandogya^ and Brahadaranyaembrace a larger area than the word mind. Manah in Sanskrit is less extensive in area than the word Chit, and at the same time taxta whieh aay that mind ia all. In page 2, Buddha puts this question to himself. " la there nothing permanent in the world f Is it is being capable of being converted into Chit. The word used in there in the nntaersal turmoil no resting place, where our troubled connection with Paramatma before creation including Manah '9 heart oan find peace 7 Is there nothing everlasting t " In page Chit, and the word Manah is used only after creation. Manah 9, he gives us the f l a w i n g answer : being a part of creation is not immortal or immutable ; so it is not " The trofah is eternal; it knows neither birth nor death; it has the truth. Manah as the Chit concerned in creation is a so beginning and no end ...but the truth takes posmodified form of the permanent Chit found or conatitutir^ the
180
THE LIGHT OF T R U T H Oi: SIDDHANTA DEEPIKA.

iannder tlielkw of oanntfon, and the okuai that aot u e not nfunentel, for the gold of whioh the onp { made gold thiongh' out. Leti oa then nrrender the hereaiea of wonhipping and praying to him ; let ns not lose onnelres in vain ipeonlBtiona. of pro6tless subtleties; let ua sioriender Self and all nlfislmau, and as all things are fixed by oansation, let ns practice >ood ao that good may result from onr actions." TCia qaottion thiAgh long is quite necessary for a fall compreli(lnBion of the Bnddhiitio riew on the point and a reaaonable oanolnyion dednoible from the Bama. This view of creation involves oonaidarable oonfndon in thyight. We have already seen that scoording to Bnddha Oontamo, tfieie ia only one tme Essence which has aammed the divene forma, and this Essence or Tmth is not nnmental, thatis, ia apiritnal. When this spiritual essence or tme spijiitaality assnmes the diverse forVus, ranging in infinite gradations, seemingly distinct at the extreme points, by wliat term does Bnddha Gontama. call this act of transformation into diverse forms 7 This is creation in the language of Hindu Upaniahada. 4Baddha Goiitama ahonld tell ns how pnre spiritnality ia translated jnto pnre materiality.
on* ^(MUEIIT eenoe and In B O f R M it ii reoonTertible into, that permMieiit Chit or it itande for that pennanent Ohit, it is the truth or Sat. Aocoraing to Bnddha Gontama, tharo i( nothing within the world or without, which ia not mind or which is not convertible into mind and the rery clay on which we tread oan be changed into children of Truth. In other words the very clay^ can be converted into Chit (concerned in creation) and this Chit can bo converted into permanent Chit found in or constituting the one wronoe iSat) or Truth before creation. The analogy of clay used by Bnddha for the transformation of the one essence into diverse forms ia directly taken .from onr Upanishads which not only use the said analogy but also use the analogy of gold and wood. The Christian doctrine or rather the doctrine of Solomon that knowledge is one brought up with tlie Lord is capable of being understood as one affirming the Lord as an embodiment of absolute Chit or Jnanaui pennanent whon unineliiied for creation Ac. and relative and transient when inclined for creation &c. If not understood in this sense, there would be no sense in affirming the proposition that the Lord sets forth knowledge' tor creation. The doctrine of Goutama, that there is a spirituality in r11 things and even clay can be converted into essentially true spirituality and his negation of any other truth (individual Soul and Pasa) than one spiritcal essence open up large issues which cannot be considered ir this connection. Buddha abolishes the distinction between the fcnuwer, the thing known and the act of knowing and reduces everything to the permanent part of mind or (Thit. This is the view of Hindu Upanishads. I can make good eve.-y one of these aseartions and support my reasons in their defeace by explicit Upanihad texts but space forbids. In a note I cannot do more than to indicate the main questions arising from the texts and the main argnments, in oonneotion there with ennnciating the main conclnBions on the basis of the said argument*. Tirvmootar calls the Universe a creation of the Lord or the Sat of the Upanishads and the one tme Essence of Buddha Gontama. This is alao the view of Christianity and Mnhammadanism. But is this the view of Buddhism and if it denies it, in what sense' does it deny the same ? Upon this question, the following passage from Paul 'Cams' Gospel of Bnddha, page 60, is ihteresting and pertinent: "Who is it that 'shapes our lives? Is it Iswara a personal creator f If Iwara be the maker, all living things should have sUently to abmit to their maker's power. They would be like vessels formed by the potter's hand ; and it it wero so how would it be possible to practice virtue ? If the world had been made by Iswara there should be no such thing as sorrow, or calamity, or sin ; for both pure and impure deeda must come from him. If not there would be another cause beaide him, and he would not be the self existent One. Thna, you see, the thought of Iswara ia overthrown. Again it is aaid that the Abaolute haa created us. But that which is absolute c.anuot be a cause. All things around ua come from a cauae, a the plant comes from the seed ; but how can the Absolute be the cause of all things alike P If it pervades them, then, certainly it does not make them. Again it is aaid that Self is the maker . But if Self is the maker why did he not make things pleasing ? The causes of sorrow and jay are real and objective. How can they have been made by Self. Again it you adopt the a s m . ment, there is no maker, our fate is auch us it ia, and there is no causation, what use would there be in shaping i,ur lives and adjusting means to an end ? Therefore we argue that all thiuge that exist are not without cauae. However, neither Isivara nor the Absolute, nor the Self, nor canseleas chance, is the maker, but ourdeeds produce results both good and evil. The whole world
According to Brihadaranyakoppaniihad, Varajiopa/nithad, Chando-
gyopanishad, and some other Upaniahada, motion resolta from the Chit of Paramatma and thia ia called energy.. This motion is forward and backward Oatagatam and atoms are derived from forward and backward motion and groaa matter fa formed from atoms and thus all bodies are derived with a snbstratnm of Paramatma in them (J!nilcha}yrmn"iApan%tKad). Bnddha Qontama tells us that " all compound things shall be dissolved again, world will break to pieces and onr individualities will 1>6 scattered." In this saying, he admits the formation of compound matters from pieces or atoms, and hoW are these atoms derived f They are derired certainly from the spiritual mind which is the Tmth and which is immortal. The only possible explanation for the evolntion of atoms from the spiritual mind which is the Tmth is the explanation of Hindn Upanishads. What name does Buddha Gontama assign to this process of evolution ? Hindu Upanish^s call it a creation by itself and a step in the course of creation of compound objects Atoms' are grouped together into compound bodies in and by the mind of the one spiritual essence. Is this not creation? Hindu Upanishads call it so and Bnddha cannot help calling it so. Thus it is not unreasonable to say that the one tme spiritual essence not unmental creates the visible universe of diverse'forms by transforming Himself into those forms. If Buddha Goutama objects to this sort of expression, he eats hia own doctrines and there is no use of attempting any controversy with him. Goutama objects to creation by Iswara, a Personal creator, in the ground that all living things like so many puppets aiiould then ailently subject themselves to the power of Ishwara, and it would be impossible for living things to practico virtue. Tliis objection will liold good in the case of those who contend that living thiii<;8 are different from the one essence creating them. Understand Iswara as the one essence converting its owii siiliitmiUty into diverse living forms, would not Islnvara then be ii cveator? It is in this sense Ishwara is said to be creatoi- by the Hindu Vedas and so there is every reason in speaking of creation l,y laliwara. Any objection that oan be directed agaiiis-t this view on the ground of impracticability of virtue must be- iliieeti'd ngaiiiat the position of Buddha that all things are the tianstoniiations of one and the samo essence, and so there i.s no room fui- tJu- practice of virtue. In what sense according to Vorlanta, virtue is practicable and in ..lidt sense not, we shall see farther ou on the basia of creation by Ishwara. Buddha Goutoma tells us tl.at pure and impure deeds must come from him. This is what ? According to Tejobiudoopanishd, whatever
DEEPIKA.
181
ia acceptable (inclndinK pnie deede) and what ia rejectabia ( i n d a d i n g impure deedi), Vighnn, Bira, the senseR And mind, ttf' faet that Siva dettroys the worldt, "Vishnn pnftectt t)ieni ad Brahma creates them, thu evcrytliinp from creation &c. ii H B tone aa the horna of a h u e . After Btating thig, like Buddha the same Upaoiâd gWR on to say thnt the mind is tiie whole universe; that mind ia the greatest Lord, that nrtnd is the old agu iSic., that mind ia thin, that mind is impurity, that mind is conccption or deaire, that mind is the Livinf; indiWdiial, thnt mind ig Chitta (the will power), that mind is Ahaukara that mini] is the greatest bondage, that mind is the intei-nal Knrnnas, tliat B i n d ia the eaith, that mind water, that mind is tire that B i n d is air, akas and sound, and that the presiding deities of directions, Vaans, Budru and the Snii are all essence of mind. Bo, Bnddha Qoutama'e position is just the position oF Tejoblndoopaniahad. He denies the existence of Self in the same way aa the sAld Upaniahad doea. " You arc not, I am not." Everything ia nothing but pure Brahmam or as Bnddha vvnuUl say tha one true eaaence. S. RAHASWAMI IYKR, B. a., B. h.
TAYUMANAVAR.
A SUPPLICATION.
0 Perfect fulDess that in shape of Teacher, beanteoos with holy grBce and knowledge, showerest grace. Thou that ever atoodst as One, 0 Pure Form, neverwaniiip Substance, great Ocean of Goodness, 0 Splendour that art the beginning and the end and very bliss, 0 Truth, Wealth imperishable. Then didst of thy great and divine grace set the earth and all the spheres of this wide universe. So that the countless kinds of living things mav s;row and thrive, which, born in egg and womb, root and dirt, pass unceasing through the seven orders.* And in order that helpkss souls may prosper which not even for the twinkling of an eye have intelligence of their,own, Thou didst according to their deed of ola cause bodies, from atom to mighty mountain, to be, and time from an instaot to measureless ceons. Thou didst lovingly give unto each soul desire, that whatsoever body it took, it may regard life in it to be happiness not pain, and may rear it aa its own'and inseparable. Thoa didst make ignorance seem aa wisdom, the undisceming sonl saying " This body is I . " T o cnie the delusion thou didat maike time a&d act, inatitation and rule, Itell and hciayeo. Thou didat fittingly, of thy Umiileaa love, fox the atablishing of virtae and wealth, pleaanre and freedom,t inspire aa Teacheir millions of religitMia.
* Gods, men, qnadrnpeds, birds, creeping things, aqnati things treea. f The four olaaaea into which human acqniaitions may be divided, and which have been pithily explained by a groat Tamil woman Anvaiar as follows:
(To be continued].
[We beg to dilfer from onr learned contributor as to the coiTectneaa of his indentification here and above. If the Chandof^ya told na ' All this ia Brahman,' it also told na step by step, ' not this,'
'not thia,' ' n > t .Ajui,' 'not Prana,' 'not Manat,' 'not Buddhi,'
' n o t A t m a ' (human spirit); and by this process, it reached the Higheat, tibe Brahman, Sivam; it turned back and saw nothing bat the One and not a Second. ' All things are rooted in me, not I in them" ia the simple exposition ist the whole Upaniahad, which is again expreiged in the simple Tamil phrase, >. That the Highest Postulate of Truth is the One Bnpreme Brahman is set forth in beautiful language by IVrwawJor himaelf later on. " ^ l ^ r ^âiiii All thia ia diOerent from what Buddha meana.^ In the atak of-96 or 86 Tatwaa, Bnddha never cared to ascend or look bsyond the ' Bnddhi' Tatwa. To aaaert that beyond Bnddhi ia aool, and that beyond aonl ia Ishwaia was itself b o n d ^ , canae of birth and miaeiy. All else is no doubt Bnddhi, bat there b nothing higher than that. And no doubt, in appropriating all Upaniahad tezta, as our learned contributor ao well illustrates, Bnddha or hia follower* do not scruple to substitute his Bnddhi (mind) wherever the wotd ' Brahman' or ' Sat' occurs. If the TTpaniahada and Parana* &c., could be arranged in order of their dates, it oonM alao be aeen that persona other than Buddhists have had reconne to the very same method. According to Buddha, ' Buddhf (mind) is all, the One Truth Ac., but ' neither Ishwaia, nor the absolute, Bor the Self (AtmaBool)' (vide quotation above). With the Vedanti and Biddhanti, this Buddhi of Goutama (hence hia name, Baddha ; c. / . mattermaterialist; ideaidealiat) is Aaat and in eompariaon to thia Atma, Soul is Sat. According to the Siddhanti, even thia Atma, Soul is Asat in the presence of the True Sat (God). r ^ O f f i i . " After the quotation given by our Itemed commentator from page 60, of Panl Cams' book, to say that the Higheat Poatulate of Tedanta-Siddhanta and the higfaeat poatnlate of Bnddhiam ia the aame cannot but be a oaae of mistaken identity. KD.]
uiLi-0^ aSoTLrui ^lLI-G^ GuiDmu d<B.

" Giving is Virtue; what is acquired without wrong-doing is Wealth; the devotion of two lovers living ever heart-nnited is Pleasure ; the giving up of these three' for the Snpreme is the great bliss of Freedom." Her definition of Wealth is one after the heart of SusUn, and reconciled two thousand years ago the oomBiot which modam Economists have in vain endeavoured to reconcile brtwean fithioa and Economics. Compare it with a definition given hf .MrGoschen in hia address on Ethics and Economica and whiohis nneatisfaotory enough. " Human enerpes, faculties, and habits, physical, mental and moral which directly eontribate to make men industrially eilloient and tharefoie inonaae their power of producing weUth. Manual akill and inteUigenea are included in the peraonal wealth of the aatiaa."
174
T H E L I G H T OF T R U T H Oi: S I D D H A N T A D E E P I K A .
Thon didst sUnd in each religion, while it like the rest showed, in splendid fulness of treatises, dispatatioas, Bciences, each its tenet to be the tmth, the final goal. Thon didst stand in each religion, yet of a nature beyond all religions. * And when the celestials, sages and others gave themselves up to thee and cried, " T a k e us, 0 Lord, for thy vassals " and stood still, their acts over, thou didst grant them even the flawless boon of Wisdom. T o me too that boon to grant of thy grace it is meet. P. A . ^ a eu eo-
Smp^psril
i^Qtj^mpaSeir/Smiuix
SUttfBsniKB^sJIsiieitQjiLaiGmr.
TArUMANAVAR'S (Continued from
POEMS. 128.)
page
25 su UL^/T r ( 5 san^ ^ stffftfao, Ccfii/
SshpO&j ^(SpiS^meieuHLQ
^îjuti ^/7 u) sfl ^QpLDneriifiLDivwiT^ 1 1 1 / a / ( 5 fiu (5 sir ^ (g)/E>
êmUOea OiâfeiîGeD Qaj^Guirei QaiKQjGuat^ luSei^jêir iSsBâÂeiTGfiir îîa pw(^Gu(i Geixt^mipii) Biiest^fmoJ sfarGLogniajrea siraBBGeteir ajAeor^ OuiereSvinus
SLiif-d amfuifimiu ( j c < l i _ f f r ( j p c o O a / s
G^k Ôiu f^Q^ O^ttt^tSsoirQfi^Gsi ysaWeo eJIpsapniril. ^ppÂ Guirsû-û ûSgiB maiLâjnar eH^fatStherw Gpappeo Gâiv<Bui eUdnQupp (63) QslLi-û. ur.iQpêoemiuui'uOuetiiiSjBieS
^ iS ^ a9 iiS ^ Cy ^ 1 C J/r m ( 5 t i j)r i ^ G /7 eaSiiS sufl Br ii O u ^ li A
Gutd9Geii Quitiunfms îSGtn L/3ra)u><?iu QaieSuui-^ ''
âJIGeo iu&tiunu>eir wteouSeos tnmSi Goj.^nifi S^fiit/B/f ^tojrfittii
enrsuna^siLiei
êaiouQui' qgQ ^gti ^LDsQstBreu fSêit
ôruOLLSsrQeu^^ ULS2eisQiuairu iSfiujn euansraaQfifieiBLDiSeireisrirdt ^^c oiiradfi^jgLDaDLD^^L. (BsiSeitjSQujGfit^nQtgair j/âfGufsvîuirmuiuSiueSa tiisi(TfiAmtiiu>(y>iiaiLmsirtlif.Qii QiDtf^BiQpOiii^^m&ji iaQpCn jfosiLDiuiisnrêSpfLDiuQsirat. ^Q^sjaiLiaair^sQiunQêuaQu'eoSsâiQûi Oeutsr
63. 0 The Host of Siddhas of Divine powers w h o have attained the noblest order of viewing the V e danta and the Siddhanta alike ! I cannot for a second control my restless mind like a windwhirl and b e intent on the Divine Arul* N o r would I remain ia monaf with closed eyes, and restraining my breath and arousing my innermost fire to reach the Soma's orb4 A l a s ! you can hardly find a greater fool than m y self on the face of earth. I have not yet made auy best use of my knowledge acquired b y learning as well as by hearing. 0 Divine Souls, let me, a poor creature, eujoy y o u r graceful sight in full, so that I may no more address myself to vain pursuits of life.
Vide note to 34th verse. f Vide note to 2nd verse. t Vide note to " Siva-Haja-Yoga" under 62nd verse aud note to e i i t verse.
*cf. TenoygoD " Our little syetema have their day, They have their day and ceaee to be, They are but broken lights of Thee, Thoa, 0 Lord, art more than they."
DEEPIKA.
175
QâraÔfii mSQiummiii mc.dftiri mtsea^jS Mjnmiou^
ait^^
u/butu
tSfiiiOtrmfL. QîîQmiû
QuiuQut^ BmpQ^mitoeui 0iaffitS(i^
U0ilOmnSi)smr Li^0itu> Omri^tJiiim
dSil^fitS OiporpiBtfiais (Stkeriou* twfiso* wBirirmLO QiDeSC. O^rmtrasJI lunaimajtir fisOmtvirs
u(û>r m/trfirii(gii QeufliSmtsoi- tumpfieMp pmrrfu 9iimQu> iSsQmf (âwui-is^Biisium &0ftni0 fLoirrirtir a/H^Qu/tfi
900irsa>rGu). (65)
Qfiiriui^Qis^ Giuum. fi^n QfirstijgQuiar suîiMiiiam O -irmaraifasu tSpSjBfi ftiiÔfBrmdmi iSfkerÔupQaiOfirmiei euÔfirmQaLLit^fowioani Ofii^.inQeiTiT (Ja/gitii^ ^^fiiTikfi siao^êir eStieiOupp
B^fiifiaiirQui. (64)
64. O The Host of Siddhas of Divine powers -who have attained the noblest order of viewing the V e danta and the Siddhanta alike ! / In the case of certain Holy Saints* of old, the Supreme Being gave forth as a hint the first line of their Sacred Foems, Avhich was as sweet as sugarcane or sugar-candy or the three delicious fruits.t Butj on the contrary, I have sung my poems, as suggested by my perfect or imptjrfect knowledge, whenever I would weep like anything. Since, however, I see that they are liked by the people in general, I believe that the world will apply to you for information about the Divine accomplishment of their writer, you being the great uthorities in the matter of attaining the final Mukti. 0 , Gods, for that day when you would, among other things, describe me to them to be a sage of absolute goodness.J Qui ifiani QajnDssQpfis^"^ 3 un !>''OJTW Oeraif es^ yfiSii.^ il: q^ sr Q s n fn O ^ erv ezi^ ir as !X lu' ^
apu^ a9cr Ki.-^ 4 ujrriSi^
65. 0 The Host of Siddhas of Divine powers who have attained the noblest order of viewing the V e danta and the Siddhanta alike! 0 Mighty Yogins, I would compare you to a l i o n : yoar beaatifal hands and legs contain prolongated nails; and, elated with spiritual joy due to Divine Blessing, yon get bright and cheerful; while your bodies always shine with aacred aehes and bear pleasing consistency with yoar slender waists. Further you assume an elevated look in contemplation with your eyes ever open. Let me now esteem your bold enterprise; you would easily destroy the dark elephants of Anava* and, exulting yourselves in triumph, yon would sic grand upon the variegated tiger skins beneath the coolshaded groves of the mountains thickly overgrown with lofty trees, wherein the Solar rays or the dews at nights can never enter. 0 The Lions of ascetics, the sages and celestials enlogise yon, indeed, with all their hearts. QuiisQer miieomins aaAeoarssfr apjSiLDjB dlaieorÔsieir siriD0(B>0 OiusirQ*irmG*tir utfitBiaQtjtir OsrA^Gs SOSBJAUJ (îrsirii0 ^^ naiGeair êardSGeîir siutQpe SuQiêsrjt sfLLSOaieir sirLaOu3ir(7feueir iBULLIJ).^ GsiitLjiîu (Qira!r(jpd SajQioeirj)! tiSjuGajsBt eui^QiciriâSQsa euip0ir sStiistfluOusir ei'eiisn^LSifijSîiaiSeeiBEiQeB eLfearBser nasiGsudr Q&jsiMULD Qetffiucsrty ii>(T^tList.eSi aisas&iif^ ^êei^Qaj^ jP^S^^Q^GLDIT S^^rria ^t^jficsir eHioQupp
(66) sS^^s^ Q^îriasQu),
The rcfiM-piice is to Foriiipnrnii au'l otlitr sacr'.'d works, in which thn very Hrpr lino liiiit-r-il L.y t.I IICLTII " i t l i . The Hrst liuc; ill the saiil Puran Ix-iii'.; " -"< - f f i BUBceptihlo of various ideas whieli lie l)iiner| in it. its roii^h translation heinj? -'The Omnisoipnt Lonl of the U'erl^ls. iiiflcseriljaljip." t Vide note to 17th verse. t The Saint, in this voise, expres.ses his earnest expectation of Siijdlias ti) say wtiethcr, in tljcir vir-\v. he has pas>red the teot ot " Sattvic prepondeiance."
66. O The Host of Siddhas of Divine powers who have attained the noblest order of viewing the Vedanta and the Siddhanta alike !
* Anava means ignorance of darkneu herein compared with an elephant of dark-colour and strength whirh can be over-come only by the lion tlie king of beasts.
176
T H E L I G H T OF T R U T H Oi: S I D D H A N T A D E E P I K A .
Sometimes illiteracy becomes by far superior to learning, in as much as I see that even among the learned the Mgnoinnce does prevail. For inatance, Be my insensible tendencies, the effect of my past k a r m a * . As an intellectual giant I would, by the force of my argument, establish that Kajrmat alone can procnre the Mnkti, before the wise who would kindly instruct me that the Highest End can be attained only by the Pathi-Gnanat of Bliss. If one shoald discuss in favour of Earma, I would take up the side of the said Gnana and succeed in establishing it (gnana) aa the immediate step to Moksha. Before one wiio professes to be a Sanskrit scholar, I would Tgae in Tamil as though I were well versed in i t ; and if lie slioald epeak in Tafnil, I would try to hush Mm up by some quotations from Sanskrit. O Spiritual Lords, I have found, however, that bare intellectual cleverness of 8ilencing others with good speech can nerer lead one to Moksha.
Truly divine it will b e to acquire the babit of ' n o n killing,' the ffrst step in Siva-Raja-Toga*: It avoids a multitude of evil tendencies. But alaa I I am quit* destitute thereof, and, consequently, I am maide a miserable victim to many sinful qualitiesnamely violence, partiality, austerity, incivility, haughtiness and circumvention; stupid disregard to beneficial advices, with an aversion to spiritual-mindedness; and a disposition to join naughty associations and take to vain pursuits of life with f o d d attachment to this juggie-natured body. Can I, O Blissful Lord, who am Thy beloved servant, b e made to serve these non-sattvic passions ? O^ârnS ti>(^tiniS uindjiD^sr^ QîisâieiriT S^fitrBtt-i^ ^cîrS (inêSfiu Quir0eirir8 iLiuOu!r(ijSar uj/B0uttjSn4 unrQsou.'ld LieigpiLDir eoiuiii^ûiniuu Lj/DQfiLDlT LIMQpUiiruj^ OBB^ tSuLDIT lUU OuirdOaiT<B aiff^fiicirS OlQêiraS OujatShunS xskeDLD^ aatfiU^wirQ Sar(yS iBirSsirajirS erdrjpiiLir OujireirjuDiruju utaa/iîr ujia/utir uSeaeuiLiMev ajniuSmiBc iSearjoeuiTs err/Siufids eotiQeutQâi êcsiûQ nani^Qfi wiiBsOeiiiiQ^ SsBtpOiirS luirerifi wnesuffQw. (68} 68. 0 The Supreme One of Beatitude, the Grand Receptacle of both seen and unseen Universes! 01' none but, the true Siva-Gnaoi, the object of Thy Divine Grace, can comprehend and know Thee. For, as the Great Chaitanyamf which animates the whole cosmos. Thou canst be said to be anythipg and every thing in it - Thou art the rpstless mind of llgbt and ignorantfe and Thoil art the intelligence gleaming through that mind ; Thou art the Siva^CMtX the basis of all intelligences; Thou art the wonderful phenomena and yet the true Unchangeable Reality ; Thou art all objects of nature and the five senses that understand that nature and also the objects of those five senses; Thou art the five elements; Thou art manifest and not-manifest, accessible and not-accessible ; Thou art the increase and decrease in nature; Thou art the night as well as day and good as well
Vide note to ' Ashta-anga Yoga' another name for R a j a - Y o f f a " under Tcrae 61. t Vide note to 25th verse for ' Maha Chaitanyam.' J Siva-Chit. c. f. 1st verse last but one para. SIVA^-
ârflfs
wfrearujnh.
OsrA^reou) Oiu^fiSia- ^m^sQaLiai^ i3(gu>s QorQwfeirj)! OuttA/SQettnuiei Ci*rrOu>fi fi&rudu, uirÔwfi ^tevaieir (gOTBsQeir^ fiSBrOsîTAUJUiiiîsi sAeonaiLO Ouj^^&ir lutiengQaj^ ^SsartDms seireirOui^ fiîLfmeng^p O^rwcCi^^ LD/SnJaoBLD OujfifiS^ sfiiOseir Qfeo*irmu> Oiu^^Ztr dhr^nQstfi^^ QêiraSQeia QfiiaiQî îBTQpiijp^ SitofiQiu^ ^Sor^suor iSit^jrîr tauiGunamp ma^^fQpêiir Jisifforfaw OUJ^^SEV lufaLOji^êm tqarmisif.sDLC jya>ri_ufi ffsiai-Qfi tniiBsQaiirQ^ Seop^nm ujirmiifi LDnetusGu).
(67)
Gt)i>-HEAB AS THE SDPBEME ONE OF BEATITUDE.
67. 0 The Supreme One of Beatitude, the Grand Receptacle of both seen and unseen Universes !
Karma means Karma mala. Vide note to 2nd verse. t Kanoa here means action, i. e., Sariya, Kirija and Yoga alone. It ia also called Karma marjfa. Vide note to 4l6t verse about ' Bhakti Marga' and c. f. 36th verse. J Pofhi-Gnana is ' the wisdom of the Lord Siva or Pasapathi.' c. t. " Karma (action) is simply a means for attaining wisdom and forms a lower rang in the ladder which leads to Mukti or release."
T'de page 19 of The Awakened India of August 1897.
c. f. the.8aying " Silence your opponent with reasaii. and not with noise." We know that some religious prearhcrs simply bawl out their own side, absurd as it is.
THE
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OP
TRUTH
OB S I D D t l A N T A
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177
bad i* T h o a art the one the seyeral and all and A n d yet Thou art not any of theae. LDHjtu'B îmai tuSpfitir uiav^MQpu aitreâsn
81VAGNANA
SIDDHIYAR
t ^ Past, Present and Fatore.

ARUL NANDL
or
SIVA CHARIYAR.
(^Continued from "page 152.) Ou>ittii(^S lomjfifieo airOriraim^

NOTE OK NIEVANA.
A n d I need not go much into Buddhist metaphysics as that has been already done in the text. However, Q^sarQiLQtarsir psuiGmipfiiiLD a word or two about the Buddhist ideal of Nirvana. iS^mûjS AiirOirmDuu QuteoQai ftsea^Qun^ Learned men have discussed at great length as to the Qmujkêo eSUasaj/S^' i precise meaning of this conception and they are all at 9jti-ieS Quirp9fi ^ffOBfu tSi^sjpeSifi logger heads. Professor Max Muller and Dr. Rhys âiastf/Bîi DavidSj however, say that this cannot mean the extinction of a soul. "It, is the extinction of that sinful, graspQûja>aOatr<S Qfieppa/Sairir ing condition of mind and heart, which would other^jffLD ajBsQi'jfii QaijpiQî ^SeSht wise, according to the great mystery of Karma, be the lu ir(S(y>&r lu^wn /B&mn cause of renewed individual existence." The defini^'smriûQ ireiniQfi iSeapaiaS tion is so far correct but I beg leave to ask, if Buddha ujvaris^ LDnar uirGin. (69) did postulate the existence of a soul and a futiiro 69. 0 The Supreme One ot Beatitude, the Grand state or not. N o doubt, latterly, as among the Chinese Receptacle of both seen and uuseen Universes ! Thou the conception was thcroughly materialised and art but One God manifesting Thyself differently to all votaries waxed eloquent about the beauties of the paradise. But the question remains, according to the six local schoolst of religion. Buddhist metaphysics, was there a soul or not ? OuiN o body ia able to know this secret on account of own opinion is that Buddha did not go to affirm or the effects of his Anava + For inscance, some men deny a soul, though later Buddhists made him deny a simply indulge in contraversies. Some are so much soul and Iswara. (vide page, 60. Paul Cams quoted greedy aiid speculative lis to move heaven and earth by Mr. Ramasami Aiyara?i<e.) H e contented himself for the simple purpose of theii- daily bread and sDme with the fact that the cessation of all desire and take to hynocnsie?. Some will be outwardly muttersuffering and birth must be t h e . sole aim, and ing the sacred syllables of tlie ,iia)itra.^ while their nothing further need be thought of. The other side mind will really be occupied by this Prapancha.\\ represented by Hinduism was altogether ignored. Some, like me, -w-oulil profess to well propound the In fact as we shall show, Buddha only took one liidden secrets of the sastrnsjust as all the commodiside of Hindu metaphysics forgetting the rest. The ties are exhibited in a busy market for sale. Some idea of Nirvana as defined above is a purely Hindu moil <:(!i; themselves provoked so much so that their idea. The word occurs in the Git.i (V 24, 25, 26) and eyes jirow rea and their bieath becomes impeded. in the Saivite rituals. Nirvana Dikslia is the hi^liest And histly, some would claim undue preference to mystery. The word, literally means uon-flov,iiim their own Doctrines and in so doing would simply (the same root as in vayu vahini), Achala, stead_v, blab tliiDiuh the Taiiio-giincifS of prejudice and peace ; and as this peace was to the obtained liy fanHticisMi. casting off desire, it has come generally to mean 1 > SHIS.MLGA MrUALIAR. extinotion : c . / . Nirvanam in Tamil meaningnude ^ (To bi continued.) and Nirvaninude person. The Arhat (ji^îsi} is rrpresented as nudei. All these wordsNirvaii:i, .Mukri, c.ni 10 tiic ;nid iKitl ro tlic wickotl. As the k;iru'-cl '.VMiiliI coiiij.:ti->'. l)i> ljail)i(^s is like tlie Sur'-'enn's ji.'iitiful Veedu mean therfore casting off 01 f^'iving up s.irni .jji. iMli 'IIS. thing. What is that wliirli has to be cast off cr <rivt ii t \ 'u'i10 .t'.ltll Vvlil-. up ? It is man's egoism 'the feelin;_' of I aid mini.' , tin+ :L:LIOR;LU'V. IMTI- ID SLII ^CRSI.'. feeling of like and dislike, desire, the cause ol In itfi ^ Viil'> '.') Orii ver^c iiljutjt Pi-:iii:i\a.' Viilc iii.ir t'j lOtli versi and death, and suffering and sorrow; and until man^s
S iJuiia <|u:ility. 46 VIMp tlie Wt) Tatwas under 48r!i vrreo.
LorttuS S/bsa/^M,irr G<aijitulS Gni-kstSr O-tu metroj^
178
THE LIGHT OF TRI/TH O B SIDDHANTA DEEPIKA.

see light. - Much better it would have been if his cataract had remained as it was. There are some other schools among a's also which g o by mncli more dignified names which would land as in the same difficulty. Some of these latter postulate ntter annihilation of the soul at t h e moment of attaining Mukti and others again assert that there is no anubava at all. These views are met by Sage Meikanda Deva in his commentary on the 1 Ith Sutra of Sivagnanabotha; and the connection between this Sutra and the foregoing one illustrates the point I have been discussing above. The tenth Sutra treats of Pasatchaya, r e m o v ^ of Pasa, or bonds, "êmfluasîBps, uienoireBaj. euioeSîiSeirGp."{In submitting to the W i l l of the Lordj^Mala, Maya ilnd K.arma are all removed) and the 11 th Sutra treats of Pathignana, or AnubaTu the entering into the Blissful condition, jtiugirêt iSeir MirdpsiD^ ' (with undying love it will enter the feet of Hara). The following appeared in the ' Notes and Comments' in the July number of this magazine, which I b e g permission to quote.
on Dr. Dballmau'a work on Nirvana, points oat that according to the learned Doctor, -who is a great authority on Mahabharata, Nirvana is a pre-Bbnddhistic idea, borrowed neither from the claaaioal Vedanta nor from the classical Sankhya but from an older system, in which Nirvana means Brahma-Nirvana, and entering into the Absolute-Brahman and that this system, is to be found in the Mahabharata and Gita. This is no new news ^to the Biddhanti,. who jubilantly singe.
egoism, hia separate peisoi^lity was destroyed, annihilated, no suffering and birth Can cease. But this egosim is different from man's innermost soul; and that can never be destroyed and is never destroyed. This lives, clothed in Glory and Bliss and in a Higher Existence and is never conscious, and could not be conBcioas of its existence. Gnanis, Muktas both in the body and outside (there is no inside or outside) are dead to the world practically. He enjoys Ananda "but is never conscious of such enjoyment. The meaning will be plain when we pause to consider the difference and distinction between a feeling and a conscionsftesa o i such feeling. In the union with the Supreme, there is no duality. The duality will be present only, if the soul in Mukti is conscious. In the absolute, both the suojeci and objeci merge, though the object is present, )C ceases to exist as it were, by reason of cessation of object consciousness. Buddha never cared to g o into these deeper mysteries or as some w o i l d have it, did not want to throw these pearls before swine. But the mischief has been done, and what he openly gave out has beezi crystallized into a system, and it holds in its thraldom millions of mankind. There is always a danger in proclaiming and emphasizing an half truth, however wholesome it may be at times. The Hindu himself meant to emphasize by the use of the words Nirvana, Mukti, Veedu, the supreme importance^ of giving up desire as the supreme means of Salvation, but he does not ignore as Buddha did, the entry of the soul into a Blissful stat6 of existence. Though these conditions follow one another as cause and effect, yet these are two distinct experiences, and the latter condition depends on a Higher Will, than man's puny efforts ; another condition precedent to it, is, that rnan must own his allegiance to the Higher-Self and melt himself into love of Him. I have elsewhere illustrated the difference of these conditions by the simile of the blind man. The blind man wher operated on, in a darkroom, does lose the aeiect, by casting off the film that covered his personality ; but can that alone b e his Goal. The Buddhist ideal will lead the Arhat only so far. He might regain his sight but he will still have to remain in darkness. It will do no good but this may be in itself a satisfaction so far. But "with only such a motive, man cannot proceed far. W h o will think it worth his while to go to an expert doctor and pay him a high fee and undergo some suffering too, if after regaining his eye-sight, the same doctor should prescribe that he should never
" A reviewer in'the April Number of the Asiatic Quarterly Review,
saOsil(BaSiiQsLL$iasrirstiQsiOieirgteker(yiut Guitiu OêrQeraardOaiTLLiirGLDir," " Let me sing, ' I ' am lost, my mind is lost, sense is lost my body is loBt. " isnQiDirlîi^ SeuLDaef aiituirie.^
0îrC?erlwuj 0/rLLi_/rGu>(r."
my
" Let me sing, I lost my ' I ' These quotations tion, which
and gain#d " Sivam "
are from Saint Manikavachaka's have
Thiruvachaka and to these I will add another quotaI hope b y this time your readers got by heart. I refer, of course, to stanza No. 7, in ' The House of God,' printed at page 51. ^ÔfieerisQ^jltl su).ihjglAarf
O f i Q f f S s B ' / D (65irdS(3/D<?UIT
SesrpSsirfleareau, S3siruujDi83sar/iQfi QfeistsfQa"^pâittuj^ Gîu/i^QîijiiOfittiQî ^(tûOuQ^/sâBp Hjeatp&euGeBr QaJireirjtiSiueiiUt ujeBr/SOojneirtec maQêBteir lujSiuSpuaGa.
THE
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OF
TRUTH
OB S M D H A N T A
DEBPIKA.
179
This day in Thy mercy unto me thou didat drive away the darkneas and stand in my heart as the rising snn. Of this T W way of risingIhere bein? naught else bnt Thon,I thooght without thought. I drew nearer and nearer to Thee, wearing away atom by atom, till I was One with Thee, 0 , Siva, Dw^ler in the great holy shrine^ Thon art not not aught iu the universe. Naught is there save Thou, i . t W h o can know Thee ? ' The simile contained in this Hymn may be draWir oot in the following manner to illustrate the meaning. The Sun rises on the horizon and proceeds to the zenith of its g-lery ; and we have to watch a man and Ilia shadow from early morn, to midday. At the point c i rise, the shadow is the longest, and when the Sun ia jvst overhead the shadow vanishes nltogether and the shadow is seen to decrease as the Sun mounts higher and higher up in the heavens, Man might fancy that the Sun is coming nearer to him, when in fact he is going nearer to the Sun ; but the other also is a fact; for, but for the influence and attraction of the Sun itself, the earth itself could not revolve on its axis. In the plaoe of the Sun, place God ; and iu the place of man, his soul, and for shadow, his egoism, his anava, bis imperfections, lies, sin. As he nears his God, and gets nearer and nearer ( ' Q f a r j , Qfswjg') with the thought past thought that there is naught but Gk>d (^'iiuMt^/Bfi Lap/Sareaui fSûupiBSâQ^'), his evil, his shadow gets thinner and thinner [Gîui^ when finally all is removed, and naught else remains bnt the One Supreme Light which covers and swallows him in Its mystic folds. luJlmQmtairQ*
ttise)iuGaiSrar
OisfisiBuj^^sS
CdiSni
Jn/S&i p-DîuceDinii^LDpiD ^Geu. " The moment my Lord showed me the way of knowing the mark without knowing it, I lost my bonds, I lost my mind involved in worldly converse, I lost my intelligence and ignorance." ^fiQatnmpp ^^pfi&tisafi^so iSfiQ^sdnpp Sarp iSa aarSKjQiLiir Q^jSQeunaipp Smâj Qtu/SOeufipojQIt fdljiiLD GaietieuQesr, " Art thou not the Lord who inseparably dwellest in the thought of those who think of thee without thought ? \,c i ^ a <10. Thou dwellest with those who have lost their madness by losing their bonds, and their darkness." " ^îriStarui âenniSartSeir " After the rope of desire js cut asunder into atoms, the unspeakable Anubava cnme into being " These last two lines pnts in the Buddhist's and Siddhanti's position in clear juxtaposition. One says " ^fn^seri ^sm and stops with it and the other does not stop with it and proceeds to postulate a higher state of knowledge and enjoyment. With the foregoing, both in language and in sentiment may be compared the following verses from the Kural of Saint Thirnvalluvar, especially as he is credited to have been a Buddhist or a Jain. For one thing. Saint Thirifvalluvar believed in a Soul and God ^ and a future life and there could be no doubt about it and he does not make it a secret. He postulates with Buddha that desire, tanha, is the cause of birth, "jteiirOwû
âjruSpuiSgnw
dt^t^g Gatgtf
ei iiievireuiiSiar^
fiS^^"
10(^(55/7jjni.
^driDfti îiiUJiGu).
" O T h o u Inexhaustible Ambrosia, Thou King with the sparkling spear, 0 Thou Ocean of Intelligence, can I speak it ? Swallowing fully what I call my ' I,' The Supreme stands One, alone, without a second" Arunagiri Natharin that short book of his Kandarannbhuti, consonant with the title of his book, how often does not Saint Arunagiri Nathar emphasize the same truth. "QiuaxMtuipmtiiim^jfii^ istoui." " The good of my having lost myself, forgetting all."
"Desire is the onfailing cause (seed) of birth, always, to all living beings." And in the next verse, he says that this much desired freedom from birth is possible only by desiring the cessation of desire. And yet in other preceding chapters, he lays down that the bonds of birth are cut asunder, when de.sire is lost, " upppp tearCar tSpuujti(Lo," that for attaining this means of salvation,'the desire of love of the Perfect Being is essential. Up Jit'Ûp PJD^BB iUU Upl^pu
253
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DPJEPIKA.
The differense of Pasatchaya and Pathignana are also well brought ont in the followiug verse with the ^miliar simile of light and darkness.
" The seer of the spotless vision, after losing his defects, obtains Bliss, shorn of darkness." The similarity between wQâi issii and @i(5rr/?iau) on the one hand, wnfjits.ifJ.9 and g/sruii utu^êo on the other, and the difference between these two are what should be noteJparticularly in this and iu verse o, in Chapter I and the whole chapter itself. QLjir(Tâi Qi^Htj^nldtlL.
If we turn to the Gita, for. a moment and read again chapters and o, we will find how word for word, these repeat themselves. As an eminent Indian once observed, we have to read the Gita from backwards, and then the connection of 5th and 4th chapters will be apparent. Chapter 5 treats of KarmaSannifana-yoga and chapter 4 of Grnana-yoga and the same distinction of Pasatchaya and Pathignana is brought out to the full, by the use of the words and the same figures as in tlie Tamil passages quoted above. " He who acteth, placing all actions in Brahman, abandoning attachment,, is unpolluted by sin as a lotns-leaf by the waters "10) {c.J. ^tuipueafi Ac.) " The harmonised man, having abandoned the fruit of action, attaineth to everlasting Peacs; the nonhai-nnnised, impelled by desire, attached to fruit, are bound, (o./. &c. above;. Verses 14 and 15 by the way. meet the common fallacy that God is the cause of our material nature and is the author of the evil, and that all evil and good should be ascribed to him. Nothing can be a greater mistake than this. Nature, Maya, explains the univeise of mind and matter and action. Isrnorance, Anavamala covers the naturally pure human spirit. " V e r i l y , in whom Agnana is destroyed by Brahmaguan or Pathignana, to them is revealed the Highest, SliiniDg as the Sun." " Think-ing on That, ideutyfying himself with That, believing in That, solely devoted to That, they go whence there is no return, their sins dispelled by Wisdom. (Verse 16 and 17 c . / . " )arOi<e!irsa(S6S)." " He whose self is unattached to external contacts, finds joy in God " (Verse 21 c.f. uaf eîS-i " The Kishi.s obtain the BrahmaNirvana, their sius destroyed, their duality removed;
their selves controlled, intent upon the welfare of all beingv." (Verse 25) Having known Me, as the Enjoyer and Rewarder of âgna and Tapaa (Medapatim), the Maheshwara of all the worlds, as the Lover (Suhirtha, Sankara) of all beings, he goeth to Peace (SantiNirvanaBrahmananda) (Verse 29). Mr. Knppusami Aiyar, following the commentators translates the word Brahma Nirvana into Brahmalaya, Brahmananda and Moksha, which no doubt is true. But this double aspect of the true Adwaita Siddhanta, I have taken trouble to bring out, is this the same, as the Bhuddist view of Nirvana ? Where is the meeting between the two ? No doubt both follow the same route and meet at the famous statue with the 8fuel4 ; but the one will only look at the one face of tlm shield, lying ou the shady side and refuses to go over and look up to the other face, exposed to the Full Effulgence of the Radiant Sun, and which blinds him with J t s unspeakable Light and Glory, tlie very moment he looks up (a second blindness and death surely,but one where the craving for light snnl birth is all lost). When, therefore, in all seriousness, and in all humility and iu the cause of truth alone, the inadequacy of Buddhism, and its one-sidediiess (this one-sidedness producing evils as it filters down to the masses and in its actual working, which we could not conceive, who have no means of judging of its practical affect on the life and instincts of man, and who but look upon it "s a mere theory, a beautiful vision) are pointed out, what is the good of our being referred to a beautiful moral code, whose beauty nobody denies ? W e will admit the correctness of the definition of Nirvana, we quoted at the begiuniuo' of this article that it is the extinction of that grasping condition oF mind and heart. Mind and heart ! Is the mi.nd and heart at least a positive factor whit-h rests in Peace and Bliss? Is there no higher thing than mind (Buddhi) and heart ^ Is there no such thing as Soul and God ? Or, is it true, that even according to the so-called Hinduism and Biahmanusin the notion of a Soul and of a God are i.lso mere phantoms of the brain ? Surely, the saying of the Lord is as true as ever. " Whatsoever a great man doi tb, (sayeth) that other men also do (say) ; the Standard he setteth (the opinions he holds) by that the people go." There is a fashion in opinions as in dress, and Buddhism is the latest fashion of the day ; and he who runs counter is indo'ed a gny .nnd a gawk.
J . "M. N.\J.T..\S\vami PII.LAJ, B. u. i,.
(T</ he foniill lied.)
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L I G H T
the word Viviktam (^tJI-Bole) in 9th mantra of Kaivalycpanishad ; the word Pundarikam in -Kaivalya, 11th mantra, and in Chandogya, let and 2nd mantras in I St Eanda, 8ih Pratipathaka and in 7th mantra of 0 s 10th chapter of Mahanarayanopaniahad the word Guha in Tcntriyaka 1 at Anuvaka of Brahmananda Valli; the word Gaganam in 7th mantra of chapter 2, Mahar narayana; Buddamin Brahad 8th mantra, 14 Brahmana, 7th chapter ; Atpudam in 7th mantra of 2nd MADHAS, J A N U A R Y 1898. chapter of Mahanarayana, and in Kaivalyam, 23Td mantra; Satyaspadum in Kena, 8th mantra 4th Kanda; Gnanagukam in Anandavalli of Taitriyaka; ParamaCHIDAMBARAM. vyoma (Chidambara), in several places in the same Upanishad; Sabha in Chandogya, 7 , 1 4 ; Satyam in Hridyakasa Mayam Knsam. Annndam Paramaliyam," Swetasicastara, 8th mantra, 6th chapter; ParamaMaitran-Ûjyunishad. layam (Sivalaya) in Maitrayanopanishad, 27 mantraj 6th Pratipathaka. The last word Paramalaya or W i are glad to present our readers-tins time with Sivalaya is the same as the Tamil ' Q s m ^ e o ' and is a pictare of the most ancient and far famed Temple very important and its occurrence in *he last named of Southern India. The word Chidambaram is simply Upanishad, which js reputedly a very old Upanishad, a eyaonym for Chidkas (arabaram meaning Akas) in the following line and we traced in our last how the idea of the human body and the heart being regarded as the Temple of " Hridyakasamuyam Kosam Anantham Paramalaya" God had its very genesis in the oldest Upanishads. points to the fact that even in those old days W e said that one of the names of Chidambaram was Temcles were not unknown. There can be no ' Pundarikapuram.' This is only one out of a number doubt that this was the oldest known temple in of other names, all derived from the Upanishads. Southern India. European investigators trace back The following stanza from Saint Umapathi Sivacharsome portions of the building as far back as the 5th ya's Koirpurana, sums up all the various names of this century. Professor Eastwick says that '' there may temple and this verse only follows . corresponding be remains here of the 5th century, and assuredly verse in Suta Samhita there is much that dates as far back as the 10th and Jir^^rir u^fifi ^mtJIi jsn-^ 11th. Even Lord Valentia remarks that the architecOua^Sair Ouuif Lo^pinsi^ ture has a more ancient appearance than that of fgg/ui uiRteis ldiuGS'II ^LDS/5 Tanjore or Rameshwaram ; and Mr, Fergusson infers fieSLfoa (gxiajsf^ sassr;^ the same, independently of historical accounts, from its dT^îi) uffuifi L^fiOiMUJu uâsf surpassing excellence." These remarks apply to the sBr(?J ûj^p outer structures more or less and later additions were S^pCb uaQflfi fiujju iS^Loi also made in the time of Vijia Raya Aditya Varma fossuf^ (A. D. 927977) ; and in 1785, a widow is said to have expended nearly 2 lacs in the repair of the The various names are Sat, Param, Nityam, HiraivGopurams. Later, the famous Pachiappa .adaliar maya kosam, Mahat, Viviktam, Pundarikam, Guha, of Madras, who was a great devotee of the God, rebuilt Gaganam, Parisvddam, Atpudam, Satyaspadam, Gnanasukam, Parama vyomam [Chidambaram) Parahrah- the Eastern Goparam, and established many other igam, Sabha, 8akti, Paramalaya (Sivalaya). The word charities in connection with this temple. The Chetties "Sat occurs in the 1st mantra, in the 1st Kanda of 6th of Devakota well-kr.own for their great devotion and Pratipathaka of Chandogya. The word Param, in charities have, in the most praiseworthy manner, under7th mantra of 3rd chapter of Swetaswatara; the word taken the entire renovation of the Temple, amidst a Hiranmayakosa in 9th mantra of 2nd Mundaka, 2nd host of internal and external troubles, which even now Kaoda of the same; the word Mahat, in Brihara- do not seem to have come to aa end. The works they nyaka^ 12th mantra, 4th Brahmana of 4th chapter; are engaged in now seem as gigantic, as the uudertak-
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ings of old, though they command greater facilities now, and when they are fioiBhed, they will stand forth as an enduring monument of the enterprise of the I9th century, well as to the eternal glory of the Devakota Devotees. The devotees with whose name the Temple is most connected in popular imagination are those of Pstanjali, Vyagrapadar, Hiranyavarma, Thillai Dikshitars and Manickavachaka- The first four names will point to the earliest time when the sages and people of the north penetrated to the South to set up their rites and ceremonies, as the time when this temple came into existence, and no wonder, the first Temple was only called Paramalaya, the GairiSec only and embodied all the Vedic conception of the seat of the Most Supreme, Invisible and Omnipresent One. Manicka Vachakar's Hymns on this Temple are now in existence (one of them translated and published in page 50, No. 3 of this magazine) and if his age may be put down, as the first century after or before Christ, then this Temple must have been in existence long before. The Principal Shrine is the Chit Sabha or Chittambalam or Chidakas, where the Invisible Presence is worshipped as Akas Lingam. A curtain is dropped in front of this ' Empty Space,' and outside the curtain on one side is the Image of Nataraja in a dancing "posture with His Sakti, Sri Sivakama. There are four other Sabhas called the Kanaka Sabha, Deva Sabha, Nirttha Sabha and the Kajah Sabha. There is a separate Amman Temple and there are smaller Shrines dedicated to Ganesha, Subramanya or Skanda, and Maha Vishna, s Gqvindara ja &c. Our picture, which is from a Photo taken by the well-known firm of Madras, Messrs. Weil and ^ l e i n , shows two of the Principal Gopurams in full, and the big Dome just in the middle of these two is the Golden Dome of the Chit Sabha and the smaller structure at the right hand corner in the Amman Temple, and the Sivaganga Tank, otherwise called Hemapushkarani (Golden Tank) appears in front and is a beautiful structure. The famous Thousand Pillared Mantapam in which the Great Abhishekam takes place IS not shown. As to the excellence of its architecture we cull the following from the District Manual compiled by the Hon'ble Mr. -J. H. Garstir.:
" A s an arui-.itfctaral edifice the pagoda is a very wonderful Structure, for it jtatids in the middle of an alluvial plain ix>t,ween tvso rivers, whore there ip not only no Btone but none within 30 or 40 miles, and yet not only are the outer walU faced on both sides in their entirety with dressed granite, hut the whole of the great aroo enclosed within the inner walls is entirely paved with stone t'f d-fferent kinds. Nor is this, by any means, all, for there is in
the pagoda a Mantapam or hall with more than 1,100 c a r r e d pillars, each a solid block, and in front of tbe Mantapam a r e several rows of circular granite monoliths, aboat 70 in all, standinff abont 80 feet oat of the ground, and sank in it probably at leoat ft feet, which are meant to support the great pandal erected in front of the Mantapam on occasions of ceremony. Moreover, the gateways of the Gopurams are built of solid blocks of stone 30 feet high and considerably over 3 feet square ; while not the least remarkable feature in the pagoda is a large and very deep tank, abont 160 feet long and lOO feet broad, with long flights of dressed stone steps leading down t o the water on all four sides. The whole o f the stone worked into the building mnst have been carried at least 40 miles, across the Vellar river (which is not navigable fnr m o t e than 6 or 8 miles from its month), and over a country devoid of roads. Nothing, indeed, strikes one more forcibly, when lookiug at the pagoda, that the stupendous labour and marvellous perseverance which produced such resnlta under such circumstances. The compiler was informed that mnch of the granite was brought from Trinomalai, a distance of over 80 miles, but it is somewhat difficult to believe this, as that would have entailed the crossing of the P o n n i u river as well as of the Vellar. The best carvings in the pagoda seem to be the pillars in the Nirattha Sabha and in the Sobramaniya Eovil called " P a n d i y a n i y a k a m , " (which is now undergoing restoration), and a f e w fignres in niches on the Gopnrams. The tank already alluded to is called Sivaganga or Bemapnshkarani (Golden Tank). Its water is green and full of floating particles of vegetable matter which the people say are weeds. It is said to be remarkably soft and cleansing f o r washing and to beused for no other purpose. There are four wells of very good water in different parts of the pagoda from which many persons in the town get their daily supply for drinking and cookingsone well, close to the Chit Sabha and to the east of it is built of granite rings each about a f o o t in depth and cnt ont of a solid block. The diameter of the rings is abont 3 feet. A French Author, M. Legoux de Flaix (vol. 1, page 115) mentions the existence of a very remarkable siône chain in this pagoda, of which bach link was 3 feet long and highly polished. entire length was 548 feet. the very tradition Dikshatars. the large Hyder of its very existence is unknown to Its the N o trace of this chain remains and
There are, however, three small circular links of a
stone chain still depending from the top of one of the columns of hall of the Amman Kovil and it is possible that the Moat probably it was destroyed by mutilaoriginal chain once hung there.
when the pagoda was in his possession, as many
tions of the carved fignres are ascribed to him and his soldiers. The view from the top of the Eastern Gopuram (which is seid to have been re-built b y Pachippa Mudaliar of Madras renown) is a remarkably fine one. On all sides the stretches of paddy fields interspersed with clumps of trees give an exceedingly park-like appearance to the scene. On the west the whole pagoda, with much of the town beyond, is seen at a glance, while on the east the view is bounded by the sea which is distant about 7 miles. The tall chimney of the Porto Novo corn works, and the mouth o f the Coloroon which lies due east of this Gopuram, are prominent features in the landscape."
This temple unlike all other temples in Southern India is the sole property of Dikshitars or Brahman Priests, and they form a unique sect, having n o
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o<nuieotioB with any other claases of BrafamaDS. S I V A G N A N A BHODAM ON R A H U Pkofoisor W i b o n , in liM gloesaiy pointa out that DikAND KETTJ. hhar is a tid^ of one of the branches of the Kanonjia Brahmana who live chiefly near Allahabad. Bat Rahu and Ketu are the last two of our nine planeta Dikaha is the initiatory ceremony which one haa to Puranically, they represent respectively the Head nndergo, before he can take part in the Yedic and (Caput Draconif') and the Tail (Cauda Draconis) of a Tantric ritnala, and Upadeaa. The management of the Dragon an A sura who, having stealthily partaken Tiemple by the Dikahitara ia worth a study by itself. of the Ambrosia intended only for the Suras or gods, They constitute a thorough Democrttcy and Plebiscite. was struck by Vishnu, on the complaint of the Sun There is no head man at all, and no heriditary rights. Hnd the Moon. The ambrosia, however, having made Each male b o m after hia 5ih year has a vote and him immortal, his Head and Tail have survived, and e q n ^ rights as any other person in the management of in the Heavens, avenge the fatal blow on the Sun and the Temple. Any visitor may see even to-day many the Moon by means of Eclipses. an young nrcfiin with his brass plate and ball of camBut what we are able to understand bt-tter is the phor leading up eome pilgrims in hid trail to the account given of them in Astronomy. Astronomically, door of the shrine ; and the rights of each to his own they are respectively the ascending and descending clientele is jealously guarded and respected. There nodes of the Moon, being two imaginary points are iK) endowments at all in land or funds, but all the where the orbit of the Moon in its revolution rouiid expenses are met from the offerings of the people. the Sua intersects what is called the lilcliptic. The The principal festivals are six iu the year, when Ecliptic, though really the orbit of the Earth round the Ahhisekama, anointing of Natar&ja takes place, the Sun, is practically the apparent annual path of the but the two most attended are the Thiruvadirai Sun in the Heavens nnd is the centrnl portion of the Darsanam which fell on the 7th of Jaanary last, and zodiac. The path of all the planets in the Heavens the one taking place m June called Ani-Thiruman- constitute the zodiac which is divided into twelve parts janum. These Darsanams are indeed n sight to see, named after the constellation situated in each. The this mass of Humanity with uplifted hands, and tear- Sun moves along the central path of this Belt streaming eyes, and we have thought in our inmost within which all the planets move. For all practical thoughts, whether it was not possible, when all this purposes of Astronomy, it is convenient, as our A.stronogorgeous material universe is evolved from Mind and mers have done, to regard the Sun as moving in the Will, whether the united and davoted hearts of Heavens though the motion is caused by the revolution millions of mankind cannot be powerful enough to of the Earth. This apparent path of the Sun in the animate this Presence, by itself, and by reflection Heavens called the Ecliptic is intersected in two induce the same Devotion and Love in other hearts points by the Moon in its revolution- with the Earth round the Sun, that is to say, the Moon in its course who look up to It. crosses the Ecliptic at two points ; but in the other parts of its course, it is away from the Ecliptic but never at it. When the Sun and the Moon are in conjunction at any point in the zodiac, we know we have what is called the new Moon. But when this conjunction takes place at one of the two nodes abovemeotiotied li:.., at either Rahu or Ketu point then a Solar Eclipse occursthat is the Sun and the Moon being then visible to us nearly on the same line, a portion of the Solar disc is intercepted by the body of the Moon. But on the other hand, if the Sun and the Moon are at opposite points in the zodiac, we have what is called the Full Moon and when this Full Moon occurs .fhilc tl.c Sun and the Moon occupy these two opposite
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points respectively w., the Rahn and Keta points, Ten then t h e j are on the same line with the Earth bat on different sides of it and the Moon therefore "merges into the shadow of the Earth caused by the absence of Solar light. And we then have the Lanar Eclipse. As these cnrioas planets are two mere imaginary points at which the path of the San and of the Moon meet each other, we are enable to identify their position at ordinary times though they are always, as marked in the Calendar, sitaated exactly opposite each other separated on either side by five signs of the zodiac and are ever moving through the zodiac like the other planets at 18 months per sign of the zodiac or Solar mansion. For the purpose of determining the Eclipses, it is necessary to know the position of these points and they are therefore marked every year in the Calendar and assigned to a particular Solar mansion in tha zodiac. This interesting Astronomical principle is made use of by in his Seu^trsBrQuuîh in the following stanza by way of a simile for illustrating a difficult Theological principle which could not otherwise be explained. unêSiS onrêaeus saSLîtiB^ SiîtuSfl îrasnKp Qeumêrn^QpiSÔsj fl mesreoQ^ Si^wOuarar OinirsBfiri [Sutram 9, Chap. 3.)
In the lst_stanza, the annotator explains fiiiJB^ ^jSariuQunaii attmuui^tfi u>iiLi<Baasiîrp Quired' (as we perceive during ScAmi and Lunar Eclipses the existence of Rahu and K e t o which unlike the other' planets are imperceptible oa the Heavens) and with regard to the omission of O s ^ in the stanza remarks ' G a ^ îruj/riS/raujir^rfor Gojjf siâffBituS^n' as Ketu is an imaginary planet, it is not saparately mentioned. On the 2nd stanza, the note is ' nnmiien QpêSiuai p^QêiH Qujêuiiii) Oa/ireiACu Ouû^ OBi^jprpjusailii wsennsir ô.>âiaa>id(ga)ai>u> mjniSp^' as the Vedas hold that the lights of planets is derived from the Sun, it is here used as a simile. These two similes borrowed from Astronomy point to the profound erudition of the author in other branches of Science than Theology, for it is very unlikMy that an author of his reputation being the first classical Tamil writer ou Siddhanta Philosophy in a work like Sai0ireaGuirpLa would have used for his similes, facts which he has^ not thoroughly mastered unless we suppose they occured in the original Sanskrit Text.
These are not among the favourite trite similes of the Siddhanta Philosophy such as the comparison of God and Soul in the created Universe respectively to the Sun and the eye, the comparison of ÔTLDIT, 6tii, uiiranuj and aS&n respectively to the rice, bran, husk and shoot of a grain of paddy, the comparison ' The imperceptible Rahu and Ketu become percepof the deceptive senses to the unreal colours of a tible during Solar and Lunar Eclipses So God crystal, the likeness of êmani to physical darkness, becomes visible in the Heart by the devise of and of acquisition of spiritual knowledge to the rising Panchatcbara like fire in a wooden rod subjected of the Sun, the resemblance of eternal co-existence to friction, and the Soul becomes merjêd in Him of .ÔTfQ/ii with soul which becomes Godlike on its losing its individuality like heated irori. Therecessation, to the natural presence of dross in fore practise Panchatchara." copper which is converted into gold on its removal, In another place in the same book, we have the the simile of the faculties of aSro, airsniit^ Siu^ &c. to following stanza introducing another rare Astronomi- a lamp in physical darkness and that of the perishcal truth by way of simile. able character of the Universe to a mirage. The similes of this author are very apt and instructive and Qsua.:'7njir O^siflitS eSfiiistt^ OeuuijQiL'T&w ujirsnfi LSOTIU-'SMQtziLiuajmSjii require to be carefully studied. lem'uQs^. iSawSuS'/f^ anLouiqt^Sowd T . ViRABADRA MuDALIAU, B. A., B. L.
" 9 ; ^ u j tDSOT^ s3s\)s
The planets lose t he,Ti.selves in the light of the Sun but are unlike him though they shine by his borrowed light. So the senses derive their power of perception from Him who also perceives through them and is identical with them."
THJfi LltfUT OF TKUT^ O E SIJUDHANTA DEJflFlKA.

EVIDENCBS OF NATURAL RELIGION.
IG5
n.
OOD AK IXTIELIGEin' BKIHG. In the ordinuices of Menu, Chapter XII. V. 84, we find the following qneation addressed by the safês to Bhrign. " Among all those good acts perfom.ed in this world, is no single act held more powerful than the rest in leading men to beatitude P" " Of all those duties,'' answered Blirign, "the principal is to acqnire from the ITpanishads a true knowledge of one Supreme God ; that is the most exalted of all sciences, because it ensures immoi4ality. In this life, indeed, as well as the next, the stadj of the Vedas to acquire a knowledge of God is held the most efficacious of those six duties in procaring felicity to mftn ; for in the knowledge and adoration of one God which the Vedas teaches, all the rules of good conduct are fully comprised." Let us therefore apply ourselves to the study of God's nature and attributes that we may secure our everlasting happiness in heaven. We saw in the first lecture that the Primitive Religion of mankind was monotheistic, that TheAttribntesofGod is, that it consisted in the worship of one sole God. So far, therefore, all men agree in admitting the existence of a Supreme Being or God. But what is His nature, what are His attributes, His incommunicable characteristics ? We heurd last time the sages and Philosophers of Antiquity asserting of God that He is an infinite, eternal, incomprehensible, intelligent spirit, who is in all places, who sees nil things, who can do all things, who has created all things hy liis power, and who rules all things by
H i s wisdom. a Btiii;,' a b o v e T h e y affiLni all. a B e i n g that to name whose God is is t o n a m e pure, by sole the a essence
being, nay, as the great one says in the Bhaghavat Irita, " God is knowledge and the end of knowledge" ( G i t a i l U 17.) and this is the general opinion of mankind about God, because as all men believe in the existence of God, they, in like manner, conceive Him to be a Being, who knows everything, who sees all things, to whose knowledge nothing is hidden. Now, is this universal assertion of mankind wrong ? Is the best part of the human family mistaken in attributing science, knowledge, intelligence to God ? When I raise my eyes to the vault of heaven, and see the sun dnrting forth its shining beams, am I mi.staken in asserting its existence, its brilliancy, its influence on the mineral, vegetable and animal worlds ? Modern science, I know, tea* hes about the sun many theories which to uneducated people look as many mysteries ; but no one will ever be mistaken in affirming of the sun what his senses infallibly tell him, namely that the sun exists, that it darts forth beams both brilliant and warm, and that it has a deeply-felt influence on the physical world. Nothing short of this must be said of God. There is a knowledge of God which to most men is a hidden secret: it is reserved for those soulu whose purity enables them to pry a little into the mysteries of the Godhead. But thci-e is another knowledge of God A/hich is open to all. " The living God, who ha.s made the heaven and the earth and all things that are in them, left not himself without testimony, doing good fi-om heaveo, giving rain and fruitful seasons, filling our hearts with gladness." (Act. c. XIV. V. 14). All the creatures of this visible world testify to the existence of a Supreme Being, and likewise we can read in them, though imperfectly, some of the attributes of the God-head : for, like a giant striding along the wonderful path of Creation, God the Creator has left everywhere the unmistakable mark of this presence, the ineifaceable print of His omnipotent hand.
But amongst all t h e a t t r i b u t e s of t h e God-head none
,sul)si>tent existeiiee. a Being, finally, infinitely perfect.

T i l l s is t h e d e s f i i i i t i o n of t h e p e c u l i a r '.lass of m e n t h a n t h e G o d - h e a d as given P h i l n s o p l i e i s of past atres, and it is le.ss t h e o p i n i o n o f
are perhaps m o r e clearly wish to k n o w something A s k the starry heavens, oceans, the meandering
d i s c e m a b l e in t h e w o r k i n g s of and the knowledge. knowledge earth, the Do you of G o d ? roaring about river.s, will
nature, than G o d ' s omniscience
v e r d i c t of m a n k i n d o n t h e says the which Indian are
the f r u i t f u l
subject.
' G o d , I s w a r a , t h e .'îipvenie R u l e r , Philosopher o t h e r souU Patanjali. unafteoted b y t h e ills with is a soul o r s p i r i t d i s t i n c t f r o m they with g o o d o r bad deeds and H e is the instructor Yo.^'a-
the l o f t y answer
mountains, the myriads of
fertile valleys, and all these
t h e m i n e r a l , v e g e t a b l e and a n i m a l w o r l d s , creatures with
toug-ues : O u r Ci'eator, o u r Sovereisrn M a k e r is a B e i n g o f infinite i n t e l l i g e n c e a n d infinite p o w e r , -who in his infinite w i s d o m deviseil, a n d b y his infinite p o w e r cai'ried o u t t h e plan of t h i s b e a i i l i f u l w o r l d . T h e t o n g u e s w h e r e w i t h all created
O r i l c r i T i tlio U n i v e r . s
beset. H i m s e l f u n c o i K e r i i e d InHiiai^lhe
t h e i r c i ) n > e i i n e a c t s . and with f a n c i e s andp.TS iiis^ thourrhts. nriiio-i uriiiii-i -ience. of tlie i-arliesl lieiii-j- ihrit liave a beînninL,' ( t h e d e i t i e s of niytlir,l.)<,'\ ), Ifliii'^vir. iuHuite. u n l i m i t e d b y t i n i e . " rfif t h e H i n d u S a n k y a . pacre -J-jI. G.id. t h e r e f o r e , ai'cordinir to the Sankhya an sehool of PhilosMiihy is o m n i s c i e n t , that is. God, intelligent - a s t r a I - J : ' . a m i I ' l ) ( ^ j l e b r o o k e on t h e P l i i h . ^ o p h y
thines proclaim the o l d e r that is visiwithout the v .mJ lu one dehnite
infinite intellitrence of t h e i r M a k e r , is the w u i i d e i f n l ble in t h e m all. But how is o r d e r ])i.ssiliie
e x i s t e n c e of a m i n d a d a p t i n g di\ cr>e
result ? O r d e r is a m e t h o d i c a l arraiiL'ement of
47
13D
THK LIGHT OF TRUTH OE SIDDHANTA DEEP! KA. the most rapacious enemies. Consider its migrations. Men are proud of steamships and railway trains of the overland route between Europe and India, but what merit liave they beside the flight of the bird from Northern Europe to Southern Asia ? Alone, unaided, opposed by many adverse circumstances, and frequently blown back by foul weather, it yet crosses continents, seas and dessrts, till it reaches its winter horns by Nile, or Ganges or Euphrates and yet again, when spring is in the air, it returns over those thousands of miles to make its nest in some Norman croft or Rhenish hedge or Engliali orchard." The Nineteenth Century, Jajiuaiy, ISQS". As I cannot in the narrow limits of a single lecture pass in review all the wonders of Wonder in the visible world, I shall, confine myself to pointing out to yon, chiefly in the words of Mr. Gaumeg, the astonishing laws govern three created things, that belong respectively to the mineral, the vegetable and the animal world. Now, I have told you from the beginning that we are to read the perfections of Almighty God in his creatures, and there is perhaps no existing thing whereby God's perfections are rendered more visible than by the sun. Let us consider first its distance from the earth. Though God has placed the sun in the firmament, it is for the advantage of the earth. He has regulated the distôce of the one by the necessities of the other. He has placed between the heat of the sun and those things which it should assist such a due proportion, as to be always beneficial to them. With a greater separation, the earth would be fi'ozen ; with a less, it would be burnt np. Behold the unerring caloolation of the Heavenly Mathematician! He requires to enlighten and warm a globe of 25 thousand miles in circumference. He wants to have Only one furnace for the purpose. What then must be the wize of that furnace, and at what distance from the earth must it be placed ? Indeed, the solution of this great problem is well worthy of God's infinite Mind. He speaks, and at his word, a fiery globe, about one million four huiidred and five thousand times larger than the earth glides into boundless space. But the rays of fire, which issue from a flaming globe a million times larger than the earth, must have an astounding activity whUe they remain concentrated and act together. They must then divide, so that when they arrive at the earth they may shed no more than the requisite degress of light and heat. At what distance must the earth be placed that these rays, on their arrival may be sufficiently divided to give man light without blinding him, and to warm him without burning him ? What do you think P If this problem had been presented to some of our astronomers, do you not think it would be still unsolved P But God, infallible in all his operations, whose power equals His Infinite Wisdom,
different things into one whole, with a view to obtain a definite end or result. In coneeqnence, order is the proper effect of a devising and designing mind. Indeed, to direct different things to one end, to arrange things which are capable of different arrangement into a determined and definite one, can be the work only of a mind, which is able to see the different relations in which different things stand to one another, which can so arrange adjust and dispose them, as to bring out of different things' one definite result. Take for instance a house. It is made up of different things. You have in it stones, rafters, windows, dooi-s, tiles. Set np all these things orderly, and you have a house fit for human accommodation: dispose of them at random, and not a house but a heap of building materials will be the necessary result. But how will you be able to set up in order all these different things without a mind that understands tlem all ? To raise a building an Architect is required to make a watchy a watchmaker is necessary to construct' any engine, any concern or contrivance whatever, a designing mind is absolutely needed. In consequence, from the mere inspection of a building, of an engine or any contrivance whatever, I rightly argue that the Architect has a designing mind, or, he is an intelligent being. But what of this visible Universe ? Is there any engine made by man which may boastôf being more perfect, more complex and yet more simple, more adapted to its end than this admirable world ? The telescope has revealed to us the wonders of the starry heavens, the microscope has made us pry into the wonders of the infinitesimal world. But, in the great orbs that travel through the ethereal regions, as well as in the small atoms of matter that are beyond the power of even the strongest blens, thousands laws are clearly discernible, upon which the existence, the beauty and the orderly arrangement of the Universe wholly depends. This world is one vast series of causes and effects, the former bearing on the latter, the latter giving rise to new causes and new effects, all of them linked together by constant and definite laws, the wonder at once and the object of modem science. But who has imposed up brute matter all these different laws ? Who holds the planets in their course ? Who has taught the bee to rob with wonderful cunning the flowers of their honey, and to construct the most perfect hexagonal cells to store it in ? Who directs the plants to hide the root deep in the soil, and to expose the summer foliage to the clear sunshine ? Who has taught the sea to wash at appointed hours the beach with its tidal waves ? "Consider the marvellous life of a biid and the manner of its whole existence. Consider the power of that little creatuje, the skill in building its home, in finding its food ill jHotocting its mate, in ser\'ing its offspiring in preserving its owii e.\istence, surrounded as it is on all sides by
T2B Liaar or
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i ^ n u is placed at the diAanc of I aiamij'twQ aulliona of milea from tb earth. And I at parbapi nght thoiuaiul j e a n baa borne Iwtiiiiiiaj tQ tba aocaraey of theae ctâlations. Next I Mil j o n r attaation to ita apparent motion, By ivasou of the rotnadity of tke earth, if both the sun and the earth wore i]BBBo*lil>te in the midst of the heaven, (he aan would ligfatB aad warm one-half only of our g-'obe. It was tben WasHMoy that eithw this great laminai7 should keep W t i i w a l ^ BMrohiag ronnd the earth, or that the esrlh itaU, inraiag on its axis, ahonlfl successively present the Tamna parte of ita sorface to the ntjra of the sun. Ood alKtae the latter, and aooordiogly the earth, dorinf^ the s[>ace ot twnty-f<9i hours, turns oonpletely n its axis, and the m a , apparency riaiiig every day withost fail, and joomey ivg along his eonnte, enhgtoBS and warms snccessiTely whole earth. Behold with what a profusion of COIODTS. H adoRia natate, and witii what mai^tfioeBce he is înianlf eiatked. Like a young bridegroom who goes {(ih fim the nuptial diamber on the most soltmn day of his life, the sun appears above the horison, as the friend whcnn heaven or earth expects, and who b ^ o l d him with a l i g h t . His splendour is full of sweetness. The uniTsras greets his airival; the eyes of all creatures are Ized np4m kijB; utd to receive the salutations of all, he raadew himself i ctijiaihle to all, (e./. Oaume. Tlie Catediism Y<d. I, p. lM...saf...) Vow I skall aak kan again, how did tke orderly BiraagaBMai of the ana, ita harmony, its beanty, ita aafnlwesa eome to be P Is all this the effect of chanoe ? Tkoaaaada of laws direct tke sun through ita daily coarse. Wko has framml theas laws ? Who has imposed tkem <m the grcat ork of day A law is essentially the effect of a derimag auad. Law is the fountain of order, and M-der ia tke amagemeat of different things to one dtf aite saalt. Wko eaa poaaiUy ooniaeiTe an altimale reeuH or m d , vitkoat n i a t a l l i g ^ biiagP Tkerafom we maat cqadnde, that oataide matter, there is Miad aadentaadiag and designing tke order of matter. This mind, this fatriligent b ^ is God.
see two little genns itpring foi-th ; oue asceiids, the other descends. That wliich asccndit is tlie Htalk, that vrhich descends is tlic i-oot. AVhu ^\-ss it that told these little peniis thus tu separate, and take racli sneh dilTci'vnt directions 'f The ruot is intcndi>d to fix the plant, ami to jtrocura Bonrishmcnt fot the ntaik; hence the ruH ia hollow in the middW. Throngb this little canal ure drawn np, by means of heat, the sap which tlie tuot tinda ia the earth. But hera ia the danger. All the sap or variety of luoisturo u itit which tlie eiuth is filled, dues not suit every plant; and there am myt-iads tipvciis of plants. Bnt do not fear; the rtiot will nut bo Uurtived : it will f4elt only those juices which are suited tu it. By whom has it been tau^hl tu make these Sue di.stinctions lu what school, or under what maHter, did it graduate in Cliemistry ? In proportion as the root buries itself beneath the earth, the stem or stalk raises itself ak>ft. It is perforated by a multitude of little canals, throi^h which the sap asRends and descends in connectioB with tke root. The manner is svmewhat similar to thai in which the blood ciiculales throuifh the veiws of our bodies, supporting our life. As the Ktem rKes above the earth, it forms kuoto or joints. Tlieite xerve tu stcenii^lieu it, as well as to purify more and more the nutritions fluids transmitted by the mot. Placed one above the other, they allow aotking to pass bnt wkat is most carefully filtered. When the stalk becomes stronK it niquiiaa a more aboadaat supply of nanriHhment, just like on infant that is growing rapidly. Tke root, wkich is the stalk's irarse, woold tken run the risk of eibanstion, and the stalk might die of hunger, if Ood had not provided for this danger. The God who noarieheii sJI things that lire, ooaies to the aasistanoe of his wurk. He does so by means of Uare*. The sidi of the leaf that turns tmardx the earth is rough aad covered witli little hair* hollon within, whilst, on tke eoatrary, the side of tke leaf tliat turns towards the san is smooth and |{loMy Why m> 'f Why is there sach a diffeienee ? It is lUMittuti adniirabU' inventioi! uf the Divine Gardener. All thcMe liillc Lsira are open to receive the nurronndiii); sir, tu m tlu' Miimi
vapoars that rie from the earth, ntxl thu* rontriljate to Let ea now praoeed to the sfoond instanee of o r d ^ in tke noanahmsot of the ktJk (îte at skilfsl iliemists aatuie, taken from the TegetakU a> the i-uot, tbew little K;iini a^lrait noac but Noitable >> l l M ^ r ^ world. Among the maay wdr parti<-lii of air or vB)h>aj Jfow, the iioariKhotrnt catlMer^ tke vegetaklB kingdom some aro ed by the ruot and the kavm wiirtit Ivrante kuperabon1 to all ita ânea, soma paealiar to aaob pUat la daat and tke plant be i-U>ifd. How duw the Divine . It im w i m o n t all kiada ctf pbate to bo dia- Intellect arrange fur this new danger t la thi* luiuiuer 1 iato foor parts; cts. tke root, tke SIMS, t ^ all tkese littU hair* ihat euvi tks oader stde uf tlw leaf Isal aad tke giaia or ^ i t . Let as paase to onnsidsr eaek become like at> many jtoivs, wliu-h perxpinn^r. rrject ths > U I Iw R T L U I I I A L OMeftksas. A Utile saed talk oa tka gioand: Ton BMd BselesH and noxioax flaids tlial IIH-UM I at fear, it wiU not pmiak Oed watekes over it as wsU When at last the (talk UM ntscttcd lU fuiJ itti^t aud M * a r t k e wkole wetld. He snda boA keM and mois- matarity the fruit B(>(Miark sum Uvrw un I 'Ue u^jfjei imru kB to ewril tke grain. Its cover b a r ^ , aad from it yoo IMvriulU fruit or aeed i iiwiiu<-<l tu urivr b i r t ^
188
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to new plants, therefore its birthday must be celebrated with the utmost joy and magnificence. Leaves of exqaisite fineness and texture, adorned with beautiful and varied colours, wrap it in swaddling clothes, and form its cradle. Around it float the richest perfumes, the featheiy songsters, the musicians of our good God, returned from their distant journeys, or recently liberated from their nestsnay, all nature, awakened by the breadth of summer, and decked in the richest attii-e, hastens to welcome the arrival of the little sti-anger. Here it is born, here it grows, in the midst of the harmonies of sweet sounds, and in an abode more gorgeous than the palace of a king. (c. / . Gaumepage 146.)
G . BAETOLI, S. J., D. D.
{To be continued.)
4. This Paramatma, Iswani or Pn i nahottama pats on clothes called Rnjas, Tamas and Satwa for performing his actions of creation, destruction and preservation of this Universe and is clled Virinchy (Brahma), Hara (Siva) and Hari (Vishnu) reapectively. The First Trinity is therefore really the owe only Paramatma. Sri Krishna was Paramatma in a human body which body he could throw oft at any moment and which could never bind him. Though Jivatma is bound by the bodies he gets through his Eamya Karmas, Paramatma continues Paramfltma though He puts on bodies for the world's good. He is, therefore, not " subject to all the ills the flesh is heir to " and continues omnipotent and omniscient in his bodies as Virinchi, Hari, Hara or Sri Krishna. 5. Paramatma, however, carries on the work of creation, preservation and destruction of minor Universes and worlds through his Vibhooties among^ the Jivas, the powers of these Jivas being radiated b y the First Trinity or Paramatma into those Jivas Hence, we get as we proceed downwards from God' several Trinities, these lower Trinities being, however, separate beings in whom the prominent featares of the original Trinity are traceable and who are named by the names of the First Trinity among the Yasoa, Uudras and Adityas who are onr Devas for this Manwantara alone (there being different Devas for different Manwantaras^ Sankara among the eleven Rndras and Vishnu among the twelve Adityas correspond to the phases Hara and Hari of the original Trinity Paramatma who destroys and preserves the Universe of this Manwantara through the said Two Grieat Gods. ( " Destroy" is not a good word to convey the meaninsf of the Sanscrit corresponding word- " T a k e i n " will be better). 6. God's infinite Powers are too to be grasped by us weak mortals without His Grace. Bat contemplation of His Vibhpoties among His creatures will give faint Ideas of His Powers and hence in the 10th chapter of the Gita, Arjuna piays to the Lord to tell him His Vibhooties. Two of the Vibhooties prominently fit for contemplation are Sankara among the Rudras and Vishnu among the Adityas. Thongh Sankara is among the Destroying Devas, He does Sam" (or good) by his acts which include the d ^ t r o y ing of impure Desires lending to Samsara and it is probable that Mr. Ramasawmy Iyer's interpretation of the Konrai flower is correct. Hence, Sankara among Rudras is the Great Guru who teaches Vairagya
To
THE EDITOR,
Biddhanta
SIB,
Deepika,
M&DKAS.
1. In the November issue of your valuable journal, Mr. S. Ramasamy Iyer, B.A., B. L., has taken a dangerons coarse in raking np sectarian controversy. 2. (a) He makes distinctions between a Peisonal Being and an Impersonal Paramatma, (h) He says that " Siva as a Personal Being is subject to all the ills flesh is heir to" as (c) He says that though the Upasana of Vishnu Paramatma is efficacious in gaining the higher spiritual gnanam and thereby salvation in the form of Sayujgya, Siva alone can give higher Gnana and Moksham. He also talks of Vishnu's incapacity to give Moksha, (d) Saint Thirumoolar'a comparison between garlic and kasturi, besides Anushtup slokas from the later Upanishads are relied on by your learned contributor. 3. The definition of Paramatma in the very first Sutra is that of a Being who creates, preserves and destroys the Universe. The first sloka of Sree BhagavatHm shows that this Being is an Intelligent selfconscious Being. His inseparable Sakti shows him to be omniscient and omnipotent. He is sexless or he might be called Bisexual and He does not require any organs formed of Prakritic material. He or She or It is beyond mind and speech because His knowledge and power or absolute, unconditioned and Infinite, But why heshould.be called Impersonal, which He is intelligent, I have been unable to understand. However, this is probably a mere quarrel about words.
THB
LIGHT
OF T R U T H
DEEPIKA.
18
and Higher Gnanam. He, no donbt, is overshadowed by the " Hara" aspect of the First Trinity Paramatma. He ia referred to as the greatest Bhakta of Paramatma in Bhagavatam. Similarly, Vishnu, ABOOg the Adityaa shines greatly by Paramatma's reflected light in the aspect of Hari. Vishnu preserves the good and lappresses the evil in due seasons throavh Manas, Manoputras, lyings. Brahmins, Cows, Bhaktaa and Avataras. 7. AS Paramatma is the fountain of all PowerR and ahines as Vasudeva in all. He can be called by aU names. Hence, He is called by the names of His principal Vibhooties also. It is universally admitted that the Satwic aspect and Vibhootiee of God ou^ht to be contemplated by ne forvur benefit, the other two flApects, however, not being despised or made light of. 8. Moat of the Upanisbads in Anushtup metre (like Bamottara Tapini, Gopala Tapini &c.), and several Puranams which talk of holy places and Idols in Southern India are very unreliable authorities in my humble opinion. Of course, we shall take the tmtha found in them but when they descend to sectarianism and odioua comparisons, we shall refer t h a n to the nnhappy period of mediaevalism which India passed through and we shall give th^m a wide berth as we seek enlightenment and not the gratification of our sectarian feelings and hereditary partialities for particular Shibboleths. It is a pity that even ^ n t Thirumoolar was not free from the weakness. His fadciful analogy (which is not very odorous) might be easily turned against him as Vishnu like Kaaturi is black in external colour (and therefore ranat smell swett) and Sankara (like white garlic) is white in colour. 1 wish to add that these colours for the Gods iare used in esoteric senses and physical analogies can only mislead. The way in which these sectarian quarrels live is through fanciful analog-ies and through one side investing its God with omnipotence as Paramatma or calling Paramatma (who has all names) by the name dear to that sect while denying to the opposite sect the similar right to invest its favourite God with all three Powers and to invest Paramatma with the names of that God. If Paramatma is the one only Being who creates, preserves and takes ii.to himself the Universe in its entir ety and if He is greater than all the Manwantaric Gods
u i d can b e called 48 b y all n a m e s , not m u c h room for
ling and cockfighting has to be encouraged in these higher fields also. 9. As I have said before, Sri Krishna Paramatma says that both Sankara and Vishnu are His (Paramatmas) Vibhooties and can be contemplated upop ag such. Whether the Satwic quality predominates in Sankara, Rndra or Vishnu Aditya is a very minor question though it is also a very difficult question. The Ramayanam says that the Devas and Rishis were doubtful about the relative superiority ot Vishpu and Rudra and at last decided it in Vishnu's favour. In the Bhagavata incident of Banasura also, Sankara is defeated by Sri Krishna but Sankara had forewarned Banasura of the coming of one " equal to myself " (Sankaral and the conversation between Sri Sankara and Sn Krishna at the end of the fight shows that they acted in concert in humbling Banasura and Sri Krishna, besides, was not merely Aditya Vishnu bnt was Paramatma himself in a Human body. Paramatma is capable of clouding the powers and intellects of the greatest Beings by His Maya and also of investing the least of His creatures with glory above the greatest of His creatures.* Hence, whether at any particular time or when doing a particular act, Sankara Rudra shine brighter than Vishnu Aditya by Pnramatma's Grace or the converse happened is very immaterial, provided it is all treated as Paramatma's Glory and strength which are shining. Of course, if Sankara Rudra or his line of disciples initiated us into the knowledge of Paramatma and thus beeame our Guru, He ought to be considered as Paramatma himself because no distinction ought to be made between the spiritual Guru and Paramatma who comes in that Body) and hence Sankara Rudra as Guru must be described as greater than Vishnu Aditya and others. If, conversely, our
initiation into the the path laid Vishnu becomes will e x p l a i n Higher by G n a n a m WHS b y Vishnu and His following Bhaktas, This down
Paramatma and must
be considered
g r e a t e r t h a n S a n k a r a till w e e n t e r P a r a m a t m a .
t h e a p p a r e n t c o n t r a d i c t i o n s in t h e P u r a -
nas, except, of course, where medieeval authorities introduced forgeries for sectarian purposes.
10. cular Of course, I d o not natures will more intend easily to d e n y that partireach Paramatma
t h r o u g h p a r t i c u l a r Upasaiias a n d paths. S a i n t A k i o o r a in his s t o t r a m s a y s t h a t all t h e s e v e r a l w a y s desc r i b e d b y him lead t o P a r a m a t m a , [Not surely. includinu' t h e path i>t the
4^ftrrel is left, unless the human weakness for gamb-
Vide Gita, verse 1+ and 15 ED ]
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followers of Siva who worship Paramatma by coiitemp'.ating Him in tlie form df Siva, in the I Ub Skandha .)f Bhusjavatani, tlie Lord says to Riddhava that after a mnn has passed Kiiriiiayoga, there ai-e only two paths leadiug to salvation, namely (1) the p:ith of Giianam and (2) the path Bhaktiand the Lord says that to some natures, the Gnana path is more appropriate and to others, the Bhakti path. Those who are mot e intellectnal and self assertive than emotional and reverential and who have ^'ot Vairagyvim through Karmayoga practice shoaW choose the psith of Gnanam and persevere in it till full enlightenment. Those who are more emotional and reverential and whose hearts melt when hearing the name.s and lioly deeds of Paramatma and whuare nnablo to throw off all liuman attachments, though they perceive the vinity of the woi ld ought to take to the Bhakti path, which will easily and smoothly lead (o \'airagya, Higher (inanam and Siilvation. II. As to the general character of fSankara Rudras und Vishuu Aditya, Sankara was more merciful and implusive in cliaracter while Vishna was more jnst and prudeut. Sankara in his personal habits was more austere, more eccentric and more unconventional. He, in fact, treated conventionalities with contempt. Vishnu was more sumptions in life and dress and more anxious to preserve the proprieties of conduct and outward appearances, though when the proper time came, He was the first in the battle against thinga and individuals who are obstructing Evolutionary Progres.s. Mr. Ramasamy Iyer's contention that by the Upasana of the Kudra Aspect of lâramatma. Kuber a obtained more than the Bhaktas of the Vishnu aspect is not a patent fact. Prahlada :ind Dhinva got at least as much temporal and spiritual benefit, Dhruva's position being higher than that of all other.s. Kubera was also not free from attacks like those made by Havana, Dliruva and others on his ilorninions. Mr. I'aniasaniy Iyer's attempts to criticise Lord >'ishnu for what constituted in Mr. Ramasamy Iyer's opinion the too long delay on the Lord's part in killing Ravaua and Duryodana &c., are funny. Of course, saints have also cried " How long, How long, 0 Loi-d but they said it in reverenee and fear and not as a criticism and as setting up their ideals <if fitness or wisdom above the Lords,. 12. If Sayujyam means " Union with or enteringinto I'arainatma" Sri Krishna Paramatma says in the 11th
chapter of the Gita that His Bhaktas can " k n o w , truly see, and enter into, Him " and even His enemiea like Sisupalaaud Danta Vakrn who contennplated Him icithout intermission before their bodies were killedentered into the Lord. The well-known sloka says that Sankara gives Gnanam and Janardana pTeB Moksham. The man who wants to enter the Gnana path will do better, in my humble opinion, to hold to the Upasana of that Vibhooty who is called Sankara for Lord Sankara is the destroyer who destroys out of pure benevolence to do good and His example and His contempt for conventionalities and the contemplation of His Holy, Grand; austere Form and character and His spurning of riches and soft things will conduce much towards the acquisition of Vairagyam and Gnanam and the knowledge of the happiness which results from Atma Gnanam. The Lord Vishnu whose Holy. Perfect and Pleasing Form corresponds to His equableness and His Justice and His cou.stant wakefulness to work for the benefit of the right and the just will be the fitter subject for the Upasana of the would-be Bhakta. The man, of course, who rises to the knowledge of or Bhakti towards the one God who has both Forms and who has got the Powers of both these Great Beings cannot quarrel with the Bhakta of either of the two Gods. The Bhagavatam says that if Sankara is worshipped as the ruler of the Ahankaras, He will give all temporal benefits and riches to His worshipper. It In conclusion, I wish to request Mr. Ramasamy Iyer that while I would, in no way, like to lose the benefit of his translations and of his praises of and devotional fervour towards Paramatma and His Vibhootce Lord Sivaycgeeswara, Mr. Ramasamy I y e r will not use bis talents in trying to support sectarian animosities and will not waste his acuteness in trying to depreciate Vishnu Adytya or the Vishnu aspect of the Trinity Paramatma or the Avatars of the Paramatma.
(OM TAT SAT). KRISHNA DASA BABOO. |_\Vc Hiive our Babuji's letter in full, if only to remove any migcoiiccption that we are prepared to tolerate any mere aectarian question. Ab niisundcratandinga are however likely to riao, we would liavo kept back all such articles, had it not bean for the fact that Mr. Hamaaami Aiyar's own broad views are too well-known, to Ipiiil liny one into misunderstanding him. Ir. r. long note, on siauza 5, for which we regret we have not been able to find space yet, lie distinctly eays that his sole desire is not to encourage
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191
MiiUiliii pnjvdiaM, bat to olear off p a t t / mfaooiiaeptioiw. Bnt u tka n n l t prvvM, he lias not been lo ne9ew(nl aa he hoped. Bat li Aiyar is Qommenting on a particular text mnij, Mr.aa liberty t o i h o v how that ooncaptioa haa been airired M d h * ia at Ul a*, and how it e a n ^ maiBtaimd. Where ia oar Babnji'i b o u t e d t o l n t i oa and nalmnwiia of mind, if the same can be diârbed, and tbi thia a n ^ h diacurion. Our Babnji, no donbt and jaatly oritieiBea onr leaned contribntor'i nae of texts from ' Pjaniahadsj bat did he panae to consider the a(e of his orwa aatharitiea, which he qnotes to refnte Mr. Ramaaami Iyer. iBdependant Bnnpean S o h o l ^ following their own methods, point to theae works as w r y late productions, and the names of the re pated authors are also given ont. Certain names and certain toiiea majr be old but it does not follow tbat the works in w h i c h we read them are as old as some of the names or some of the atones. Tilt we g ^ t o n n d e n t a n d our past history better, and appreciate it too, it will be better perhaps t o let sleeping dogs lie. If b . Bamasami Aiyar's distinotion o f Faramatma, and Personal Beings are not correct, our Babuji 's distinctiona also are chimerical. If he thinks t W wherever Tinmular speaks of Siva, he thinks of oar Baboji 's YiKfithi Sankara-Budra, he is sadly mistaken. H e has only to read vetae 25 of Timmular and the notes thereon, givea in No. T of the I W a Bdition of the Siddhaata Deepika. T h e * m e thoughts n m throaghout the whole of the Siddhanta Literat o n , and n a y be traced through all Vedaa, Furanas and Itihasas, old and new. N o doubt, a c o n g these latter authoriticB, o c c u r tories of A.vatar8 and Yibhuties of the Snpr<)me, b o m of men and woman, and to which, no doubt, our Babujl clings. Onr Babaji is quite welcome t o his own predilections, and to regard the other authorities aa sectarian and spurious interpolations. But that is where p e n o n s can honestly differ; and the question also is a question of principle and not of mere sentiment.BD'.]
In the case of onr society especially, tlie usages which at present prevail among us were admittedly not those which obtained in the most glorious periods of our liistoiy. On most of the points which are included in our programme, our own records of the past show that there has been a decided change for the worse, and it is surely within the range of practical possibilities for us to hope tliat w e m a y w o r k up onr w a y back to a better state of things without stirring up the ranct>rons hostilities which religious differeiiceg have a tendency to create and foster. There is no earthly reason w h o s o e v e r w h y wo should not co-operate with these religious organizations, or w h y t h e y should not rather co-operate with us in this work in which our interests arc c o m m o n , because the m a j o r i t y of o u t countrymen hold dllTeront views about religion f r o m those which c o m m e n d themselves to these Samajas. I am speaking these words with a full sense of m y responsilnlity, f o r I am, in m y own humble w a y , a m e m b e r of one, if not both, the Samajas, and I am a sincerc searcher after religious truth in full sympathy with the A r y 4 and Brahmo Samaj movements, and I hope, therefore, that these advisers of ours will take m y reply in the same spirit, and will not misunderstand me. Schismatic methods of propagation cannot be applied with effect to vast c o m munities which ace not within their narrow pale. On the other side, some of onr orthodox friends find fault with ns not beeause of the partionlar reforms \ve have in View, but on account of the methods we follow. While THE NEW BELIOIOUS SECTS .;ondeniii ns f o r b e i n ^ Lo<i orth(Klo.\, the e x t n iiie orthodox se ction dendiinco us for being too revolutionary in our mcthod.s. Aeeordi n - l o the.sr last, our efforts eliouhl be directed to rufr.nn. I have many friends in this cauip of e.ttreme orthodo.vy, and their watchword is that revival and not reform should be our irmtto. They advocate a return to the old ways, an appeal the old authorities and old sanctions. Here also, as in the instanco quoted l)ove, people speak without realizinj; the full sifinificance of their own words. When we are asked to revive onr old instimtions and customs, people seem to nie to be very much at sea what it ia they seek to revive. What particular period oi' our hirtorj- is to bp taken as the old- - w h e t h e r the period of the Vcdas, of the Smrits, of the Purans, or of the Mahomedan or the modern llindmi times Our usattes have been changed from time to time by n slow process of (rrciwth, and in some cases of decay and corruption, and yiin cannot stop at any particular period withoiit Ijreaking tin; continuity of the whole When my revivalist friend jrresses his urifunieut upon me he has to seek reconrso in some subterfuge which really furnishes no reply to his o w n question. What sball we revive.' .Shall we revive the old habits of our people when the most sacred of onr castes indul),'cd in all the abominations, us we now understand them, of animal f o o d and intoxicating drink, which exhausted every sectifui of our c o u n t r y ' s Zoolojry and Botany T b e men and the itods of tUeso old dftvs ate aud ilrank forbidden thirijrs to excess, in ii ivav no revivalist wiil now ventuve to r e c o n i n v u d . .Shall we revive the tv.. lv.. frnie of sons, or ciirlit forms of marriice, whieli included c-.-iptiire, m d n-co-nized mixed aiyl illegitimate intercourse f .Shrill we revive the .Nivoira fvsteui of f/ropa-atiai; sons on ..îr l.roili.Ts' wives h1.en widowed'? .Shall we revive tlie ..hi lil.erti. ^ rakeu hv the l!i-;l.is .ind l,v the wives tlie Hi,h;s with lie i:.nt.il He e i.'i ive the h<T:itoi.il ..r ...limalH sa.-rilicwl from a ear., .-n.i t.. y a r s eiitl and in which e . , IM.UK.M L ,ein -S weie 1...1 KPîied I .r.iulitaor^
olTerin".U . L.'..d ? Sl,;lll wr leviM. tin Sh;.kli M.,l.sl,i|. ..l liie h it
E X T R A C T .
THE HON'BLE MK. JUSTICE M. G. RANADE AT THE LAST SOCIAL CONFERENCE. We extract the followinjf from the admirable speech of the learned Judge and Reformer, the genet a1 agreement between which and our article in the " Old and the New" are particularly noteworthy de.<ipite the unwarranted onslaujjht on Revivalism.
ITie Arya PuirUa of Puiijalj. wliicli is a i x c o g n i z t d organ of the A r y a Samajas there, lias, iii its words of adi-ice to the C o n f e r e n c e , expressed its v i e w that n e are radically in the w r o n g in seeking t o reform the ugaffea of our eoiiety without a c h a n g e of religion, and it seriously suKgests tliat we should in t h e first instance become members of their Snmaj, and this conversion will briuK with it all the desired reforms. Many enthueiastic friends of the Bi-alipio Saniaj fnturtain similar v i o v s ;inil tfivc us similar advice. All I can aav to tliesi' welcome advisers is that t h e y do n o t fully realize t h a Bitiiation and it.": difficulties. I'coplo have c h a n g e d their relifrion an.fl vrt retained tlieii- social naaifcs unchansred. T h e native Christians, for instance, pspecially thn B o m a n Catholic section aniun); tlicni. and many sections of Mahomedans, arc instances, in |>oint. Besides, it has lieen well o b s e n ed that even f o r a chan^'c of relijrion, it is too often necessary that the social surroundings must be libenilised in a way to lielp people to realize their own reB|fonsil)ilities. and to strensjilicn tliem in their efforts. Lastly, these well nieaniu); advi.scrs seem to f(/r^'et that the work of r e f o n n cannot be pnt off indehnitely till tlie far more arduons and difficult work of religious conversion is accomplished. It may take centuries Ijefore the Arya or the Krahmo Samojas establish their claims tc. general recognition. In the meanwhile what is to b e c o m e of the social oriâniiation ? Slowly but surely THE PROGRESS OF LIBERAL IDEAS
itaiid with its in.leeen.-ies and |.r 1 i. :.! d. l.MiH hen. s ? .Shull we revive the i e / . nud infantieide eu.Mnui., or Die llin-ini: ..f li.e li, i i i nien into tin- ri vers ..r .iver rocks, or liook-swin-iiiL' ..r Die eru.sliii,!,' lo-neath .1 UL'Sianath ear r SlniM we revi . c tin- iuti riieeiiu- war... 11.. the Braliiuinsand KsliHtriyas, rlii> enu l per.-.eculioii an.I ileirradutior .,f the alH.rijriiiid ,p..pnlat'ii.n .<hall we r.-.iuire our Hrahn.iiis to c a s e to lan.llords an.l -entleni. n i i i i d m m into lart'ar.s and dependents upon the kin;: in ..Id. i, linn s f Thi-.se insluiici 's will s u t t i . - e t o show that the plan ..f 1-. % ,v i l l I h.- an. i. lit u s i L ' e s and customs
WII.L X O r II W.JIIK th.-.ve OCIC .'CAI.VAIID.N S weir pond :ind K. helrriui
must be allowed t o w o r k its w a y in reforming our social customs, and the process cannot be stopped even though we may wish it.
If tlu-v r.- I.U.I ere tliev altered 1 an anv eh.ini be | > i fr.r^vanl f.ir lli.'ir n--torinjuri..u..-ho tiOr after so man; iês? Uesidr.^ i t : ems t.i he for^'otteii thai in a li\ ng organism. .8 society i;'', no re âl is possible. The dead
id vh-
(.t
practicable
253
THE
DPJEPIKA.
and the buried or burnt are dead, buried and burnt once for all, and the dead past canno^ therefore, be revived except by a reformation of the old materials into new organized beings If levNal is impoasible this reformation is the only alternative open to ensible people, and now it may be asked what is the principle on which this refom.ation must be based. People have very h&ay ideas on this snbject. It seems to many that it is the ontwprf form which has to be changed, and if this change can be made, they think that all the difEculties in our way will Tknish. If we change ony outward manners and customs, and change our food and dress, sit in a particular way or walk iir a particular faahion, ourwork according to them is accomplished. I cannot but ,think that much of the prejudice against the r e f o i m e r s i s due to this misunderstanding. It is not the outward form but the inward forma, the thought and the idea which determines the outward form, that' has to be changed if real reformation is desired. Now, what have been the inward forma o r ideas which have been hastening our decline during the past three thousand years. These ideas may be briefly set forth SB isalation, submission to outward force or power more than t o the voice of the inward conscience, perception of factitious differences between men. and men, due to heredity and birth, a passive acquiescence in evil or wrong doing, and a general iEdiffernece to secular well being, almost bordering upon fatalism. These have been THE ROOT IDEAS OF OUR SOCIAL SYSTEM. They have, as their natural result, ' led to the existing family arrangements, where the -woman is entirely subordinated to the man, and the lower castos to the liigher castes, to the length of depriving men of their natural respect for humanity. All the evils we seek to combat flow from the prevalence of these ideas They are mere corollaries to these axiomatic assumptions. They, prevent our pet pie from realising that they really are, in all coQBcience, neither better nor wordc from their fellows, and that the average man, whatever garb he may put on, is the worse for his assuming dignities and powers which do not in fact belong to him. As long as these ideas remain operative on our mind we may change our outward forms and institutions and be none the better for the change. These ideas have produced their results, and we must judge of their gopd or bad qualities, as St. Paul says, by their fruits. Now, that these results have been disastrous nobody disputes or doubts, and the lesson to be drawn for our guidance in the future from this fact is that the GUI-rent of these ideas must be changed, and in the place of the old worship we must accustom ourselves and others to WORSHIP AND REVERENCE NEW IDEALS. In place of isolation we must have fraternity, or rather elastic erpansiveness. At present it is everybody's ambition to pride himself upon being a member of tlie smallest community that can be conceived, and the smaller thu number of those with whom you can dine or marry or associate the higher your purity and perfection. The purest person is he who cooks his own food and does not allow the shadow of his nearest friend to lall upon his cooked food. Every caste and everv sect has thus a tendency to split itself into smaller castes and smaller sects in practical life. Even in philosophy it is received nia\im that knowledge and salvation are only possible for the esotorio fpw with whom only is true wisdom and power, and fnr the rest of mankind, thev must be left to grovel in superstition and vicc, with only a colouring of so-called religion to make thorn re.spectablc. NOW ALL THIS MUST BE CHANGED. The new mould of thouffht must be cast as stated, above in fraternity, or .Til-attracting e.vpansivencss and cohesion in society. Increase your circle of friends and associates, slowly and cautiously if you will, but the tcnilency must be to tuiii our face towards a general recognition of the essential equality between man and man. That will beirct sympathy and power. It will atrengthen your own hands by the sense that you have numbers with you, and not against you. or, as your foolishly imagine, below you. The next idea which lies at the root of our helplessness is that we were always iticcMtled tn remain children, to he .subjocL to outside control,_and novcr to ripr. to the dignity of .self-control by making our conB^cieiR-c niid (iiir rf;\6on the sole guides to our conduct. All our past history has been a terrible witness to the havoc committed by this m.aconeeption. We ore children, no doubt, but the
children of God and not of man, aud the voice of God in u ia the only voice to which we are bound to listen. Of cODrse, all of us cannot'listen to that voice when we deiire it, becanse f r o m long neglect we have benumbed the factilty of conscience in as. With too many of us a thing is true or false, righteoDB-.or ainfol, simply because somebody else has said that it is eo. Daties and obligations are duties and obligations, not becaaee we feel them to be go, but because somebody reputed to be wise has laid it down to be BO. Of course, in small matters of manners and conrtesies thii outward dictation is' not without its use. But when we abandon ourselves entirely to this helplessness, and depend on other wilU, it is no wonder that we become as helpless ae children. Now; (he new idea which should take its place is not the idea of rebelUbHV independence and overthrow of all authority, but that of FREEDOM EESPONSIBLE TO OOD ALONE. Great and wise men in the past or in the present have a claim on our regard. But they must not come between us and our God the Divine principle seatectîthin everyone of ns, high or low. It is this sense of self-respect, or rather, of respect to the God in ns which htfs to be cultivated, and it is a tender plant which talceg years and years to cultivate it. But we have the capacity, and w e owe it as a duty to ourselves to findeVtake the task. Beverence all human authority, pay your respects to all prophets and revelation but subordinate that reverence to the Divine command in na. Similarly men differ from men, and in iâtural capacities and aptitudes, and heredity and birth are factors of some importance in our development, but it is at the same time true t h a t t h e y are not the all important factors that w-e have learnt t o regard them f r o m sheer idleness as determining them by n e c e s n t y . Heredity and birth explain many things, buf neither they nor the law of Karma explain all things and what is worse they do not explain the mystery that makes man and troman what they really arethe reflections of the image of C o d . Oor passiojis and our feelings, our pride and onr ambition, lend strength t o these factitious agencies and with their help, the doctrine of Karma, completes our conquest îjnd enforces our sarrender. Heredity and birth can be controlled and set baok b y a p r o p e r l j trained will, when this will is subservient to a higher will. This misconception is very hard to removeperhaps the hardest of the old i d A l s but removed it must be, if not in one life or generation; in many lives and in many generations if we are to rise t o our full statnre. Tl}e fourth old forma or idea to which I will allude here is onr acquiescence iu wrong or evil-doing as our inevitable condition of human life, about which we need not Be very particular, aa after all human LIFE IS A VANITY AND A DEEAU and we are not much concerned with it. f t is in fact atheism in its worst form No man or woman really ceases to be animal who does not perceive and realise tTiat wrong and evil-doing, impurity and vice, crime and misery, and sin of all kinds is reaUy our animal existence prolonged. It is the beast in ns which blinds us to impurity aud vice and makes them even attrqptive. There must be naittchen in our temples, say our priests, becaase even t h e gods cannot do without their impure fairies. This is only a typical instance of our acquiescence in impurity. There -must be drunkenness in the world, there mbst be poverty, and wretchedness, and tyranny, there must be fraud and force, there must be thieves and robbers and the law to punish them. No doubt these have been facts, and there is no use denying their existence. But in; the name of all that is sacred and true do not acquiesce i n ; t h e f n , ' do not hug these evils to youi- bosom and cherish them. Their contact is poison, and the worst poison, because it does not kill but corrupts men A healthy sense of the true dignity of our nature and of man's high destiny is the best corrective and antidote to this poison. I think I have said more than enough to suggest to your reflecting minds what it is that we have to reform. All admit that we have been de-formed. We have Idst our stature, we are bent in a hundred places, our eyes lust after forbidden things, onr ears desire to hear scandals about our neighbours, our tongue wants to taste forbidden fruit, our hands itch f o r another man's property, onr bowels are'deranged with indigestible food. We cannot walk on our feet, but require stilts or crutches. This is OCR TEESENT SOCIAL POLICY, and now we want this deformity to be removed, and the only way to remove it is to placc ourselves under the discipline of
Please attach 1:hi8 slip in the previon^ issue, i. e. No. 9.
ERRATA.
yene. 70 n 72 74 76 Line. 11 13 Notea to may a. LMt but one Une. 16 Co-ezit O Tnriya felt Itana* and Andakannaa Ac. Co-eziats. Of Tnriya felt. Andakaranas, momu Ac. For ffrVMgp^ Bead.
LIGHT OF TRUTH
O R
SIDDHANTA
A Monthly Journal Devoted to Religion, Cotmnenced on the Queen''s
DEEPIKA.
Philosophy. Literature, Science, &c. Commemoration Day, 1897.
VOL
MADRAS, FEBRUARY 1898.

A
No. 9.
T R
XSL
A T
1oX
S-
the excellent Master (Giiru^, the generous giver of liljeration (kaivaiya) Resplendent is S'rikantha's work on the blessed Sutras of Vyiisa,his great commentary (Bhashya), a sweet composition, mighty in meaning (but) not too extensive. 6. This SiJtra of V^yiisa, tiie eye for the wise to see the Brahman with, made taiîd by the former teachers, will be made clear by S'rikantha.
7. This commentary ( B h a s h y a ) is a g r e a t sweet essence of treasure whole foi- t h o s e A ' r y a s w h o a r e d e v o t e d t o S ' i v a . a n d w h o t a k e H d e l i g h t in t a s t i n g t h e Aedaota. the
THE VEDA'NTA-SU'TRAS WITH S'RrKAXTHABHA'SHYA. F I R S T A D H Y A ' Y A F I R S T PA'DA.

BHA'3HYAK.\')iA's I N ' T U O I X i TIOX.
J.
B o w ! t o S ' i v H , t l i e Piirninatir.HH ( J ^ i i p r e m e S p i r i t ) A'nantia ( l e i u i t t d liy t h e w o r d <JKM/IYl. e y o ' ;
v)ioisS;vt ( E x i s t e n c e I, C l j i t ( I i i t c l l i p f e n c e ) a n d (Bli.s-^) i n ESSENCE t ) i e c u u s c i->f t l i e i;iHiiilesriiTii.'ii o f t l i e i v o r l d s . Supreme .Si\a. lii;it (irriiL A'tiriaii
(spirit whom p;nnt-
Here i'ni|nlry
begins
an
entjuii'v Tin
into
the
Upanishad is t h i s \erily of o t palii WIk. (|Ualij)erson
t l i e e n t i r e e s ^ e M c oi' :ili till- w h o l e pani'rjiiiNi e d o i i ' t l i e w n l l o f 111-
scrijitiii'es), by ( e n . r'_''y
. V o w : i 1) l " o r w h a t e n d o f m a n [ purushiirtltu) intended <-nd o f m a n consists
nil r l i " w n r l u i lias Ijeeu
Ml tin.- a t t a i n m e n t o f li:i])piii( ss w h i c h is t h e o b j e c t I ' l V i . i i , Hi endued ^ ^ i;ii .-ill u C C l u t ;umI nni|Malitied l u v c , o r \\hich is rliL-(_'')|cct o t i i c r c t h e <i'llii!:''ni<, t i c d f o r t h e cni|iury u h o is e n d n c d sul'ject. ^3) to "What is Tlic its tlic coai[p|etf niicjLiahlied who cessation hatred. the person the That (2)
Mn\' 111: .-i-.'Uri' I .;'riectK iH i l i c I'.ivrniiiitiiKLi( ^ ri ! lijnce'-", I. til Siiprcnie wlioi.i nil S p i i ir% tins
L iiui'is./
liit ( s p i r i t ;iiui nraCterj " - / a u t l i o r ol m a n y ai>
-sidiU'rvK iit. (-^criptiirel ; lii'W !
adhikann >H>'ifct
B o w ! to rlie'I'oacher iMcliarvai, S ' v e t a b y name, ayaniii
^vith s u c h a t t r i b u t e s as a t h i r s t f o r t h e foruis the
253
THE
I.IGHT OF TRUTH OR SIDDHANTA DPJEPIKA.
Now one may say : it is bat right tkat the oeceswty antecedent (here implied) of Brajiuia-yich4ra is the Vediidhyayana or the learning of tlie Vedtas, which, preceded by the Bacriuaental rite of UpsiiayRiiA performed in the case of Brahmauas and other castes at the age of eight and so on, con.sists in the getting np of the texts coming from the mouth ot the teacher SUTKA 1. dulyapproaehod, and which leads (nltimately) to a knowledge nf its contents,this learning of the Yedas }Tow, then, arises e, desire to taow Erahmas. being obligatory inasmuch as it is enjoined in tlhe Tliis Sutra f o r m s o n e s e c t i o u (iidhikaninM). B y an ; pecial injunction " Veda should be learned;" for, Iidhiliiyinin o v s e c t i o n is m e a n t h e r e :i t o p i c w l i i e h is Brahman, like Dharma, being known only through' the m a d e n p of the followiiis^ nieiiibers (1} Vtshmjd o r t h e N'ediis, an enquiry into Brshrnan is not possible subject. ("2) Snmx'injn or the doubt, (3) Fi'irvW]ia1;.'<li(i for him Avho has not learnt the Vedas. An enquiry iir the ])',ma fuclc vii;w or ari^ninent, ('4) Si'ldhi'mtainto Brahman should therefore come immediately ,iif>irii/a or the deinmisti'iiteil cuncluîon, and (.p) Sttnafter the learning of the Vedas.
i/at- o r t h e e n i i n e e t i o n . H(>re t h e w o r d
subject of nn enquiry which, tbonpfh known, is yei not quite so well-known, and which, therefore, hanps on tho swing of doubt. (4) After what does this enqu ry arise ? What is it which, as necessHrilj leading to the enqni. 'I-oiild precede that eiiqairy ? It is with view to eradicate these shurp bristles of doubts from the minds of eiiquirers that the following Sutra is introduced by Ijurd Vy/isa, the crest-jewel of the Onnnisrient.
qualification of the stadent and constitates necesaarj' equipment for an onqairy into Brahman.
(We say) granted tht such a study is necessary; but immediately after that study should. come the or imnu-diatir succession, nut mlliihira or commenceDbni-ma-vichrira or enquiry into Dharma, since ment a"! in "nihil yog'iniisn>.'avam," " \ o w (let us such an enquiry is not possible withoat.thalt study, b e f f i n ' i ti> t r e a t o f Yotâ.'^ A\'(> c a n n o t , i n d e e d , s p e a k it liiis accordingly been expounded by the A'charya of c o m m e n c i n j ^ a d e s i r e to k n o w K r . i h m a n as t h o u g h (Teacher)in the words " Now, then, (arises) a desire jt w o r e s o i n e t h i n g t h a t e n n b(> d o n e a s a, d u t y In to know Dharma," *that after learning the Vedas f a c t , d c s i ) - e c a n a r i s e f r o t n a mei-e s e n s e o f l o v e l i n e s s fron the Upadhyaya (Teacher) is the tfme foi- an in t h e o b j e c t . enquir-y into Dhiirm;i. We do not hold that the Xeither Oan we interpret the word ' jiow ' (aflin) as SVistras treating respectively of Dharma and Brahman meaning iiiuri'iahi or ausiiiciousness as said in the are piite distinct. On the other hand we hold that Sniriti, they form ono (S'dstra). From the Sutra, " N o w then Til. s\ Mi.Mr;nnl i)h' >vnr(l Atlin. iIk'si* i wi) t'lncrj/od Ht arises a desire to know Dharma," to the Sutra, " N o ' T i l fiMiii !'.imIniinii. l i r i ' a k i i i - - I'tunli ii-'iiii l i i s : l i r o a t ; ^vholK1 lfi)ili return, because of the text,'' t it is but one S'astra, treating of Dluirnia and Bmhmau, of worship and the 'or, aiisniciousuess can luive n o logical c o n n e c t i o n object of worship : the Sutra " Now then arises a ^ w i t h " desivi^ t.) k n o w . " A s t o tlu? n e c e s s i t y o f p e r desire to know 'Brahman," marks only the beginning l o r n i i i m ' . in p u r s u a n c e o f t h e e x a m p l e o f t h e w i s e , a n of a section which forms an integral part of that one Mi.-nici(ius a c t w h e n comn."iicing a science, that S'astra, like the Suira " Now then as to the definition i : e r e s - i t y c a n b e m e t T)y t h e m e i e u t t e r a n c e o f t h o of s W c i or the subsidiary.'" J
" n o w " (n//if() denotes ihiantaryu syllables. X c j r d o e s t h e Î'ord occasion to speak of now {iiflia) indicate that n o w (of
f o l l d w s anothi.-r s i d e ( o f a n a r g u m e n t ) ; f o r t h e r e is n o a n o t h e r side, as no one side a n v s n b j ( ; c O has b e e n ti-eared o f b e f o r e .
The n?eof " now " {nfh'i) can liave no refcrcnct; to an antecedent circumstance .':uch as, like the act of eating or of gci.ng, is merely accidental; for, here it is inteiiiied to speak of something which forms a necessary ci|uipmeiit; that is here held to be the antecedent condition which, when secured, forms a special
Or, because Dharma is a means to the knowledge of Brahman, and that snch topics as .'/rufi (dircct statement), and laiffu (indication\ and the" exposition of ^ the authorities such as Veda-chodana (scriptural injunction), urthavada (explanatory passage), Sniriti (mediate revetation),which are treated of in the science of Dharma'are also useful in the science pf Briihman, it is right that the science of Brahman should- come
* }lim;'imea-.8Ati-a, I, i, 1. t Vcdftnta-Sfitras IV, iv, 22. : JUmilmsi.Siitra, H I , i, 1.
THE LIGHT OF TEPTH on SIDDHANTA DEEPIKA.

soiMiee of phaxma; for, Cfae end cannot be-Mbbved without the. meam. The authority as to tttamm being the meôs to the knowledge of B M U B E D is the d b i n p s'rati itself,
" T k i i by Tedii s t t i ^ do the Btibmanni seek to know, by Tajnn ( i w M d y T i ^ : * by Dai> (gift),.19 t a i ^ (ansteritr), by fart."
195
tions as obgligatory cannot constitnte the mere itikaTtavyata or the manner of bringing about another maiu act, it canoot be that they are complementary factors. [Answer): This objection is untenable; for just as the Sautr&mani, the Brihaspati-sava and the like which are enjoined as primary means by independent injunctions form also si^condary constituents of the Agnichayana and the like, so also an act may be of the two-fold nature in virtne of a two-fold injunction.* Wherefore until knowledge springs up karma should be performed. (Objection] : Because of the text " ( b y yajfiA etc.) they seek to know," t karma should bo pei-formed till the dawn of a desire for knowledge. {Answer) ; There is no force in the objection; for, mere desire cannot constitute an object of human pufsuit. Wherefore it is but right thafi the science treating of Brahman should follow the enquiry nito karmas which are the means by which to attain the knowledge of Brahman.
I t cannot be n r ^ d that, if Karma be the means to tiie knowledge of Brahman, Dfaarnia alone should be investigated and practised, and that the enquiry into (he import of the V^ftntic passnges serves no jparpose. For, when devoid of a -longing for tTTe fraita, Karma forms a means to the knowledge of Brahman by-bringinpr aboat parity of mind, by way of TBpwving sins. Accordingly the Smriti of the learned, beginning with the words " He who 'n-lcrgoes tiie forty samskaras (sacramental ritst^V ^nd ending with the words " He attains uriity \vith the Brahman jid gofcs to His loka,"t declares that all Karmas beginm o g with the Garbhadhsna (the cereiiiohy cpntiected with Impregnation') cdnstitate a neane of (spiritaal; regeaer^tioti by way of removing the dirt of sin. {Obêciiok) - I f all Karma should thns form bnt a iMHnplement (of something else), like the sprinkling of water npon the grains ,(in a saciificial rite), then it would detract from the independence of the- (several) As^rainas or religious orders as to their fruits,that independeoe which is declared by ^be S'rnti in the -W^rds " b11 t ^ s e attain te the heavenly regions,"!
(Objection): How can,the order of sequence, here defined, as to the sciences of Karma and Bralmian be explained ? If it; be so because the agent is the same in both, then it may be that the agent is tbe same in both either becansa the one is complementary to the other, as the dgkdra (an oblation) is complementary to {Aiuwer) : Not so. Thongh those Karmas are inde - the (main sacrifice of) Dars'a and Pvrnamnaa ; or bependent which are dtme with a longing for such frnits panse, they both form, like the five praydjas (certain t bmvenly region;, still il: holds gocfd that those oblations), two secondary f e t o r s of a third which is i ^ c h are performed by the manr who is free from primary; or because, as in the case of godohana % and flteh a longing constitnle mere- complementary fac- the like, the one is enjoined under ji special circnmtors by way o t oondncing to the p u r l ^ of mind. ' In stance as rt substitute for the other ; or because like the pafie of such a man the fryit of Jnana fknow- the six constituent parts (of the Dais'a-Purnamasii) ladge) iS ittwlf the fruit of Karma. Just as the sprink- they conjointly produce one single effect. We find no ling of water ivpon the grains helps to secure s'ruti or any other authority showing that the sciences Bwirga, as forming a factor in generating the apnrva bear such a relation to each other. Wherefore this (nnseen efloct) of the sacrifices of Dars'a Pfirnamasa, definite order of sequence as to the sciences of Karmn flo Karmas help to secure moksha through the and Brahman is unjustifiable. .ottainment-of Jnana; and therefore as forming guna One injanction enjoining it as a primary nieaiiB a)Kl a t^todntl harcMS (secondary factors) they are mere anya (sub injunction oajoinini? it as a, secondary factor. sidiaries). * + B r i . Up. IV, iv. 9. {Objection) : Since the Jyotisbtoma and Other sacrificial rites which are enjoined by independent injuncBrihwUnuiyaka-'DpaiiiBhad IV, iv, 2i. f Ganiama BbanKiBBOtra, viii, 24, S5. t Cb^&dogTa Dpanisbad.ii, 23, 2. J Referring- to the injunction, " llip pricM .Îionlil consi cr.ntr walcr in the veeael called chama^ît, and in the case of one \ \ lio dc-.tsircs ti attain plenty of cnitle, lie ehoultl consccrate it in tJic vessel called
4iudohaiia instead of chnindsn.''
These six parts are made np of the three maiii sncriHccsiii tho Pumamasa known as the (ujncijit,t\iu ",it,i.<liojnria^ andrhe iij^di,!.-^'':vufitty and of the three main s;u-riHcefi in the Unri'a kuo^vn
the tnitc]><i. the aindn:in-th'(U'i\ ajid the "indra'tri'ft'ift>.
253
THE
I.IGHT OF T R U T H OR S I D D H A N T A
DPJEPIKA.
(4iwirer):
Indeed it may be so, if there werM no W e do find passages
Mthority, s'ruti and the like. Karma and Jiiana:
like the following in s'ruti, declaring a conjnnction of

" He wlio knows tojfctlier both V i d y l and A v i d y l " * " O n lie goes, wlioevcr k n o w s Braliman and w h o has d o n e g o o d . " + " By truth verily this A'tinaii can e v e r be attained, by (austerity), by right knowledge, by Brahmncharya Btahmau)."! tapaa
(devotion to
Thus Karma and Jiiana conjointly producing one effect, namely Moksha, it-is but right that the two sciences should come in a definite order of sequence. Tboufrh indeed the injunction as to the learniog of the Vedas inculcates the mere getting up.of the text,, still there iloeg arise ftn occasion for tne two enquiries. By the learning of the Veda together with the Angas or auxiliary sciences, one comes to know the literal meaning of the passages in the s'r-uti. Then hiiding apparent mutual contradictions in the passages, which treat of the Jyotishtoma and other rites constituting the Sthula-Upasana or coarser forms of worship, as well as in those passages which treat of DaharaVidya (contemplation of the Divine Being in the heart) and the like constituting the Sukshma-Upasana or finer form of woiship, the student aspiring towards higher aims of life, engages of himself in an investigation of the suoject. Hence no absence of an o t c a sion for the enquiry. (Ohjection): In the passage, " t h e A ' t m a n should be laarht the vedantic enquiry is directly enjoined. (An-su-fr) . No, because of the absence of conditions which go to make it an injunction. To explain : veflaiitio enquiry cannot be the subject of an upnrvaiiditi, an iiijuuutioii wliich enjoins an act not known of before tiuni any other source, for, the vedantic enciuivy is otherwise known as necessary. It is known as necessary by ai îiing thus: vedantic enquiry, like the enquiry into tlic science of medicine, is a means to the uuilerstauding of the thing the Ved^nta ireats of, since tiie fornior is a scientific enquiry like the latter. Neitlior does it form the subject of a inii iiiia-vill,!,an injuucfion inteuded to restrict the act to only one of ihe several alternative ways of doing it,like the tlnesliing of rice (in a sacrifice) ;
lH'o]i:ini^lia(l 11, + l ! i i . U|i. I V , iv, 'J. X M I i m l a l i o p u n i s i i a d I l f , J, 5. Tlic-se are 6 ' i k s l i a ( p l i o n n t i c s ' , p r t i n m i a r , n i c t r l c s , n i r u k t a (ctyiiiijlu;;.^ \ a s t r o n o m y , a n d k a l p a ( l i t l u y y ) .
for, no other means (except the vedantic enqniry) faaobeen known in oar experience t o produce the aanrte reablt. N o r does it form the subject of a pariaatMiyAvidbi,an injunction which is intended to exclude all other alternatives,for then it would b e tantamonnt to this, that the vedanta should be only enquired into and not learned b y rote. In that case since the enquiry into the vedanta is not possible for those who have not thus l e a m t vedantic texts they can never attain the (Supreme^ end of m a n . If, on the other hnnd, vedantic enquiry should f o r m the snlêct of a parisanhhyd-vidhi as excluding an enqniry into the karma-kanda or the ritualistic portion of t h e V e d a s , then, too, in the absence of this latter enquiry, performance of Karma is not possible. A s , without performing Karma, mental purity cannot b e attained, there can b e no dawn of knowledge. W h e r e f o r e the aforesaid proposition holds g o o d Thus the sastra Known as the Cpanishad which treats of the P a r a - B r a h m a m W h o j s unrivalled in His glory, as endued with the Supreme S'akti manifesting itself in the f o r m of the Universe composed of Chit and Achit,spirit and matter, the conscious and the i n e r t ; W h o is the storehouse of all secrets contained in all the great scriptures; W h o s e supreme grandeur is declared b y such choice synonymous designations applied to H i m as Bhava, S'iva, S'arva, Pas'upati, Parames'vara,. Mahiideva, Rudra, S'ambhu and the l i k e ; b y W h o s e grace, extended to all sentient iieings subservient to Him according to the manner in w h i c h they approach and worship H i m , all human aspirations ar fulfilled,should b e enquired into after completing the enquiry into the blessed D h a r m a , . w h i c h is tanght in the form of V e d i c injunctions constituting Divine commands ; which comprises, in one whole, v a r i o o s forms of Divine worship ; whose excellence is made known in many a laudatory passage ; which is embellished with the several subsidiary parts furnished b y the s'ruti e t c . ; which is treated of even at a greater length in the Smriti, Itihasa, Parana and the w i s e sayings of the adepts, all these being in perfect a c cord with the original authority ; which is composed^ oE vidhi and nishedha (injunctions and prohibitions), vikalpa and sainttchchaya (alternatives and c o n j u n c tions , ntsarya a n d ' apavnda (ge;neraL" and special I'ules), h'ldha and ahhyuchchaya (weakening" e x c e p tions and strengthening illustrations); which is the repository of all human ends and the means of attaining the supreme knowledge. Thus Ijas been determined the meaning of the word " n o w " .
^ H L ^ ^ G H T
OF
TRUTH
DBEPIKA.
197
Th^ word ' t h e n ' (ataJi) indicates thnt what has preceded forms the n i ^ o n of what follows: becaose Dharma has W n i n y e s t i g s ^ by the student after having learnt the Yedas, therefore, hnving attained to the parity of mind by the observance of Dharma, and being endued with supreme Bhakti (devotion) quickened by true diacriminatiou and such other attribntes which then iinfold themselves, he should also UTeatigate Brahman leading to the highest good. In the compound " Brahma-jijftasA," Brahman should be construed as the object of the verb " jTui-'^ to know. The subject (of discussion in this section) is the followiujif passage - " Having surveyed the worlds that deeds (done for reward) build up. He (the Brahmana) who loves God unto renunciation should betake himself. The uncreate is pot bv the create (to be obtained). To find out That, he verify should to a teacher goversed in the law, who takes his final stand on God, fml'samit in hand."* The douht arises in the following form : Is Brahman fit for enquiry or not ? And the prima facie view ma^' be stated as follow s : Brahman is not n subject fit for enquiry, there being no room for .doubt concerning it.How can there be no doubt ?Thus : the S'ruti " This A'tman is Brahman " t teaches that the very A tniau that is imme diately percieved as " I " is Brahman. How, then, can there be an occasion for slightest doubt ? Furthermore, the aim of an enquiry is verily a knowledge of the subject of that enquiry. And to know is to define the object of knowledge. Now, does the knowledge, arising from VedAntic enquiry, define Brahman or not ? If it could define Brahman, then it would militate against the notion that Brahman transccnds all definition. If it could not define Biuhman, then He is not known in His true light. A jar or any other object is snid to be known when it is defined " such is the j a r " . Wherefore knowledge, too, concerning Brahman is not possible. And, moreover, w^ see no good (resulting from the enquiry). Libefration (Mukti) is not the end, inasmuch as the beginningless samsara is hard to set aside. Such prima fade view presenting itselL we argue as follows: From all points of iew the enquiry tlUodAkya-npuiUhad, 2.
60 * Musdska-UpKiiuhBd. I, ii, 12.
should be undertaken, because Brahman,i>eing within the realm of doubt, forma the subject of enquity; and further because a determinate knowledge of the subject conduces to a great end. There does arise a doubt for the very reason that such passages of S'ruti as " This A'tman is Brahman" speak of this veiy sanisiirin, bound by egotism (ahankiira), as Brahman. It is indeed the possession in a great measure of the unsurpassed potencies of knowledge and bliss and the like, free from ail taint of evil, that constitutes the nature of Brahman ; and it is the being subject to the necessity of entering into and gettingout of varions bodies suited to the reaping of the fruits of actions ripening under the influence of the traces of beginningless ajnana (nescience) and thus becoming subject to boundless pain, that constitutes the nature of -liva. How can the s'rutis speak of a unity of two such quite distinct entities?How can a doubt not arise in this way A doubt, moreover, c a i also arise on the following gronnS ; Food is Brahm<in; " "Manas is Brahman ; Vijnana is Brahman; " Th sup is Brahman ; " t Niirayana is the supreme Brahman,"* these and other passages speak of widely different things as Brahman. Which of these is Brahman ? Being thus in majiy wriys subject to doubt, Brahman is 9, subject fit for enquiry. And then by the Great Gracc of Siva, the Para-Brahman, the Great Teacher, highly merciful and all-benign, Who, ascertained by studying the S'ruti-ând reflecting thereupon, is won over by proper Devotton and Knowledge (Bhakti and Jfuina),there artrrues to the aspirant the great Good, the wealth of Liberation (Kaivalya-lakshmi), all bonds (Pas'a) being destroyed, his own natnre as made up oF unsurpassed intelligence and bliss directly percieved, while he is endued iu his essence with the qualities similar to those of the Para-Brahmaii. Tims the Vedantic enquiry has a subject to treat of and a purpose to serve. As to the objection that, because knowledge consists in defining the object of that knowledge, no knowledge concerning the indefinable Brahman can arise, it is only due to a want of proper investigation ; for, though no positive definition of Brahman" He is so and so"can be given, still it is possible to define Himindirectly by means of implication, by distinguishing Him from all others. Indeed, everywhere, to know
Chando)<yn-1Jpanisliad VII, i\, iii. vii, &c. + Ibid 111, xU, 1. J Mahaourayaoa-Upaniiihad 5.
253
THE
DPJEPIKA.
j tiling by definition is to know it as dtstingnislied from nil others. When Brahman is enunciated, defined and investigated by means of Vedfintic texts, Ho is knovrn to be that thing which is distinguished from all others of the same class or from other classes not possessing the given characteristics of Brahman. Wherefore it is right to enter upon this enquiry into Brahman. What is not subject to doubt or is not productive of any good cannot indeed form, for the wise men, a subject of enquiry. So, (the two points) that Brahman, W h o forms a subject of doubt owing to the so called authoritative texts and argumentson the subject is the subject of this enquiry of Yodanta-S'Astra, am further that bj- worshipping Him the aspirant attains his end, the Mukti, which consists in the breaking of the bond(P:is'a), as taught in t.he following passages:
" The tnower of Brahman readies the Supreme', " Knowing S'i- a, he p a W s into peiee for ever;"t " K n o w i n g that Is'a tliey beeoine immorial;"^ " A man who has left all Rrief behind, sees the majesty, the I<ord, the passionless, by the grace of the c r e a t o r ; " ! Makin); Atman the arani, and pranava tlie upper arani, only by the churning of clhyiina, the wise man biirus up the bon(i(pBs'a) ;" " Knowing God, he is released from all bonds " ;1|
SIVAGNANA OF ARUL NANDI
SIDDHIAR
SIVA
CHARIYAR.
(Continued from page 180.)

JAINISM:NIKANDAVADI Sect.
1. Let us state the views of the Jains of th&Digambara sect, who worship the Asoka tree laden with sweet-scented flowers, covered with bees, who, in the performance of Tapas, inconsistent with the Vedic Dharma, go about without clothes, and with dnst covered body, remain asceties abjuring family life, and feeding sumptuously, carry about with them mats and peacock feathers. 2. Our Lord is the Immortal Aruga, full of glorious attributes, praised by the Gods, who, leaving aU the eight evil qualities, is clothed with the eight i m maculate virtues, as the full moon is clothed in coolness. 0. Our Lord filled with austerity, has rid himself of the evil senses and know in an instant whatt takes place in all places and in all time, and is gracious to those who worship him and worship not. His othfer good qualities will be farther described. 4. Leaving the evils of hunger, thirst, fear, envy, liking, lust, thinking, abusing, disease and. death., swcatiiig, surprise, pride, wondering, eating, anc birth, and sleep and being covered with the eight good attributes, and being seated in the Highest Heaven above this world, He imparted his-' One w o r d ' to the host of Siddhas who surround him. T). Following that one word, the Siddha composed several treatises called Charana, Y o g a &c. so that mankind m^y not be misled. The gist of thege books is that Time, space, Dharma body and Adharuaa b o d y , Ptmyam (virtue) and Papam (sin) Atomic bodies, Atma JBandam and Moksha are all eternal verities.
1. Nikanda means literally withont clothes and these are other-_ wise called Digambaras, which means clothed with sky ; and the secondary meaning Nirvana also means, a naked person. Digambara and Nirvaiii are both names of Aruga and Siva. 2. The eight virtues (i.-cMo<aini)) ava Anantayiwnendless Intellif:;cnce, Atlanta Dai-minailLimitless vision, Ananta Viryamendless power, Anantasakamendless joy, namelessness,. seetlesanoss, (Gotra), agelessness, and Immortality. The eight' evil qualities .rcwg.iiriii are Ignorance, Defective Vision, Be'iief in the. Vedaa, Sensuality, Possessing name and Gotra and sorrow*' arising f r o m ape and bodily pains. The glorious attributes ^ are Perfection; Omniscience, Benevolence to all sentient beings, Joyfuloess, Activity, ileing poseesBed of the fourteen wonders, Being seated in DevÎak* Ac.
these two points have been propounded here in the first section.
A. MAHADEVA, SASTBI, B . A .
Taittiriaya-Upairishad, II. ii. 1. t S'vet. Up. 411. : Ibid. 37, 20. Kaivalya-Upanishad, II. (i S'vet. Up. 18.
THE
LIGHT
O F ' I T I U T H OR S I D D H A N T A
DEEPIKA.
199
6 . Of tbeae. Time sprenda over the pAsI; and tbe presoitand thefntare, and comprise!) alltlie three kinds of Time in onn moment; Alma, which is limited by this Time, is present in a b o d j and fills it whollj, p u s e s throui^h periods of youth, adolescence and age, nndersoiog Tarions changes, and is intelligent and eternal. 7. The Dharma Body .causes the Astral body (f^fisrvui) to die, so that it mny not developo again. The Adharma body causes the permanence of the Antral body. Virtuous acts 'Punijam) is conducive to the Dharma body and evil doin? {Fapam) is always the cause of ^dharma Body. Space gives room to everything. "We will state the nature of the material Body 8. Material bodies are all objects witl) forms like iron, stones, trees, &c., which have a power of their own and are present everj-wliere. The six kintls of perception, such as sight, taste &e. wliicli cnnso cviLconstitute Bandha. Good Karraa or Ta'pas is pei forined when w e a r e l o s e d from the control of these senses- This Tapas will bring about good births. AVhcn wt' get rid of both Punyavi Hi\d I'ajicim nfter eating- the frnits thereof by repeated births, we attain to ilolcslia.
REH'r.u'JON or.JAJX-ISM.
is a'Jiva in a body^^ If you compare him to r King who bestows benefit on mankind, then why should he dwell in the City with the golden walls ? 6. If you ssy that the perfected Arlrit derived his teaching from tbe one word of the Eternal Arnga, and gave it out to mankind, then as you do not postulate his having senses and mind &c., how can he hear what is told him and give it out again. This is like the dumb teaching the dumb. 6. The Aruga dwelling in the Blissful Regions cannot know the sorrows of this world and so cannot come as a teacher to remove it. If he can know, even from where he is, then he has experience of sorrow and the Blissful Heaven ceases to be such, and I have reallj' no answer to give you. 7. You asserl-.ed that the Soul^ fills the whole body. If so, where any portion of the body is defective, then the Soul must be defective in proportion. Besides this body will die, and when it dies, the soul must die also, as the water is lost when the pot is broken. 8. You say that both the Dharma body and Adharma body elevates and depresses man, in the same body at the same time. This cannot be. If you instance the case of beetles and birds which fly and sit. fnc.ir a-cdons are not sintuJtaneouS. y. If you say tliefe is no Gad who knowing the good and bad Karma of Mortais, makes them eat the fruits thereol', then there will be no one undergoing^ the joys of heaven and the pains of hell. If yoa reply that virtue and sin attaches to a person of their own force as an arrow shot from a bow, then your simile implies a person who shot that arrow and-1\-e require a Gou like the JJowinan. 10. You said that bodies like iron, stone Ac,^ have Souls with one sense. But ^lll life js seen to be destroyed, but we never see stones and metals die Besides if these have souls, tliey iniist attilih Moksha also. You are alone in asserting; life of such lifeless things as stones IJ You say that Tapas is performed wbfl the six kinds of perceptions ftro fos^. But no wealth can be acquired in trade upless wealth is invested in the
a. Both Kannii and iiiun have to be actuated by n suiieriof power and without It, t l i e * will be merely inert. Man cannot choose his own ônd and barf and cannot foresee the far reaching consequences of his Karma and guide his own conduct thereby. 11. Mere inaction or Passivity cannot prevent one s iv'OIrtli and give him eternal bliss. If so, then all inanimate things can attain
1 & 2, If you say tliiit your God .Am?.-, is associated with good qualities as the niooii and its^ coolness, thoii the comDfirjson is not tiue. Ilis evil vyfis him betore ana as such he belon;Ts to the i order of men, (His good was not inherent as coolness in the moon bnt only Kssociated and acquii'c'd). If \ou say that God A m g a attained perfection by his virtue, then it implies the existence of one who liiid down the rule of virtue for the purpose of effecting salvation and some one who followed it to attain salvation. As snch we will have to postulate a Beiug who is above your God who is worshipped by those who do not kill. Therefore which of these will you accept as God ? 3. You asserted that your God sees ana knows everything without the intervention of tliG bodily senses, and vet you -assert that his body is immortal. If kji, bis nuna ana other senses cannot leave him, and without these and his body he rnniiot understand. He cannot know all time at once either.ti j 4. All those who get rid of their evil qualities each as anger &c. cannot attain Idukti as your Aruga
4. If like I V King, ho miisi dwell on earth and panish tho ivick d and reward the good, but lioil Arrâ ia aaid to be good, lo the itlckcd and the rirtooiie.
13D
THK
L I G H T O F T R U T H OE S I D D H A N T A D E E P ! K A .
trade. (So action ra necwsary for Taww). If yoa m y tlit Tapvs is REMÎED by the froits of past KMITIW, t h ^ the same K a r m explsios the ^ w t h asd extinctioD of tbe evil perceptions. So yoa cannot reach TWpaa, except by action.
Koksha; and maa himself will be reduced to a condition of a lofr or tone. It is opinions like these promnigated br the Jains, tluit m e n inactioa is rirtae tlukt accounts for the often nnwanuted shir that is ease apon the Hindn System of Ethics. The misfortoae is that some of the phrases and words hare become so common that t b ^ are nsad by ereiybodj and anybody whether with meaning r withoat meaoiBg, whether appropriate or inappropriate and hcDCe arises a great deal of confusion. And then these little ayst a n s having each had their d ^ , hare not altogether ceased to be aad they hare left their marks in tlie pubh'c mind and morals- If tlw fact be true chat Jainism was dominant in Soath India for sereral ccuturies and all the best litcmie and monlists of the period were Jains, it is no woniler some of these foliacie.s hare still Iingerc<l iiiiiong iliem. Jiiiiiism preached a life of risid asceticism and moralitv and vras thoronglily cxclnsive. And the 6 kinds of evil actions were considered to be cultivation, mechanical indastry, writing (Buing in office \ tfadin^, teaching and sculptnrc. This was against the very genins of Hinduism whose ideal was the foar IHiarmagYLrtne, Wealth, Pleasure and Blieg. Hintluism thoogU pnaching control of the senses, and cessation of all desires, only does ao, so that it may reach higher spheres of activity. " ZiKjSiLt" (Tlie great sage does actions, impossible for otkers) says Saint Thiruvalluvar in his chapter on " QLI (5to," (The .greatness of Freed Beings). That real asceticism ilaes not mean merely giving up famUy and children and is possible in one and all the varioBS ashrams was e.\emplified in tbe life of this very Sage, who lived with his wife, and continned to live by his spindle. la Siddhsnta works, wherever the j^reatness of these ; are described, their entire benevolencc and lore of all God's f nres is invariably set forth. Says Saint ThiravRllnTar in the game chapter,
12. Yoa say that sobjecting one's body to great privataoos is the greatest Tapa.. Then yon most i n sert afso that persons andergoicg tbe greatest a g o o i n from bodily disease are the first to get to yonr faeanren. I f yon reply tbt to desire vainly Moksba is itself undergoing bodily pain, then you bad better cirt off your nose iu view to yoar sccaring Imperishable Kisa.
'' an this time the philosophy of qiuetiam has been sound asleep or ' with its eyes fixed on the point of its nosp,' aecording'to the directions of the Gita, it has been thinking itself out of its witst" and pats such things as the want at Bailwaya aad Telegiapfa^ prohibition against widow mi^rriage, want of educîm aad avilization and good Govemme^, evils of caste Ac., to tha iBaetedit of Hinduism {vide p a ^ 99. Selections from the TJpanishads by Dr. Mordoch). One might as well retort and ask if aQ Christiu euuntries arc free from all vice and wickedness and social evils. If Kailwaya and Telegraphs are such great boons, why were they not invented by the founder of Christianity. There are raoiB Godless men auiong scientists itnd inventors than among other classes of people. There are more unredeemed and God forsaken slums in London alone than in all India put together. St. Panl'a iirst advice tii widows is that tliey should not marry. Conxtfe Tolstoi's views on Christianity (which we boheve is the tme viow> is condemned by bthcr Christians as tltocnughly imprai^caland undt for public acceptance and iûblic Government. Begarding the views of Gita itself, they are unmistakeable. Over acd over again. Lord Krishna says that action is necessary. Snch actioB
covers the wlmle Held of Chariyu ( .B.SIKJ), Krii/a
), and Toga,
no doubt, aud any of these acts performed with an object and for purely selfish ends are condemned in .the strongest terms by Lord Krishna and other Siddhanta writers (riVio ehaptera oa r S m i and iii of Kaanodaya VaUalar). The 64 charities (jj. j ) enjoined -on the Hindu cover a larger lield of usefnlnaas than tlurfe knowrf to the Chririnaa Hisnanary. The charity at tbe Hinds ia proverfaiRl. In his uid feaats. He remembers tlu punranii the helpkH. W e reqniie no poor hiw for oar coaatry. Unlesa redocetf to t]itf<diT*>rt j i i r t m i by poverty and famine, you cannot, imagine a mure contented n d happy aifd hopeful individual. If he tea not rise against opprwion and tyranny, should that also be pat dawn to the d i a m ^ f t oi Hinduism. The strong hold of Hindn Loyalty is hts Bcligimu Be it said also to the credit of Hin4u)sm tht its ideal of a h o l y n m ia not that of a sport-luvii^ Bitsidiuay wbetlier tê sport be danang, acting, tennis or cricket-pbiyid);, ^rfiin^ or klinting. maeiie and saintly life led by the early C h ^ i o n f^duns of tfaa e k v d ^ does not commend itself to modern day Chrlttiana and TIIMII GIII I III is forced to write an apology for thein alpiost, t h o n ^ tlm UiflMqii is well-preserved by "the modem CathoGe CliiirBh. Mere physical privation could be no object nnlraa it 14 in>. God or your fellow craatures. Bhakti and desire alone can lead one to ICokaha. The commentators add that the worship of Jivas, like God Aniga (Ariiat) though by their Karma they have become powers, and principalities and Devas, cannot secure this object and the Love and service dedicated to tbe Supreme One alone who wai never subjeei) avail. 13.
jfiârif a^Sutr jipQeutiuip QpaiOfuSniiîh OfigmsaiLn ^êsaOtirQg* eerso."

" The sa^c is called Anthana, as he is full of virtue, and is fuU of kind actions to all sentient beiiiKS." Char..a, in his similar chajiteron of Grace,' Says Saint Umapathi Sivain his 'Light
îBteur i3s.
" Oat of the depths of their love, thry are troubled and tossed about for the sorrows of their erring kind." Saint Thayumanarar also devotes a chapter to the same subject of " Tho i>ach of Bhaktas " (JJCTUT T^) and he says
zrc'syuScT'^fiMrgnuSiGurQ&ism^.i ^QufftmisA dertaken in the service of iittî3*J= lîsest^Âaiuu O^/gisaQsrir." Gnana and cessation of
" 0 for the day when I will think of the Wisdom of those ascetics, who con-sider all life as they would regard their own life." Compare also Gita Y. 35. But different people and nations have different ideas of what is good for themselves and for others. A Christian missionary remarks that
to births aud deaths, who ia Amuti mukta and Nirmala, will be of
THE
LIGHT
DEEPIKA.
201
13. Y o a MY that we CHII reach the golden city after the fraits of past KArma have been eaten up. A s Karma is endless, what oertainty i* there that you will finish eating them. If yoa do sncceed, even then, when yonr Karma cease*, your body and its senses (begotten of Karma) also ceaê Y o n r case is like the cat waiting to eat the fish after the Southern Ocean dries up. 14. Your tryioer to reach Heaven, without a God (a First Cause) is like the attempt of the pot at the bottom of the well to reach of itself tlie top. A e o n e a t the top has to lift the pot out, so be wise, aud own yoar aUegience'lo Siva.
JAIKISH :Â JIVAKA SECT.
forms. These spread always and everywhere and are of the same unvarying natul'e. 6. The Jiva cannot be seen by the eye Cis formless) Induced byKai ma, they are born in bodies with f o r m ; and even then, the Jiva cannot be seen by mortals, but can be seen by the Immortal Gods. W e will describe the wp.y, the other four atoms mix among themselves. 7. Neither any three of these nor any two of these will be fouud united tocêther. IrJnt with earth, all the four will be united together; with water, the other two (fire and air) will be found together; with fire, air will be found together; and air will stand alone. This is the way these four wis among themselves. 8. There are si.'c colours, namely, white, golden, red, blue, green and pure white. Of these, pure white is the colour pertaining to the Heavenly regions. The other colours are found in earthly forms and are perceived by the soul by touch, perception &c. >. Wealth and Povert}, pain aud pleasure, living in one's own country and ôing abroadôld age and deatl|, all these lieoovne attaclicd, by the result of previous Karma to the Jivn, in the womb itself. And the world moves on siibjcct to the laws of Karma.
10. O u r L o r d hii'^ f i i r t l i e r d e c l a r e d t h a t w i t h Those the Piiuwho
1. W e will now state the case of the Jains of the Suxtambara sect, who though professing to be filled with grace to all creatures, aa to one s own self, yet prescribe such austerities to all mankind, productive o f immense pnin, Fiinilar to their own suffering, -when they pull the hairs out of their head. 2. The word of the Lord Aruga, with endless Intelligence declares that there are five atoms or entities which fill everything. They are the earth, the water, the fire, the air, and the Jivn. If we are to describe the nature of these five, then, the earth is hard, the water is cold, the fire is heating, the air is flowing, and the sonl is intelligent. 3. Earth - and water have a downward tendency to spread. Fire and air spread upwards. And the Jiva enters bodies formed of these, and these atoms individually. When it enters bodies, it obtains the nAture of the particular body to which it is united. This is the way these atoms act. 4. The first four atoms cannot know each other neither oan one atom change into another atom. One atom will not enter and abide in another atom. Yet they will unite in the living body. These never come into being newly; nor do they die by lapse of time. They always unite together and not one by o n e ; and they never change their nature. 5. These atoms as such never imtlergo creation, development, destrnctlon or resolution, can neither be eaten, nor swallowed nor digested nor spit o u t ; neither made nor unmade. These pass l y o n d the vast worlds, and enter all bodies and
51
i/am a n d P i q i a m , t h o s e a r o entities in all. n n d e r s t a n d this to b e w i s d o m will reach Heai'en.
Highest
J . i f . XAI,L.\5WAMY PU.I.AI, B. A., JJ. t..
[To he cMitinueiL)
253
THE
I.IGHT O F
DPJEPIKA.
TAYUMANAVAR'S
POEMS. umeaîqiBtiranriif^ QfaaiÔuxTQÔa'iieieSar Qp^îi

Ou^^Qum&Qpifiiiîh utenQwiriuiraiQpLi
{Continued from page 177.) sniijîqîriifisaSI ^mLceiajf. a(SiiiuS fie^dMOBifiîB uj
QufiOwitL^QuîSîîh Ou(j^mwOuJiiSjfieBUiiLiiii u>(ês)UMfiOar^ eoLoa^w Oussseafigui^sfiwjbjp: SiLsoTQfiiSti^faeirQfi iSfiiLiuiigû^ u>irÔiuiri-^Stii lofi^Ssm-iLiiiaseoG^ Kip^^BBnLjiSaiSsiQtjaSIAaj I T EI(25 S s n r oj s i 14 Jw G1IT
G^SêiaOsirfirOuîjiuirujfi OfiStuSsiijii^QfereS LoaSif4srrdti_irg(75afl

O^/p/rOaJaS'^jjraL
euiriqeaeuujL-iSiLl wsar^Ssruji^'iS.tl Qidsitbt
e>:eaiiu@jrmt^(ifi iDita.tQainQ^SeojDairS ojirarisfiwi'mutrdw. n^tLfLceapQfii^f-Bineir ejQhîSf-^f u^sata ujSei/seaîsiTi^BirQpaspCJajiT enenriu&irariQp utiiejsGsjnQjSsiapwnS ajnpsrifioaeiiruiiGu). 70. 0 The Supreme One of Beatihide, the Grand Receptacle of both seen and nuseen Universes ! The 5(5(Z/iya-i(rtd/iaa* is really very difficult. The Sages in the forest, ip order to obtain Sndhya-iddhi,f have suffered very niiich. They would appease their hunger and thirst with dry leaves and fruits and with water and sit, in an unshaken manner, towards Thy contemplation, for a length of time in dark mountain caves; they would take their bath in sacred waters and, allowing themselves to be scorched by five fires,J seat themselves in y o g a for long duration, so that their ribs might become prominent and their hairs as much inteiwined as to admit of birds making their nests therein. They would further manage to control theii vital airs and their minds and sit in mona in the forest consumingthe sweet nectar flowing from the Soma's orb brought in contact with the blaze roused of the inner fire; All these hardships they had to iindei go for to get Thy Blissful Grace which is the Final End aimed at by the Yedagamas. How can I, 0 Universal Protector, be allowed perish in this worldly strife ?
* Sudliyu-Budhana iiieaiis clie accouiiiliah'ment of what ought to be doni', by ua, + Sailhya-siddlii njeaiis sucrcss of an undertaking. Ttifi five Krcs mo tliu /.JH. kindled towards the quarters and tho BUD. 'I'liey arc culled Pajiuliii-agni." Vide tho 96 Tiitvas under verse 48. Note. The Saint rightly r e f e r s t o the difficult and viiiavriidablc ' Sadhana' or practice into which all knowledge shall bc'put, to reajJ the fruit of our life. c. / . 4th verse.
i^s)
71. O The Supreme One of Beatitude, the Grmnd Receptacle of both seen and unseen UniVerfies! Nothing whatever can be said to take place withoafc Thee. Say, purity or impurity; pleasure or pain.; attachment or non-attachment; passion or dispassion; the Mantra or Tantru; conditionality or non-cooditionality; Entities or non-Entities; change or nnchangeableness; highness or lowness; dearness or cheapness; male or f e m a l e ; the Eternal or the non-Eternal; spottedness or spotlessness; in or out of Kalais-,* truth or untruth; having or having no beginiung; the percievable or unpercievableIn fact in all principles of nature, I see Thy High Ccmcern. If it is so. how can we (souls) get on without Thee? amrrQ^LCir'aseus fSLLeaiisî^px sariâiisjMit nOLLrngpiB goiilCuLSettiBÔis^ ssujtsr^lSQfueSI unjnr0iu/3ii. ir^ Gwesruiaiii^^tBfiU u^^fieiL/iSjri'Ôai uiriuffQujjjuiSjiit-;^ wtKBLDirLDireiBtijeueir upeaeuttj^sii fieuemem Qifjrr^Sdrjv^&ir XSuirswLi&fiîuisfi Sdnfo-eiruir^LliOieiLjfi S&ereSeiruiîîS Qfitiiefieh^strsiri/}^ Saresra^C-ua bQldA^ ajirSApfi/fhuwiuOio luittf HfiwiresruiiQut.
* Kalais arc said to be 64 in which aonU a i induced to their duty
to
THE
LIGHT
DEEPIKA.
203
72. O The Sapreme One of Beatitude, the Grand Becîtacleot both seen andnnseen Universes! O TuriyamArti I* Even the ^reat can hardly reali/.e Thee ex'<ept ia the sphere'of Thy Gnanat which is by itself not knoWtle.
I have, thetefore, to conclade that I cau never, bat throagh Thy Grace, expect myself to be absorbed Though I am not unaware of this truth, yet I am in the SivA-anabhiitiJ of Thy devotees which is sunk in ignorance to such an extent that to lift me up the blessed fmition of their Spiritual husbandry: will seem as impracticable as to awaken one, who That is, they first prepare the soil of mind by would wantonly pretend to sleep before sunset. It weeding out therefrom the daik noxious growths can, therefore, be asserted ia my cHse th^t the fate of anava and lacerating the rocks of eijotism; ^ and, ^ f KarmaX oyeTTides my free-will. 0 God ! ^ t r e m e ihen, they sow^herein the seed of consecrated KIWI a ly abominable is liiy condition ! Little there-is in me and, protecting the same until maturity from the to teach or preach to others. T^weiooB birds of J/âyd, I I punctually iiTigate it with the water of their sincere devotion. Quifi^juSQeraiLiîiSQer^ OagSkouSQatalen^Qjsir Lfsiuuteu^BB^Sîuau mjf^Bf^^LDT ujQetnaniQmiûjniu ^bsithQuj^sSiein^ ôrmLnGujeersireiBLDQuit p mû vSm^BPa ISHinn tu Quir(Têrei)nuOuirQ^Sannr<6ija mîuwOaSjîuiriu LDjojuerrQiweainDiiSGsuluiuGear iSf Obi (SfeaiGiu ear Qei/Su-iGa an SîuGer^ ay i X w ( 3 & r O a'err (r to ff 8 eSSsiJ-jSlGaraarÔflsirSsiirS Kf^QS^paitgi MtundSsa îLfSeSi-SSeBraiaiGxip fltLi^^si^sijeiir^ mirOmtkufip/Si-i'Qfi Gaijpia^Giu^ iâeaaiu mi^Qmtms^mfi etr^^sirfiius> jfiutuGeirGliCiiuujGasr ^LjuS/UgjtiîSii aea nf/Sifi/SuiraiiwiuinLu ^SairtiiQesnSSsas'Oajanr jSeitr ^ OuiT^nîiiaieS Qeume30aie^Qf,eus:fl ^SiLiGarÂiuQpEj saâi^^Qsa ^(S^Qpia-iI^Qjifi eaajiuGctriuuuGesr Qaj^LoîSîrâaaieSil. GiîrsSeHu QuirûLjQîfiQs^ScmiLi lUt^^QLBerOsiiQeau} u^sHj-HnuLDeûj.iiU ajecaiuSirtevi^Qp uii-iBsQtuiT^Sesip&iirS luna is^maea UBGW. lumuSirmL-Qfi aj n fr ifima or uir a ici. i"'^) 74. O T h e S u p r e m e One o f B e a t i t u d e , t h e G r a n d
73. 0 T h e S u p r e m e One of Beatitude, the Grand R e c e p t a c l e of both seen and unseen U n i v e r s e s ! T understand that 1 am Thy Tariya-murti. lit. Fourth Bping Trinity of Brahma, Viahna and Hiutrit. 't Wisdom or Icuowledge of God. X 8iT-aiiabhuti lit. perception of Siva; IIICSSIMI rnuililiina or .jierieBoe of Biva or Parabrahniam of Love. { Tide the 90 Tatraa nnder 4eth verse. II ilayfci maya mala or matter. Virle note lo Tcli voi-.io. /. "B^nWut himielf will neither gay that it is r(<al imr tliut it is imnaL All that he can aay ia that it is then;, and tliac it mnst be removed by îdya, science, or by Vedanta, the pliiloHuphy of tlio Upuuahads" J ^ f e a s o r Max MuUer. "Tlu> Vednntii dneu not eay that th .world is a mere illoBion. On the other hand it says that it is real nay, that it is eternal. But its reality and i toniality ar(t only relative, for it exists and fan exist (a Siddhanti would say it GO-exiB^flO to distinguish it from eternal uncha/tgfîO'lc Paraniatnm) only in and throagh Brahman, the clinngelem suhstancc."'The ^woltened India, September 1B97. I...r<l l.oni ing, Blessing n o t y e t m a d n fit t o tlic evil qualities nature of lowness, receive found killand
Thoa being the motoiial Life Principle of the whole nature, every thing is duo to Thee or beconieg Thyself, viz. the five elements ether* & c , the whole of awios, t this ocean-girt earth with huge mountains, the planets of Sun and Moon and the rest r and the Muktas overfilled with Thy Boundless Grace lose themselves and their self-c&nsrioumess in Thee.
R e c e p t a c l e of b o t h seen and uuseeu Universes !
b y reason of
p r e d o m i n a n t i n m e n a m e l y t h e rojo flesh-eatin<:, wickedncss, .inger,
w e a k - m i n d e d n e s s p r e v e n t i n g iny b c i n ^ i n t e n t o n T h y A r a l , a n d t h e tama n a t u r e o f lyinL', v a n i t y o f madness, ignorancc itc. Still, howov(;r, O for I have no liovil, d o TJion n o t f o r s a k e (iiiide but Thee. me; wishes,
other
Thou dost
* " Ethor is iiiOTitionfMl iis rln' tii>t :ind lusL rsscnre of nil exisftMicc." i-.f. 'i'hc (iPMit 'N'li^Mjivalky;! sjiyinir to Ills wife. In T.IpiK immutable tlie ih'iir is iiiror\vo\rn ilie Akasu. r/-, /.--/ i-.<nence of nU c iÛ-iW''" al.ô 4^tIl Vi'l-Sc. fAnda universe. J c. f. '"Fate is, uotliini; Imi liiijjiciii Kaniiie itsult. \'idc nolo to 2nd vera- also.
204
THE
LIGHT
OF
T f t U T H OR S I D D H A N T A
DEEPIKA.
really abound in mercifnlness and as soch dost ever dwell in the hearts of the RHges who would praise Thee: O Matchless One, the Life of life, O Truth of Pureness, in and out 0 Turiya felt, there no strife; Oar Lord, Our Goal, the Vedas shout.' a^^cer^^BSitdr fpSspiiCttiLQgsOuieiT
OudiusfreiÔuttL'uQun^tSiioaiiiâiftiti OuniuiLit^SkaOiDUjOuJim Brjgio QuiriL^lpeiiupfi-iS/i'i Ouiral/ttJirgiiirQof

Q U " uj uS i P to O U " " j f I TO O " w
eBtu>dstttS0ili^Sseriu e S ^ e S ^ l M i t S ^ e S S a r s e i euiQ^floiifiiLitS^tn uerLSenteoiuihlceBr^ êaiSMSnQsujuQuirf^ ludairsiLSssneo O u t e r L / ^ & O i u M s o ' ujiiaiuSaaKL^Qfi lUiissis^LDatauaQui. 7C. O The Supreme One of Beatitude, the Grand Receptacle of both seeii and unseen Universes ! T h o u art, indeed, the sole Beneficent L o r d , whose deeds are marked b y no personal motives of any kind whatsoever. I dare say that f r o m that d a y forward on nhieh Thou earnest as Manni and didst claim and take ujj my hody, mind and soul, all m y non-satvic acquirements are gone ; and the whole Prapancha* are transitory and false to m e ; time, place and wealth are false. M y body is false. M y kith and kin ar& false. N a y , the sense of ' 1 ' itself is false. I would b e no more in the dark of Anara igoorance and consequently bo n o more affixed to the wheel of rebirths ; and I find my Manas-^ Mid AndakaraiiOB.f &c. to be totally extinct. In fact, I have attained my eternity free from c o n ditions of time.
lurOargsitnîfisi^îr Oet Ferrer ojuiirpi^^ luT^gnjoLaiSLDirarOmieir

fi^^tSao^gi^Qaiirowi^B)(Jttjffip.jasSuisir
O ^ sir LO ^ fits Jtir^QQivssr ffsaOLDitlBfiaieSir^ Qldh(âaeSsm QutiufifiOmBUîueneirmr fii^ QiciLii^
OwQiîiruCueB^jfirOar
a/610 i^'ca> ^ ly ero (s <._ I T Q ^ If c v <T
lUfoti-uSiraiinQp ui:-maOa/ir(î6sB}â!irQ aj'TeeriûjiiearuiiCtD. 75. 0 The Supreme One of Beatitude,
(f)
the Grand
Beceptacle oi both seen and unseen Universes ! 1 have to think that, to no purpose, I have cultivated my intellect and laden it with many kinds of knowledge acquired by reading and by h e a r i n g ; because my heart is still impure and concerned : I have not freed myself from the affections o f ' m e ' a n d ' m i n e . ' I am devoid of the noble instincts of love, charitif and sympathy nnd have never even thought of i-ighteom*. tiess, virtue and -penance. Nor would I recommend myself to strict observance of truth. A n d I simply sermonise to others without finding time to contemplate Tlieu to procui'e Thy Grace. (> God ! I am the greatest fool that the world has ever seen or heard of.
airrGp,
(Tlioii hast done no actions for Thyself and all Thy actions have hccn beneficial to souls onl_v).
R.
SHAKMUGA
MUDALIAE.
(To be
cnnfiiiued).
Ot-ea^neSiLli-'ÔuirQ^^ Qi^cr afiiunu. euis^trins GLijbji/iSLCiQsaf/BajskO.!]
PrapanchaUniverse. Vide notes t o lOth verse. t Anclakarana6=intorual senses. verso. Vide 96 Tatvag nnder 48th
fHE LIGHT OF TRUTH o SIDOHANTA DEEPIKA.
205
T H E
L I G H T
OF
O R
T R U T H
creation,' which meaning is more brooght out by Mr. P. A. io his English Title, 'Pilgrims Progress,' than in the more mysterious Tamil title. The Morning Hytnn, ' ' deals with '^Grnêathe vanishing night, the night which gave.us rest and recouped our strength, and the call is to the awakening soul to use his renewed energies aright, in the path of salvation, and thus realize the high purpose for which we are allowed to be born in this earth, by the extreme Grace of the Supreme Siva, "glis^Lj^tfi, Oair^lSar^DeuirQîvju." W propose however to devote this paper more fully for an analysis of the Hymn entitled, ^(juya/aueS Tlie beautiful Lily flower. As in most of his other Ijyinns, where the Saint thi'ows his own words into the month of babes.young^ladsand lasses, who on play intenf, proceed to gather flowers, roam about gardens to hear the (ii9ii)) Kuyil sing, and to send love messages throngh parrots and swans, to put up swings on trees, to pick limes for juiiui/i&r, aild form themselves in croups for ^liiS, so in this, one calls to his playmate? to cnll flowers for laying them at the Feet of tlie Lonl. And this, as an action commended to the Kirijaran, (BiHajteir^') the planting of flowers, and rearing them and gathering and making garlands for the" service of Lhe Most High, is in itself the most innocent, and pious and holy occupation a devout soul can nspire for, fully engaginjf his pJiysical and emotional and intellectual faculties. But as everything on this earth, can be used or ahsued, BO, do'we not know, how 'this thing of beauty and joy for ever,' is prostituted to serve mun'a grosser passions and immoi-al purposes. Several millions worth of the choicest flowers are sold in the market of London alone; what for? uot all for laying at tlie
feet of God, b u t o n tlie b o s o m o f 3 f a n . 3Iaii is the
S I d d h a n t a t)cepika.
MADRAS, FBBRUARY 1898.
A HYMN FROM THIRUVACHAKA.M ANALYSED. TIm BtBileiit ot ThiravAClialraiii, ^hile he fainiliarisa* IbmMlf with the aweetuesii and mq.sic aud easy How of th words by his daily lecitation of the tf jitafiB, îll s o o n begin to notice in rather bi^ and p i e t t j tjpe, jast nnder the title of the h y m n , certain p f a i a s e s which for long seemed to ns to have no sort a bearing on it. Teachers conld either not be found to sxplaiii the meaning of these words, or if found i M e l J r , i J i c y c o a l d not be indacud to impart what they wMMfer a holy aecrst. Bat with the study of the ^.idlihBtita Pbiloeopiiy, eapecially o f that One Supreme btMk SivagncMobolham, the mista slowly begin to get disp^led, and -fancy we begin to Be a menning and a o^Dedtion. Following the lead of these words, are called technically The mesniog>" the credit of adding which is assigned by tradition generally to Baint Umapathi Sivnchary^ we have tried to analyse the hymns in sevei-al i J u w w i t h some succesB. Bnt we cannot claim to this, îbbar absolute oorrectnes* or authority, and ours ia uetely an effort, and it is sincerely hoped that other* who are better advanced and able to see the inner meaning will give the benefit of their knowledge to ihe public.
Uddea
divinity of the present age, and not God. He indeed the Divinity proclaimed alike by the philosopher and the poet, and the layman, and tlien^
such The prefi.ied to the Hjmn on ' The a r e n o w a r r i n j * s e c t s a n d r r e e d s a j u o n g House of God,* po benutifolly translated by Mr. P. A., fraternity. A noble brotherhood indeed ! To ignoi'e, and published in these pages is ' j f j i C w x ^scdsatrii,/ a n d d e t h r o n e G o d , a n d e l e v a t e J f a n t o t h i s H i g h e s t ike'' Lakshana of Highest experience,' ' Anubhuti,' Pedestal, is the noble aspiration of the Present and as it will be folly to assume any such knowledge generation. With them, the notion of God is a meie or experience, on our part, we leave this alone; but myth, a figment of the Degenerate jian, or an hoax onr purpose in mentioning it is solely to draw parti- a n d l i e i n v e n t e d b y s h a r p e r s f o r t h e i r o w n b e n e f i t . cular attention to the fact, how appropriate is the title A n d t h e s o o n e r , M a u r e l e a s e s h i m s e l f f r o m t h i s b o n d , to this foremost of Manickavachaka's hymns. The t h e s o o n e r w i l l h e r e l e a s e h i m s e l f f r o m all s o r r o w a m i purport of Pilgrims progress,' ' Guitpi3^^(êjseue<>' is m i s e r y a n d d e a t h ! W e w o u l d w i s h tlu^n (KKI s p e e d , ^ v e n as ' a-Au^fi,' ' Starting of the world's i n t h e i r w o r k , b u t as t l i o y h a v e n o C o d , w e wili l e a v e S3
253
THE
I.IGHT OF T R U T H OR SIDDHANTA DPJEPIKA.
them to arliieve tlieir he.ii ts' Jesire, as best H S they can. (world) sensual and transitory enjoyments without But their wnys are clearly not ours ; thoiifrh oiir ever quenching our thirst, if we go to the honeycomb object bo the same, a thoroughly loving, and eternally itself, we will drink ot the Divine Joy to our hearts' happy and united and perfected brotherhood, in this content. To the questions, is not man himself great, life and in the life to come. Ret urning from this d i g ^ s - why shonld he give up himself ixiul others who are sion, we proceed to lay liere the purport of this piece nearest and doarest to his heart, his own mother, his which is given as ' Maya Vijin Niiignthal,' ' loniuniSûj own father Ac , the nexf. verse answers by saying, 'Releuse from the conquest of Maya.' "SVhy tliak we are nothing but the dust of tho earth in His of ajl flowers, the lily should liere be taken as a symbol, Prescncp, 'much interior to the much despised dog,' and when thei-e an> more beautiful smd more fragrant as such thouirh, we deserve to be spurned, the Jjord lowers, should occupy our atteiitiou first, l u tho who, in His Love and Grace to us, is ranch superior lilv and the lotus (they are (jf the same species), the to our own mother, who has her own favourites among Buddhist found his highest symbol, ' Om Mami Padma her children, is extremely solicitious and ever intent* Hum.' as typical of this world's expansion, and disso- on our salvation- And unlike our own fond mother lution, ' quest and conquest.'* But this is an older who is so weak that she cannot minister to our smallest Hindu symbol alsb. And Saint ManicVavachaka has ills, our Lord is able to heal iis from onr hardest ill chosen the ivords denoting the humbler species, of birth and death.- The next verse gives instances of instead of Pikdma with a set purpose. The word Daksha the first son born, and Sun and other gods, who jâ-sseif can be split np into ^ + + which mean asserting their Egoism in opposition to the Will of the Suprame were iminediately and sharply overtaken by respectively otherwise as = world) + ( ^ w = darkness) +(the negative Of these), and the whole phrase misery andsorroAv and disgrace. The next verse says, 'search and youAvill find Him inyoorself. Cry for him, gives as such, the esoteric meaning ' Release from the with all your heart and soul, and as the mother who dark world of Maya' 'I he chorus in each verse ' y e i w answers the cry of her babe. He will run to your help.' eUaOsaiuiuirGLDK,' ' Plnck nwHy the dark world' The next verse contains instances, where to such cry brings out the sense more particularly also. And for help, he rendered immediate" help ? ' This One, as we have elsewheie pointed out, that this darkwho mahifested himself as the Three has given ness can only vanish, when the Light dawns on yoa a body and other organs (out of Maya) only as a the horizon, the hymn begins with " âswiuirir means of your salvation. So use' this for their best. .^50114. GTm^^QtuM eneu^^ûi ^dsanunesr arppmae'iT With your head, bow down to Him. With j'our mouth jt^^Swii^ti i^jiCjinil." " by the placing praise his. Victorious Foot. Join the society of His of the gracious Lotus Feet on my head, p y bonds Bhaktas, learning by example and by precept,' is the ;iie leleased." The nature of this bond, Pasa Maya is import of the 7th verse. ' Love Him-and His devotees more fully defined in that, it consists in the idea of ' Me and your Karma will sure be destroyed' says the next and mine,' the idea of self and selfishness, tho root verse. 9th aud 10th verses are devoted to show the of all evil. The next verse states a further in- way by which God manifests His Grace, and the Hymn ilnceiiient for the worship of the Most Supreme, by closes with one or two instances of His Manifestation, lueans of a comparison. God lives in the honcycomb and Grace which are so diflRcult for man, and yet easy l>uried in the heart of the Marutha tree,-referring to enough for Him, namely, His swallowing the fearful tlio slirinc of ^^r^sSee-.^tuQ^î ('J'liirnvidaimaruthur), poison, and His burning the Tltripimu imd the siigcrpstinn is thn of our vain quest :ifter the little hodey contained in each flower, y t
* Hi-f ;t lu'iuitiriil paper entitled i|nesc ami conquest,' in tlio .l:iMii:iry iitiinlier of ' Univerei\l l^rotlicrlioocl' the orâu of tJic Ainerii-an 'J'. S, ln-injrint- <iiit iht; nu'ti;iinj; of the symbol (^-vsj.iV,
* Thayumanavar: " ÔBiDiusiT^QfiusirsLoeaenireii QeLO(êir Young:
tConipMre al.-ô ilie verse
in
d
Thdufirh iiHin sits still N N I L tiikoB his CQEO, God is Ht work ou nmn, N o iiiennB, no moiiiciit iiiicmiiloyctl, 'J'o bless liiin if hu cau.
iS*airîj^G^di .Tftw /r^tf Qus^thQfinguLb L/iJB.'Csjwi -r S3: n-g: J Q ^spQfn Suîii ^li êSuLêiuj 'JU n ."
THE
LIGHT
DEEPIKA.
207
A FKW
QUERIES.
In tbe January iininber of the lyahmldha Bharata, our brother conimeiicps H learned disconrse. entitled ' Is the world real or false.' Perhaps it will be unfair tooar brother to notice, befoi-e he has c!ome to the end of his tether and has furnished ns his 'considerable explanation' and removed the ' natural rnisuuderatanding'of oatsideiH. But as it often happens in tondering such ' explanntioiis ' and refutations!, it is only a phnntom and not lewl argument that is set. uji, lor purposes of easy doinolition, we will propound our own doubts, so thaîur brother may clear them at liis will and pleasui-e. W'o confess we followed his ' unassailable' logic fi om the beginning till he concluded in page 77, left hand column, wiHi tiie followinft sentence.
" The cxUtoiice of an iiiu-luuiitciibl'-'. peitnancut. ntnl i n t e l l i ^ u i Atmnn (do we iinclerscmid l)\ it, Pnei; ?) wliich is eoiiBcioiia of iill s<!ric9 of fpeliiijfb, j>osBil)ility nl' rocUiig n n j states iniiid, ami at tliu Ramo time na Mill is fdivcil to :ulm?t. ihferent (tlic italics Hi-C oiir hrother'g) fiT)in tlioin i:<i[ iiloiitical (below ilicy are cailcd opposed), is nn indubituliU- liK t.
W e agree with Sankani. Mill and our brother that the E<ro in man is neither his mind nor body (matter^ but different froin thes, which our brother call* below by one word Kshetra. But our brother proceedn after arriving correctly at an individual Ego, to postulate at once that this Ego is the one ' present in all individuals,' pei-vading the whole universe, is eternal^, infinite and changeless. Is this not a big jump for our brother ? Is this a proved fact or a ' mere theory,' the indentification of the individual with the Universal E g o ? W e Avill ask also for a clear definition of what he means by eternal, changoless and infinite. From its being eternal, changeless and infinite, he argues that nothing else could exist outside this Atman nor in it. This argument requires no doubt ' considerable explanation ' and we will wait fur it. In the ne.xt para, we gft tliu real definitiini of tiio 'world,' though wi- do not see it so ea'îly. 'The world is nothing but a combination of tluce Ihi'i't^ (the italics are ours")matter and mind both of wliicli form the'Kslietra and the Self, i. tlie knower wliicli is called the KshetrajriH. The conclusion in the next para is, " thv v-nrld being a result of this wtlti/axu is only a]>i>arenilij y-al.' Our question, is, takint; this iinrld tohe really unreal, which of the thra'- thinrjy of which this is a combination cf, is unreal or whethur all of them are unrea , or whether any of them or ^11 of them are real If these three things arc real
in themselves, we fail to perceive the ' unnssnilable' logic which will rednce the ' comUnation ' of these three things to an apparently real thing. Two tilings may be related in any number of mode.s, but their comUination cither mechanical or chemical or otherwise is quite different from their relation. Their relation may be, of si.x different kinds, according to Mr. Mill, namely,' Existence, Order io Place, Coinhering Attributes, Order in Time, Causation, quantity or Equality and Inequality' and all these relations, Sankara seems to ignore e.vcept the relation of a rope to a pot (Hns it no name?) and iHaniavai/a I elation, as cause and effect. And thus easily lands himself in a relation, of mutual adhyasa, thus fully illustrating the remark, we gave expression to at the very beginning. There may bo other possible relations, not thought of by Mill or Sankara and when the nature of such a relation is neither thought of, much less, disposed cf, it won't be fair to parade one's position as unassailHble.' Now again, which of this pair of opposite^, mistook the one for the other ? Did Kshefciajua mistake the Kshetra as itself or Kshetra mistake the other for itself, or sotue combination of these two or something else did make th. mistake ? If any of these did make the mistake, why did it do so ? Or Is the mistaking itself a mistake, unreal ? If the Kshotrajiiii easily mistakes the other for itself, what becomes of its definition of eternal, changeless and infinite ? Or is the delusion to which the ISelf is subject itself eternal, changeless and infinite 'f And this dclude(i Self, is this what we should call intelligence ? " ^fiiuKiair GIDSSLUB ^/S^^/dSp:-(f,ti> ^jrSQujflig ^Ôaio'^ OsiTu-ousu/3Gt^li." Thoi/inna)tacnr.
W'e ivill a s k oiu' tlic brother to silver, i-cforence jnogler's occur in as ho p r o p o s e s t o f ( n o t o S r n t i s , f u r t h e .-ii;iil( s o f t h o r o p e a n d the snake, and s h e l l :i;id tiick tlio a n d o n f ' s d i ' c n n i a n d a niirnsje, as tlu'v
T e n L ' p j i n i s l i a d s , c o n i n u nfi-'d o n b y S m i k a r a . T l i i s is w l i a t w c îMitc- w l i c n w e s;iw tln^ f i i s t a r t i c l e a n d in t h e m e a n w h i l i . ' , t i i e p r o m i s e d explanarion,

t e n d i n g
explanntioTi hns it h a s sitn|jly W'e g a v e
c o m e o u t in t h e F o l i r n a r y n u m b e r ; a n d i n s t e a d o f t i n s to clear the rai.sts, a d d e d to the c o n f u s i o n of ideas and words. i u g in t h e first a r t i c l e . ndditicm or the f o r e g o i n g
t h e d c ' l i n i t i o n o r a n i i l y s i s o f tlie ivi.irld, a b o v e a s apjJi'iii Jn t h i s w c f i n d , t h e followiii;^ whatever it m i g h t , be, to ''But f o r t h i s n i u t u i d suijt-rex|i!;ination definition,
208
TEH LIGHT OF TRUTH OE BIUDHANTA DEBPIKA. Kshetrajna (Self+Kshetra), woiMj (matter mind -l-and Self-f-something) qv Avidya or man or individual soul (all the foregoing combined) and wJuck of the component parts of the compound things P W e are afraid, .that as our brother so leftraediy speaks of this ' natural beginning and endleSB tuperirnpositiou' which is ever goins; on in the mannfabtant of individual souls, our doubts and qasrte^ are afolt likely to be endless.
imposition, which is due to Avidya, tliore will be no such tliinf,' as the world." 'I'o the tvorld combined of mind, luatterand Self, we have to add as such a fourth tei-m,Avidja. W e asked above, of the thfeo things coinbiiiedosabove, which imposed on which ? Js the answer to this, Avidya f Are we to take it that Avidya imposed on mind, matter and Self or Kshetrajiia? or each individuiil, to make each mistake the other for itself? If s", there is advantage on one side at least ? If mind could know Self and mistake Self for itself, it will be a desirable thing indeed ? And if this Self^ Kshetrnjiia con Id be so imposed by Avidya, are we to count tins Self ^s worth anything ? But in another sentence, we meet with another riddle. W e are told there that man does not distinguish these two entities (Ego-Self and non-Ego, mind and matter) by Avidya. W e got at the definition and,postulates of mind, matter Self or Kshetrajiia and Avidya, but who is this man in the middle ? This is a fifth term and knowledge consists iu distinguishing Kgo from non-Ego and folly iu ignoring such distinctions ? Is it so or not ? Below, we find, Self is free in its own nnture. And yet on this Free Self, an imposition is played by Avidya and this is a mere figure of-speech ; and this figure of speech gives rise, by itsbein? confounded with non-self (who confounded it so we ask) to an individual soul (Is he the same as man referred to above who was required to distinguish, with or without knowing each ?) ' and is variously called Jiva, Chetana I'rapancha, Kshetrajna 'on account of its contact with Kshetra) whose contact Self's or Khetragna's ?) 'J'hen an interior Self (Interior to wliat ?) is spoken of as a witness. Witness of what ? His own being imposed or the figure of speech he himself coined ? Or who was it that coined the figure of speech ? This sentence : " Thon.v'h the Self does not change, it appears to tio so,
in 0110 w o r d The Self Jiva ? Jiva." The Self fippears ! T o whom. whom ?
But we are glad our brother is good enough to console us with the thought, that 'tee are, utterly in dark' as to .the reasons for ' such surpriaidglj bold (are these the words to describe them ?) statement^/ by our bnithei's teachers and that it is therefore useless ' t o quarrel or find fault with them.' But all this time, we were nnder the impvession (snper-iiaposed by Avidya, itself false and therefore true or is it false ?) that we were getting arguments and proofs, advanced^ after refuting a number of othec theorists, and Mr. Mill to boor, for upholding the tiieory (or is it fact) of onr brother and we coiifess we are sadly disappointed to be referred to the authority of some personi>, about whose reasons * we are utterly in the dark 'f And for this, tve require nerve and strength ? Wonld it not be the wiser course to leave these things untouched, to confess our ignorance of the subject itself and not to meddle with it and get our fingers scalded T Onr question asking for references to the most favoor. ed similes used by our brother in proof of his surpri' dngly hold and nnansailahle philosophy or Gnana, in the Ten UpanishadSjT-emains unanswered, though We are treated to extracts from Tejobindhu Upanishad and other lesser authorities, which as some sappose were composed by some one juat about t i e time of Sankara himself, and the influence of Bhnddhism is only fully marked in them too. a n d is m i s t a k e n t o b e a c t o r , p e r c e i v e r , e n j o y e r , t h a t is,
is m i s t a k e n ! B y Then Self Mistaken by the
Bur, J i v a itself is t h e r e s u l t of t h i s m i s t a k e o r t h e r e is d o u b l e d e c e i t a n d to (or is it forced to figure of the A n d a f t e r all w h a t is t h e h a r m choosing
imposition on Self. double imposition! any body, appear b y the so b y
R . S. M.
all p o w e i f u l l t h e A v i i i y a ) to a p p e a r a s into a and W h o feels sin}-harm or pain or s o r r o w , figure feel at
J i v a o r beliiy' irnposeil o r b e i n g c o i n e d .il' snori h whi'ii speei-li ;i !l this is merely appearance
I f <iny b o d y i e e l s Cor- d o e s a n y b o d y
a l l ) s n c l i , ])ain u n d s o r r o w , w h o o r w h i c h is it o f
f o l l o w i n g real o r f a l s e t h i n g s m a t t e r , m i u d ( K s h e t r a i.
THE
LIGHT
DEEPIKA.
209
EVIDENCES OK NATURAL KELIGIOX.

II. GOD AX INTKI.I.IUGHT BEISU.
the n g h t and at
position.
The
eye-ball^ m o v e freely what might cast be their glances so as
in t h e i r
sockets, to avoid the ever they choose.
easily
bortfnl to chem, whithersoeyes are
same time, to
T h e eyelids w h i c h co>ei' the
soft and polished under the sarface, m o d e t h e a c t i o n o f tlie e y e s . weip.
not to incom-
{Contintied from page I8S).

I n d e e d , w h e n I s e e t b c w h o l e e a r t h c a r p e U - d w i t h ffi-een larf, e n a m e l l e d w i t h odoi-ifeivuH flower;:, a n d . a s it o r t s o f t r e e s , bearinjT a t l i o n s a n d specieR m n t t f o r r a e d i n t o a n iDiiuense o r c h a r d , n b o a n d i n g w i t h all of finitii. surwhic-li Ot^d flower, the I rmi' f e e t , s e e d i n g o n e a n o t h e r (ux:oitliIig t o t h e matches o v e r t h e l e a s t i m f o r c e d t<.) cry [ntclligent out: of f) jilnnt, the RenHotis, ivlicii I xec
W h e t h e r the fear of accident be always ready, The from open; repose and the by the eyes they them to are to rest,
o b l i g e s u s t o c l o s e t h e e3-elid8, o r t h a t w e s i m p l y d e s i r e t o ojjcn t h e m , the eyelids are m a d e so as to a n d o n e o r o t h e r o f its m o v e m e n t s is lasln s ami. are a li:iii\-er trainiuilly might when hurt sweet them sleep k i n d o f jialisade. d e f e n d i n g when covering them, enable O u r eyes instantaneous.
Jie c a r e , a n d no t o speiik. t h e frentlenesR i\it)i ImmbleKt r e i y b l a d e o f jfinKS tljfit w e t r a m p l e b e n e a t h iimn I o p e n of y o n r .sonl, a n d i-ei-oj^nizc in t h e h e a v e n l y Being liitiiiitc W i s d o m and > efjetatioii pnliii.
by closely
lulls t h e m under, and
b i n d e r s t h e i r use t o us. advantage of being on prominences : for
have, moreover, defended
,vonr e y e s , t h e e^-es tj;inleiier an Intrlliiiviicc. this biif of Wlio of tts all
concealed
one side, to arrest the sweat ivhich
Hows fi-om t h e h e a d a n d foi-eliead t l i e y h a v e t h e e y e b r o w s , a n d on tlie o t h e r , t o g u a r d t h e m f r o m beloAv, t h e c h e e k s . W'lio c a n tell the wotidens of which the eye is t h e
W h o b u t an I n t e l l i p o n t I ' r r s i f o r c o u l d liiive covei -cd vast c o u n t r y witli sucli .s|ilMiilid nn i n t f l l i j ^ n t M i n d c o u l d Imve c r e a t e d siicli a w o n d e r the vcv't.table kiiij^doui, :is tlie c o c o a n u t n o t h i n g is w a s t e d , iiotliiiisf rhiuwn a w a y "f l i f e , 'r
i n s t r u m e n t r ]\[illions o f o b j e c t s , m o u n t a i n s , rivei-s, f o r e s t s , b o u s e s , w h o l e cities, k i n g d o m s a r e p a i n t e d at t h e s a m e ] 2 t b p a r t o f an i n c h . o f ' m a n y miles in extent, time, and without a n y confusion, t h a t is, n o t t h e still i s , astonishing
which trunk, to
its l e a v e s , i t s fruitis, its v e r y i-oots, ai-e n o t m i n i s t e r t o t h e \iirioiis w a n t s o f h u m a n i n s t a n c e at t h e . T a c k - t i t e l
made
on a l i t t l e m i n ' o r . n o t a l i n e in d i a m e t e r , A thing more t h a t all the.se o b j e c t s are ]iainted
Look, for Bnt 'hy "Wliy stem.-, by
H o w noble its t r u n k , h o w m a j e s -
in an i n v e r t e d m a n n e r
tic i t s Htem, L o w e l e g a n t its d e n s e g r e e n foliagê. b r H o c h e s o f t h e ti-ee, a n d not o n t h e lesser
oil o u r e y e . a n d y e t w e s e c t h e m in t h e i r n a t u r a l p o s i t i o n ! W e can e.xamine t h u s the structure of all o u r s e n s e s ,
d o i t s p o n d e i - o n s y e l l o w f r u i t s h a n g tin t h e s t e m a n d m a i n o n e s "i is t h e b u l k y f r u i t a t t a c h e d ti) t h e t r u n k u slender, peduncle r by woody
a n d w e s h a l l d i s c o v e r in each i h e liody. the very great
pi-ofonnd w i s d o m of its
a n d n o t . :is t h e c a s e is w i t l i m a n g o e s a n d o t h e r f r u i t s , T h e All-Wi.sc Heavenly When and the June
I n v e n t o r . I f w e e n t e r next i n t o t h e i n t e r i o r o f t h e h u m a n n u m b e r o f its parts, t h e i r s u r p i - i s i n g of their ari'angement, we cannot will castonly v a i i f t y , their delicate loimation, their marvellous harmony, t h e intinite skilfulne.ss recover oareelves to lis i n t o s u c h r a p t u r e s o f a s t o n i s h m e n t t h a t w e shall lament that admire so man}' wonders. A t t h e s i g h t o f .so m a n y w o n d e r s w e m u s t e x c l a i m , w i t h a celebi-ated physician I I he of antiquity, that of Galen : in O Thou the by w h o hast f o r m e d us! iiioi e by disclosini; believe beauty de.scribing
Gaixlencr of the
p r o v i d e s , b y s o .Hoinsr. f o r t h e seeui-ity, f o r t h e g r o w t l i a n d perfect inatnrity of the fruit. htormy w i n d s t h a t blow in i l a y gusts shake every
sufficiently
tree o f t h i s c o u n t r y t o its i-oot. w e l l t h e h e o v c n l y Gai-deneiknew that slender stems would have given w a y under the b u n l e i i of s u c h ii w e i g h t y f r u i t . hold their gi-uiind against the (i,.di-ii H e , therefore, pi-ovided blowing Being of gales. Intinite Do you t h e jiuik-Frnit witli s t e m s i.f s u c h s t r e n g t h as t o be a b l e t o w a n t t o k n o w , w l i o GdiI is r it w i l l a a > c r gence. T h e tliii-d instan^ :^ .! o n l e r l y
Till-
h u m a n b o d y I s i n g a hyniii to t h y lilliiig t e m p l e s oiher... b o w thv power. that are
glory.
1 honour Thee
(Înestion t h e j a c k - f r n i t and Intelli-
thy works than
w i t h t h e p e r f u m e s o f t h e sweete.st i n c e n s e . m y s e l f ; t h e n in teaching and distr thy goodness, thy appears to every wisdom,
T r u e p i e i y c o n s i s t s in k n o w i n g nature T wi-li to is nian. liiing Itni il g r e a t are Thy lii lorv m y l o a d e r , 'J'liii'l W^ml' i' i"
I , Kill
goutlne-s
in tlie equal man
m y i n t e n t i o n Id dtsi iii)e iiiin

wonl.l
Inn ion o f thy present.-, 1 Mclli'mv of
gi\ing
t h e organ.s m a i i i f c b l in
j ,.v.-iy p u n ..r liis b o d y :nnl -oiil.

Th.l1. . i w i i i g ti) t l i o iiiaiiv o i U I S 1 sii-iu
iieccssai \ Cor liiiii : 1 liy w i s d o m iliy'.;i!ls; thy
is seen in t h e
mnver is m a d e
a n Itiipossihle t a s k .
I slndl l i f i i l in> .-.IR to say I. ieu our i.io>l ilcvalc.l
uciJ-
thi' ivSLCiitioii I>r ili> d c s i y i i - .
( ( l a l c i i M - 1 c u.so p a i t . 1. >
alwin siylit, tlic iiMjs: n.>i>l<' :>IMI iiM-FUL ot all T h e e y e s , as sciitim-ls o,cn|A till' t h e Inuiian liody Tin y aiv i n g s . t i a n s p a r e i d in l i o n t . i l n i i ea
C a n i n e . ('ati-. iMsiii ol IVi s. as aljo\i ). II, r,. I - h a l l ask llo did all the.-.orderly arraiiLreiiients o l ' c r e a t e d things, aM Miiiil li.iil . .iiiii. theseconiliiiiatioiis o f t h i n g s f o r t h e .'V mind rullilnieiit of one comiiion p u r p o s e cuiiie to be
i.laci-ol Cl-
sni i i.inalcd itlM Inn
m a y sec t liioii<;li i lieni.
y i n d surti'-iently >u MM.j- in ilicli t e x t u r e to Ucui. tlie e y e s in
THKL L I G H T O F T R U T H
OC S I D D H A S T A
IWSFUL&.
bcea ebaageU. aad yet they have aR bees ao types awlopia* tothvae of eanrtiB^ piMtw aad C t e it poMtUr be m b m a t in tke elewBtsaf to iadieate thronjcboBt a p o f c c t harmevy irf i Vol. 11,4naL> ' Cta - pomnWy espfam tkis eoaplex unler of u i t y of pbrpme.'' (Pnaeifbr . b y o p p M i f ^ tkokttbe i a h m s t fatws of w t t e r ISaw frtm aeCharrty let ax {HMW.ed to ait.awi iH. Tbe inherent foncM ai wMtter eamet be appealed to a will Mfiee f v te In oader to p r o w b q ^ l tke puesiklitr of iemht t&at tbe iirtirQigrat bumI w b k 4 w the CMW of the ctMnpJei order prevailiBj^ la oatarc, hc W l v (li^vrmbi* m ike vtirfcio^ of M i u e , is OKtaide caaae tliisi inme order, whicbia worked oot J^ tbe etm^ matter. 1 s l ^ a i ^ f r o K t v o p o i ^ e f Tiew. Moaefy fraK b i a n ^ eleveatii of Butter, pce^sf^Meôcdec is tbe rtatkuricx aait ftow t w u l wientists are of & ibimI iroBbiBaCvm and diCeiieat anaagoBeM of tbe iantaape tbe eieineirta oat of whatk ta attribatii^ tke r>nla- vkieb k visibte ia ^ whote ami elcmeatii. Thus water is prodaced ate l a y g e * and hydzaifen. Tbew two ia 0Tr kk* naiTme, to a otase ^xteraal tn tbe eleiaenta wbea eamlimed together pmdnee water. Bafe tbiBj^ Kuaelj to u i iatelligeiit sad Miad. vbolljr separateii front JJatter. In testinumj uf who is to pat then tegetho-? W h o is tr> we%fa aad dkitnlmtp each of tliein Aixwdiag to that tte&aite thiit. t o the names of t'icei-o, Pfatcx Anaia^^jras, A r i ^ o t l e r r mi^ht 11/iiple those of Kepler. Xewton. Gltle> Galilei, witkiot which no water i.s reHoItaiit 'f W h o baa Pitstenr. Ami >f a b>4 of other .scientBt.% who, in The vpoo oxyvem and. hydrogen that petraliju- law of they fy it B&iv-?rsality of onier tttiU pres-ails iM the aBiver^je, mw wltCTet^, when ia proportion of 16 to iiM>st clut-(v the (ksi^niBr miaU irf iafittire and iatriii- hlf into each other's aroH f Agaia, the dilToeat parts sest Beia?. vrho, existiiiv oiit:^!*!^ matter, id t t e eaa.se of of a bsOdin^ whea set ap tepetbo-. w w k c aa (icdezlj Bkt tA i&is onferly e & x i all tbe ftfteanaeiia of the Universe. I shall eoateat effect that ix a boBK for aastbei order is piuiapinil, Baaety tbe waekiB^ oot of mj-^tf with iîuKiBâ lew words frant St. (ieorge l l i W t ' s the d S n e a t parts o f tbe baiidiBg after s K b a p l ^ ait t Lf-^muuf j'.tuu XntHn-, pag 3S8. The caose the phenomeo^kl uiitvente iBKt be orderly inteUiî, as the beadapted to aad to ft tbe plaee fear wbtcb t b ^ are sikI the sbsutare eBae uf an m-Uerly aeries of pheao- tended. A atiad, tberÊire, or inteffisêst ^ e s t , e x t s ^ u tiich rpvtals to Q H an tAjective inteUiênee in th t tbe eleBents of the bitildiBg. is necesearilr ti{Bired, ready Air f n t n e nae t t e bee ami ^he Rt. >\-|iich is not tlifU uf tlie animaLs t h e m - Avhose business is first to ItoildiD^ inateriab .sack aA stones, beam., r ^ h s s aad t b sefvvs. ami w h i c h hiirraoatzi's w i t h a n d is r e c o g n i s e d b y like, and then to preside over t f a ^ b ^ g utifeitj < o a r w n intellects." A n d R e v . H . S. Ztowden. XitfHntL U-Kiji-ut; - There L not 'jwlr ii>ve*iei(t in the world; every- ted and set up. smre theeenpua tbe fMt wbeDy < wlkere. m o v e m e n t as t b e of : all t h a t ent whether yoa are o n ^ to b a W a btmseer a e r e b e ^ m/gmm is o n U u a e d t o a definrte e n d . T h i s a d a p t a t i o n t o a n iif b i u b K ^ laateriala. This b a b o m ^ iwitMatL : brt A a e n d Is esperiatty s p p a r e a t in >riuied b u d ^ f r a m t h e arîwrat wMeb udbtfines it b e U s j ^ o ^ te-ewy excakii smallest M w l e <>f p n s s to t h e f r m w i j r k t>f t h e h o m a i i thiDv- no m a i t ^ what arda- it liocfy. TTie s t r o e r n r e o f e a c h a r s e n i c hiidy. w i t h the l a w s brra^ an instiaace &em tbe aa ebjeetfive iirtirliF :uid fiH-L-vs pn^per t o its nature, is soeli it wtwlil h a v e heard St. Getar^ !Mivart say that tjeen if it w e r e nmlijnbceilly detuiriied b y an All-coutrtrffinsr .fence revec^d to b.S in the bee aiut die aa< w U e k ta tntellrsentt* f w a p r e - f a w f e t r e i l eutf. A m i e v e r y .sat-k not thikt of aniimJ tliensieLves. Tbe like o u s t be said mf >.i>aibt nation of f o r r e s a m i m a t e r i a l , c a l l e d an o r ^ a i i i u , the wouderfut instinct of n a a y a l^ctd, of tbe e l i ^ a n t and Btuofaiy. Tbe bee works oat i b ) bearinv^ -in its eWevrs t h e s t a a i p ttf clesitru. i.-i a s p e n a l ltexafoinI ceHs a detngs, bat not uf k s om i selei-tum i n a n m e f a b l e p<)itfdbl eombiBatiiNLS w h i e k titm ; the tailnr-btid etmiitraek} its nest: wooltl not h a v e firlKlIed t h i s eml. T h i s tiit.i-I evi(kaL- fall* .skilful plan : bst the peer creatnre 1 '>t (lesi-îi. n m k n i a M y mjiniêst in all liviu<; bein^ luiw ehtver an artiiteei' it it eaonut ( lestiSes to ;i i>nwer w h i c h lnjtl: p->iidcs W . ;uiil abHolntely v:ovei->is thv natora.1 fin-ces ijf m u l i o n . " A ^ i n , l.iyell .sajs : vary a little its uldr&dianed p i w . It is its b w a e w te In w h a t e v e f iKrection w e pnrsnf? fnir resean^faes. w e <libnild itsnest after tbe piaB, tbe creator ^ v e to a a a a o j v e r .vei'ywhere the elesir prtjofs of eruative T n t e l l i ^ n e e , tors, thoosands of years aîv a it i i the basiiiess of tba a n d o f H i s f o r e s ^ t , wiMlom, liiitl p o w e r . A.s gTOhjpi-sts, Hiwbtiiigale tosia^tbe wU aong^ of tbe A a ^ t e back i * w e leitm t h a t it i> mit o n l y t h e pretieat eoudtfciiao l^f t h e the straiDg^ appeoaeba^ bit uMMitui'.f hooae, of tba baoM t h a t is s a i t e d ti) thv a4.-ci>niDtodati<oa o f m r r i a i ^ o f to break a p the aartb witb bis faao^ I ItviBS ( i-estMes^ b a t t h a t uuiay Former states a l s o w o n wbea S B e a ^ the i&r o C W j ukJapteil to t h e agaiiinrtin a a d Itabits o f f m r n e r vat-es o f t h e a n u d a H B ' (Tab. beings. T l w d i s p u s f f c m s f t b e continents, a o d islwar^ aot iateffiigean^ Tbay m d k fior a& aad, au<l t h e c l i B A t c s h a w variied, t b e speviea l i k e w i s e h a v e CDnsewaftAveadA^wadkftr. As
of iaiiwt.' ce K elMrlr i)beniil4e
tbe
orkia^^. ^ M t e i * ; W l e n sIMII e i n d t U t
iateUi^s*
THE
LIGHT
DEEPIKA.
223
shot off from tli bow fliesinpidly through the air to the mark the bowman aimed at; M all in'ational creaturtM, <liicted through their mortal conrte by God's all-wiae and omnipoteut hand, inevitably, ncceswrily und compulaorily attain w h and all of them the end for which they
were created. All created thinnp lielow the human
have money, Irat ] can give nothing if I- have nothing myself. Thei-efore if t Jod is jiot an intellijônt Being, he is not the creator, and the giver of every created intelligence, as men hold him to be. Fnrthermore, intelligence, is the characteristic of every spiritual being. A spii-itnal being without intelligt^nce is a contradiction in terms; bec a u s e as m a t t e r as s u c h is d e v o i d o f a n y st^nsnous i n t e l l e c tual a c t i o n , s o o n t h e c o n t r a r y , i n t e l l i g e n c e is nec6s.sarily ' spiriHe the by being! c i m n e c t c d w i t h t h e e s s e n c e o r n a t u - e o f all s p i r i t u a l bcingM. B u t w h o w i l l b e so rasli as t o .say t h a t ( } o d is n o t a tual being r spirits I H e . the 3Iind. that rules the Universe ! H e , tlie Creat(jr, t h e F a t h e r o f all s o u l s a m i
npecies reveal in their act8 nnd faculties an objective

intelligence safely which is nottheii-R; b n t Kxints ontRide t h e m , the inherent force of matter liy in the t h e m i n d , the intelliffence of Almij^hty G o d . H e n c e we m a y infer that mineral, v e ^ t a b l u and animal UniTerne: and in c o n s e q u e n c e wnrUU c a n n o t w n ninut have tlicniin th;
nelveR e x p l a i n t h e c o m p l e x o i - d w that is .ippai-ent
i-ecoui-sH
highc.st B e i n g , t h e s o u r c e o f e v e r y c r e a t e d b e i n g , w h o , H i s natnre, is infinitely i-aised a b o v e e v e r y c r e a t e d is t o be attribiiteil au iiiHiiite i i i l e l U g e n c c .
t o a c a n s e , t o a n A g e n t o r Desitrnin^r K i n d e x t e r n a l t o t h e c c m i b i n a t i o i i s o f tlie e l e m e n t s t h e m s e l v e s a n d t h i s iiitelligencfr-ft?id dL'sis;niiis^ .Miml is w h a t w c call 0 m l . F i n a l l y , t h e i n l i e r e n t foi-ces o f m a t t e r c a n n o t lie appe:ili-<l t o a s t h e - c a u R e o f t h e cromplex o n l e r pi-evnil)ii<T i n iiatnn>. b e c a u s e m a t t e r i n itself is i n e r l . eneij^y. w i t h o u t a n y m o t i o n has no inherent forces; it wiLlnrnt foix-e. witlKiin rest some
'J'herefoi-e t o ( ! o d . t h e g r e a t e s t , t h e H i g h e s t a m o n g spii-itn
.Vow til t h i s i n t e l l i g e n t B e i n g , t o A l m i g h t y G o d , a r e d u e all e i v a l e d t h i n g s , and a l l t h e r e l a w'' i " " " '' ^ "' ' " visible are together l a w s and m y s t e r i o u s h a i - m o nies liy wlii^rh t h e y are line allot her in the World. t h i n g s are joined as well an as to i'l one the of l'"oi'. all t h i n g s l^0ilte4 related to all and invisible love
wlmtsoever.
f l a t t e r in itself
indiffei-er.t t o
m o t i o n : it remains <|aiescent until set In n i o t i o n by extei-nal lmT>etns. t o it, a n d m a k e s i t t h i s ener)*y ? f o r c e o r j n e i - g y , w h i c h sets m u t t e r in m o t i o n a n d move onwaiil. until some f o r c e a r r e s t s i t s com-ae. But whence
another,
T h i s e x t e r n a l i m p e t u s is w h a t w e uall adhci-es opposiu-^ force,
alliance
mutual s u p j i o r t . a t o m , and y o u iiiijiiy.
T a k e a w a y an insect, a b l a d e o f gi-ass, a n ovei-thitjw harthe niiivorsal aie
b r e a k t h e c h a i n o f Iwjing, y o u
(-oines t h i s
till." g e n e r a l ei|nililirium. y o u d i s t u r b
W h e n c e conies this movement,
w h e n c e all
F o r . I his insect, t h i s b l a d e o f grass, t h i s a t o m , l i k e connected with whole with existhese related
d e v e l o p m e n t a n d l i f e , if tliev ai-e n o t First Cause, the First I'uuntaiii ot
n.atnral t o - m a t t e r r all active enerL'v
the ideas o f w h i c h tlusy are t h e expre.ssion,
W h e n c e c o m e s all t h i s , but f m m O o d t h e F i r s t C l o v e r , t h e
w i t h o t h e r ideas o r o t h e r a t o m s , a n d t h r o u g h creation, tence r i f o n e w e i v t o .say t h a t t h e y w e r e
w h a t e v e r is most, c o n s i d e r a b l e o r i m p o r t a n t in t h o n o t h i n g , w h a t , t h e n , would be t h e m e a n i n g o f t h e i r
existing in the universe 'i

T h u s fi-om t h e m e r e i n s p e c t i o n o f the certain conclusion t h a t O o d is uatui-c w e iiri-ive an ui iiitelli;_'eiit Beiiii,'.
T h i s is m o r e o v e r evinced b y the f o l l o w i n g arguments G o d a c c o r d i n g t o t h e b e l i e f and ti-aditions of all p e o p l e s is the most perfect Being. were not Intelligent not B u t h o w c.oiild h e be .so, if H e a p e r f e c t i o n , nay If thereperfect the most l u t e l l i g u u c o is is n o t
T h u s , t h e s e little p r o d u c t i o n s of nature, t h a t s h o r t - s i g h t ed m e n smaller j u d g e nsele.ss, a r c n o t w ht'el-work. litted into p a r t i c l e s of du.st on world its the Lfieater. There the is w h e e l s (jf t h e n . i g h t y iiiacliin! of the iiofhiiii;- isoluteil. t h e iiiiiveisc. I','very b e i n g has t h e y .ii-e the action, but it the ii> >ri!
peenliar power,
t h e m o s t e x a l t e d p e r f e c t i o n of s p i r i t u a l B e i n g s . f o r e G o d is intelligent he B e i n g , b u t H e is, in t h i s
w l i o s e sph(-ie is lieKMiiiiiied liy the i-aiik w h i c h it h o l d s iu A mite has not v e r y inueh wliose a c t i o n joins with o t h e r creatures, g n - a t e s t iliTstance. reiU-hes t o liy ile;
xv.speci. ar luxst. i n f e r i o r t o man
w h o is e n d o w e d w i t h i n t e l l i g e n c e . G o d i.s t h e D e s i g n e r , t h e C r e a t o r , the Ai-chiterr o f -world. gence? T o p l a n , t o d e v i s e , t o ortle:-, to c r e a t e t h e the
T h u s , the I'uiits
are exteinled
:iiid iiiorr, iiiid this m a r v e l l o u s p r o g r e s s ri.ses,
B u t w h o c a n i m a g i n e au Ai'cliitec't w i t h o u t inti-lliwmM
froia the s p h e r e o f tlie m i t e to t h a t of the A n g e l . M l p a r l s o f the; i i n l v c i s e act iu coiieert w i t h o n e aiiot'ier. \Mimiils ilepeii.l vegetables, ilic \egetables llie on niiuei-als, han.l of the liiincrals on theeiuih. earlh on is held tlic mmi. and .so on ;
w i t h o u t i n t e l l i g e n c e is n o less a b s u r d than to see without eyes, t o d i g e s t w i t h o u t stomacli, to l i v e w i t l m u t life. M o r e o v e r G o d , in tise o p i n i o n of all of e v e r y t h i n g . m e n . Is the soiiive .\ has B u t b o w a m i d lie g i v e iiitelliîence t o i u e i i with w a t e r l)e(.-ause it if I
the b a l a n c e of
I he n i i i v c i s e
Vncieiit c)f D a y s . S p c c i e s iiml iiiili\liliials have .liid s o l i ' l i i y .,r 1 he c;irlli. rill i-elalioii to the ; ; i v a i n e s s it .icciiniis in ;ti> till ill T h e :,'ie:itiiess iiiiil .mobility o f '"''-I"""
a n d s p i r i t s , u n l e s s H e h i m s e l f possesses iutelligi.-nce fountain can supply a stream d i y too.
w a t e r , b u t if t h e f o u n t a i n dries up. the streamlet will soon I c a n g i v e a f r i e n d a sum of m o n e y myself
t h e c :irlli ha \c ;i i<l:ilion l o I he i , v x l i l i l i
253
THE
I.IGHT OF T R U T H OR S I D D H A N T A DPJEPIKA. them may be either short or long, nnil 00 --âii out of the i'3 re tree from iiuv peculiiirity. The other two ^(QQpsap of course do not contain the nii tii-. Jn we Lave 50* .staii/'.Jis In this metre viz. 20 stanzas of the !i ml tJirce uaa^nh of 10 verses each being '-c^j;., 4 - U I L J ^ ^ 6 - a . ' ^ , ^rajetrii^ j h-LDuîji. '.'-O/jJ', * a ) i l S o W @ J . Tlie.'e oO st.inzas contain 0 iostanct s < > 1 tJio peculiarity, of which 4 are doubtful fortlu' l ensoii above pointed out.
I n e n s ^ n i r , w e h a v e o n i y o n e u l ^ < f w in i t riz., Qir-uaK-^s^strw yiecviliaritv, whic'li howcvi-r is free ^(^mxt any from
i.nler.
BotU liave Fwm
foi-tUeir oud the
hnppiiieHS o f i n t e l l i exist between all parts tend t o
j r t n i l>einfp<.
tliese relations, w l n d i
|>rt o f crefttiuii. aiifl i n v i r t u e o f w h i c h
me c o m m o n e n d , m u l t s t h e h i i r n i o n y o f t h e u n i v e r s e . A l l c r e a t u i x ' s i-ely a n d c a l l o n o n e a n o t h e r . B e t w e e n t h e highest snm and the lowest, the Angel the and the nnivei-sal mite, the The all i i u m b e i - o f i u t e n n e d i n t e c i - e a t n r e s i.s a l m o s t i n f i n i t e . o f all t h e s e de^rree.'i f o n i i H mairniticient c h a i n , w h i c h w o r l d s , a l l Kiihei-cs. rhain He who IMfT. L W . The w o r l d is n Injok. every hcKik is A s the i w o p t a c l e made to he of of an antlior's The his to world, make the power, thonghts. made b i n d s a l l heing.s, it. enibnice.s
chain, the
T h e i - c i s o t i l y o n e H e i u p o u t s i d e thi.s JCJaunie. Catechism. V o l . I.
Hiought-s.
read.
w h i c h is G o d ' s b o o k , K i m s e l f k n o n. :iii i^t^nite t h e n , is book. Till? heavens
is t h e e x p r e s s i o n his t h o u g i i t s in and
A.s alrendy stated, ^(ffffl
ffj.
..f s^tQanuir Las
(idd has only expressed i i i i i n i f o s t a r i o n o f liis only tlie
order
c-oiise(|iientIy l o v e d thoiisfhts inKnite love.
sei-ved ; f o r
i-eveals an infinite The envelope of the
w i s d t m i , jiii
visible wovld, invisible.
also this metre viz., 20 voi sos Ikmii;^ ui^Qpui and 10-Lcu^^, G n i'tSiir. Note his following stanza in this? metre ^ N iilioiit peciiliai-ity.
AQaS'ûi Ljeri'uiii
ti-ansparent
I'lvery c r c a f u i - e is l i k e a
letter, or a
w o r d , iu G o d ' . s g r e a t
or
Ai-aSorib 1 . Li^QfihSt Ouir(5isfi^gifut
or G^ûiii
Gîcn
Qent ^ Q s t r
proclaim his
his
existence
and
his infinite wi-ath, T h e bee.s meekness deoth There new crea-
|HHver ; t h e e a r i h h i s t y o o d u e s s , t h e s e a liis l e n - i b l e ilie smallest :ind ri-catiiit? lovins;; tenderness. sheep j i r e a c h o b e d i e n c e a n d ciiHrity detachmcut : the birds I lie i n s e c t s tluit t o ns ; t h e purity . the
2. ^Qaj^G 3. iSe(tfLDir SiÔri 4. Q/ AemasrSsai
seasons
d i e in o r d e r t o
be b o r n again,
h i r e s f u l l o f elejraricc a n d b e a n t y , o u r v e s i i r i - e c t i o n . in t h e g r e a t g i b l e t o all.
is n o t ii v i r t u e , n o t a t n i t l i , n o t a d u t y , b u t h a s its c h a p t e r liofik o l tln- n n i v e i - s e , a n d t h i s I w o k is i n t e l l i H a p p y is h e w h o k n o w s h o w t o i-ead iii t h e
Uffoaai euiriq snf SjomSl euêerx^
Oaêi-Qar QujoiQstt QsneiiQsir OiceirGeir OioesrGeir ^QiDemdaff LonQ p

(III. 4. 1)
j:r eat b o o k o f ( h e [ " n i v e r s e ! [ G n u m e . C a t c h . V o l . I."" G. H.vuriii.i. ii. (,.
Alfirk his following lines in this metre with the peculiarity Italicised.
1. 2.
QU(I^QU>,7 LCcfai-^^Su tJiLieontsfl
enuS Cuai^CMT auaSerr

lUsirjEî^Hu)
a^si (X. 2 . 8 ) uftL/LC
THK
AGI'l
OF
SAMB.^NDUA
ANIJ
THlUa.MANGAt. -'I'llKU; MKTKKS Co.Ml'ARKn
(X. 7. 3)
Qah,
^smassr
^Qfi^si jiOaent'Ssi
l u i A ^ W
rii ''i>i,fii,iif (Jj'niiii jxit/i' In A p p a i ' w e h a v e or on the ill whole trlic 1 s t .J.S
140). iu t h i s from consisting
u.os'k^^
an. 4.9)
i f s w r : tiii l r o to
a fn.iSi-(cisSaa^-
'I'here is only one other A h v a r who lias this metre (/., He has 45 stanzas with 4 instances of the peculiarity .
* l!y nij ovci siglit, this if> stotcvl as 4 0 nt j>aj;e 139, 'SPni'ivaleiit to t ^ u in Tamil Vrittiilif, (l.ut not in 1 liiDulii \ nttBliB). S e e m y Vii iittnppavial page 62 and compare S . - - J II, T o I ii!;ii ami i . w a in Cannrcse.
I i l t o g f t l u r o f ."i-'il f u l l rhey liavc survived iiist-iincos o f which
stiin/.as
and one
half
sttitr/,a a s p o s s e s s n.s of
td'ns.
Tiiese
u<Sa,w
the peculiarity above are doubtful
referred to, out as the
11 i n s t a n c e s
letter gj in
THE LIGHT OF ' I T I U T H OR SIDDHANTA DEEPIKA.
213
running with greater self-imposed piecisiou thaji wbat the law seemH to require and that his very first inspired ufisto with which he commenced hi wonderfnl anil mystorions career in life has stood, during these long centuries, nnrivalled, so far as wu Irave been able to search tlie widefield of aneientand modern literature accessible to ns. which even tempts us to think that the metre might be due to his inventive genius, and that no writer therefore either ancient or modern might have thought fit to imitate it, the -inly Mrk his followinjf lines .with tlio peculiarity Jiali- metre that approaches it being the Sanskrit Champa,dsed. kamala or Utpalamnla (used also largely in Telngu) with the Jst 4 or > letters respectively cut off and ihe O. ^ppQiJy CeoSekj)!?!!?} last foot a little altered. But whatever might hi; êuat^neo O^jôi iSai^ the reason for the entire abseucH oF this metre in Sambandhii; wc; might assume that if we foiiiil it in him, it wonld :ibonnd in instances of ihe, peculiarity which chiiriicterises this metre in A])pai-, âiS^îû u&ietr aiaiLfui Thirunianijai, Naminalwar and 'J'lionilaradippodi ami d. ^sraipOfiirasf t-tiu Qâei'Sn we would then have a mncl\ wide.- scope and more materials to argue out the origin and cause of this In Sambandha,however, tliis metre does not occin- at peculiarity. In this connection, moie than in any all, in any of his ^(T^Qpsmp. Tliis is r.ither surprising other respect, Ave regret like King Kulasekara that, as his conteraporai-y Appar lias nsed it vei y ):iro;cly as we have not bad the happiness to enjoy the rich legacy aibovepointed cot, and in tliis vpry metre in the follow- of all the verses of our Lord Sambandha, enormously ing stanza,allndps to the ininiunlous acquisitiou- of <?old immerons as thev were, while we are not consoled liki' coins at by Samb.iiidlia who very ])ro- the king v.'ith the assurance that theexceedingly small bably became aware of tlio stanza as lie is rtlalud to fragment of his production that has survived to ns have met Appar since at y i . f f o i ^ on his triuiMp]i:int would suffice for modern ti,mes, inasmuch as it doenot aifoi d ns as much materials as we wonld wish to return fron> Madnva. have to enable us to comprehend tlio full scope nf this ancient peculiarity and explain it beyotnl ii I0.7(lS(3 g/70 QLDSVSCir doubt thoiiL'h it is sufficient as the kini: suppo=e<l, wsori^ a'awiErgii) Quit^ji to give lis an idea of the e.\tiaoidinarv nature fif niiiuirdi(^B luirSaiu fiord. mÛUir QljIT JgE irnS(3ij Qui Jîoaix (mîs^ It would be out of place here to enter iipu;i a ili-.iuOuir cnssion iisiothe probaljlecaiise and originUfthispeciiliîSaiiD OmSuur Qljii^ iirityaiid 1 w-onld thei-ef<ire simnlv content myself with was; ^smpiu suggestingtwdwaysofe.xplaiiation ri-..{ I) liengthenonr, And the only possible explanation of rlic entire absence of this mtre in Sanibanda, is to indulcro in a conjectnre that it was among thoae that purislied by the white ant before the rescue of The'varam from the destruction it was undergoing at tlie Tcniplo at Chidambaram, unless we, on the other hand, believe that his choice did not fall upon it as being too common a metre for his ornamental composition, for we find that some of his metres are of the choicest kind
See f o o t note page 21!. t See fnotnote page 312. M
Tlie following 8tan7.a of his has no peculiarity qcoSnr uiriiii^ Stir<t(yu> (Bifida iQp iSîp Qfi^m 0 - (g)LOS 3.pp LfaaiOBLO scspi nu.' 'j/" a'-J sv Jlim*u>f *(3
the peniiltiiiiatp, short vowel and thus rendnr divisible the sSar11 u _ ' which is otherwise indivisibie : iu the above instances ''Jus? iSGes:' ' jl^ m changin','the peniillimate short into long, w e have ' Gu , iSQca' 'jirf*, îfasw' a.nJ so on thevebv getting two luai-ii! as the rule vr'r|iiires from an iniiivisililo diV'ir c v f f u j or (2) Suppose the m e t r e Avas iiiu-iently resi-iirded as a teti-ameter, with the 2nd and ord feet being regarded as one foot and so with the Jth and 6th feet and the ancients used for these i'lid and 3rd as also for the "ith and 6th feet any
253
THE
DPJEPIKA.
vlietlier it is divisible or indivisible into hiro feet of ir T^ --if. and gradaally in the course of centnriesthi9Sr becoming mvrrowfd, for tie ike of harmony Vfobably, into the divisible only, so ss to exclude the indivisiblp aSo-isiruj, the metre came at last to be regarded by iis as jij>rff/r(Hexnieter) and the êiTBsir^ fdot came to be regarded as two feet of asir=ib?ir each. lu fact this metre in Hioi.* is marked us in IV.o l.y the editors, but the next siicrceding I V . 6 ,as also \ .9 is marked by thi in H S though they belong to this metre. N o vi'liauce therefore can be placed upon them, but I drsiiv attention to it to show how they were led, b y mere conjecture, in consequence of the occurence of the peculiarity in question, to regard the metre as This is a typicai and well-defined metrical peculiarity of the ancient poeis and wherever we meet with it we may conclude that the'author belonged to an ancient period and lived long before Ramaynna, Skanda, Bhiirat;-, Thiruvilayadal and other Puranams, Nikandu Naidathain &c., which are all free from this peculiarity though this metre is used abundantly in these poems. This peculiarity therefore, among others that we shall next point out, will serve as a distinguishing characieiistic of ancient poems and can be depended upon as a sate guide, more than any other tests which sometimes prove illusory, to determine the relative antiquity of works of doubtful periods. It will be observed that we have been rather long upon this single peculiarity, typical as it is, which nfcer all is but one of the many distinguishing poetic fi rt-tiires of the ancients that we propose to point ..lit here as being common to the two poets nnder fonsideration. If the ((uestion iirose in Telugn or Canarese onr task would be much easier because iu those languages as we hfive already observed, the Yrittiihs both the Sanskrit and tiic indigenous section are named and described in a manner which the Tamil {fi-ammarians might well envy. But in Tamil the task is rendered doubly difficult as eren the modem \'rittahs are not metrically konwn ; that when we have to consider a particular Vrittah, we have to employ the cnmbersome procedure of quoting a few Mtanzas of the metre in order to tell the reader what particular metre we are going to consider. After oerforuiiug this dumb man's task of communicating a particular metre, the next difficulty with regard to it which has neither a naiue nor a local habitation,
is to describe it clearly by scansion, description A c . , and then tracing it out in the ancient poems and proving the identity of the ancient metre again by explanation, scansion &c., with the m o d e m metre quoted, difierentiate the two on metrical principlen and determine the ancient peculiaiity- All this has to bedone to a reader whose attention has never been directed even to modern Vrittahs and much less to ancient ones and who does not even care to remember the metrical formuls as he never found them used or useful except in venbas. He has never been acr costomed to study them critically from the metrical standpoint as is done iu the other Dravidian langiiages except by a vague appenl to his ear. For fear of offending Pundits who are otherwise well read, we refrain from exposing the gross blunders committed w h e r ever an intelligent attempt has been made by them at an explanation of the modern Vrittahs with which onr ear is well familiar, though I am almost tetppted to do so to show how deplorable is the absolute ignorance that prevails with regard to even these modern Yrittahs, which, after all, have been the sole and exclusive metres of the modern Tamil poets for a good many centuries, having long ago displaced the few favourite metres of the Tamil prosodian, many cf which have since become obsolete, b e i r ^ suited more for the simpler literature of the e a n y stages of the language. A reader who has any taste at all for Tamil prosody, may, laboriously f o r months togetîer, wade through the antiquarian pages of a classical work solely devoted to proso<ly, only after all t o , l e a r n the principles of a few metres almost dead and to find himself as ignorant as ever witl regard to those countless metres that he daily read^, recites, quotes, teaches, composes and prays in, >vithout even knowing that what he reads and composes is borrowed from Sanskrit and can be identified with Sanskrit metres and that another section of it is purely Tamil being of Di-avidian origin and has its counterparts in the other Dravidian languages.
T. VJI:ABADI:A MCDALIAE B. A . , B. L.
{To hf
continued;.
T H E LIGHT OF ' I T I U T H oR SIDDHANTA DEEPIKA.
227
EXTRACT.
THE UNION OF INDIAN THILOSOPHIKS.
[ B y CBAKLBB JOHMTOX, X. m. A. R., B. C. ., BRT.] I K B IsMA, M E u c w H n c , THE iHOi) Of the l<ding men were OOAYLAKIOII*: N that WB have GNAT idealistii, great thinkers V atomie aehool, graat nlkiUiti, aocl ({roat preachen of doctriaa wholly aquatic. It la the ooatoni to ^ h e r a ecrtoin )|rroup ol' t<Ma toachinga together, with the title of tho Six l'liilo>u|iliieB; whHa ail other*, vonaidered as heterodox, are uutiide the pnle of aj anwili.i. and, theivfore, to be ignured. Chiofeit among the ontOHt pkUoaophiei is the doctrine of Prince HiddhorthH, called niso Shakys Muni, nnd Gantama Baddha. Of the others, it wonld b iwrd to and many tadentsiif more than threenamely, the Velianta, dankhya, and Yoga; while the Vaisheshika, Nyaya, .in<l Urat Mimanaa are little more than a name, even to professed students of Indian thocght. They have their folluwcrs, doubtless ; bat there haa not been found one among ti.em of such mental force as to give theiB a modetn ezpteasion, or to show that tlicy bear any message to thu modern world. We shall B|jeak. here, only of the three most papular among the orthodox schools; and this chiefly in oonaeetion with H sinfrle note-wurthy book,the Bha^'avnJ Gitii, or " Songa of the Maater." If we were :wke<I, <iff hand, to whicti of the th-ê schools the Bhagavad Gita belonged, wr should most likely answer, off hand, that it was, nndonbtedl\, tort-book of the Vedanta, and indeed one uf the weightiest works of the Vedanta School. For is it not commented oii by the (ireat Sli.'inkBi-a, ehiefest light uf the Vedanta, and does he not cpiote from it as of divine authority, n fully inspired scripture ? Yet, for all this, I think there are other a!i)>eet8 of the Uhngavad Qita, which show that this answer is too simple; and that, while Che Sooga of the Uaster undoubtedly for a bulwork of Vetlaniic nrthodoxf, there is very much in them which belongs to the tenkhya, and even more that is the property of the Voga School. It seems pretty certain that the Bhagavad Gita lins grown up {Tsdnally, begining with a ballad on Krishna and Arjiira, niucli of irhich is preserved in the first book, and which suggests, nil tlu'On}r)i, >he burden of Krishna's admonition: Therefore tight, Uh son of Kunti'. It seems likely that the next element in tlie structure of ^he Bhagai-ad Uita is drawn from the great L'pnnish-ods. the Katha Upanishad more especially. And this suggeetB n very intersting thought: side by side with many direct miotations from the Cpanishads in our possession, there are a number of verses, notably n the second book, which have the true ring of the old sacred cachings, and yet aro not in them as they now stand. And this laggests that we havo only fragments; that there WHS once nuicli no re, in the form of verses and stories, which made up the aystery teaching of the Rajput Kings. tliat sccret doctrine ipoken of so clearly in the tJpanishada themselves as the jealously roarded potnessioii of Kshattriya race.' The fourth book of the Shagavad Gita fully endorses this idea, since Krishna traces his loctriae back through the Bajput sages to the solar Kin>f, Iksvnfcu, o Hanu, the Kshattriya, and finally to the sun, the genius of the lajpac race. And this, in connection with that teaching of succeslive re-births, which, we know from the two jtrentest L'jwnishads, raa the central point of thx royal doctrine. So we are inclined .o suggest that we have in many verses of the Bhagavad Gita, tdditional portions of the old mystery doctriiip, parts of which or the great Upanishads. And it ia qaite credible that Krishna, rhom we believe to be as truly historical as Julius C.-eaar,ns an nitiate in these doctrines did actually quote to Arjuna a series of arses frcm the mvsterv teaching, and that these verses are faithully preserved for ns to the present day. However that may he, here the verses ate . a series of vorses from the Upanishads, had second series, entirelv resembliuit these in style and thought. As , third element in the Bhagavad Gita wc have the Puramc episode .f the tr ns6gn ration, and, wo must say, it reproduces all that rim and gruesome ugliness of many armed gods, with terrible eeth which the Furanas have preserved most probably from the rild faiths of the dark aboriginals and demon worshippers of ioatham India. Finally there is a verv important element, into the midst of 'hich the episode of the'transftgnration is forcibly wedged; and of lis element we shall more especially speak. It consists of the
charuvtcrirtic Sankhya doctrine of the tlin.-o potencies of Nature completely dcvelo|eil along physical, mental, and moral line s. A word about this doctrine, which we may, with great likelihood, refer to Kapila himself, the founder of the school. Bis conception seems to be this: there is the consciousness in us, the spirit, the perceiver j and, over against this, there is Nature, the manifested world. This dunlity of subject and object has great golf Hxed bet-eon its two elements, whose clMracteristics are whollv nd irreconcilably opposed: (If the subject, the spirit, consciousneas, we can only sny that it pcrceivea. To predicate of consciuusncss any cluiractoristic drawn from our ex|)ericncc of objects, sui It for inatance, as mortality, beginninf; or end. i to hv guiltv of ,i cnr'iinul error. (.)( Nature, the oiipoaito element of exiaipncc. Kapila s tea chinn, it scem, was Bonifthing like tiiis Nature nuiy be divided into thr.-elements : [he subHtanee f phenomena ;"tlic force of phenomena ; and thirdly, the dnrk epRee, or void, in which iilienomena take jilaco. Take a simple illiiBtratioii. The observer, with closed eyes, is the spirit or consciousness, not yet involved in Nature. He opens his eyes, and, instead of the "dark space, o r void, sees the worhl of visihle objects, . r snhstnnce. nnd there is perpetual movement ninong the things thus observed. This is force. Thus ive have the three elements uf Nature, the three qualities, as tbcy are frencrally c a l l e d , - H hieh moko up the centrnl i<h'a of Kapila's cosmic ssysteni, anil whieh are not to be fonnd, in that shape, in any of the oldest Upanishads: they .nre, therefore, no part of the Vedanta, properly so called, but disthictively Sankhya teachings. Now, these distinctive tenchings for a very important part of the Bhagavad Gita, and arc woven into many passages, besides the chief i>aEsagcs already referred to, in the seventeenth and eighteenth books. Thus, as f a r l y aa the second hook, we have a reference to the Sr.nkhyu teaching: " T h e Vedas have the three Natui-e-power a.s their o b j e c t ; but thou. Arjuna, become free from the threi- jjowers." It is needless ,o quote the many passages that refer to the same teaching: to the diviaions of theknower, the know-ing. the known; the doer, the doing, the deed ; the gift, the giving, the giver; and so forth, according "to the three Nature-p^wcra. All this i.s carried out with much intellectual skill, and dialectic acumen ; bnt it has nothing in the world to do with the main motive of the hook,Arjuna's action under the calamity rf civil w a r ; and Krishna's assertion of the soul, as tho solution of Arjnna's dilemma. There is also a very important element in the BliSfjavad Gita, equally chanictcristie of the Vogii schopl, h o s e final c.xponent, though not, in oil probability, its founder, was 1 atanjali, the uutliur of the commentary oji Panini's grammar, who lived, it ia believed, some three ceutaries before onr em. do not regard the directions as to chooaing a lonely place, a fawn-nkin seat, over sprinkled knsha grass, and the fi.\ing of the attcntioi! on the tip of the noae, as necesasrily, or most chîvactcritfieally belonging to the Yoga school, though they are nndoubtredly important elenientB in that teaching. What .seems more vital is tlie moral eoneept of action with disintcrcstedne.''s; of netion withont attachment, according to the jirimary motion of the will; this teaching, it scoma to us, :s at once charaeteristio of the Vo<ru system, and foreign to the spirit of the I'panishnds ; for the Upanislmrls, high is their ideal, aro not greatly concerned with fallen man or the means of his redemption. They look on NNIN ns H T I immortal spirit, already free and mighty, and therefore needing no redetnptiun. Man, needing to be redeemed, is a later thought ; one spring, ing from a more self-conscious age. Now the connection of thia thought with the Sankhya philosophy is obvious. It regards man, the spirit, aa euanatcd by Nat.ire, and consequently as needing release; and, for the Sankhya school, this release comes through an effort of intellectual insight. But this concept, man saved by intellect, is essentially untrue to life, where man lives not by intellect alone, or even chiefly, but by the will; and it became necessary, granting our fall, to find a way of salvation, of redemption through the will." Thia way ia the Voga phillosophy It is the natural counterpart and completion of the 8ankhya. and has nlwaya been so regarded. The pure spirit of the bver-iotellectual Sankhya becomes Lord of the more religious Yoga;nsing religion in the sense of redemption to the nill. But. though thus complementary, the two systems might easily come to be considered as opposing each other ; and it sems to be part of the mission of the Bhagavad Gitaor rather, of certain passages forcibly imported into it, to reconcile the Sankhya and the Yoga once for all, and to blend these two -ith the Vedanta.
^216
THE L I G H T O F T R U T H OR S I D D H A 2 J T A
DEEPIKA.
Wc lu'wi "lv m\ote two \iiwwigeB, which urc obviously clue ' " the flankhvR reconciler. The first is (lni(r({rtl into the ni cldle o f the'following sentence, nnd evidently linn no rrue place there: " I f nlBin, thon sUalt Httftiii to heai-eu; or coiiqnerinif, thou shiilt inherit the land. Therefore rise, (ton of Kniiti, tirmly n^solved for the tirfht. Holding as equal, pood , a n c l ill-foituiie, pain nn< loss, >nctory and defeat, gii-d thyself for the fight, and thou simll not incur sin. And thus there eliall b no logs of ({louud, nor docs any .lefeat eirist ; a little of this Inw saves from ?rcHt f e a r ; " -che law, namelv. that the slain in battle Ro to Vai-adiae. Now uiio the midst of this complete anil loutinuoiis pas9K>,'C has been insertea this verse- " This nmlerstmlin ia deflnreil according to ânkhya ; hoar it now. nc.-onlin- to K-c-dlcss to say, the last l>art of it has as little lo do with the Yoga philosophy as the first, has with the Snnkhvn. Tliei. atrnin, in the next book, the rhii-d : " T w o rules iirc lni<l down bv me : snlvation by intellect for the Sanfchya ; .salvation bv works for the followers of Yoga." So that <me part of the Bhagavad (iitM i.-! devoted to the reconciliation of these two .oniplonicntary though rival schools.
23r,l Dccrwhr,- IS^T
M A D R A SM A It,.
N O T E S A N D COWWIENTS.
We viajre i w d v Pillai liope Hills to jjiiblish with in duo coui-.se of tlic two and rli'aft, rea.son.s marRot
tlio .stiiteniont by tiie
..bjecfs P.
i-espeirtively Avai'nal
Hi>ii'ble Hon'ble Mr.
Ratnasabapathi C. Jantbuiingaiii .statement, leads the w h e n s^row face old a w e to
i'.. . s . , ' a n d v.
tlie
Mndnliaicull tlie
Avai-gal followius of
i.. P r o m sentence.
Pillai'.s
' t'lie boy very and
practice becomes often they to
deteiioiatioii and are the girl
tlie race. the and
T h e
fatlier they and
become.s sixteen
mother thirteen, T h e shape are the
.scarcely
nature and some of the sharpest trials both physical, moral and iutellectoal have to be gone through. If he emeq^m out a whole man, then we may regard his future MMind for some time to come. There is a natural exliilamtioti oC spirits when a man emei-ges into active life which c a n i n him on for some time. And some of the most depLoraUs cases of early deaths, are after 16 and not before. A* such, we are not quite .sanguine that the bill will effect amy ii^rovement in the direction of preventing early widowhood. In our school days, about two decades ^ô, we remember all the Brahmin Students got married in a regular batch afterthey passed their matriculation, when theyabout 15 or so : the poorer boys having to wait; per force much longer. And the very same had to wait for theia nuptials after they pas.sed their n. An improvement in these particulars is perceivable now H days and boys waitfor sometime after they have passed their matric. And through a vai-iety of i-auses, .some of which are moral, girl loarriages are delayed now even aftei; lO-years. We don't deny the. fact however that the proposed piece of legislation will have a deterring eftect the erring few and will also pre-, vent a very suiall percentage of infant widowhood. But our only ground ot complainl. is that the minimum is fixed too low to its proving a salvation of Hindu Society. As it is, none need go into hysterics in praise of the niea.sure, nor ciy it down as intended to undermine the foundations of Hindu Religion an.i Society. Mi-. Filial is tborouglily orthodox in his view.s and the .safest legislator one could Vish to have. As between the two bills, of course, our prefereuoe vests with Mr. Pillai's bill.
*
deci epit economic ill
a l m o s t in y o u t h . problem in the
state of
has
cî-ave
ovev-popnlatioii words arisinjr infant and for
steeped T o
po\'rrv."
'I'hese
wi.se evils and
true.
tlifsc
evils'is to be
added,
premature there these ?
widowhood, exists bills Will a
between
which
marriage b o w are
proved to
caiisnal remedy
coniiection. these
But
intended wi; h a v e
pressing;; eVils o f by a n just
society
achieved
"our
object pci-son
putting
the year
n i a r r i a f f t ! a d a y a f t e r ii m a l e and girls after t h e frirl hei- t h i r t e e n t h m a y tli'ey be married
i v e s a t hi.s 1 6 t h dare say not.
year.
W e late
T h o u g h lons^ often ia
earlier or
Ihoy
don't which
wait is
attain
their I'or
pubescence, m a n r
m i s t a k e n "for not in i-eachnd all classes though few beFore case of
iiubevty. till of they arc
woman,
puberty year.
ji'ist
theii- t w e n t i e t h more oi' less to
Men, for this in
.society
hiive
wait
age, a
they
bi' m a r r i e < l y o n n g that 17. a T h e wiio reach in
a m i it
happens
only
vei'v
i;ases or
male's evil, all th(! as
nuptials it is, of IH of i.s
iiie felt
permore are or
The November number of the Batni is an interestiuif number, and contains some excellent article.s. on 'Physical and Metaphysical relations;' ' Transcendant manifestations and their worship,' Shelley's spiritual Philosophy and a translation of a Sanscrit work entitled Sivantjya Stddhi. The current part of the translation deals vvith the refutation of the Buddhists and .lailis, in more unparliamentary langUHge than the ISnagnanii Si'hlhi and we cull the following translation of a Stanza, " How is this combination of transitory atoms, devoid of all motion y How does this combination, not differing (from these atoms in any way) sittain objectivity And who is it that causes this union Y When is the formation of all the Skandhas'r* Who is the Knjoyel-y What is that cea.seless How (of Ego-Consciousness) 'f Whose then are enjoyment and Salvation 'f Tell me, (.) dull-headed one I how can youi- theory stand ? " Maui.iiiomni. Faffnm We noted a.s we w'ere i-eading " the History of Ti-avancore," the leai'ued author discussing the meaning of this word, which occurs in the oldest jcwish grant. The author is no doubt correct when he says that it means merely chipE (i^.wTi-geui, jewel) of the village (^ and what is remarkable is that this title of the Collector and Magistrate of the "Village is no thanthat of our modern day Mmiiagar or ?.[iimgur. This Village ("hief's title has thus survived moie than 16 centurie.s. .Mani ( ^w^) is colloquially used even now to denote cleverness, and ability and excellence. (.^Ljer nazi? or oacS.' .>r ) : and a well-known name used to be punned in this way .Vs we were revolving these few words in our mind, our little daughter comes out with a bio' cane threatening her little sister, "liook here, I hold a icarPoSi d^j (a well-.seasonedcanc).

*
formed in tin!
fenialos they
classes age of boi-n
society, or sueh l-A
nujitiallcd at must
when
l-'i a t i i l
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children fully
girls, inbeiit
whose
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never
develojied, hence the our wliit.
t h e r e f o r e a s h o r t e r rind wcfakci-ehe.st a n d ration in the i-ace. It is erî'tiiin si.'l o f e \ i l s o f
deterioPillai's T h e n are the m o i e rate than by to
therefore facts any
le"-isl;ition
eiuinot
alter the .jfhi'i-
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ihe
iiil'iMil, against an? so
miirriage are more many death
thi- p a r l i e s l o b e j i r n l e c l e d the Icniales. u lmt of This is the If i heie
widosN s,
liiferfiiru'r ago
'I'be are
a m o f o ' t h e amonZ' Medical s h o w
males
parlii-Mhir is :i f a c t .
greater
females.
Statistics
gathered Jfo
authoi ities iind the most
J.ile
Insurance in
Companies life or is so.
that
critical
period
a man's
when T h e n whole
h e is piKîsing'througli the y o u n g
his teens and
till 2 0 o r 21 a revolution
m a n is pas.sing ihi-ongli
in h i s
LIGHT OF TRUTH
OR
THE
SIDDHANTA
A Monthly Journal Devoted to Religion, Cotmnenced on the Queen's
DEEPIKA.
Philosophy, Literature, Science, &c. Day, 1897.
Commemoration
VOL
MADRAS, MARCH >898.
f No.
T R A X S L A T I O X STHE VEDA'NTA-SU'TKAS W I T H S'lil'KANTHABHA'SHYA. (Continued from page 198-J Adhlkarana. -2. Now that tbe question Arises as to what tlmt d i s t i n guishing mark is which determines the nature oi Brahman here enunciated, the b l e s s e d Suti-akara intiodueea the sutni which forms the second a d h i k a rana or section and slates the definition of that (Brahman) : Whence tbe birth etc. of this (I. i. 3-) When the thing to be defined is known, definition serves no purpose; when the thing is not known, there is no seeking for its definition. So, what occasion is there for giving a definition of Bi-ahman here ?No objection such as thiq need be raised ; for there does arise an occasicii foi- a definition of Bi-dhnian, of whom a vasfiie idea is formed by the study of vedic te.\t^.
The literal meaning of the Sutra is: Brahman iR He from whom proceeds the evolution i.e., b i r ^ (janma), existence (sthiti), dissolution (laya), disappearance (tirobhava), and grace (anagraha)* of this manifested nniverse made up of chetaca and achetatia, of spirit and matter, held together in indissoluble union.
* Appnya-dikshita in his S'ivirkiiianidlpiki, u commentary on S'rikaiitlia-Bhilslo'R, explains Sthiti as the state of cimtinuance (f tlie iniiveree between its emanation and dissolution : firublMva as liandha or bondaite, the root of the whole evil of SamsAra, the inherent powers of Jiiana and K r i y i (knowledge and action) being \-oilctl or hidden: auu(rraku as deliverance from booda^^. H e cites also, with a view to refute; two other eiLplanations of lirobhArtt : (1) the ceaseless eontiuu.ince of -worldly enjoyment ;ifi Bnited to each sentient being, {2} tlie return, at the time o f pralayn, of chetanA and achetanH existence to their subtlest forma. This last explanation of the word seems to nj.'ree with the teachings of S'niva Ajfamis so far as Bi-aLniau's Kve-fold act (Pancha Kritya) iu concerned. Ill Ills Saundaryalaharl, verse 2i, S'ri S'ankarichirya, f o l l o w i ^ 1 he teacbinf? of the ai^mas, deacrilies this (lirohhava) staê of the universe as I s ' l n a ' s a c t of concealinjt (by n a y of merging) it as well Hs His own form in SuJils'ivn, and he describes uiiu^yaha as Sadifc'iva's act of projnctinp into manifestation Bnihm& the Creator, lliiri the Preserver. Hudru the Destroyer, and U'anathe Conoealar, from out of Himself in whom they lay concealed after prulaya, and who once more emanntcH the souls into tieinf^ with their respective |>as'Ht> (or knrnia-bandha) with a view to further on the evolutionary proLTe.sa of such souls au la^ behind in their march towanls moksha. A|iiiayatliksliita'b interpretation of tirobl.ura and juicimlM emphasises only one asjK'ct of the evolution, thni which refers to Jtvae iii(livi(luHM\, not to the universe a s a whole.
21?
T H E L I G H T OF TRUTH" OK"S1DDHANTA
DEEPIKA.
The t e x t a which here form the subject of diseuKiîon are such as the following " F r o m what-indeed-thps.e creatures have theiibirth; "by what, when born, they live ; to w)i(it, they do depart, they pass away ; that strive to know."* " Tlie mnster of nature and of i D H n t h e lord-of qualities ; the cause of the bondage, existence :ind liberation of thlB world." t " Truth, wisdom, and endless is Brahman ".% " H a i l 60 the reality, the truth, the Supreme Briihnian, dark and yellowish in porson, having the semen above, diverse-eyed, hail to the Omnipresent."
Now the dxiubt arises as to whether or not the birth etc. of the universe form the definition or As against the foregoing prima facie view, we hold .as follows : characteristic marks of BrahiT)y.n. (Purva]iaksha):They cannot constitute (the characteristic msirks of Brahman), inasmuch as they do not inhere in Him. Moreover, in the passage " He saw that Bliss was Braliman " | | it is evident that the birth etc. of the universe are the characteristic marks of the Bliss. Elsewhere; in the passage '' Existont (sat) alone, my dear, this at first w a s " the sat or the existent is taught as the cause of the universe. In one placein the passage " Truth, wisdom, und endless is Brahman " i t is taught that the infinite JMnii or wisdom is itself Brahman, the c;;use of the universe ; and in anotlier place, in the passage, " When the light qi knowledge has risen, there is no day, no night, neither existence nor nonexistence, S'iva alone is there," * * w are given to understand that the Being denoted by the word ' S'iva' is the cause and therefore Brahman, existing before all. Now, it may be asked in case the Bliss etc. are Brahman, do they constitute Brahman each by itself, or all of them conjoiued together? Jn the former case, we ignore what is diiectly revealed and commit other similar fallacies ; and then, too, Brnhman will be of an undefined nature. If it bo held that each of them is the mark of a Brahman of a distinct kind,
* Taitiiriyii-IJjiaiii.-:liii'.r I-
then a plurality of Brahmiin hns to be admitted. If It bo'stipposed that they conjointly constitute Brahman, even then, since they are mere attributos, they cannot constitute Brahmaii who possesses attributes, such as a knowledge as to the means of bailding the whole universe^ Fui thermore, the S'ruti " One should kow Miiya to be the cause " * declares that the unintelligent May ji is the cause of tho iiniyepec; and it does so rightly ; for, if Brahmati who is nuade of intelligence (Jfiana) be the cfpuse of the nniver.;e, He would be subject to vikara oi- change,which runs counter to the teaching of the S rati declaring that Brahmau is " partless, actionless, tranquil " t nud so on. Wherefore in no way i.s it possible to define Brahman,to define Him as the cause of the universe and so on.
Ailmitted that birth etc., ;is attributes inhering in the universe, do not pertain to Brahman ; still, they rightly constitute the defining marks of BrahiâD as one closely connected with the vniiverse The Entity called S'iva, possessed of the attribute of omniscience and so on and denoted by the eight appellntions, J is said to be Brahman, the cause of the universe ; and to that Entity alone Bliss and all other like attributes point. The attributes referred to are Omniscience (Sarvajnath), Ever-contentedness (nityatriptatd}, Be^ ginningless Wisdom {Amidihodhatii), Independence {Svatanfrati'i), Never-failing Potency iNilydhipta-s'aktitn), and Infinite I'otenry [Anantaa'aHitd). O-nmiicienre (Sarvajnatu) consists in all things becouiins objects of direct perceptionof stainless intuiti\'e experienceindependent of all external organs of sensation. Jt is known to inhere in Brahman, from such passages as: W h o perceives all and who knows all, whose penance consists of knowledge." ^ Thus the cause (of the universe) is Brahman who knows the appropriate ways and means of building up the several bodies suited to all sentient beings for the reaping of the fruits of their multifarious acts. Hver-contentedncsn (nityatriptata) consists in being replete with unsurpassed Bliss, wherein there is not the slightest trace of distress. Hence tho revelation Bliss is Brahman." | | . That Bliss (ananda) whichintroduced
* + t !i s ' v f t . Up. IV. 10. Ihid vi. 19. Vide ijat;e 220, MniidRkFi-UiJanisliail. ]. i. 4. Tuil. Up. iii, (5.
t .S'vt-U]). vi. Jii. X 'l'ait-Uiv,i:iiElia<\.ii. 1. S Mal>aimrny.inn-U)i:iniahQ(l. 23. 'J'ait. Ujiiini.fliad. iii. C. Clilmiiilo;.'_V!<-r)iniiisliacl S'vi-'t. Uii. iv. ] s .
THE LIGHT
DEEPIKA.
219
iftlh* words " There-ia yet another A'tman who is a j Bliss," * and carried to the culnnnaiin^ I of Binarpaed Bliss by repeated mnltiplication in tbe passages begioying with Here follows the e e * e r i n g of Biisa" and ending with " that ia the naA o f Hrabinan'* Bliss'*!is th^ attribute of f a r a Blalilliiin 18 SgaratiTely spoken of s Brahman Himse3f in the piiwage " Bliss ils Brnhman," because of tbe abuDdaace of Bliss 'in Him. Brahman ^ho delights in enjoying enah a Bljss is said to l>e cverontanted. The enjoymelit. of this mighty Blics on the part of Bralrman is effected through numax only, not throagfi extmal orgims of BeiLation. Hence tlie jHtaaage,
" W h o could breathe if that Blis.';,-t4iat Light, existed not." * Sdnti-tamriddh'i: He who has attained to S'ivatA, to Siva's condition. Amrita: Ue who has been frew from time without beginning. Thus, it isêenthat Brahman who is essentially Existen<;e,Iiftelliênce and Bliss, and whose essential nature is the Supreme Light, enjoys the Bliss of His es.sential nature bymind alone, independent of external ojgans of ^nsatipfl, gp^nplie(J.by tlie epithet Mana-a'nauda.^' Thi.s epithet also implies that the emaucipnted souls who have attained to the state of BrMhman arc possessed of the antah-karana or mind, the oriran which e. _ acts independently of external organs, a n i b y which " THERO is Brahmaa who-is a'kiWaniârira fwbos they experience t i e unsurpassed bliss of their essential body is light), satyatman (Himself the ex- nature. Wherefore, nityatripta or ever-contented istent), pranar^fma (whose joy-fs life),TOona- is Brahman, enjoying the infinite Bliss of His essential dnanda (delighted in the mind), mnti-aam- nature by manas ^^hich is pure bodha-s'akti itself, the riddha (pei'fect in peace), and amrita (im- faculty of knowledge which can act independently of external organs. That is to say, for Him there is no mortal)," X Here by ftkfts'aliterally', that which shines all neces.sity for the slightest joy o f the world (samsAra) roand, the Light'is meant the ehid-amhara. the external to Himself. ,The possession of unsurpassed knowledgewhich ethem>f spifii, the spirit-light; but not the material is svalas-siddha, self-existing or inherent,constior ether, because the latter can ii.ark no distinc- tutes what is called anndibodhatva or begioningdon (i.e , the latter cannot serve to distiuguish Brabless wisdom. Indeed, the antah-karana,înhua. or noin from other things in natnre). 'Ihe rhid-ambam knowledge, which is the organ whereby He enhere refcired to is that Supreme Power (Para^jajoys the Bliss of His own essential nature, exS'ftkti). that highest cause, that ocean, as it were, from ists through eternity, without beginning. Wherefore, which spring up all the hosts of babbles, the mundane Brahman is one of beginningless "Wisdom, inasmuch as eggs of all groups. Brahman, whoso form is thai knowledge which repels samsara exists thronL'h si^remal^light, ia spoken of'in the s'rnti ns 'dkdg'aeternity ; He is ever f lee from the evil of samsara and s'arira That chid-dkaa'a is the highest cause is is spoken of in the S'rnti as "perfect in peace and known from Kuch passages as the following: immort:il." "A.11 th^se beings twice their rise from A'ka&'a and Independence (sva.ta,T\t<-HtH) consists in ireedom from return into A'kas'a." servitude to otliei's and from other marks of inferiority, " He who is called A'ka'sa is the reveal^jr of all forms and in ell things other than "Himself being brought and names" 1 1 under his own control. Independence of Brahman as Saiyiitmau: He wlio is the Satta oi existence. the impeliitig asjent of tlie universe of matter and Prdndrnma: He whp delights in Prana. the chid- spirit is taught in such passages as the following : ambara-n'akti, the Power of Spiritual lifrht, the " T h e r e ale two, one knovving (I's'vara;, the other Baaie of all, constituting Brahmnti's own essential nor, knovying, both uuborn, one strong, the other natnre. Manaa'nanda: He whose joy is in Manas(mind), weak." not in the external organs of sensation. Here, too, " B y k n o w i n g the enjoyer, the e n j o y e d , and the "^'nanda" refers to tlie spirit-lifiht the chid-amhara, ruler &C." X the Prakntr or cauce. Accordingly the S'ruti says : " But he who controls both knowledge and igno Tait. Up. ii. 5. tTait. Dp. ii P. J Tait. Up. i. 6 S Chha. Up. III. ix. 1. I I Ohha. Up. VIII. xiv. 1. rance, is another " ^
t Tuit. V|.' n i . vii. I. S'voni. Ur. i. 1'. S'vcti. i;).. i, 1?. S'veta. Up. V. 1.
253
THE
I.IGHT O F
DPJEPIKA.
It is evident that because of His independence in all matters, Brahman is the author of all. The never-failing-potency [Mtyaluptas'aktttva) consists ill all potencies being inherent in His own natnre. Accordingly, the S'ruti says " H i s Higher Power (Paru-s'akti) is revealed as manifold, as inherent, acting as force and knowledge. * From this it follows that the potencies of the univers.? of spirit and matter are inherent in Brahman and that He is never without these specific attributes. The possession of unlimited potcniiaiitios is what is called Endless Pijtency [anantas'aktita). It is in virtue of these endless potencies that Brahman is the producer and the ruler of the world. Accordingly it is revealed to us that " There is one Rudra only,they do not allow a secondwho rules all the worlds by His pow ers";t " W h o rules all these worlds by His supreme powers of ruling and producing." X As possessed of endless potencies. Brahman can be the material cause of the intinite universe. As to Brahman being the subject of eightfold appellation : The Supreme Brahman is the Being denoted by the eight appellations of Bhava, S'arta, I^dna, Pasûpati/Bud/ra, Ugra,Bh{maa,iid Mahndeva. Though Hb is denoted by all words. He is designated specially b y Bhava and other like words, indicative as they are of His Highest being : it does not follow that He is not designated by other words than these eight. Brahman is called Bhava because H e exists everywhere at all times, the root " bhu " nneaning satta or existence. W e are taught that Brahman is the Existent, running through all things. Accordingly, the S'ruti says : " Existent alone, my dear, this at first was, one only without a second." "Truth (Existence),Wisdom, Endless is Brahman."|| " He who is existent, who delights in Prina, whose p y is in manaa."^ " T h e ineffable glory and so on. As running through all thingsâs for is evident instance " jar existing " cloth existingit
t J 9 il S'v-etii. L'[i. vi, 8. Atlmn-as'irns-Upnnisliiul. Atlinrx'as'ints-Up. t'liliA. L p. vi, ii. Tiiii, ii. 1. Tait. t"|i. i, (j. MiiliiHiiinivniiu. L'i>. 24.
or material cause of all. The jar, for instance, always associated ns it is with clay, is said to be oiade c o t o f clay, i. e., has clay for its upAdana. Thns Brahman, the existent, is designated by the word Bhava. Brahman, the aH-destroyer, is designated by the. word S'arva, derived from the root " S ' r i " to destroy. Brahman is spoken of as the destroyer in the following passages: " H a i l t a i l ! therefore, to the Destroyer, to the^ Great Devourer " * " To whom the BrAhmanas and Kshatriyas (are ns it were^ but t o o d " t Brahman is denoted by the word " I's'iina," the Ruler, as endued with .the unconditioned sapremesovereignty, as revealed in the passage, " W h o rales these worlds with His powers of ruling." J As the I's'vara or Ruler must have some beings t o rule over. Brahman is denoted by the word Pas'upfiii^ Master of Pas'iis or subject beings (souls). Thus, the S'niti says : " Whomthe four-footed as well as two-footed souls (pas'us)Pas'upati, the Lord of souls, rules.'' A s Pas'us (souls) are so-called because of p&s'a (bond), Pas'u stands for both Pas'a and Pas'a. By this epithet, Brahman is shown to be the Ruler of chit and achit, of matter and spirit. Brahman is called Rudra as expelling the malady of samsara, as we are told in the passage: " The knower of A'tman crosses beyond g r i e f " | | Brahman is cnlled Ugra or Fierce, because H e cannot be overpowered by other luminaries, as taught in the passage: " N o t there the sun shines nor the moon and stars." f As the regulator and the source of fear to all sentient beings, Brahman is known by the name of Bhima or Terrible. The S'ruti says : " B y fear of Him does the wind b l o w . " * * A s Great and Luminous, S'iva is called So the Atharva-S'iras says : Mahndeva.
that Brahman, the existent, constitutes the upAdana
" F o r what then, is He called Mah.Weva?Aa having abandoned all things, He is adored for Hi's A'tma-J56na or spiritual wisdom and f o r His y o g i c glory ; wherefore H e is called Mah&. deva." t t
Atharva-S'iras. Up. + Kntha. Up. ii, 25. Z AtliarvQ8iras-Up. Taittiriya-Samhita. I I I . i, 4. I i Cliliii. U p . V I I . i. % S'vctil. Up. vi. 1-4. Tnit-Up. ii. 8. t t Athnrvab'iriis-Upaiiigliatl.
THE
LIGHT
OF TRUTH
OR S I D D H A I S T A
DEEPIKA.
221
Tht Betng called 'S'iVa kntrwn as Tree from all laart of fiama&ra and as the repository of all that is goad ia, heoanse He is of nich atantaie, the caase of tte birtb of the whole World. SiooA a Being o t BBcb a vroatneas can be the twofold cause of MM w o r k j That" ^Beihg called S'iva), endued as He k witK fiocli a ipatnesa, is -called Brahman. He has lao been' proved to be the oeat of Bliss and such otfcer sttribsten; wherefore it vain to raise the qnaation tthether Bliss etc , can constitute Brnhinan Mcil by itself From the passage " one ahoold know l t l y M Pr&kriti" it.mav be s<?en that My is the Prkriti orcail|p, that JMftya being I's'vara essentially. a& taught in the concfoding plu-i of the sentence : " And kaow IVvara as he possessor or the seat of the MayA." * Brahman, associated with the sukshina or subtle chit aitd achit is the cause ; and Braliman associatad with ifae Bthfils or gro^s chit and nchit is the effect. Wlienfore tê Siddhanta or demonstrated conclusion ia tint birth etc. of the universe form the distiuguishing marks of Biabinan.
" None, who knows not the Veda.s, can think of That, the Great"* teach the impossibility of (attaining to) a knowledge of Brahman except through VedAiita-S'astra. AS to the contention that the universe is an effect because it is made np of paj;ts, and that it may therefore be inferred that the universe must have an appropriffte agent, it is unreasonable to say s o ; for it is found that steeples and palaces and the like, which e:^hil)it a complicated design, have more than one agent. Thus, it cannot be established that the universe has onl\- one agent. By force of induction, we are further led to tlio conclusion that such an agent is subiect to Karma, i. r. lias to reap fhe fruits of his act.>. Kven if it coald.he estfO'Iislicd Iiy a)ilamina ifr inferencein virtue of the world being an effectthat the author of the world is one alone and di.stinct from itself, it cannot bo pj-ov^d that that one agent is endued v. itli the potency of becoming both the efficient and the niatirial cause oi" the universe. Thus it is proved that Brahman is reached by Vedanta-S'iistra alone, and is founded on that (\'edanta-S'astra) alone as the autlioritv. Adhikarana 3-(B). Some hold tl-.Ht by this Sutra we are further taught that the attribute of omniscience which is so essential in the cause of the world, propounded in the previous section (2nd adhikarana), can be predicated of Brahman He is the source of all S'astras or Vedas. Such a double sif^^nification is no more a fault in a sutra whose iiim is merely to indicate, than in a poem conveying (by slesha or pun) a doable signification. Hence the intioduction of a frt-.^h adhikarana or section here. Besaase He is the source of S aetra (!-1. 30 In this case the texts which form the mhject of discussion are the following " What is (known as) Rig-"\'eda, Yajur-Veda, Veda etc., is the breath of this Great Being " t ama-
Adhlkarana 3 (A).
Knowledge f a thing is obtained by means of its definition and the organ of perceptions'^ Now what is the prHRi&na or organ of perception in the case of Brabmao, the cause of the world ? In answer to thk qiibuuoB- the siitrakarii Sjiys : BknoMt utra it' tlie sowee (of snr knovledge of Braluiu) (I- i. 3-) Secaose 6'aatra is the source, the pramtina, the Mth^rity, Or the organ of perception, therefore, there M Brahman who has been defined by (i- e., as the cause of) the birth etc. of the unherse. Now, the doubt arises as to whether Brahman, the cause of the universe, can be reached through S'astra ône or through other pramaiias. The prima facie view may be stntc-d as follows: This world which is made up oC parts is <in effect, and that effect, involving vf.riety. shonld have an appropriate agent. Thus may be inferred some agent endued with omniscience. Thus, not being reachable by S'ftstra alone, S'Astra's aim is nut Brahman S'astra treats of things not revealed by other pramana^.. The demonstrated conchud(t)i may be stated as follows :Brabman, the cause of the universe, can be reached through Vedanta-S'/istr;i alone ; for such passages as
S'veta. Up. it . 10. 50 ~
The iJonht ;irises as to whether or not it is right to hold that. Brahman is tlio author of the Vedas. Tho piirvapakslia or the j^rihinfacie view ni;iy be stated as folkuvs It is not right to hold that Brahman is thc.'iutiior of tin- \'edns : becau.se it contradicts the s'rnti wliich declares thi^ etcrr.ality of the \'ach in the passage.
' Tiiittirivp.-Bniliiiiiiiri f B r i . L").. I f . i v . 1 0 . I I I . Niil V
222
THE
LIGHT
OF
TRCFTH
DBEPIKA.
O Agiii that assumest diverse forms, do thou impel (the sacrificor) to adore Indra by eternal word" *. If they were the creation of Brahman, the Vedas wonld have a personal author and, a soch, would form no authority. Wherefore, how can Brahman be the author of the Vedas ? As against the foreffoing, we bold aa follows:It is but right that Brahman is the author of the Vedas ; for, from the S'ruti, " W h a t is (known as Ki^^-Veda, Yajur-Veda, SitmaVeda etc., is the breath of this Great Being," we understand that the mass of the Vedas has Brahman without any
T A Y U M A N A V A R ' S POEMS. {^Continued from page 204). ^samifi-
a0sa9fifiSSs>r fi^L-iuf^jiQ^Sm
OkjiiQaaStirmtaru to.
iiâacâifliuGuifla'U aigpi^îijsari^Gei
1 1 / / 7 ibj jr if <z ^ er en Lj la / r
emerged as the bteath from
effort J and further we are taught that Parames'vara is the author of all V'i JySs, in the following verse-" OT these eighteen sciences of different paths, the original author was, as the s'ruti says, the wise Sulapani Himself." Of the Vedas dissolved in Himself before creation, the Omniscient Parames'vara again becomes the author by composing them in the same order of syllables as before. Wherefore it is that the Vedas have no personal author and are at the same time the work of Is 'varii. The statements gof persons who havo likes and dislikes and so on may prove untrue. But ever true are the stj^tements of Brahman, of S'iva, who is free from all taint of evil tendencies, by whose unobstructed and unsurpassed knowledge is directly perceived whatever may happen to things in all the three periods of time, who is aji authority in Himself (Svatah-praniana), who is tlie Supreme Lord and the Supreme Truth-speaker, who has attained all desires. For, in the passages " the Ruler of all V i d y a s " t and " May that Divine Being endow us with the blessed wisdom iSnhhi't Smriti)" J it is taught that Parames'vara is the founder of all sciences and is the cause of the blessed wisdom [S'ubhd Smriti). Wherefore, Parames'vara being the author of the Vedas which illumiue all things. His omniscience is proved, inasmuch as it is impossible to reveal what is unknown.
A. MAH.ADEVA SA'.STRI, B. A.
âruGaiu Quai eS <?iOTri/saro6r0tjÔT(jpCajr GîrarasreuaQpeir Qssrens S(wlS/BeB)AUJireueir^Qurp G/iap/Spsi-tnauiuLDi^ s^^^Spf^mmaesr urOîLeL-Gwun^ GfirfiGujsfasuaSGiLi
G O D - H E A D AS OCEAN OP J O Y .
ôe) Supreme
77. O Ocean of J o y , the characterless Being of Transcendent Brightness !
K n o w i n g that Thou art the fountain of Snpreme Bliss to them, and enjoying Thee, sweet as the'delicious extract of the mixture of t h e ' t h r e e f r u i t s * with sugar, sugar-candy, ambro.sia aud honey. T h y beloved d e v o t e s would ever seek Thee , reflect on Thee and praise Thee in great emotion : They wonld blab and becoine overpowered with j o y and would remain absorbed in Thy Heavenly Bliss. This is an undoubted fact with the advanced mge-s. But to who am, as it were, in a state of maidenhood, it is not g r a t i f y i n g ; just as the sweets of nuptial e m b r a c e ^ will be quite unwelcome to a bride before pnbertv. D o 'Phou, therefore, initiate i.ie, my blessedness of T h y Grace.
Sar
Lord, into the
Ti) bi' rontiniu'd.)

a>ff * T:iili..Saiiiliit;'i II. vi. t ;M;ili;iiiavnyuna-Uiiaiiishail. 21. * ilaliaiid-Upariisliiiil. l i . ' Vi Ir iiiiir C O ITtij vrlsL-. ( T (5 ffaSgi,
^msrmiaeSiisQai
THE
LIGHT
OF
TRUTH
DEBPIKA.
223
^tBajGta flS^mitm i ^(âitr-LSsKSa/i cisiQtr luifitj' fiStirprdiui
dent power to create so hard a mind for die f K o , I could SRy. Because no Deity however niglity mhI strong can assert independence in Thy Preeence. K i r can there be any h e a v e n l y Being to confront Tfcy Will, since the prorverb runs ' The Almighty's d e c n e is inscrutable always' ?
(gr^)
ufOîLiaiQiDuir^ 78, 0 Ootuin of Joy, tlie charactorlesa Being of Trauscendeiit Brightness ! Sapreme
With all my maidenhood ignorance of the sweets of T h y Love, it was Thy Benevolence to have stimnlater' my senses towards the Tiame and left me in an unruly state of cares attfl anxieties. O ! for the blessed daj' when Thou wouldst compassionate my condition, come and take me in Thy arms, unite me to Thee and till me with exceeding pleasure^ and d e l i g h t ! O my beloved Ijord, has not yet the bud of my heart fully spread its petals and diffused its fragrance of lOve, so that Thou inayest make me an object of Thy Pleasure ? If I should be left to pine away in this manner, how is it possible for me to attain tlie EteTnal Beatitude of Thy devotees JSBf Qar^ffQfi a eS^CSiLi aiaranDanujiijiBnen'Qpseir euiriudsitOsvspiiiiOuQ^
^ a (g i 8 ( 5 (yi G1-
Thou must, 0 Lord of All-blessedness, nin forth Thy Love for me and plunge me in Ekeri^HT Beatitod^. There is no other, go for me than to seek refiige in Thee. How can Thy Motherly* care miss me. Thine infant son, my evil tendencies withal. Drr-Thou, then, grant me the Tnojiat of bliaa, in as much as I fear that mere eloquence may beget the sin of lying and unfit me for Thy Blessing.
R. SHAJJMUGHA MUDALIAR.
(To he continued).
ABSTENTION FROM KILLING.
auresiDiriuiSax/Sdiu iDsaiûjtraSnijSOuSsiir BJirêSuuîirujES'ra^

L/eS _ l i t S ^ j P I T
Nobody doubts now that India has a rich l e g w ^ of glorious traditions : but all thoughtful men U e surprised to find they remain yet but a dead letter. Very fine to liear are some of the thoughts and decdft of our ancient progenitors ; and to follow them out to their end in practice is of course out of the question with 90 per cent of modern Hindus. A n d the worMt of it is, that while the majority confess constitutional weakness and honestly cry quarter, there is now and then a email minority of self complacent and go-a head men who would poo-pooh the whole osariwat trash invented by miscbief-making Jbralns to keep the common place coward down. Some of these lip-refovrnera df yesterday making for nothing more substantial than frothy talk are often as contemptible as the quarrelsome fanatics who show more tight to people than God and Religion. And it is a fiad misfortune that we now have in our ranks for the most part only men of these diametrically opposite tendencies with whom the golde nean is at best but a chimera not po.'^sible of realizatiou in the plane of man's scene of action. Sermons it would appear are now-a-days preached more as a fa.'shion and for entertainment than for moral edification and the Godly are scarcely solieitious to aid their flock in the formation of their spiritual character.
* c. f. the 3l8t verse deKniug the Motherhood of Rod. t c. f. Silence is Golden ' (epiritnally only), Hence the 9aint ot oar land we .see often settled in motia. There is one in Knmfa^ oonani now. Mona-SiU:nc meditaLic-u in Yoga.
Ounojeun tr^to^ÔfêSGsiir
uanuju iâraBi^duj^siesr/iG^j.i
Oeireaein^ QpypiSQeîr Oifi^raifi ejniii-B- SrLcLnir eS^ss aj(^srir<ii

Si^^Sp^B"' t-Dncsr LJ IT O i: iL'<iuQa}U B ^ (.Tit,) Gîr^Gaja^jbiiirfiGu.
79. O Ocean of Joy, the characterless Being of Transceudent Brightness !
Sapreme
My miud is too hard to I)e softened to Thy Love. A stoue may, perhaps, be melted but not my mind. Was the four-faced Brahma* possessed of an iudepen* Brshmi i\'itli the ncccnt on ^he second syllable always will denote the Brehini of the Trinity ns rlietinirniehable from the fciuprcme Brahm or Bmmha addrcsi)f<l by the Saint here.
253
THE
DPJEPIKA.
Men need to be I'xperieiicc. taith wliieli
made
sensible
that
Keligion
is a and of
p e i j o n a l thinw, a matter of H i s is h n t i'^ c o n c e r n e d
personal wholly
application tlie state
11 p a r t i a l a n d with
misiitisfactory
s o c i e t y in g e n e r a l a n d a l l o w s h i m t o m > g l e c t t h e d i s c i ])liiu' iif liis t>wn a f t ' o r t i o n s a n d t l i o c n l t i i r e o f spiritual natuj'e. Is it a. w o i u l e i marvel therofore soinotinics o b s e r v e and that s o m e of his o w n that the jve sothat for-
.all. .1 ^rentlemen o f e d a c a t l o n , w h o a r r o g a t e > e l r e s t h e c r e d i t i.f b e i n i ; ' t h e d e p u s i t m i e s ill t h i s e . j u n t r v o l o u r s s i i o u l d t h e m s e l v e s cir r a t h e r often is WIM- in r e f i n e m e n t , d e l i c a c y , a n d v i r t u o u s wilfully act in a
to themprinciple manner
o f nil
scandalously
tl.ar Lrives l l i e lie t o all t h e i r p r e s n m p t u o u s li. , i! 11.1 siliLrle a n d o ' l a r i n g e x c e p t i o n .
boastings.
i! :T t h r CMiisdlatinn, if it is o n e a t a l l , is t h a t I n d i a h a s -History reveals debauchery homes of higuhad and iK-n!..nstnibli' f a c t t h a t i n t e m p e r a n c e , (ichIIv t o u"h(jse s n i v e l l i n g s , w h i n i n g s iji K.as hiiiientaiioii.s t h e ((hcii.'d invai-iii.bly. R e l i g i o n t h e n is m u c h too often mistaken lor its s a c r e d halls of
His gloiy is to be perfectly innocent- of the life (fl,esh and blood) of any living ihing however low its manisf estation might be. Non-killing is his watchtpord.: he would therefore avoid altogether fatteninor on beef and pork and such pleasant things. But even that does not exhaust hi^ idea of Ahimsa altogether. SoTiietimes a feeling or a sensation would kill with the fire of a thunderbolt in much less time than a dagger or an arrf)-^ would. He mtiiit accordingly exercise constantly what he calls Jeeva Karunya, the only anodyne to all evils humanity is heir to- This woald no doubt involve bearing and forbearing on his part, no small iin:onnt of sejf-sacrifice as it is called. Audit is in such self-sacrifice,that Religion begins for him^ and ends when he attains to the .iupreme knowledge that he is not hi.s little bodj*. Having premised thns for, we shall now proceed to translate the treatise in-Tamil on QituisnDjit^êi" by qnly remarking en 2nissant. that we shall only be able to treat our readers to a short history of the life and various works of our sacred author at ii future date before we shall hare rendered the whole work, into the Lingua Franca of the modern civilized Avorld.
: i ' i d i r i m e liavc' n o w a n d t h e n d c s e c r a t e d t h e
Jehovah
v e r y o p p o s i t e I r r e l i g i o n a n d rice
rnvn.
even
H i n d u i s m A r y a i i i s m S i d d a n t i i - X cdaiita m b e t t e r t h e V e d a i i t a - S i d d a n t a a s it is d f t e n h a s .suffered m u c h at the hands of s e e m t o p i ' o f e s s it t o - d a y , all H i n d u s as a nation n o t tha|fc " u r is a. s u r e lor long
expressed
those~\vho w o u l d iteligiou siyti n o w bevu has that
Ga>ii
i3> u Lc/r lu ^ ^ 6it i _ G ajffffi a / / j
b e c o m e d e iO f e i i e r a t e d : b u t it have
blindly
g a l l o p p i n ; ; tow,'irds ruin a n d aunihilatioii. The s r u t i s , it w o u l d a p p e a r , bt'giii with teaching
ân utnnuj^jfir^^gsîElxeij (yioruanuiiAQuttriu^^^Q&iiriSamit portScJf^pQ&iiranSsBanujuQuirprieunic.

TH.^NSJ.AJIGX.
((/li'i/i-yfi ; i u J e n d III- o u r o n l y
in t a k i n g u s t o t o t a l
st']r-;iImcgiitiiiii
goalselflessness. iinn-killinL:' and everv
X o n - i u j a r i t i g any living t h i n g , ufur!iuri a r e Ihe raottos t h a t a,re b l u / . o n e d any
t h e l o w e s t f o r m o f l i f e in ( i o d ' s e r e a t i m i uii an v a c c o n n t b a n n e r c h u r n i n g t o b i ; H i m l u . h o w e v e r w i d e l x tln v ma v d i f f e r o n e f r o m a n o t h e r in m i n o r d e t a i l s o r ' d o ' ^ i u . i s a ni! rituals. Hindu Ethics itself is b a s e d on this Divine IjMW o r c n i n n i a o d Hiid t h e H i n d u b e l i e v e s t h a i u o sa 1-
(a) J'laiu.I bow in adoration to the elephant Vinayaka Deva who Avas born to Shiva of Sakti to help virtue and good and destroy sin and evil in the world of tnan. {h) Philosophical.Salutations to Sat-Chit-Ananda (Pranava Boopy) in whom ignorance or avidya is nowhere and ananda ever inherent us Swaroopa.
M n n w h ' . Olio :il)nvc whom there is none: or Hiiu beyond ivliom tliorc is no beyond or That which itself nneausod is j e t the cause of nil onuses. Auni I TliePranava is the life and soul of all existence. The Vedas never begin or end anything without first pronouncing this Jlanti'nthe holy of holies. I'ccfi'c Kitiiiili.-'iii. No karma would bear any friut unless Ganesa is to begin ivitli invoked and installed as the presiding deityover it
V . M C T H C U M A R A S W A M Y MUDALIAK, B. IU
v ; i t i o n i s a t t a i o b l e b y o n e w h o is a p e r l e e t svran.,'i r t o
all .Teeca KarninjaO f c o u r s e it is v e r y c o i i d ' o r t a b l i - t o b e l i t v e in a ( l o t ! v.'lio g a v e t h e a n i m a l l o r (Joel m a d e m a n both.ways surel}'. m a n as his food. As wcdl might, t h e t i g e r a r g u e f r o m his o w n s t a n d ] ) o i n t t h a t his his f o o d But T h e aignnient Hiiulu answers does not t h e luiuible
i i n i l e r i t a n d t h e l o g i c in it.
THE
L I G H T OF ' I T I U T H oR S I D D H A N T A
DEEPIKA.
225
T H E
L I G H
j;
OF
O R
R U T H
S t d d h a n t a Deepika.
M A D R A S , M A t t C H 1898.
'TEE
UNICi.OF
INDIAN
PHILOSOPHIES.'
" AH partitioue of knowledge qhoiild be aoco|iicil nitlicr I'oi- lines tu mark HDil distiuguitili tliaii fui'nei'tiuns tu diviik- luiil M'|>aiiiiL'. 8U tliat tLc coutiunaiicc aud entirety of kiiowl-nlgo be prcsirvcil." Bacon.
This sayincr of the greatest ivjd wisest man of Jiis: age has now greater .-ipplication iu these d a y a n t l in the land of Bharata, tlian it was in Bacon's own divvs. It brings out dearly enough what the pui pose and utmost scope of all knowledge can Le and tlie true principleot toleration and liberalism that ought to guide us ia our search after knowledge ami the ascertainment of truth. Unless we carefully sift and see wlnit eacli is, which is pliiced before us as knowledge and truth and for our acceptance and mark their lines of siniilaiMty and difference, we will gradually emei-ge into a condi tion of intellectual colour-bliudne^^s we cease iokiiow what is colour and what is knowledge and what is truth ; and the final result i^ an intellectiiiil and tnoriil atrophy and death. AVlien in, tlierefore, seeking to avoid such :> catastroijliy ami siiicide, indulge in moral and intellectual disijui.'-itions, the camion ha- to be borne in niiml a b o that such dittcrences in ti/onglit should never diviile ]ioo]ile in tlieir nnunal -ynipatiiits and their as|)iratlini< ia tlic ijnr.-iiii nf tije connn..'ii good. There is nc-cosiiy at ailiVr angry di-cnisiors or acrimonious langnagu. ^^llatc^Ll llie capabilities ot the human niinil n:;:y br. wliidi may y t l remain hidden, yet the human mind i> in a sen-e limited, Tlie laws of thought can be determii.ed j)u>iti\-( ly aud liiev are as Ji.Kcd a:> po.'>ib:e. W u can cui\ tliini; a pi-i'c iusltan njctliod ami lallacion- in the e.\tremc. on a particular ()nf.-ti"n in a jiarlicniar numljii'i r \\ licri; is ilrc g'ji.il of ^nci. i>riic..uni c Tbi'rc c i i M modes and no iiio:c, which mnnluT. in liicir ULi'li'.r Ijr ]ii-<ilit niia-niL- in -cekii.g .-ncli ! - and nnif'.rmiti.-rliint.'- llial mutation-and cnmbinatiuns, i- rnll,\ iwliiljiiril. L'llTc:- >imil;iri! cm-e in iMaut of rinir. ;-limc and naii. .nalii \ have no! alTccU-d th^ngiit , n t nc IcaM . I'rnjilr li.-.vr o-lvcn .-M.re-si.'n . li;. am..' i.i..ral - c r . n m c U I . - r : i ! i i i l . \ 'lillL-rcM kn'n* I c d g ' ' anii W i l l tlj.'i, lilaciv .ju.i.l tlic i>-.nimj' a s t l i i -
the same feelings; and the same beauties in nature, and the similarities i n d the disparities that may exist, have been minutely noted by the poets of all lands. As such, it would not surprise us if the same theories about some of the grand problems of human existence have been discussed and held since man began to ask himself those questic^s, and for ages to come, also the s-ame theories will endure. The same stories have been told and the same Iianl^s have been fought over and over again, but n.'.to also that the honors of the war have often rested and followed the predilections of the people and tin- eminence of the story teller for the time being. Theories and Schools of Philosophy have had each its own hey-day of life and glory and each has had its fall, and a subsequent resurrection. Even in the course of !i single generation, we see a thinker who is accounted as the greatest Philosopher of the day, one wlio I'as revolutionized all thought and pliildsojjliy, discounted very much and pale be fore the rising stars, whuse fads take the popular fancy. By these observations, we do not mean to discourage all theon/,ing but only to show the uselessness of any dogmatism upon any points, and we, more than ever hold that all partitions of knowledge are useful and should be accepted for consideration- W e have ventured upon these observations as in these days, ami in this land, wluit is considered as knowledge and gnanam and philosophy is all seeking a narrow groove and jjartaking of an one-sided chai-aeter, and thereby tending to obliterate thought, ignoring the thin and delicate ]iaititions obtaining between diilerent kinds of knowledg.' ami the cdnsecjuences could not altogther be benelieial. Tin's process of ignorance and obliteiution has been goinir on fui- some time past, and has been mainly assisted i.y false or (jnecr notions nf wlui! constitute-: toleration .iml iiniversalism. Toe habit i>f ti-\ing to defend L \ ci-ytliing and explain away cvcrylliin" from i. ue s 'lU n pruCun.-L ived point of view i.^ ileav'iv pei-iiifii)U> habit intclloctiially aud muraily. The vain iêarcli a f u r fai:eii.d anity lias ended in snare nften time- ami a similar attempt now adav> li^ rcdncc L \ \ n . u t" vic^^ is jmrely
r'-'l. Ijccaus': Ijotli irc colour-
\ cr^.Mv _ ili.j-auj'.
226
T H E L I G H T O F TRCFTH OB S I D D H A N T A
DBEPIKA.
thing as ink, as both are black Sivch attempted unitioation of knowledge is purely delusive and of no moment whatever. "When again, commentators say and contend that certain passage only bears out thoir interpretation and no other and that each one's own iuterpretation is the best, yet it must stand to cotnmon sense that those views could not all be correct nor could the author have intended all these ineauings himself. Our Hindu commentators have often taken the greatest liberties with their author and they have often proved tlie worst offenders in forcing meanings upon words and passages which they and the context clearly show Lhey do not bear. Yet we are often asked by some very tolerant people to accept every view as truth and to adopt their vie.w as the greatest truth of all. As many of these ancient books are written and commented on in an obsolete tongue aud which very few could find time and trouble to master, this delusion bus been kept up by a few, and people have often been led by the use of certain charmed names. Jiut the illusions begin to be dispelled, as we get to understand what the real text is, in plain literal language, thanks to the labours of tiuropeau scholars, aud without euciimbering iiiirselvesas to what this commentator aud that commentator says. And some of these scholars and translators have been quite honest and outspoken iti what they think as the true view as borne out by the text. And no scholar has as yet come forward to controvert the view taken by Dr. 'I'hibaut as to how far Sankurn's views are borne out by the text of the ^''odallta Sutras. W e hope to discuss these, in coursa of time, as the translation of Srikanta Hashaya, we are publishing proceeds apace, by comparing ami contrasting these ; it being only borne in mind now that Srikanta was the cider contemporaiy i;f Siinkara, aiidtliu comuientary of the formeris theoldL;t of all those on the N'edanta Sutras now extant. W e however pro])oso to discLiss in this article the quesliijns in conncctioii with the Bhagaviid Gita which Mr. (.'hiirlos Johnstone has raised iu his valuable paper wo extracted iu our last, from tlie Mudra.'i Mail, 'I'lic L'nion of Indian J'hilosophies." He puts liiniself the (|UC'stiou to which of the three Schools of Indian Philo.sopliySankhya, Y o g a and A'edi nta, this book Ix'liMigs, andsaysthat his ott'-liaud answerw(.uldbe that jt is undoubtedly one of the text books of the \'ednuta M-hool, one of the weightiest of them ; and yet f(n' all this In; thinks that there are other aspects of the (iitii and Unit Ihijn\ci v I U U L I I in them which bulouys to
the Sankhya aud even more that is the property of the Yoga school; and he explains below how the Gita beginning with a ballad on Krishna and Arjaoa, gradually expanded itself into its present form, incorporating into itself all the teachings of the Upanishads and the teachings of the Sankhya and T o g a schools, together with puranic episodes of the trana6guration, which in the opinion of this writer ' reproduces all that grim and gruesome ugliness of many armed Gods, with terrible teeth, which the Pui-anas have pi'eserved most probably from the wildfaiths of the dark aboriginals and demon worshippers of vSouthern India, W e will deal with this last statement, which is a pure fiction later oar; and the point we wish to. draw particalar attention to is this, that ,it Jias struck the writer as new and he gives it us new to the ignorant world that the Gita does not represent only Vedanta. To thei Indian who knows anything of Indian Philosophy this could not be new at all, as all the modern" Indian schools, including Dwaitaand Vishitadwaita and Suddadwaita Schools claim the book as an authority and have also commented on it too. But the European who has solely learnt to read thebooks of one school of philosophy only (all the books translated till now in English are books and commentaries of the Yedanta School), knows nothing of any other school of philosophy existing in India and what authorities they had, and has gradually come to deny the existence of even such and young Indians educated in English deriving all their pabulum from such source have also been ignorant of any other phases of Indian Philosophy. W e well remember an Indian graduate in arts and law ask us, if there was any such thing a special school of Saiva Siddhanta Philosophy. Of course, he wears Vibhuti and Rudraksha and worships Siva and he knows that the Great Guru S'ankara W i i s an avatar of Siva Himself and all the 1-jnglish books that treated of Hinduism only talked of the Vedanta Philosophy aud his surprise and ignorance as such were quite natural. But as a result of the gieat upheaval th.i^t is going on, and the greater attention that is paid to the study of our pliilosophic and religious literature, even our own people have been slowly waking up to the truth of things. That stoutest adherent of Vedanta, the editor oi the. Ligld of the East was the first to yield and to point out in his articles on the ' Ancient Sankhya System' th:it the Gita expounded also the Sankhya system., though he tries to make an olla fodrida of it by saving thai Vedanta is Sankhya aud Sankhya
THE
L I G H T O F ' I T I U T H OR S I D D H A N T A
DEEPIKA.
227
is Vedaotathat- the Gita does not poatulate many Purushas (souls)- A Modrn?i Professor declared in tbe Pachiappn's Hnll tlint in t>jnie ul' the special ijocti iiies of tlie A'edanta. sucli as the iloctrineof Mnyu, niid the identity of tlic Inniuin hiuiil siiul the Supreme Soul &c., the (xitii is silent. Aucl our brothev of the Brahmaradiii al?o nflirnis in his oillldviiil ou ' Maya,' duted loth AnguU 159(3, after statinp^ that the tcord Maya f^mrcthi occurs in the iirincipal uyaniithads, and where it does orciii-, it seeuis to be used mostly in the old V'cdic Sense of power ovciUHtivc power, declares, that " ou thu whole the iiltilude. yf the Bhagavad Gita towards Maya is similar to thnt (,'i' the TJpauiahads ; and it is rather difticiilt evolve out of it the'later Yedaulic sense," of illusiuii, or delusiou. Aad.whea it is admitted also that.^he Hnddhists were the first to develope the ilaya theory of illusory nothings, who on that account were c;illed Mayavadhis by the other Hiudas, and that Sankara oniy refined this idea meaning an illusory nothin<r, into meaning a phenomenal something, though some of his later followers even went so far H S to forget Sankai a's teaching as to revert to the Buddhist.idea of a blank negation and hence were called eryto-Bhuddhists (PrapUchanna Bhaudhas) {vide p. 297-Vol^ Brahitavaiin and Max Mailer's lectures on \ edauta), and our brocher'd opinion being merely that in the Vedas and Upanishads and Gita, we have merely the germs of the later system of thought out of which was elaborated the Vedantio theory of Maya,a process of double distillationthe point is even worthwhile considering whether the Gita has got anything to do with the Vedanta at all. And it can silso be positively proved that it has no'such connection. 'I'o day we venture to go no further than what is admitted by the other side that Gita contains the exposition ot other schools of philosophy which according to Mr. Charles Johnstone, ))ostulates the reality and eternality of matter (Prakriti' and spirit (Purusiia) and that the Purushas are without number and that there is one Supreme Spirit different from the souls. In understanding the word Sankhya as used in the Gita, oar writer falls into a mistake like many others that it means the Philosophy as expounded in the Sankhya School of Philosophy which is attributed to the Sage Kabila. W e have shown in our article on ' Another Side' in the August number of our magazine, that it meant no such thing that it
meant merely, a theory or a 8y.stom or a philosophy or knowledge and that the Gita instead of having anything to do with Kabila's Sankhya distinctly repudiates it and goe.s on to postutate its own difference's and thi.s we showed by fjuoting several passages and that the proper name of the system evolved in the Gita is ' .Seslnviira !?ankhyii,' as distinguished from Nireshwara Sankhya of Kabihi. To say that this philosophy or the other grew out, of this or that is a piu-c fallacy, unless we have rcfd historical evidences about it. W c might propound a riddle whether Theism or Atheism was Krst and which of those rose out of the other, i o u might nrgue that theism was next and grew out of Atheism, as mal'jrralists (Lokayitas) only admit the eternality ol' mattcr and would not adnnt of the existence of any other padartha. And you might say they came next because they denied the existence of God admitted by Theists. Yet such is the argument covered up in statements frecjuently made that of the six systems of PhiFosophy one was first and the other arose out of it. They do not at all refer to any historical growth or chronological order. Kven in the days of Kig Veda they believed in Gods and in one God, and wo presume there were unbelievers also. Mr. Johnstone is also wrong-in saying that the postulate of three powers of naturewe presume he means Satwa, Rajas and Tamasis peculiar to the Sankhya, as also the divisions of gnatha, gneyam and gnan-rn. We fail to understand what he means by SankhyaYoga reconciler. Sankhya if Kabila's (Prue atheism) postulated no God and Yog.i postulated a God. And is there any meaning where one talks of a book reconciling Atheism and Theism ? And of couise, another writer talks similarly of VedantaSankhya reconciler. In every school there "are certain postulates or padarthas which are affirmed and some which are denied. Some only postulate only one padartha, some two, some three and some none, and are we to talk of reconciling these one with the other simply because one of the postulates, very often things and their qualities which could not be denied by any one, is common to all or some ? This is often the kind of writing that passes for sound knowledge and liberalism and universal philosophy. W e dare say the Vedanta as understood by Sankara was not even in existence at the time of the battle of Kurukshetra nor was it probably known to the writer of the Mahabharata and Gita, in his days whenever he wrote it. The whole Mahabharata has
228
THE
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to be studied to know what the teaching of Gita is and in its histoiical surroundings. The phrase ' 8ankhxja and Yoga' is used throughout the Mahabhaiiittt as often as possible and in such conjunctions where the meaning is unmistakeable, as referring to the postulate of a Rupi-eme B e i n g * If Kabila t is praised by Krishna as the greatest amoog sages, it is because the same book Mahabharata shows elsewhere, how Kabila from being an atheist was afterwards conv^-ted to the knowledge of God and as all such converts obtained greater glorification at the hand of his quandom opponents. A n d as wa have shown elsewhere that the Gita is a clear controversial treatise, he could r o t do better that cite Ka,bila himself, who gave up his former faith, in vefntation of the school of Atheistic Sankhya. Scholars have observed how the writer of the Ultani Miiiianaa Sariraka Sutrafi spends all ^his energy and skill in refuting the Ssnkhya .ind only cnsually notices the other schools, it being the reason that in f i e davs of Vvasa and Krishna the Atheistic Sankhya school was the most predominant, in the same way as in later times, Buddhism and Jainism came to have a larger share of treatment in the hands of Hindu saints and. writers. I t has also to be noticed that the word Vedanta nowhere occurs in the Gita or other Upanishads as meaning Sankara's system and the Brahmavadin has, as such taken a broader platform, iu properly including under the term, both Adwaita of Saukara, the Dwaita and
Vishistadwaita systems and w e now hear of A d waita Vedanta, Dwaita Vedanta &c. though the Western habit of calling Sankara's system as V e d a n ta is still used confusingly enough b y people, as in the passage we quoted above from the Brahmavadin ' the later Vedantic sense.' (The other Indian schools, be it noted, do not indeed call Sankara's system Vedanta or Adwaita but have other names f o r it).
Mr. Johnstone no doubt says that Krishna quotes directly from many Upanishads (one writer is carried away by his veneration for Gita to say that the Upanishads quote from the Gita !) and a number of verses, notably in the second b o o k (we should like to know very much what they nre\ which have the the true ring of the old sacred teachings, and yet art not in them (in which ?) as they now stand. A n d then he airs his tlioory that Vedanta is the peculiar birth-right ot the Kshatriyas and not of Bralimans. The reason why this unacknowledged quotations in the Gita and other similar books is that every Brahman in the olden days had committed to memory the whole of the Vedas and Vedanta (Upanishads) and as such when they wrote and when they spoke, these old thoughts and verses very naturally flowed f r o m their pen and their mouths * and it is never the habit of the Indian scholarto quotehis authority, chapterand verse. A n d we come to the fact that the whole of the chapters 9, 10 and 11 of the Gita is a mere reproduction and a short abstract of that central portion of the whole Vedas, called the Catarudriya of the Y a j n r Veda. W h a t is called tranafiguration is the Visva c . / . The following paseages in tUu Anucaeana Paj-va. stvanipa Darsna, or the vision of the Lord as the A l l , " I seek tlve virotoctiou of Him whom tlic Sankhiiai: docribr and as manifested in the whole universe. One and all the tlie Yogins think of as the Suprcnif, the foremost, the Puruslia, objects in the whole universe, good, bad, sat, asat, the I'ervader of all thinj^s and the Master of all existent objects " i e . &c. high and low, animate, inanimate are nil named in suc(;essiou and God is identifid with all these " I solicit boons from Him wiio cannot be comprehended by (irgumont, who rcpresentB th!- object of the Sniil.lnj,, and the and it is pointed out that H e is not all these and i'jutcma of }'liilosnpl,ij and who transcends all things, and whom iill above all these, " the soul of all things, the creator of (ci-sons conversant with the topics of ciiqnir^' worship ai.d adore." all things, the pervader of all t h i n g s " (FisnHmaue "Tliat which is Suproinc Brahniaiu that which is ihu highest entil v, Visva srije viscam avrtiyu thishthate.) This catarudrithat which is the end of both the Sanfchyas, and the Yogins, Is without doubt identical with thee. ' yamf ought to be known to every Brahman more or less and it is the portion of the Vedas which is 1-ecited + c. f. The same Parva p. 140 a 1-U. P. C. Koy's edition. in the temples every day. The praise of the cata" A f t e r this. Kabila, who promulgated the d, trines that go by
the name of Sankhya, and who is honoured by the gods themselves saidI adored Bhavo, with great devotion for many lives together. The illustrious deity at last became gratified with me and ga\e me knowledge that is capable of aiding the acnuiier in getting over rebirth." The tcmi)lc at the fool of Tnipati hiil is called Kabileshwaru and is the placc where Iraditiuii says ihc tagc wurthipped fluviiur Siva. * We knew a Tamil Scholar who would gossip f o r lionrs together, the -whole conversation interlarded with quotations from Kitral and Koludiiior and an ordinary listener could not recogniz' that he was quoting at all. t Sri Krishna himself says " Hear from me, O King, the cata ) iu()/;/i(, whicli. when risen in the morning, I repeat with joined hands. The j^rcm devotee, Prajapnti created that prayer at the end d his a i i - i i n l y . .\niicusaua Parvu, chapter V.
THE
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rudrigam occars throag^hoat the Mnhabarata and lost in Drona and Aoaoasana Parvas and these pairras dealing as they do with various visions ot God (Viawasarapa Darsana) as granted to Rishis, lipamanyn, Vja!>a, Narada, Kabila, and Krishna himother occasions, contain the similar reprodiictiem of the catarudnya aa in chapters 9 to 11 of the Ghte., What is more important to. be noted is tbac ill the case o f Krishnti, he had got the tenching from Upamanyu Maharishi/ and sifter initiation (Dikshai into this mystery "teaching and performatrce of tapas, he ?ets to see the visiun himself, and he describes it afr follows {vide page 87 Anucasana p a r r s v P C. Iley's translatioji). " The hair on my head, O son of Kanti, stood on ita end; and my eyes .expandedT with-wonder npon b ^ o l d i u g Hara, the refnge of all the deities and the dispeller of all their ^tiefs Before nie that Lord of all tlie Gods, viz. Sarva, appeared seated in all bis glory. Seeing that Icana had showed Hiaiself to me by bfin^ seated in glory before i n j eyes, the whole universe, with Prajapati to Indra, looked at me. I, however, had not the power to look at Mahadeva. The Great Deity then addressed me sajing, Behold, O Krishna and speak to me. Thoa hast adored me hundreds and thoasands of times. There is no one in the three worlds that is dearer to me than thou." And the praise by Krishna which follows is almost what Arjuna himself hyn\ned about .Krishna. Vyasa meeting Aswathama after his final defeat tells him also that Krishna and Arjana bad worshipped the Lord hundreds and thoasands of times. And does not this explain Krishna's own words in the Gitathat he and Arjunahad innumerable births (iv. 5). What we wish to point out is that this transfiguration scene with its gruesome descriptioa which Mr. Jhonstone wants to trace to Puranie legends preserved from South Indian aborigines is, by express text and by the authoritj- of Krishna himself traced to the second Veda and tf) say that the Yajur Veda, the central portion * of this Veda, should copy the holiest portion of the whole Yedas, as
It i believert and it is a fact that the Panchatchum Mantra of the modern HindnismiB found in the very middle of the three Vedas, Ei(t, Yajnr and Saman. which fact is set forth in the foUowing^tainll verse.
sQtaa^^jm
Ûtdm^/I Jjiiitaoirfer iutswiaim aitm c.f. The whole cataradriya paMage quoted in sec. II. chap III. Tol. vi. Aluir'i nanacrit texts.
68
believed by the contemporarie.s and predecessors of Krishna, from the demonolosry of the South Indians, could only be a parody of truth ; and if this be true, this demouology of the South Indians, instead of a thing being repugnant must have been glorious indeed, to be copied by the Brahmavadina of the Tiijur Veda days. Western Scholars liave only misread and misunderstood the nature of this transfiguration and Vtviriipa mystery, as they have misread the mystic Personality of Rudra or Siva Himself, whose ideal these scholars say, was also copied from the aborigines. To the credit of Mrs. Beasant, be it said, she has understood both thijse mysteries bettor than any other European. Siva's whole personality, with his eight forms, Asbtamuhurtams (see page 220 above for full description) earth, fire, air &c iind his three eyes, as Soma, Surya and Agni, and His Head as Akasa and his eight arms as the ei,!,'ht cardinal points, his feet as Tadalu, and the sky as his garment, Digambfira, and himself, a Kirvipii and b'vingiti cemetries and yet with his Sakti, [Jm;i, a Togi yet a Bhogi, all these give a conception of the Supreme Majesty of the Snpreme Being which, no doubt, nobody can look up in the face. Does any ordinary person dare to look up nature's secrets and nature's ways in the process of destruction and creation and sustentation ? If so, he will be a bold man, a great man. Strip nature of its outside smooth and fragrant cloak and what do you see inside? The picture is ugly, dirty and gruesome. Yet the scientist perceives all this with perfect equanity, nay with very great pleasure. A small drop of water discloses to the microscopic examination multitudes of living germs, and these fight with one another, devocr each other with great avidity. W e drink the water. Plants drink up the water. x\nimals eat the plant.^, insects and animals devour one another. Man, the greatest monster, devours all. There is thus constant struggle of life and death going on in nature. And when tliis natuie is, as thus, exposed to view in the tiansfiguration, and Arjuua sees before him this havoc, in the Person of the Supreme H S the Destroyer, ('Devourer' of KathaUpanishad) (and be it remembered, that this Viswarupa Darsan is moie gruesome in the Gita no doubt, than similar ones, presented in the Anucast^na Por.ro, as Krishna's whole burden of advice in the Gita is simply to force Arjiina to fight nnd kill his foes, and to conquer his repugnance), a remark thatitis derived from Puranie legends and aboriginal practices is altogether out of place. W e hope to purs ue this subject on a future occas ion.
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THE
LKMT
OF
TRUTH
DLÊTPLKA-
shrine sobbing and looking towards the image which was that of Siva, joined with Uma, seated on the sacrfd bull, and cried, ' O father ! 0 mother ! ' The God heard the feeble words, came down lo the child, {Friiiii lii/' ludUni Magn Jur niid Pcrii iv]. and bade Uma give him s(nne milk from her breast T h e S a g e w h o s e nniiie is p r o b a b l y d e a r e s t t o t h e in a golden cup. This tlie goddess did, andas she w h o l e T a m i l p e o p l e is k n o w n b y t h e t i t l e o f T h i r n is the manifested energy of Sivan's transcendental ( i n a n a S;miliniidhar. H i s l e p n t c i l p o e t i c a l ftTiisioiis Beinghis Satti, fountain and source of hctioD, grace h a v e all t h e a u t h o r i t y a n d s i i n c t i t y o f ^ ' e d a s . His and knowledgemingled supernal wisdom with the l i i s t o r y fills t h e S e c o n d K a i i d a n i o f t h e ' G r e a t h e g e n draught; wiped away his tears, and with soothing d a r v H i s t o j y , ' a n d is <>ivfii in 1 , 2 5 6 q u a t r a i n s o r words gave him the cup. The child drank of it, and .)! ."),000 lines. i S c e Iiuliau and Tieneir, became at oncfi an inspired sage, absolutely and for M a y iS^lj.) ever consecrated to Siva, in consequence of which he received the epithet of Aludaiya Pillaiyar the god's [n t h e c o l l e c t i o n o f t h e D e v a r a m ( h y m n s c o m p o s e d ou-n child '., and Thiru Gniina Sambandhar he who b y t h e t h r e e gi'ea.t d e v o t e e s ) ? 8 t a r e a s c r i b e d t o h i m . T h e s e consif^t o f e l e v e n q u a t r a i n s e a c h , t h e e l e v e n t h is conjoined with divine wisdom ' As many legends a l w a y s cciutainiro; t h e p o e t ' s n a m e . M o r e -will b e show, Manicka Vachakar and Suntharar had their said of these herea,fter. calls, being miraculouslyeach in a different manner m>jde the absolute servants of the god ; and this He seems tn have been, though a mere boy, nearly was Sambhandhar's call, like Samuel's! The legend the greatest leader in the 2nd Saiva. revival, and points to a peculiar temperiiment and great precocity from his days the Buddhists and Jains disappear fram in the child, and has its foundation in this wonderful South Indian history. The legends are very remarkgenius. Meanwhile, the father, having finished his able, and illustrate many phases of Hindu thought ablutions, came up out of the tank, and perceived the and feeling. His date is a matter of dispute ; but it child with radiant face, and lips bearing traces of the can hardly be later than the ninth century A.D. (See food of which he had partaken. ' W h o has polluted aj ticles by Professor P. Sundaram Pillai in Madras you,' asked he, ' with impure f o o d ' and threatened to Christian College Magnxine, November 1891, &c.) beat the child, who with sobs pointed up to where in the firmament he saw the receding form of the god, T h i r u G n a n a S a m b a n d h a r w a s b o r u in S r i - K a r i (Sheally), or Biahma-puiam, a celebrated old city and ôv answer burst out into a sacred lyric, still about thirty-eight miles north-east of Kumbak'onam, extant, of praise. The father could Vot see the vision, in the Tanjore district. His parents were of ancient but recognised its Reality ; and with ecstaciesof gladErahmanical race, rigid Saivites, holding aloof from ness embraced the child, who continued to sing his every other worship and system, of which it seems wondrous hymn. From that time he Ii>ped innambersr there were at that time many actively pi'opagated and his father carried him as a prodigy from shrine around them. The wonders of his history begin with to shiine while he sang, at each, appropriate stanzas. his third year. Having come to earth direct from The fame of the miraculous endo\nnents of the wonSiva's presence, though born a human cliild, he had derful child spread throughout the whole-country, vague rerniuiscences of his ancient home, and not and deputations were sent to ask him to îsib each unfrequently sobbed and wept with an instinctive holy place. His songs are preserved, but the legends longing for his divine Master. One day his human connected with their preservation give loom for grave father weut to the Temple to perform his duties as usual, doubts as to their genuineness. The next great inciand the child, with an uiiconscioga yearning for his dent, however, tooksplace on the day following this divine Father's presence, rushed after him, and could wonderful visitation, when as he was singifag and not be induced to return to the house. So the father beating time with his hand, by the grace of Sira, perforce took him to the Temple, and left the little cymbals of gold inscribed with the mystic fiva letteira boy on the steps of the tank while he performed the were miraculously given into his hands, and with daily ceremonies. When lie had gone down into the them he keottime to his son^. Soon aftjer this he water, the child, missing him, tottered back into the set out on his first circuit, embracing all the BejgfaTH1RUGN AN A S A M B A N D H A U.
THB
LIGHT
OF
DEEPIKA.
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bonn'ng towns, and on the w a j waa met as he was borne on his fathei's shonldeni, by a rnnaician with a lute carried by a yonng maiden vocalist. The name is celebrated in these legends, thoaL'h it is only an epithet. Tiru Ntla-Kanda-Perum-Panar ('Sivan's grext minstrel 'i. From that time forth this musician, with the young sonirstress, accompanied him in all his joumeyings, and we aie to pictnre to ourselves aa assembly in the Courts of each of hundreds of temples which he visited, consiPting of the jonthful bard (for at his fabled nssuniptioti he cannot have been more than twenty years of age),his father, a band of B r ^ m a n s in the fnll equipment of Siva devotees, with his minstrel playing on the lute, while the chorus in sung by the young maiden. These hymns and the music h.nd a profound and permanent efFect upon the Tamil people ; though, as far as a foreigner can judge, his hymns fire by no means of a high orderfar inferior to tliose of Mauicka Vnchakar, who seems to have lived abont fi century earlier. H i s second jouniey was to Chidambaram, where he was altogether overwhelmed by the place and its associations. He is said on one occasion to have beheld in mystic vision the three thousand devotees of sacred Tillai, in their transfigored state as the glorified hosts of Siva. From thence he went on his way, visiting the Fîva shrines and towns on the bank of the river, and in this his second journey would not allow his father to carry him on his shoulder as before,, but performed the jonrney on foot, surrounded by Brahmans, and singing his ifastei's praise, the i-esult of which wns that on one occasion at nightfall, weary nnd footsore, but pronouncing ever the five mystic syllables, he ai rived iit a village called ilftfrjvniP<\di, where lie passed the night. Meanwhile Sivan had noted these sufferings of his sacred son, and in the night sent a vision to each one of the BrAhmans in a iieigLboiii ing temple, bidding them repair instantly to their shrine -wliere tliey would find a litter inlaid with peails, with an uinbrellii or canopy of state si/nilarly adorned, and the conch-ihells on whieh the greatness of the Devotee might be sounded forth, and with all the other ornnmcnts belongin<,' to the stately progress of a Siva Devcjtfe of the very highest order. Thtse they wp.re to convey to the young poet, and pre.sent them to him in the name of the God. The divinity appeared in vision to Gmma Sambandhar himself also, telling him to receive nnd use the litter and paraphernalia which wuulJ nnive in
the morning. This may be looked upon as the inauguration of the child, then six or seven years old, as the great guru of the Siva faith. W h e n for the first; time he was borne aloft in state at Thiiu-Aratturrai, there was the usnal commotion on earth and in heaven ; flowers were showered down, celestial music was heard, and proclamation was made that the flawless gem of. the Siva faith had come ; that he was the Sage who had been fed with the milk of wisdom by the jioddess TJma, who fills the universe with her light and i'lory; and that his mission was to teach the Agamas and all divine knowledge in the Tamil tongue. It was this (on the whole successful) cultivation of the vernacular that gave to these poets of the Tamil Renaissance their great and permanent influence. He now returned home to Sri Kari from his second tour, and was met by the whole population of the city, and received with more than royal honours, while his mother Bhagavati (the blessed Lady) came and paid him reverence, to which he responded lovingly, and was received once more into his home. And now he was of the age to receive the investiture of the sacred cord, the second birth of the higher castes. On that occasion the ministering Brahmans uttered the mystic formula, ' W e give thee authority over the four Vedas,' and were proceeding to reveal to him the sacred mysteries ; but he opened his mouth r.nd unprompted chaunted forth the text of the Vedas with their subsidiary sciences, and every species of mystical and saci'fd lore. They bowed in astonished joy before the inspired youth, who graciously quieted their excitement, and sang .some sacred verses of which we shall fjive an abstract in the sequel. Next comes a renowned visitation paid him by one whose history is given in the same PurAna, and who is scarcely less famous than our hero : Thiru Xavukkarachu NAyanar, or, as he is generally called, Ajipa Miirtti. Appa Miirtti must, at that time, have been in the prime of life, with an established reputation ; but the deference he ever, without a tough of jealousy, paid to his boyish teacher, is very remarkable. He now came attracted by the reputation of the youthful prodigy, and soon afterwards they set out together on a visitation which was intended to include all the Siva shrines in the Tamil country. On this occasion he begged his father to remain at home, to which he replied, ' You are my only and most precious son, and for some days yet I need not sepai-ate from you'and so accompained thc-m. And, now, in
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THK LIGHT OF TRUTH cr. SIDDHANTA DEKPIKA. offand whS thus an unfailing treasure, like the widow's cruise of oil. This he gave to his father, bid'iing him first offer a sumptuous pacrifico to Siva, and then to supply the needs of all the devout inhabitants of Sri Kari. TJie father went home rejoicing., iind-the youni^ devotee proceeded on his way, worshipping and singing sacred hymns, to the accompaniment of the minstrel's lute, at every shrine. These hymns are rythmical piaises of the God, under'all the iiiiraes and with all the attributes and forms recognised in the Saiva books; but they raiely contain anythiny: worthy of special notice. The next incident of inteiesc is connected with the town of Lhannajmrarn, where his minsterl's mother and other relatives dwelt: There, surrounded I'y his admiring kindered, the minstrel played his choicest tunes, and sang over all the lyrics that his master had coiflposed while the}' exclaimed thaf his melody would for ever sound throughout the worid. Now the Tamil word that signifies 'melody' bears also the signification of renown.'' Hearing their praises, and fearing to appropriate to himself the glory that belonged only to his youthful master and to the god, he went and threw himself at the poet's feet, begging bim to compose some verses which should be so sublime that it would be out of his power to fit them with an accompaniment. The poet instantly sang a lyric in very irregular metre, to which wên the minstrel tried to play an accompaniment he failed ntteily, and was so overwhelmed with humiliation that he wa about to break hi&lute on the ground ; but Sambandhar took the lute and Raid to him : ' 0 Brahman, why should'st thou bi-eak thy lute ? Can the praises o f Siva the Supreme, and of Parvathi the mother, bo measured by the strings of this instrument ? Can the greatness of their glory be ipeasured by the execution of thy hand ? Take thy lute, and play thy simple melodies with contented mind, praising as best thou art able.' The humbled minstrel took his lute, bowed his head, and retired. Perhaps he needed a lesson in that sweet unconscious humility that seemed to be not the least of the youthful devotee's admirable qualities. And now the poet is brought into closer connexion with several of the Siva devotees, of whom there seems to have been a succession from the time of MAnicka Ychakar. These all seem to have regarded him with the profoandes. reverence and affection. It is a sweet picturethe child amongr the doctors. W e have seen it elsewhere !
certain town on tlic nortlit iii 1)a\k of the HiveiKaveri, tliere was }i yponiaii wliose daiiffhter was afflicTid what socins to beilescrilifil i1(.-iiioiii!ic sioii. Tliey broiir,'lit lun-to tlif slii iiit- and left lier there, while the fiUhtr hastened to tlimw liimpclf at the feet of the Saint, implorinj^ assistance. Our hero descended from Iiis litter, riiised the siippliiuit from tlie groiind, went into the tenii.ie, walked round if, entered the shrine, snw thoniiiiden lying there, and was told of her grievons sutfeviii>jr. Full of compassicî), lie worslii]i])c d the (io.l, and. in a vorv tonching, simple liyniii, impl.iri'il him to he:il tlie cliiid. linliK-ciiatoly tli<; maiden's disease w::s lemoved, aisd she, ;irisiiipf, cUiiJ^ tu brr fjitlior's side. Great wa": their yiadnos?. The yonthfid Saint now proceeded to the re.irioiis south of the Kavi^-ri. The rains weio over, and it was the tiui':' of heavy dews, while fever and asjiie were I'ife. His sittiMuinîts came and represented thi-; to him. He immediately s;nig a sacred hymn, and the fevei- left the wliol-j country side. 'I'iie sagi' tUeu weu'; southwavd. During the baiiie yeiu-, Jie went ihrong-l-, u large number of villages adjaceiu to tiie banks of the Kiiveri, and in the months of June-and July, when the temperature is often terrifically hot, the youthful devotee snffered e.Kceedingly, and the legend relates that Sis"a, feeling pity for his beloved son, sent down from Mount Kailasn a canopy of pearls, which was brought bj- a heavenly messenger with the words, ' The Lord hath Sent this unto' thee.' The youthful .Saint fell on his face and adored, while his attendants bore over liini the canopy thus miiacnlously supplied, and, under the refreshing shade, lie went on his wa}' to play liis homage at the shrine in the neighbourhood. The poet says the sacred tencher henceforth abode hcppily under the shadow of the sacred feet of the Lord of all the. worlds. The next incident is connected with his father, who so far had accompanied him, and now wished to return to offer a solemn sacrifice in Sri Kari, for which a large sum of money was needed. Gnana Sainbandhar, as was his wont, hastened to the temple, Mud there saug one of his most renowned hymns. It begins:
' In trouble and in tveaknees, and when poin Afflicts, I seek tliv feet, and -worsliiTi tlicrt-.'
The result W D S that a divine messenger arrives with what seemd t have been a golden chain of many links, which renewed itself as the links were broken
THK LTGHT OF TRUTH ob S I D D H A N l ' A DEEPIKA.
233
Abont this time lie is said to Lave raised a Braliman inervliant from the dead. One dav, came there to muot him a devotee called AJuriiga Xayagar, who was renownedvfor his devotion to tlie temples of Siva, whicli he always c<upplied witli f o i i r s p m o s of flowers those from trees, tliose fi-oui <'ife|iers, those from the water, and those from tlie i.'i<uimlwcjiviiit,' them itito choice garlands. (The Siva systfin iitforils scope for men of all tastes in rlie ])c-rloi iiiiiiice of their devotions!). He then came to Arm-, Avliere the ^rcat
'
teacher, Appa Miirtt|, sigaiu joined liitn, and tln-y made a prolonged tour, and waiv met on the way l>y another dt votecwhose history wo mny recount by Jind hywhose-Ppecinliry ir. to speitil all liis snhstance in providing- inccnst- for Siva's altars. At this tiiiu' ii tlejiutation from Jionic lu'rivei], imploring' him to return :ind fîve his own ])e()ple the advaiitaire of liis presence. He iiesitated, longing to behold his mnster's glory, :is lie had seen it in that much-loved shrine ; but the ^'od appeared to him iu a dream, cominir from Kiiiksam in a heavenly chariot, and showed him all liis glor}" as lie had seen it when a little child. The next morning he dismissed the messengei-a, telling them that the god revealed his glory everywhere. Now came a famine, and the M-hole country was desolate. Bnt the gr^d appeared to Sambandbar and Appa Mnrti, bidding them go to the templethe one to the eastern altar, the other to tlie western each daywhen they would find coins sufficiut for the day. They did this, and estabhshed themsei\-es in two separate monasteries iy ihe east and wesf; anfl fed daily all that came to them^ At length the rams fell, the fields were covered wi'th crops, and all living things agaio rejoiced ! And now comes the famous episode or the jiates of \'etbavnyam.* These temple gates had been closed so that none could open them, from the time that iu the most ancient days tlie last verse of the Vedas had been sung there. None had ever succeeded iu opening them. Appa Mu'rtti now sang verse which had the effect of opening them,a3datterv|r^rd8 Sainbandhar sang another which shut them. So ffom that time forward theê verses have always been sung for the opening aud shutting of the principal gates of this temple. W e come now to something nearer to authentic history. ' A famoui ahrine six miles from PoiDt Kalimere.
39
\Vbile the two Siva apostles remained in \'etliaranyam, an embassy arrived from .Alii,dura * There the Jains had obtained absolute sway. Tjie i<ing known in history at first as Kuii Paiidiyan, or the I Innipl.acked, and afterwards as Suntii-.n-am (tlie bciiutiCul , had become a convert to tlmt system ; ai:.i, as the le<.'end says, ' like king, liko people.' so tlie eoiintiy w;is overrun with devotees, descrihfd jis men wiili lieiids from i M c h every liaii Imd been pliii-ked, whose iiioinhs ^t>re defiled, who ciirried M I I e:iviiig vi.'ssel in a Jioosc-, who wore a bunch of pejieoc-k feurlici-s in their liands, whose garment was a :M;it, wliusi- liodies like tlieir minds, were impure,who :il(> Uini- l>>od stiiiniiiii:-, iuid whose loins were iingirt. 'I'liis i> ;ni enemy's piehire of tlieni, but probnbly ;miI (|Mitc uni;;iHiliil. IJnt the apostate King's wife was a iNiiiviiter of the Sora king, wlio rernainc'd taitliful to liei- Hiieestral religioii. Her name was ]Mall^'aikk:nasi, 'the Queen of AVomen.' Slie is canonised as a Siva saint. The ]vrime minister of the kingdom also a Saiva sain , whose name was ' Tlie Bond of tiie Clan ' (Kula-sirraiyar). These two -seci etly performed the rites of the Saiva f.-ijth and anxious for the reconversion of the' kingdom, despatched trustworthy niesseagers, unknown to the King, to invite Sambandhar to visit their city. The youthful Saint received the envoys courteouslj-, and at once determined to accompany them; but Appa Murtti represented the danger of the expedition, and tried to dissuade his colleague from undertaking it. Sambandhar answeied him by a poem which so impressed him that he declared his intention of accompanying the saint. ' No,' said Sambandhar, ' your province is in Sor:i land. Here remain, while I aai cidled to a mis'îon in tlie Pandian kingdom.' So -Appa Mui-tti unwillingly reintiined behind, and the young apostle with the pompous paraphernalia of a Siva chauiiting ever the mystic five syllables, set out ou his progressthe greatest expedition of his lifeto Madura. The heretics on all their eight hills-were terrified by evil omena aud frightful dreams, and came together to Madura to tell one another of the dread thnt overwhelmed them. At the approach of him whose name was afterwards to be renowned as destroyer of Jains, they warned the King and, prepared for the contest. The Queeu and the prime minister ou the other hand, were cheered with good omens and encouraging dreams, and foreseeing the destruction of the heretics and the revival of the true
Tliia formB the theme of thu 69nd and 63rd 'Sacred Sjiorts,' whci-e our Saint itt not "however mentioned by n&mo.
13D
THK LIGHT OF TRUTH OE SIDDHANTA DEEP! K A . of yon begone,' and fell senseless. The prime miiiis^ ter, remembering that the Lord Siva hnd in the time burnt the three town^ of the irailty Aaar&r, and had therefore doubtless in like manner sent this ievBT to avenge his servant, caused the holy s t r a n g e r ^ be sent f o r ; and when the name of Sambandhar pronounced in the Kiun's ear, his faintjiess left him, and thinking by a holy in.spiration that the Saint nlooe could relieve his sufferings, he exclaimed^ ^Gall -thtjsacred (rnana Sambandhar hither, I will beconiie tho adherentof him who shall heal my disease ' The Queen was overjoyed, and with all her ladies, attended by the prime minister and nobles, repaired to the Saint's lodging,-amd implored hi-m to come to their aid, telling him the whole story. Sambandhar came forth and saying, I must first know the will of the God,* repaired to the shrine of Chokkanathar,* nnd singing a sacred lyric, received permission to go forth to silence and destroy the heretics and glorify the name of Siva,. Then, ascending his litter with solemn pomp, the loud voices of the heralds sonnding ont, he proceeded towards the palace, while the Qoên in her royal chariot catne behind and the faithful prime minister led the way to the presence of the aflBicted King. The Jains also, came, and the king repeated his resolve that he would become the adherent of the party that healed him. It was now arianged that the Jains should take one side of the King, and Sambandhar the other, and exert their skill to quench the fire of the fever. It is recorded that at this juncture the Queen's faith for a moment failed her, and she exclaimed : ' The Saint is but a child, these Jains are an innumerable company ; let us leave to God Himself the healing of the K i n g ! But the King persisted iu the experiment, and the Saint replied : ' Great Queen, fear not because I am but a child ; while tho God of Madura's shrine lives, I shall not fall beneath the power of these heretics.' And he added a lyric addressed to her, which is both simple and touching.
faith, were exceedingly glad. Hearing of the Saint's approHcli, the prime minister went forth to meet him, and condooted him to the ;,'reat but now neglected shrine of Siva, where the Queen awaited his arrival. He entered with an amazing pomp of attending devotees, while the sacred Fhella resounded his praises, and proclaimed that the destroyer of heresies had ari'ived. By the care of the Qneen ho was accommodated with a fittin<r pavilion ; and thence went forth to survey the city and all it;; edifices once so sacred, and at eventide returned in state to his pavilion.
The Jain devotees could endure it no longer, but presented themselves before the King- with sad countinances. ' Why are yon sad ?' said he, ' Your majesty, this clay into your royal city of Madura the Saiva Brahraans have come.' ' So have I heard,' replied he, ' but wherefore have they c o m e ? ' ' Y o u r majesty, a Brahman child from .Sri Kari in the Sora land, reputed to have received divine wisdom, has arrived, borne aloft in a litter inlaid with pearls, with his attenJant devotees, to conquer us in argument; and we are resolved by our magic incantations to burn him in his pavilion. He shall either flee oi be consumed.' ' So d o / said tlie bewildered King, and, in great perturbation, sought his chamber. The Queen saw his distress, inquired its cause, and was told the whole affair. She replied : ' Lord of my life, bs not angry; if both parties hold a disputation, we will listen, and join ourselves, as is fitting, to the conquering side ' Tlie King assented, and his excitement was calmed. The -Jain devotees were not idle. By tlieir machinations the Saint's pavilion was set on fire. Bui can any evil charms prevail against those who dovoutly chaunt the mystic ' five syllables?' The fire refused to bum. The Jains, confounded and in despair, now set fire to the building on all sides. Sambandhar, of course, wns unharmed bv the flames, which he quenched with sacred verses but thinking that the king was the author ot the treachery, he prayed and sent a burning plague into the frame of the king, The Buddhists took the left side; but the more who was soon in extreme agony from a consuming diligently they manipulated, the more fiercely raged fever. The Queen and prime minister hastened to the fever, till the agonised King turned to the him, the court physicians came and administered reSaiut, who sang his celebrated 'Ashes Song,'tand^ medies, but the fever increased until the King lay at with his sacred hand, stroked the King's right the point of death. The Jain devotees now g;tthered side, which at once became cool as the sacred around, stroked the patient with their peacock feawaters of the temple. The Jains now stood aloof, thers, muttered charms, and exhausted all their arts; leaving the Kng's left side still suffering, when the bnt the holy, water they sprinkled fell upon the agonised patient as Hanies of fire, till he cried, ' All Siv.1'3 name ae worshipped in tlie Madura temple.
t translation ia given, but it merits are not very inauifeet.
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235
Saint, at tbe King's desire, sprinkled it also \?ith the sacred asbesand the King was entirely healed, rose o p item his conch, and, with worsbippin:; hands lifted above his head, prostrated himself, crying, ' In the preaOBce of these Jains, saved by the grace of Tliiru Onaiia Sambandhar, I bow at his sxcred feet/ Bat the Jain gurus required that h^ should overcome them in argament also; and it was resolved, at their request, that their respective systems should be tested by fire and by water. Each party threw into the fire a palmleaf scorll, inscribed with the assertion of the funda.^ mental tenet of its faith. TheJaiu scroll W H S at once consnmed to ashes ; the S.iivii scroll came fortha fresh ^reen leaf^'with every letter clcarei- tli.in before. T h ^ then repaired to the banks of the ^'ilig:li, and threw their scrolls into the stream. The Jain scroll was carried away f;o swiftly towards the sea tli;it they were unable to recover it, while the Sriint's leaf swam np against the sti uaiii, cutting through the water: and -when the Kmg, at length convinced, leiteiated the words iiiscrilx-d on it SIV.\N IS .S JI>I;F:M)^ 'liis hum]) disappeared, and he was iifterwards known iis Sundar-aPandiau (fhr hmi:tlf(il Pandi). ATK! now came the pnuishmetit of :!:.- .Jains. They liad contrived mischief against the fSaint, had been the cause of the King's snfferitig, and now stood forth convicted impostors. They were sentenced to be inip.ileil, and, through tite zeal of the faithful prime minister, 8,000 of them suffered that terrible punishment. Some such slaughter o n a very large sc Je doubtless took place, nnd the fact is .still commemorated in Madura. 'J'he result of all this wa, that the King and all his people rcaurned to the Suva faith ; and the youthful Saint departed from the city amidst the acclamations of the multitude. Before he left Madura, his father an ived from Si-iKari, to witness and share his son's ti iumph. Ho now made a progress through the South, as far as Ramesvaram. As he was returning, the floods had so risen on one occasion tliat it seemed impossible for him to cross, but he fearlessly embarlced, with all his attendants, in the boat, which by the power of his word carried theni safely across. Before lie finally left the nouthern land, he received a pronnso from the King that he would ever uphold and maintain the S;iiva faith. In one of his journeys he camu to Tellicherry, and there encoiintereu some Jains ior, it may be, Buddhists), when his attendants, with shell and trumpet and loud acclamations, prociaiincd that the lion like destroyer of heresy was at hand. The leader of the heretics, who was a. i-enowueil si-holar,
hearing this proclamatioo, was exceeding]^ wrath, and made his way into the presence of the Saint, exclaiming: ' Y o u ahoald first overcome us inargnment, and then make a proclamHtion in this sort.' A great conflict arose, in the midat of which the legend says that, at the recitation of the mystic 'Five Syllables,' the head of the opposing chainpioiv fell from his body. an<l his adherents fled j after which'tbe Saint sent for their other leaders and held a dispute with them, in the course of which they were convinced, acknowledged the falsity ot tbeir system, aud became good devotees of Siva. The agent in this dicussion is represented to have been one of the writers or transcribers of the Saint's verses. He now returned and was met on his way by bis old friend and companion, Appii Mnrtti, who hearing of his approach, mingled with the throng, and humbly assisted in bearinjr the litter. When the procession neared the village, Sambandhar inquired where Appa Mnrtti was, upon which the latter Saint came forth, and fell at his feet. Instantly alighting from his litter, Sambandhar embraced him, and with great joy they entered the shrine togetherthe one relating the wonders of his Pandian expedition, the other telling how he had gone from village to village in the Tondailand- From thence the youthful Saint went home to Sri Kari, but did not remain there hmg His next expedition was a tour throughout the Tondai land. There a devotee met him who complained that all the Palmyra trees he planted were stei-ile, and that the heretics around ridicnled him as a faithful woishipper of Siva ; whereupon, Sambandhar sang a lyric, which bad the effect of converting the Palmyra forest into a fruitfnlone. In this expedition he visited the neighbourhood of Karikal; bur.it is said that, fearing to plant his feet whei e the Lady of Karikal had formerly walked on her head, he turned aside, and passed on to Kalastrirenowned in tho history of Kannappa Nayanarand worshipped before the shrine where that worthy is installed on the right hand of the IJivinity whom he honoured and loved. Tho histories of tli ose two have been sjiven (Sec Indian Magaxinc ami Reritn\ May ISflo find Jan. J S9()). Tliey evidently belonged to a generation or two preceding this period. He then returned to .Mailapni-, now St. Thome, the trnditiona) home of several great poets. There dwelt at that tiice a wealtliy merchant called Siva-necar {Friend uf' Siva) who liad lieavd much of the Sage, and niglit ami day was oi-cupied in his praises. I'liis wealthy [lerson had but odo child, a Jangliter of inconipai-alilo
^36
THE LIGHT OF TRUTH OR SIDDHA2JTA D E E P I K A . the maiden; durini.'- the next eight verses, it grew to the stature of a maiden of twelve years old, hut still remained concealed in its enclosure. The Saint then added the closingliig verse, when she thrnst her hand forth, broke the vessel, and arose. There wâs the usual assemblage of gods and lieavenly beings, with showering down of flowers, and strains of celestial music, while the faithful devotees of .Sivan shonted aloud their joy, and Buddhists fled discomfited. The father took lier by the hand, and, with her, bowed before Siva and before the Saint, and said to him : " I give thee in marriage her whom thou hast brought back to life.' Nay, said the Saint, ' that cannot be ; since she has been restored to life by my instrumentality she is my daughtei', and cau never be my wife.' The Father sadly acquiesced, and the maiden was reconducted to her virgin home, where the story says ' she gained the heaven of Siva,' but the time and manner of her death are not given. He now returned for the last time to Chidambaram, where his father met him with a troop of Brahmans from Sri Kari with whom he returned thither. There wasagreat gathering there of Saiva Saints of all orders, to whom the father said, ' It is now the time prescribed in the law for the marriage of ray son.' To which they assented, but the Saint steadfastly refused to be bound by any earthly bond. It was then represented to him that it was his d-uty to submit to the ordinances of his caste, at least as an example to others, and he gave way. A Tirahmnn in the neigliboaring town of Nallur, had a daughter whom with delight he consjnted to unite in marriage to the Saint. The arrangements for the marriage were made at once, and at the appointed auspicious time he proceeded in triumphant state as a bvide-iroom to the temple in Nallnr, which ever afterward.s bore the name of Tlru-vianam (The Sacred Wedding). It would be wearisome to recount the ulories of the scene. A Saint called Tirunila-nakka-nayanar performed the ceremony, and the young bridegroom tied the tali, took his bride's hand, performed every pre.scribed ceremony, and entered with her into the innermost shrine where he sang his last sons'.
O
Iwautj, then jnst twelve years old, who had been given to him as the reward of much prayer and devotion. The father was so full of admirntion for the Saint that he had often declarfd to his family that he himself, his daushter, and his illimitable wealth all belonged to the Saint, and that to give heP in marriage to him was the great desire of his soul. Meanwhile, at the very time when the Saint was in Kalastri, a venomous serpent bit the poor gii 1 as she was disporting herself in the flower garden near her chamber. Physicians in vain tried to cure her arid the beautiful Pum-Pavai (Flower-maiden) died. Tli(yfatfcer at first inconsolable flung himself upon her corpse, but recollecting that by his TOW she belonged to the sacred servant of the god, he took a strange idea into his head. He cremated her body, put tlie ashes into ah earthern pot which he placed in her chamber, covercd with her rich garments and jewels, and sprinkled with perfumes, and awaited there the expected visit of the Saint. His neighboui3friends and foes, Saivas and heretics waited and wondered. When the Saint at length arrived at the neighbouring shrine of Tirnvottiyur, the bereaved father repaired thither, fell at his feet, and told him the whole story. Sambandhar Avas deeply affected, and promised "at once to visit his town. The father caused a covered way to be constructed between the two towns, strewing the entire way with garments and adorning the whole with choice flowers and jewels. The Saint worshipped at the shrine, and then, surrounded with his company of devotees, in his usual state, arrived at Mailapur, and bade the father bring the vessel containing the maidcu's ashes to the door of the temple, which was a very renowned one. He then, regarding the urn, addressed the maiden as follows: ' I f it be true, 0 Pum-pavai, tlmt thev who huve served Siva faithfully behold his presence in bliss, return thou now and make thyself visible to the children of earth.' He then sang one of his most beautiful lyrics, the burden of each verse of which is : ' Hast thou gone, 0 Pnm-pavai, so that thou seest the solemn feast of the God no more P ' I:i the ten verses > f which it consists, all the great festivals of the tem]>le are cleverly interwoven. Like mauy other of The.se songs, if transUited it would reqnireso much illustration to make it intelligible to English readers that 1 refniiu from attempting it here. It is a touching elegy, bnt contains no intimation of any miraculous occurence. It is no^y said, however, that on the recitHtion of the first verse the dust in the vessel gathered it.self together ; at the second it assumed the form of
He then, before the image, addressed his assembled familyandSaintsin thesewords: ' E n t e r y e withnieinto this incomparable splendour, that the sorrow. of mundane existence yc may know no more.' Obedient to his command they passed onwardsthe Saints, the father^ the relatives,with wives and kindred, all those who had
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LIGHT
OP
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I Ilia litter and swelled the pomp fii his progreMeg, of all the aiz Saiva aects, the Saivite of the Vedio M b , the daivite of the perfect achuol, ail of theminto i f e ^tlmdour of the infinite hleseednesb; and closing (he procession, the Saint and his bride wero lost to .muital sight. Those who had beheld the glorioas aecenriioa from afar retamed to their homes sorrowing they w e n left behind.
G . U . POPE, V . A., p . D.
tion I should be at no loss how to do it. Vedio and Poranic Literature is full of sentences -and expressions aboat God which might be easily interpreted into a Pantheistic, Monotheistic or even Agnostio belief. It must be said nevertheless that in Vedic times the
T h . Vedas on God's Peaoiiality Ood'6 ^ persoual aa"redly believed i n God. T h e r e are allusiGods, -.le are ons in the R i g V e d a to t h i r t y - t h r e e ( I . .34. I I . I . -tr., 2 . ) o r t h r e e g r o u p s o f and the Adityas. but they are little m o r e than Rain and the Sun; Agni, Rudras, the Vasns given variously Their names
modificaand
EVIDENCES OP N A T U R A L KELIGION. ill. GOD X PEBBQNAL Bsiac;. {Continued from page 212). In the BCMDd lecture we saw at some length that God is an IntelHgent Being of infinite intelligence. Hence we oonclnde tht God is a Personal Being, eelf-esvstent and distinct from all other beingn. I shall not repeat here what I said in the first lectnre. that the best philosophers of to^ Fhi)ow>phen on antiquity as well as of onr own time admit the tmth of God's personality. I shall only say a few words abont the opinions of Indian Philosophers on the subject. Before starting however, permit me to notice with Mr. Bose that ' there is probably no religion in the world, which allows so mneh freedom of religious coiiyictiona, and the literature o f which is so many sided as Hindnism. Educated Hindus whether they be Pantheists, Monotheists, Agnostics or Positivists can find light and guidance in some part or other of the rich literature of their ancestors." (Hindu Civilisation, quoted by the Hindu, October 31, 184.) and Swami Vivekananda in a public 'lecture delivered in Madras not long ago said that " Hindu religion was a -floUection, so to speak, of various ideas, of various ceremonials and forms, all gathered together, n l m o s t w i t h o u t a name and without a church, and without an organisation. The only point where all the sects agi-eed, w a s that they believed in the scripturesthe VedasHe said that the Vedanta covered the whole ground of Dualism, Qualified Monism, and Monism or Advaita, and even took part of Buddhism and Jainism too, for on closer analysis it was found that the essence of Buddhism was borrowed from the same Upanishads. In the Upanishads were also fonnd the germs of all the s u b o e q u e n t developement o f Indian-religious thonght."
of Hin-
tions of three leading divine personifications, namely t h e G o d s of fire, of Indra Surya or Mitra. T h e s e three G o d s , as t h e deified forces
or phenomena of nature were sometimes individualized o r t h o n g h t o f as s e p a r a t e d i v i n e p o w e r s , s o m e t i m e s g a t h e r e d under one general conception and conception of G o d , at any God. although personified as one G o d , This was wrong, (c./. M o n i c r W i l l i a m ' s R e l i g i o n s T h o u g h t - V e d i s m . ) in man^' w a y s rate the conception a n d w o i ' s h i p of a
personal per-
T h e d e i t y vai'ies his n a m e s a c c o r d i n g t o t h e form.s he takes a
and s h a p e s h e is ti-aftsfonned i n t o : b u t t h e A r y a n s h r i n e t o be w o r s h i p p e d divine to-day person. The Pantheistic
s o n a l i t y a n d w a l k s into t h o A r y a n ' t e m p l e s a n d lies u n d e r b y t h e f&ithfnl as a which is an prevails ontgrowth of belief
The opinions
a m o n g the so-called Vedantists
o f p h i l o s o p h i c a l B r a h m a n i s m : a n d in its p u r i t y i t is sti'.l limited to f e w H i n d u thinkers, t o t h e f o l l o w e r s riz. t h e P a n t h e i s t i c t h e o r y o f the V e d a n t a P h i l o s o p h y . The Vcdantist believes in the identification of the
_ ^ , The Vedanta theory. impersonal eveiything no this (Gita object God state .second." state spirit
h u m a n s p i r i t a n d o f all t h e p h e n o mena of nature w i t h one eternal in w-honi is to everything God;
called A t m a n a n d in
or Brahman, finally
breathes He " He
whom
d i s s o l v e d " K k a m e v a a d v i t i y a m " t h e r e is b u t o n e B e i n g believes in is that there is o n e completely abstract his o w n e s s c n c e h o w e v e r , t h a t in non-existent." that in a Being tc
neither existent, nor of h o p e n o r f e a r . of intelligence : that at repose of
chapter X I I I of worship, of profound is e v e n
1 2 ) a n d is c o n s e q u e n t l y n e i t h e r t h e Hfe b e l i e v e s and times remains fhis
destitnte
a s s u m e s w h a t is c a l l e d his e n e r g y h e is p o s s e s s e d
enei-gy ; t h a t w h e n qualities and
united
ci-eates w o r l d s ; and''
w h i c h d i v i n e qualities are i m p r e s s e d moi-e o r less on e v e r y f o r m of e x i s t e n c e , and .so G o d t a k e s possession of every becomes individuated matter, f o r m of and b e g i n s to"*
e x i s t in e v e r y e a r t h l y o r spiritual b e i n g . A m o n g s t the orthodox Hindus possess m o s t deity of t h i s energy, are eminently dwells devout the the b e i n g s suppo.sed t o the pre-sitlini^ tlie Iieterodoi the Giant.s, o r in whom Gods,
Swami Vivekananda's statement is t r u e t o t h e letter, and should I choose to produce authorities for my assump60
B r a h m i n s and
ascetics ; a m o n g s t t h e
13D
THK
LIGHT
OF
T R U T H OE S I D D H A N T A
DEEP!
KA.
etics are nlmost exolosively considered as the fHvoured depoaitariefl of the divine energy. This is the nbstance of the Vedanta theory, and here it may be proper to remark, that the Vedantist too is a Pantheist by name only because he is forced to admit that fhe one impersoBal spirit or Atman, by association with liis energy or Maj'a, assumes conarionsness and personality, and becomes one STipreme Personal God, Parameswara, be he Brahma, VishTiu or Siva. This goes to show that the worship of an irapei-soual God is repugnant to nature, is agaiDst Man's natural feelings, and consequently it cannot b < * the true worship of the true God. Indeed, there rtin be no i-eligion Avitliout personal devotion to a perKOIIRI G(.K1. A n i m p e r s o n a l G o d , a u n i v e r s a l sj)ii-it p e r v a d -
in the human nature. Now can yon ima^ne any thingthat is not an individual, namely one in itself and distinct from evei^'tbing else ? Plurality and distinction among things are apparent in this visible -world. Our innersense tells us that this world, is made up of an infinite collection of things different in nature, in character, in individuality in their mutual relation ; yet subordinate to one another, and variously and beautifnlly arranged inr different stages on the scale of creation. Take away frtDm all things that peculiar mark which we call individuality,, thej" w-'ill cease at once to exist, they -will tnm one and all into univer.sal chaos, they will be no more stones, trees, animals, heavenly bodies, elements, but they will be simply annihilated. It is just the same thing with man. Man is a Person, that is an individual of the human
. irr ^ i
ing llie iiiiivpLse without name, witliout character, without Jitti ibutes. cannot lie the object of religious wor.ship. We cniuiot trust, we cannot love, we cannot pray to a God, wlio wlii!,>it lie is everything, is iiotliing himself, having no personality, no individuality-of his own. Now, from the Philosophers, let us turn to the great The Eclifo'di of the body of the Hindu people. The Hindus of tlie present day may be broadly divided into two classes, Saivas or worshippers of Sira, Vaishnavas or worshippers of Vishnu : but in both cases they worship a personal God. To either sect Siva or Vislijnu is the one personal God, the one self-existent Being iudentified with the one spirit of the Universe and therefore not liable to lose-his personality by leabsorption into that spirit. To either sect the personality of the i-espeetive God is intense, definite and endowed with all those attributes which command the veneration of tlie worBhippers. Now, pull down from theii- altars Siâ. Vishnu, Krishna, Rama, Ganesha. Khaly and the other (rods and Goddesses of the Hindu Patheou, and set np in their stead the impersonal spirit of the Vedaiitisrs, without name, without shape, without feelings, v.ithout individuality and in no time I dare say the temples shall be c'losed. the shrines shall fall to pieces, the lights shall be put out: no more perfume of frakinceuse. no more melodious strain oF musical instruments, no pictuiesquc processions, no noisy festivals there shall be, to tell the htraiiger that veligion still lives in India, and that the Hindus have not yet ceased to be a religious people. But ivhy all this r licfanso T repeat an impersonal God is no C(id at all. and where Hiej c is no God there can be neither i-i'ligioii,iuii-worship, uov altars, nor sacrifices, nor j'eligious
pooi-k-.
Wliat is n Person.
Indeed an iiupeisonal God is \io God at all. an Imper[ndiw<lua1iiy.th, hm God has no existence at all, condition (if cvisn in-L'. because the first condition of exisk nce is individuality. Everything that comes To existence is an individual, one in itself and distinct from everj'thing t'Ise What indi> idiiaiity is to material tilings, personality s lo huniaiL nature A person is j\n indi\-idnal existent
nature. We feel, we are conscious that oiir Ego, our self is distinct alike from all other persons and from the creatures that surround us. I am a distinct being from each one of you : ever)' one of yon is distinct from his neighbour. All the sophisms of Philosophers cannot make us change our opinion. We are conscious that we are distinct from one another, from the houses we live in, and from the manifold objects in the midst of -n hich we run our course of life. Now suppose I lose my individuality, my self, my Ego : what becomes of my- whole Being ? Is a man conceivable when stripped of of his self, of his Egb, of his individuality ? Is a mango finit conceivable, when stripped of its shape, its colour, its flavour':' Depi-ive a man of hia.body, of his soul, of his intellect, of his memorj*, and ask of that man if he is stilb an individual being of the human nature, if he can stilli enjoy the boon of existence. Existence cannot be had but ill individuals : nothing can be brought into existence, but as an individual person, just as much as a tree is an individual tree, a stone an individual stone, the sun an individual star that illnraines millions and millions of individual beings. The loss of one's personality implies necessarily the loss of one's existence, as no existence is possible, no existence is conceivable but in aibpilar,*in individual beings. Now apply all this to God. If God has no personality, If (iod is not a Poison, he has 110 existence at all. He is Ho is not a God at all. a vain name, an empty dream, a fanciful imagination, the offspring of madness. Mankind in setting np altars and shrines to the deity is utterly mistaken, he should have no religion whatever, as an impersonal God cannot be the proper object of. religious worship. In our last lecture from the consideration of God's î^ks Xo intelUgenee witht'' conclusion^Biat Aleut pcraonality. *iglity God is a Being of infinite intelligence. But there if no intelligence where personality is wanting. Intelligence and self-consciousness is so to
THE
L I G H T O F ' I T I U T H OR S I D D H A N T A
DEEPIKA.
251
the flag tfaat floats oTer the kingdom of bumtm persona- tence ? No lieing on earth can give to another what be lity. Personality calminates in self-couscioasiiess, in the himself has not, either in its definite and specific form, or pamption of self an a Being, one in itself, and distinct in a hiither and more comprehensive fortn. I can give from other , beings. A person is an intelligent, eight annas if I am the possessor of a i-npee because eight a self conscioDS beinfr. A oow, a dog, a horse, are annas are contained in a rupee, whereas I can give nothnot pexaons, because brate animals hare no intelligence, thing if I myself possesa nothing. An arohitect can lay no free will, no self conscionsnes.s. This is a tmth down and carry out the plan of a hoê, a painter can which not only belongs to the domain of science, sketch the subject of a painting, a scholm can write but is moreover sanctioned by the clear verdict of a book, if the architect, the painter, the scholar haro prthumanity Individnal natnres conceived as complete conceivedin their intellects the ideas of the house, of the beings snbsisting in themselveis .can be called individuals, the painting, of the book. Before the house was reared bat we give the name of per.son to that being alone, who on its foundations, it had its existence in the mind of-the architect, before the painting glowed on the canvas, it is endowed with intellipence. Now who will be so lasli M to rob Almighty- God of the attribute of personality 'i tia.shed across the imagination of the painter, before the The starry heavenCthe veidant earth, the loaring oceana, book came into existence under the printer's hands, it the flying birds, the huge monsters that inhabit the was conceived, it lined, it breathed, it was nursed in thick of the forests and the v ^ t y deep, proclaim all alike the intellect of its Anthoi-. In like manner, before that God is an infinitely intelligent Being. Who will heaven and earth sprang up from nothing, tliey had their existence in the infinite and eternal ideas of the Godhead. dare to create a note of discord in the wondei-fnl choir of nature 'i But if God is an intelligent Being, he is a person They wei-e in God they lived in God, they waited too, though a divine persoc, a pei'soii raised infinitelj- above patiently for that nik of time, when bj- God's free will, evwy created personality, a person whose nature compre- from an ideal state they passed into a real one, and were liends every conceivable pei-fectioii, whose nature whose clothed with the wonderful garb of real, thougn limited essence is, to be the self existent, the self independent existence. Accordingly, God in his simple and infinite being, tha creator of heaven and earth, the beginning and essence precontains in an infinitely higher form the p e r f e c t i o n o f a l ! v i s i b l e a n d i n v i s i b l e thing.s. I n h i m end of everything. Therefore unless men choose to ret h e r e i s t h e l i g h t of h e a v e n l y bodies, t h e frngi-ance o f nounce the veiy use of their reason they must thus argue: flowers, the sweetness of honey, the melodies of music, eicience, personal experience, the veixlict of mankind tell t h e stl-ength o f a n i m a l s , t h e p o w e r o f lifeless nature, t h e us that every intelligent Being isla person But God the l i f e o f t h e v e g e t a b l e a n d a n i m a l k i n g d o m s , t h e s m i l e of a creator, the architect, the maker of heaven and eai-th is fair countenance, the love of an amorous heart, the spark beyond any possible doubt an iulelligent Being. Ther?of genins, the magic of ai-t, the wit of intellect, the free foi-e God most snreiy is a jjei-son. choice of a free will. Now, granting Him all conceivable 1 have asserted jnst now that God is a Being whose perfections, will you deny him tlie perfections onlj- of persoPenonalititr a perntui-e comprehends every cnncei- nality 'i Personality is a perfection, it is the gem that fection which God pos- vable pex'fection. This proposition c r o w n s all h u m a n p e r f e c t i o n : it is t h e p r o p u p o n w h i c h e v e r y personalineeds no demonstration as it is o t h e r p e r f e c t i o n rests, G o d h a s e n d o w e d us the primai-y idt-a which all men entertain about Goil. t y a n d H e s h a l l h a v e n o n e ? G o d has b e s t o w e d u p o n us t h i s Whether he be called Jupiter or Jahve, Bi-ahma or sim- m a r v e l l o u s g i f t , a n d H e shall be d e p r i v e d of it 'i H e t h a t ' ply Grod, this almighty Being is conceived as uniting in p l a n t e d t h e e a r shall n o t h e a r ? H e t h a t f o r m e d the e y e s himself in one pei-fect nnity all the perjfections which are shall not see ? He that teache:* man knowledge shall he not know Who can conceive intelligence without persov a r i o u s l v distiibnted among all created things. This, as I have said, is a primaiy notion which all men entertain nality ? Personality is the support of every qualit of about God: but it can be yet clearl}- demonstrated fi-om every action, of every attribute that can be conceived and another point of view. The first idea that man, whether said of any intelligent Being. Therefore if God is not a in a civilized or bailmrious state, forms about God, is that person. He is not almighty, all wise, all seeing, eternal, God is a great Being, a powerful Being, thesoui-ce of every- i n c o m p r e h e n s i b l e , infinite s e l f - s n b s i s t e n t . W h y t h e n d o thing, the creator of Heaven and earth. We saw in the first you play God false "i Why this mockeiy ? Say with the lectm-e, that God w.is in prehistorical times worshipjied by f o o l t h a t t h e r t is no G o d t h a t t h e e x i s t e n c e o f G o d is a sham, a bubble, a false show, a cheat, a day dream, a m o s t nations under the title of HeavenFather, that is, the Father, the maker, the creator of heaven and earth. chimeia because an impersonal God is all this. ,1 Assuming this as certain, I thus ai-gue. How could God l A v e giyen existence by h i s thought and will to all things, G . BAFTOL[, S. J., P. D. unless he precontained in his simple and infinite subsis(To be continued). >tence the perfection of everything he brought to exis-
240
THE LIGHT OF TftUTH OR SIDDHANTA DEEPIKA. " Otutn jiiDH OajtmîDtiuu uwa^t^r ujtufttnii iiSenai jEnftv Stkpmii and which true positiou and condition (Âld nftver btf fierceived by perisons, whose own doxy is the oidy dozy. " fieOiniirJu fiisîh LDfiflta^Ctj fii^^* Qîiisas Oa^(B Ofmrjuaiplaiitr ^jD S'U.ej.iisOi^n jtLL Qeujn tjltS Qfiiv lunaiir/S^'irn Jlfoii-uSiieim-Qfi LCL-AS SiBflainS ojnanifiiOBftr UBQID."
* * *
NOTES A N D COmMENTS. A valued correspondeot writes : In cover pâ^^ 2 of ' The Atcakened India' of February 1898 certain Tamil Pamphlets of Ripon Press as refuting the dualiiiic S&iva Siddhanta, ai-e reviewed (rather enoouraped indirectly.) O God ! Is there any where any school as Duulittic Saiva Siddhanta? I have no idea at all of Saiva Siddhanta being dualistic. It simply declares ' Path is duality and the goal is non-dnality V The only Saiva Siddhanta or as ' The Awakened India ' s a y s the Siddhanta which means ' Saivam' (Vide covers page 2 of Januai-y copy) is the only school and there are no other schools going by the name ' Saivam ' and being at the same time ' dualistic ' unless dualists would choose to call themselves Sivites. This only school (Saiva Siddhanta or Saivam) is that of Shrimat Meikand^n. (Truth-discoverer''that is Adwaita Meikandan (he who found out the real sense of the word 'adwaita'). He was so-called because he most gloriously and successfully opened the veil shading the right and true usage and meaning of the word ' Adwaita' which has been now so much misuuderetood as to cr jate 'realistic Vedanta ' as opposed to nonrealietio or sutta Vedimta or qualified monism as opposed to mere inonism. Here Meikaiida Deva. is adored by the Saint Thayumanavar in these feeling terms 'Qufii-J-fesaiiTirsiiû i ^ e r f ^ i c i r L o ^ ^ e S ^ Q ID uj * ear I/sir son Qmstj-bnOer kishQ sr a 0 for the day the idei Kandan's feet to reach, Who didst the hidden truth of ' advaita' teach ! 1 would also praise him and adpre him as one of his school. In my prayer to Tiruttani Murugar (God) I allade to him elated with joy and pride. fLDUjQLDeiîT/5 fiitS^f^Seoiu Qpi ^îr s-aHu^nS QfiimeiDiOILIIlS
u.'et>uiaii-eu ^ t o i t i S i u Omiasaaiîreirry
We glad to be able to commence the tmnÎatipn of the famous Bhashya of Srikanta Sivacbarya on iheVedanta fuiras. A valued friend suggests to ns to write a sboit' introduction touching upon the following points 1. 2. The priority of this Bhashjâ over that of Sri S a i ^ r a . The age of Srikanta,
3. The non-ditferenceêtween Sri Sankara's view and Srikanta's view in essentials. 4. The gi-eat work of Sri Appia DitchitarMs magnum opushis^ comentary called tbe Shivarkamoiii Deepika thtf encyclopoedia of Vedic and Agamic kiiowledge. 5. The distinction between the Saiva philoeAphy propounded by Srikanta and that of the Siddhanta philosophy of the Dravidian sehool. 6. The explanation.s of Pati, Pa.su, Pasam, aa understood by the two systems aforesaid. 7. The connection between the philosophy of Srikanta and the other systemsespeciallyot the Patanjali Toga and that of Vishistadwaita of Sri Ramanuja. We hope to do all this in time, and we may here however note the important fact 'that Srikanta's is the oldjut commentary on the famous Vedanta Sutras and onr surprise is tha t not a single European scholar seems to know anythitig about it.
* *
srt.6a:LD /oPemô. euiiîT o tiL sold/6 it (tear OsjaixiLj^ ihiiaiii>y)^Qa>ni^ OfumaaiiiriLig Of course, the phrase, "dualistic Saiva Siddhanta" constitutes a contradiction in terms. No doubt, as our friend truly describes in his verse, the nature of the true religion, which if it must be universal mustcontain the elements pertaining to all i-eligions, and yet different from each, and must contain within it all the four different paths, there exists in the Siddhanta aspects of dualism, monism, reali.sm &c and which in the language of Saint Thayuraauavai-. being neither one nor two' u em ir,fits' uiBjêam ^tainS ,deireiAQeo eunujiJi^âtn eufwiriiifi wpp sS^Siai." can only be reached and enjoyed, by those who do not seek to enjoy it, by resting themselves in that Grace and Peace,
Mr. R. C. Dutt, C. I. E. in a review of Mr. Cooke's work on the N. W. Provinces of India in a recent number of ' India' makes the following remarks. "The writer has something to say of the rise of Buddhism, and the edicts of Asoka and of the long centuries during which believers in Buddhism and in Brahmanism were '* living together on fairly amicable termii." On this point wo may refer our readers to a paper recently i-ead by Professor Rhys I)avids -in the rooms ôf the Royal Asiatic Society. The Pi-ofessor maintanied and Dr. Baehler agreed witK him, that an examination of the literary and other evidence now extant does not reveal any religious persecution in India such as was witnessed in Europe even in i-ecent centuries."
MADRAS :Printed by P. C. KALLIANA SUKDASA NADAB, at the C. N. PRES8, i, Onruvappan Street, Black TC'.TB, and Publiahed by J, M. XAC.4BATHNAM PILI.AI.
LIGHT OF TRUTH
O R
THE
SIDDHANTA
DEEPIKA.
A Monthly Journal Devoted to Religion, Philosophy. Literature, Science, &c.
Commenced on the Queen's Commemoration Bay, 1897.

VOL
T 11
A N S L A T
MADRAS, APRIL 1898.

1 O X S.
No. II.
T H E V E D A ' N T A - S U T R A S AVITU S ' K I ' K A X T H A BHA'SHYA.
fContinufd from page
222).
A d h l k a r a n a 3 -(B). Thou^li ill the case nf tlie omnipresent Parames'vara, His omniscience lias to be admitted in virtue of His contact with all rliiiigs, still His being the author of the Vedas wliicli illumine all things points to a peculiar feature a lamp, for instance, illumines form alone, but not taste rind so on, though these latter as well as form come in contact with its light; but not so does the Supreme Lord He illumines all that is energised by His S'akti. (Ohjei-tio)i): Parames'vai-a's omniscience consists in His being- aware of all things taught in the Vedas. Then we have to admit that even the Maharishis or the Great Sages who know the teaching of Vedas are omniscient. Then where is the distinction ?
61
(Anitu-er): Not s o ; I's'vara their author, has more knowledge. In fact we see that authors of works such as Vyakarana are persons like Panini who know more than what is contained in their works. And the Veda, though illumining all things, does not point to all as the main object of its teaching; it teaches certain things indirectly, certain other things in a general way and some only in their special chai-acter, whereas Parames'vara, the witness of all, perceives all directly. This, we hold, is the difference between the Veda aud the I.s'vara. {Ohjecfitni): It is not necessary that Parames'vara nlone is the author of the Veda, us the passages of the S'rnti like Having become Shat-hotri, J'rajapti created all this, the Rik, Yajus and Sama,''^ ffive us to understand that Hiranyagarbha and the like are also its authors. (Jji.si' ei-): No, because of the existence of the V'eda^ even before the birth of Hiranyagaruha. The S'niti 'He who first crej\tes Brahman (Hiranvagarbliai and delivers the Vedas to him."t
Taitt. Brahmana II. iii. 2. t S'vetB. Up. vi. 18.
242
THE LIGHT OF I W T H oiuSIDDHANTA DEEPIKA.

Eiu, verll;, (the Vedanta teaches) with one accord (I-1- 4).
He who is the author even of Hiranyagarbha and teacues Him all the Vedas, He aloue is above all, the author of Vedas, the Supreme Teachpr. Accordingly the S'rati clearly teaches, " Radra who is above all, the great Seer, who first glanced at Hiranyagarbha, tlie foremost-born among the Devas, may He endow us with blessed wisdom." * This passage has to be explained thus: That MahaTishi, the. Great Sage, the author of the VedHS, who, in virtue of His omoifcience, is superior to tho whole universe of chit nnil achit that Riidra, that Para-Brahman, who at the time of creation enst upon Hiranyagarbhathe iirst among Gods iticluding India, and just then emerginff from A'tmanwho is His Prakriti or c a u s e , by the force of Divine willHis grnciOU9 glance by way of teaching the whole Veda which is the source of all knowledge ; may that Grent Teacher endow as also with the Smriti, with that ray of wisdom (bodha-kala) concerning Himself which brings about the cessation of the great evil, of the whole bondage of sainsAra; which leads to the attainment of Supreme Bliss and conduces to the highest wealth of immcrtalitv ; and-which, therefore, is the supreme g<^f)d. resulting from the harmonious essential teachi r g of the Vedanta. Thos it has been demonstrated that Ps'vara is the author of all Vedas. The teaching of the S'ruti ns to the eternality of the word (Vach) is not contradicted, inasmuch as the Vedas are said to have been composed by I's'vara just as they had been before; and thus I's'vara's authorship, too, of the Vedas is uncontradicted.
' Him ' refers to Brahman, the subject of enquiry. The word ' verily' show.s that all Vedantic texts taken collectively are here referred to. The woid " Savianvaya (one accord) " shows thnt Brahman is the drift ur the main subject of their teaching. Tbo iiiltra means : The Vedantic text? treat of Brahman in the main, as shown by the several lingug or tests of their ultimate import. All the Vedantic texts form the subject Cdssioti in tliis adhikarana. of dis-
The doubt arises as to whether or not it j s right to hold that the Vedantic texts teach Brahman (a);
(d) T o understand in its fuM bftariug t h e diiooBBion t h a t f o l l o j r s in thie adhikarana it i s ueoesBary t o bear in m i n d t h a t tlie first issue n-hioli t h e mim&iDHakas o r Indian theolo|;iaii8 have taken u p to settle in c o n n e x i o n wit h t h o p r o b l e m as to w h a t is the main d r i f t of all t h e vedio teachiDR i the i n e t a p h j s i c o - p h i l o l o g i c a l qDSBtion, what d.oe8 a w o r d d o u o t c ? A solution of tbia latter problem haa been a t t e m p t e d by a n ' i n v e ^ i g a t i o u of the v a r i o n s s o u r c e s f r o m whicji a c h i l d , o r , f o r that imatter, a n y o n e w h o d o e s itW b ^ o w t h e mVftning of a particular w o r d f i r s t learns t h e m e a n i n g of tfii^wonl. T h e m e a n s of k n o w i n x what a w o r d d e n o t e s are e n n m e i ^ v j ^ M follows : (1) Yriddlia-vtjllvah&i a oi' the b e h a v i o u r o f o n e adnlt asin^noetl by t h e speech of a u o t h e r ; (2) Vj/Aihyina o r e x p l a n a t j o a ; (S) V&l ijau'eiiha (the remaining portioif of t h e passUge w h e r e t h e w o i d o c c u r s ) ; (4);. p o n o e c t i o n w i t V a ^ o t b e r w o r d o f k n o w i i m e a n i n g M fen-ing t o the same t h i n g ; (5) g m m m a r ; (6) l e x i a o n ; ( 7 ) i m t m o tion b y a t r u s t w o r t h y person. A n investigation of o n e o r a n o t h e r o f t h e s e p r o c e s s e s l e d . M m * t o the conclusion that all s p e e c h p r i m a r i l y p o i n t s t o a c t a ; wbileo t h e r s h o M that it r e f e r s t o things as t h e y are in t h e m s e W c v a a well OS t o aCjts. T h o next q : ^ 8 t i o n w b o c e l b l a t i < ^ liliigeB o n t h e settlement ^ the f o r e g o i n g qnestiou i s , : f g l i f t t i e i ^ e . d i ^ t o f all r e d i c t e a c h i n g ? On this question t h e l a ^ p ^ ^ j j h i b ^ o p h e n m a y b e classed in t w o gronps : I. Thoeu w h o , like h o l d that t h e whole VedB iTicnlcates action o n l y . ~ B y a n i n v e s t i g a t i o n of the first p r o cess ot vi-idHha-vy(ivahATain w h i c h t h e c h i l d , o b s e r v i n g h o w o n e e n g a g e s in an act when a wol-d of c o m m a n d is uttered b y a n o t h e r , is snppused t o c o n c l u d e theit, f r o m the w o r d s o f the speaker, t h e hearer first uiiderBtands that he has to do an a c t (in g e n e r a l ) , a n d then sets a b o u t d o i n g t h e p a r t i c u l a r act c o m m a n d e d , t h e mlm&ms o k a s c o n c l u d e d ' t h a t all (>eech, and t h e r e f o r e t h e w h o l e V e d a , inculcates HCtion p r i m a r i l y ; tjmt all else t a u g h t therein is subserv i e n t tu a c t i o n ; that the Yedas^describe B r a h m a n o r o t h e r t h i n g s in their already existing m a t e , only BO f a r as these subBen-o an a c t enjoined ; and that such d e s c r i p t i o n s of Brahman and o t h e r t h i n g s c o n n n r t c d with a r t s m a y or m a y n o t n l w a y s c o r r e s p o n d t o truth. I ] . Thoê w h o , l i k e t h e Vedantins,- - s e e i n g thnt o t h e r processes, mentioned above, of a c q u i r i n g the first k n o w l e d g e of the relation o f a w o r d t o the t h i n g d e n o t e d by it s h o w that a w o r d m a y denote a t h i n g in itself unrelated t o any a c t , and that even, i n vîddhavyavahAra, a k n o w l e d g e of things ns they ata is imparted b y t h e sentence u t t e r e d , h o l d that t h e V e d a s t e a c h B r a h m a n as He' is i n Einiself ,âB well as k a r m a o r action. W i t h r e f e r e n c e tu this q u e s tion, t h e ' V e d a n t i n s m o y b e subdivided into t w o g r o u p s : (1) T h e older o r pre-S'&nkario sohool o f V e d a n t i n s . that the V e d a t e a c h e s Brahnian as U e is in H i m W f , but (;oni[>lemeut of an i n j u n c t i o n of an a c t . e., b y w a y o f the o b j e c t of the act of k n o w i n g primarily e n j o i n e d iu i' B r a h m a n should be k n o w n . " w h o hold only as a snpplying the f o m i
Adhikarana. - 4 .
For a knowledge of S'iva, the Para-Brnliman, expounded in the iirst adhikarana a* the subject of. enquiry, a definition of Brahman was needed; and a definition thereof was stated in the second adhikarana a^ That whence proceeds the emanation etc. of the nniverse. Then the ((uestion arismg as to what wa-ithe authoiity for such a .ietinition, it has been proponnded in the third adhikarana that the Vedanta S'HStra is the source of our knowledge of the subject, and that Brahman is the scmrce of the Vedanta-S'astra. That indeed is the pranhina or source of our knowledge of a thing, by which that thing is invariably known. Now, a question arises as to how the V'edantic texts can teach Brrtriman ; and in answer thereto thefourtli adhikarana is now introduced:
Maliunan'iyRiia-L"|>;ui).sli;nl. 12.
' 2) T h e inoilern V e d a n t i n s w j i o , like Srtkanthacharya, hol(i t h a t , priniaril.v. the Vcclas both teach B r a h i q a n aa He^ is in H i m s e l f and enjoin action. Most of t h e s e maintain t . ^ a l ^ a c t s of p t u a l i a t i p
THE LIGHT OP TRUTH O R BIDDHANIA DEEPIKA.
18S
Pvreapalahn: (A) Everywhere the power which teaching is, it is found that the Vedantic texts yield a wordfaato denote a thing depends apon the know- us a knowledge of Brahman. ledge of their mataAl relation. Without a knowledge
the special relation between a word and the thing -denoted b y it, no man can hnve an idea of the thing denoted by the word. And the knowledge of their relation is derived from vriddha-vyavahtra, i. e., from AD observation of the speech nd the beliavionr of the elders. This vriddha-vyavahdra invariably puints t o something to be done as the nltimate import of words. To explain fully : seeing that immediately after henring the words " bring the cow '' tie the c c w " uttered by one elderly person, the other elderly pei-son to whofn the order is addressed engages in the act, the by-stander who seeks to ascertain the meaning of words conclqdes withia himself thus: by all metins, the person has engaged in the act on knowing that he has something to do, and the knowledge that he has to do something is derived from the words just uttered ; otherwise, how to account for his activity following immediately after hearing the word of command ? Then, on seeing the cow brought and tied, the by-etander understand^ what is the special act meant. Thns the ultimate import of words pointing to Knrya or something, to be done, the authority of Sabda or Hevelation does not apply to Brahman who is Siddha, i. e., who already exists. (B) Moreover, it being possible to knoAv by inference that this world which is an effect of a particular kind must have its appvopiiate agent such as Brahman, how can the authority of the \'"edantic texts which shoud treat of things not kuowable by any other means spply to Brahman ? (c) Or thus: tin? Vedantic texts all point to Vidhis or injunctious of acts, not to Brahman, as the main subject of their teaching ; if they sJiould treat of both, then they would be teaching a double proposition. Wheri-fore it is not riglit to liold tlint Vedantic texts teach Bi ahuiiin. The Siddhihita maintains that it is righr to Iiold that the Vedantic te^^ts teach Brahman, inasmuch as by a proper collation of the several tiitjiunja-lingas, or test-passages as to what the special aim of their
and meditative worship of Brahmiin, an? siiljonrvient to, Ag h preparation f o r , the S l k s h i t k i r a , .1 direc-i Hiicl i)itiiitive perciipri .11 nf Brahman. A full preBcntatioii of ilic course of r e a s o n i n g b v lii<'li the several s d i o o l s have established their resiwetivc conchisinns. dues n o t fall within the limited scope of this n o r c . Then? ovists 1 1 vast literature on the subject iu Sanskrit.
(A) NOW, as to the contention that, because the nltimate meaning of a word always refers to something that has to be done, S'abda or revelation does not point to Brahman,i. e., to what already exists, w e hold it is wron^ to say so ; for it ia found that, even from the sentences (fc), such as " a son is b o m to yon," which denote things as they are in themselves, a knowledge of the relation between words and their tnennings is obtained. Even in vriddhu-vyavaJinra i . e.., in cs.sea where tlie import of wordc is lenrni by watching the utterance of a word of commmid bv one elderly person followed by action on the part of another,the person who seeks to know the import of words concludes that the words of the speaker produces, in the mind of the person spoken to, a knowledge of the things themselves, inasmuch as thc idea of something to be done wJjich led to his owu activity ia found to have been preceded by a knowledge of the things themselves. Therefore, it may be concluded, that S'abda or revelation can signify thines that are, as they already exist.
Or, why should we confine ourselves to vriddhavyavahdra alone ? A knowledge of what a word means miiy be brought about in other ways. Children, for instance, often taught by their mothers etc., pointing out with their fingers.or the like such objects as the moou and the cow, ai'd using appropriate designations with reference to those several object^, come to know what objects the words severally desiifuate (rj. Jêi-sons. again, who are not conversant with poems and dramas approach one who is well
(b) This change of illustration is intended to show that in T v a v a h k r a i h e first kuowledsfi- o f nnifpntti or the relation of a word to thp r h i n p denoted by ir m a j be obtnined even from
a c i i t o n t f \vliiL-li doe.s n o t indicative of conii7iand. iutludi' witljiii it any word or iiarticit
s t u d y i n g ' t ^ h c m e f i n i u ! ; of verse c o m p o s e d of u n f a m i l i a r wortls. t4i<> s t n U i - n t V i h o is t a i l v h t o n l v t h e n i e n i n ( i of w o r d s in it s e p a r r t t " l v c f l n r i n îl!.lc^ o f tlieii- c o n t i v n i l . v Mn 'I 'Mstnn.l t h e n i e a n i n > r . . r t h e w h o l e VITSC w i t h o n i l i e i n j f p i i i a M y t u H j l l i t tli.- i n n t i i a l r e l a t i o n , o f t h i n j ; ' ' s p o k e n of i n .1 lu- > ei-se Thentlm.? no u.se w h a t e v e r o f t h e K o n e r a l n o t i o n t l n i t a l l i K i n s s ^|.ok.n of in a s e n t e n c e a r e i n u t u a l l v r e l a t e c l t.. . m e n m . t l i e r ; a r . o r i o n w l o c l i a l o n e c a n , if a l l . b e sniil to be . / b t a i n e d I 'roni ilo- .
special ii-lations to one anot her in virtue of dl-iiiiK/Ki or the contiKuity of woitls arranifid in a ]>ariicnlar order. The special relation in which tliinKS spoken of iii a sentence stand to omanother is knowable solely Frmn the mere contixuity of words. In
( r ) I n i r l i h U , n ' r , i t i i : n ] i i i , n t l i e oljrt-r of t l i e e p u u k e r is not t o I'ntstruct tin- c l i i l d s t o t l i f n i p a n i n { ; of w o r d s , t l i c k n o w l e c l : : " act|uirf^(l liy t h e r l i i M lirin>r nu.-i-^'ly .lOf.-idnntal a n d not n e c e s s a r i l y f o l l o w i n s ; frcioi i t .-uiil tiieri.-foru l i : i l ) ) e t o e r r o r ; n l i e r e a s t J i e m a i n o b j e c t (d'tlii- i.roc<-'S:s (l'.scribed h e r o ia t l i e i n s t r u c t i o n of the- c I i i M . W h e n t l i c c l i i l d t h u s l e a r n s t h e ' i n c a n i n ^ s o f n'oi-ds. t h e t h i n t s s e v e r a l l y d e n o t e d b y w o r d s in 1 1 s e n t e n c e b e c o m e k n o w n in tlieir
244
THE LIGHT OF TftUTH OR SIDDHANTA DEEPIKA. Upakrama (Enunciation) and Upagamhara (oon<dnsion) together constitute Qne linga or mark in determining that Brahmnn is the drift of the Vedntiitexts. To say that Brahman is the drift of their teaching is to say that they treat of His ess^Qtial nature and of His upa'sana'. The following pasaageH constitute the upakrama and upasamhara, theeiHinciation and conclusion, in their respective contexts : () ' Upakrama:" Existent alone, my dear, this at first was." Upasamhara ;That thou art." (t) ^ Upakrama :By the grace of the creator, he sees the Majesty, the Lord. Upasamhara:"'He who is Sopreme, He ithe Great Lord." The upakrama and upasamhAra may similarly b e discovered in other instances (e),
ve.-aed in them, and by an analyeis of words they understand the signification of all words, in their respective bearinps. Wherefore, since words can signify thinirs already existing, S'ubda or revelation constitutes an authority concerning them. Henco the authority of Vedantic-passages concerning Brahinnn.
(B) AS to the contention that since the nnirerse is an effect, its appropriate agent, namdy Bmhman, can be arriveii at by anumana or inference,we say it has no foundation to rest upon ; for, it being found that c^rs, steeples, palaces and the like which exhibit complicated designs have each :i plurality of agents, it is not possible to establish by inference that the universe has only one agent. And it has been already shown that, by force of induction, the conclusion becomes inevitable that the agent is snbject to karma and so on. Wherefore Bi-ahman cannot be reached by anumana. Abhifaaa (repetition) may he seen in the following And, moreovbr, it may nlso be conceded that eten passages ( / ) : anumaaa o r inference is an authority concerning " That thou art." Brahman when it is accordant with the Sruti. All verily is Rudra." (c) Indeed, whatever the words point to by " To the sponse of AmbikA, te the spocse o i Umfi." (3) ^''^parj/a the special aim of their teaching, to that " He who verily is Bndra and who i6i Brahman l s o . alone their authority extends, but not to all things, He is the Lord." * nnlike the case of priUyaksha or sensoous perception. Apnrvatii (novelty) consists in Brahman being not It it be asked, what are the lingas or marks which known from any other pram&na or authority than the determine that Brahmau is the drift of the teaching Veda (g). Brahma-jTtdna (h) or knowledge of Brahof Vedantic texts,we say in reply that such marks man constitutes the phala or result. Arthavdda (percomprise upakrama and so on. They are thus enume- suasion^ consists in the description of the creation of rated : upakrama (enunciation) and upagamhara (con- the universe, its continuance, dissolution etc. Upaclusion), ahhytha (repetition), aparvata (novelty), patti fthe rationale) may be said to consist in proving phala (the result), arthavuda (persuasion) and vpapattt that the Vedantic theory doefl not contradict any (the rationale . Accordingly, here, that Brahman is authoiity, or in supplying snch arguments as are t!ie drift of the A'odantic teacliiDg is established by derived from the Brahman's possession of omniscience such lingas or marks ns upakrama The determining, and the like attributes. by upakrama and other lingas, of the drift of the Tiio Veduntas do not point to Brnhman alone as v e d a n t i c t e a c l i i n g foi-Dis w h a t is c u l l e d t h e n ' r a v a n a , the special aim of their teaching, bat it is understood o r " t h e p r o c e s s of l i e a r i n g , " of t h e v e d a n t i c t e x t s .
A c c o r d i n g l y t h e y say :
" Burn of ignorance is pain, and knowledge is the remover thereof : the S'ruvana of all the Vedantic texts brings about that knowledge. S'rarana consists in determining, by upakrama and other marks, that S'iva, the Higher than the high, is the drift of the teaching of vedic texts."
(il; III ihl^ pni-,iirru|)li, clip Uhishyakira proct-oiJs in sli:i tlint Yetluiitii' tcxt8 poini to Imch Brahman anil to an iiijiinctiiiii of Jfin worship as till' inaiii ilrift of their teachin;?, ki> thiit lip mat refute, in order, ilw VIPWS lichl regpectively oii tlir suliji-ci liv o t h e r schools.
I Clih. Up. 6 , 2 - J'. Mahanarayana Up. 12. 'I itfthanareyana Up. 2224. t AtharfasiraB-Upanislmd. (e) In the passages (|UOtc<l in the i.Yth and the subaeqnent adhikaran&s. ( f ) Tbe'so p a s s a ) ^ r c s i w t i v e l y emphasise by repetition the following points in connection with BiahuiHii: 1. that Brahman is iutelligrent; 3. that He is the A l l ; 3. ihnt He ia associated with cliit-s'akti. 4. iltat Hci.'i endued witli nil good C|iialities. (;)) We may add tlie Sniritie. the pnriinas etc. which are basetl iipoii the Vedas. CO Brahma-Juinii ix (lit- iakshatknm of Brnhman. who is unsurpuîscll Bliss in essence.
TABLB OP T A T W A 8 AWD TATIII
THBIPADABMA. -PAflU(Soal).
f Uaya
PXtA.
(fllvHinUod ns I x r o ) .
AIIAT* (Aviddd).
Sudiln' Nal(iiu Nil|ui (Sivii Tiilwn). Uindp (Sakti Tutwn). Smli^Bivn. MHli'8liv'in'ii. -Vigiitt,, krilnrBiudiij
Maya.
(S6) (30)
Sndakkiam (:W) Islivni'tui (33^ Sinlilu!id(li-i(32)

Amuldii Miiya (31) \ivati (28) I'iiiir
Bafcti,J (jnaiia. ( Kriyi.
r IcKclia. )
f )
l*i*Hl:tva uliir." Huiiclinrailipa
lotDcllllktilll (I'liriihliiitjinvmn) ( i o )
Knlft (30)
Riiîi
.1 (27)
VirlcU i (2(;)
Kiiili-a.
Visliiiii.
Ilniliiiiii.
( S h f n. ] IlttjnB. Sakrtlar(Jivn) C Taiiiae. ((>f>dii, elementals, ami moil and all liviiij^ thill ").
G u iia.JI iilapi-akriti. BiiddI li (24) Aliuiikara (23)
Till
Vaikrtri.
Bhitlia,
(23)
C'liiltaiii (21)
Giiaiieldnvn.
Kar K.vc Nose Tongue Bodv(20) (19) (18) (17) (16)
Kannci;driyo Mouth Feet Hands Arms (iciiilHl^ (lo) (14) (13) (13) ni)
TaiitiMtrae (Siirlple). Sound Toucli Form Taste Smell (10) (9) (8) (7) (6)
Kk'iiieiits (Ooinpomid). Akus I Air Firo Water Knrth (6) (4) (3) (2) (1)
THE
LIGHT
DEEPIKA.
245
they point aluo to a vidhi (i) o r i i mjanction ss Iftkoowin^r Hiiu, aswituess *'Atm;m v ^ i l y , my Dear, be pereeivefd "
U> the contention thkfe, if tlie Ted&Btos aitn nt we would be led to til* eoncluBion that jii|t;.;ifed&tita8 teacb a double proposition,we i j ) ib contention IB groandlem; for, jnst H S by ni6ui8 of this eye which, enaibles us to perceiva rfipa l ^ m or color), the uhderlying sfitlifitance (dravya) a i w is perceived, so Brahman also is taught by the Tedintas, though they aim at the injanction referred t ^ agad thus there is no self-contradiction involved in ^ Vedantas aTming at both. (tyêetion): The Brahmajfiana which is to be prolliioed by the 8'abda or revelation is obtained from iha texts which treat of Brahman. Then, what is the as0 of an injnnction concerning it?
the form of ft'ama or self-oontro^ etc,in connection with the injunction " Let him see the A'tman." And then, on the principle of Batri-satra (m) we may even supply the adhikdrin,ilie person for whom the Brahmajn&na is intended,namely the seeker of nioksha, as may be learnt from the arthav&da^passagespassages explaining things that are subservient to Hu injunctionsnch as the following : " Knowibg God, one is released from all pAs'as or bonds." Accordingly we come to the jayoga-vidhi in the following form : He who seeks moksha should equip himself with s'ama (tranquillity) and other attributes and acquire Brahmaj^na.
(Objection) :Bi-abmajnana cannot be a subject of an injunction. In the passages such as " A ' t m a n ^ r O y my dear, should be seen", it is not indeed n g h t to construe Atman, i. e-. Brahman who is eternal, immvr table and quite pureas karma-k4raka, i. e., as the {Answer) . There is no iae<MiSiaitai^ (ik) in enjoining direct object (of the act of seeing),a construction Bi^hmajMna or the act olf .jyuo^ng JBrahtnan, not- which would bo necessary if the passage should be withstanding that we aie led i o ihe act otherwise. interpreted as an injunction (of Brahmajiiana;: for, Take for example the case of mantreu etc: although a such a Brahman cannot undergo birth; He cannot be knowledge aa to the substances and Devat&s concern- an object, of prapti or attainment, nor can He be ed in a ritual has been obt^ned .from a study of the subjected to rifcnro (change), or Samskara (purificamantras themselves treating of those substances and tion)(7). Neither is it possible on the principle of Dvt&8, still, the prayoga-vidhithe tersely fromula- " Saktu-nydya"{o) to reeort to an injunctioir in the ted statement of an injunoticn in all its details,that form " ^ke should see by A'tman," thus construing those substances and Devat&4 should be thought of at A'tman as the instrument of action instead of as the the time of observance by means of mantras, impels us direct object of the action. For, the two cases to a fresh act of knowledge. 80 also here. And this are different. To explain at len<;th : a fresh change cannot be objected to on the ground tliat no such of ."state, by way of being reduced to ashes, being prayoga-vidhi is possible here, in ihe absence of possible in the case of the flonr in virtue of the vipatU-îdiu (I), viniyoga-vidhi, and adhikara-vidhi^ act of throwing into fire, "flour'' can be construed For, utpatti-vidid being understood through implica- as an instrumental case in form, while in sen.'<e the tion by force of context, There naturally comes the ( i f { ) f n t h e p a s s a g e i n w h i c h t h e s a c r i l f c c c a l l e d Kdtn-Satyri i s Viniyoga-vidhiprescribius? the modua operandi in
B n . Upiiiihad 45. (() Otherwise, mving to iiMii-oljss-ivaiice of upasana. tliv rcsuU thereof, namely, tlic :itiaiiimi iif of Bralimaii, is not possibk-. ( /) Till! objection is answered from tlie Btanclpoint of tlic'scliool liulcliiiK tliiU Brahman is tau^rht in tlie Vedfinta aa a mciv subsidiary factor concerned in the act of kntiwinK, which is tlir main drift of the Vedantic teaching. (;,) The jCina derive<l by study of the paesages iht inbt li ls which treat of Brahman ia a1le>tec,l ro be quite different from tliat wliifh is iodnce<l by iDiiiiictioM. WliSrefwe the injunction, thry auy, ia not useless. Ci) ripatti-i idhl is that in which tlie>i*in ucriiicial act aa êll aa the subatanKB by ineana of which the act can effected is onjoinod. that whit'h teaches tho froit Btiainnblc bv means of the act. y:,ihjoî-vi<)l:i is that which enjoina a Juu.'ir orBnbajdfary act lyhich sabaervcs the major act of the sacntuc. P. n^. in-rnlhi ia tjie formula of an injunction witli all its subsidiary jmns. The DtpakiTidhi iniplipd li. re in Vcdintii is, " by raeftiis of VcilMiiui Hrahmajnilna flionid I.- i. .|iiired."
e u j o i n e < l it i s n o t m e n t i o n e d f o r w h a t r e s n i t it is i n t e n d e d . Elsei v l i e r e , h o w e i e r , i t i s s a i d i n a n a r t h a r a d a p a s s a g e t h a t lie w h o l>ei-forni8 K i t r i - S a t i - a : a n s e c u r e glory or renown. Thus, R a t r i - S a t r a - n y a y a c o n s i s t s in d e r i v i u j ? t h e B d h i k h i i r a - v i d l i i f r o m a s e c t i o n d i f f e r e n t f r o m t l m t i n w h i c h u t p a t t i - v i d l i i is f o n n d .
yratiihpiu,
( ) / ) B i a h i n a n b e i n g e t e r n a l . H e c a n n o t b e n e w l y brou^-lit i n t o existence; bein^ vast or omnipresent,Hec a n n o t be a t t a i n e d t o a s o n e r e m o v e i l by s p a c e b e f o r e ; as i m m n rjiblc. H e is n o t s u b j e c t t o c h a n g e o f f o r m o r a t t r i b u t e s ; as e v e r i(uite iMiif. H e c a n n o t b o s u b j e c t t o piiritication, b e c o m e p u r e r .
BvRhman. Iitcrulhi.
(it) Siiliii'iiuaifn : Ii. the injuncticin I Q T him offer floor," ' fioar' in the Hccupative case is converted into, an imtrumeutal cAae K O aa to render the injnnction one or a main facrificial act (artliH-kanna). If ' f l o o r ' be taken in the ai^na^tive case aa ir i.s. then the injonction ia reduced to u e , of S aubaidia^ net (giina-kBotna); and it cannot be a inei, ^baidiary act h e n , inasmuch a the flour once reduced tg ashea cannot be used afrain for any other purpose, nor ia there another act mentioned to which ii iiiai- be considered as acbsidiary. In this case, though th< ' flour ' he tlina taken logically as an instrument, it can continue bo tli grammatical object of the veib.
246
THE
LIGHT
OF
DEEPIKA.
floar' continues as an object of the net. Tliis does not apply in the case of A'tman. Wherefore the Vedanta cannot be interpreted to enjoin Brahmajnaoa (Anewer) No ; for though birth etc , which should necessarily pertain to the object of an action are ab. sent in A'tman, an injunction is possible with view to the result in the form of moksha accruing to tlie agent. (Ohji'clion):How is an injunctiou possible in tJie case of nn act in which we will en.ijage even without such an injiniction? (Jn.>i';r) :Tlie :ict to which \ve may thus be led even without such an injunction, is either intermittent or constant. In either case there is room for a niyarAtt-vidhi and so on (ji).
A. MAUAIII;\A SA'STI!!, B. A.
cannot pnrtaj;e both the earthly and divine element in themselves. 3. You state that the soul becomes intelligent by contact and full union with the body The soul is not so, when a person is not intelligent or when he is an iufsnt As such your statement is false. I. If as yon say, of the four atoms, some two spread below, some t w o above, ilii*y CHtinot form any one body. Il rhej' can form oue^ then the atoms will nndergo (le.truction. If they don't unite, there must be interstices in tlie body between these atoms. As such they ciiniiot unite into one body. They will be so various nnd there won't be any haimony and coordination, o. If yr.u say that these various bodies are made possible b)' there being innumerable atoms, yet as. these Crtunot unite, they Ciinnot form one united body. As these atoms spread in differeut directions and are contrary in nuture, tlieV cannot conduce to the soul beintf present iu them: Your theory is ridiculous. Even a thousand sticks cannot form one pillar. t). The atoms themselves cminot unite to* form bodie.M as they have no iutelligeuce oF their own. If you . S U V that air unite.s all the other atoms with the soul, the air cannot know the other atoms and the souls to be united, so as to enable it to unite tbem> If you say K a m a effects this union, it cannot be, a j it is also nou-intelligeut and' cannot know the person to whom it hiis to be united. Therefore learn to know tho One who brings about the union of theto various atoms into bodies united to each soul according to its Karma.
G ENKKAL KEIIAUES.
(Til ha continiiud).
SIVAGNANA SIDDHIAK or ARUL NANDI S I V A CHAUIAR. (Continued from page 201.)

REFCTATION OF AJIVAKA JAINA.
1. From moksha, there is no return. As such there can be uo return ot your Lord to the earth to reveal his word ; and hence there can be no authoriiative book for you. As the five atoms cannot reach your heaveu, your Lord can have no body. He cannot be omniscient foi' all time nor can he know all things at one time
Indian writers, both Sanscrit and Tamil, place Jaiiiisni usually after Buddhism, in tlieir general i . You say that Arha^s are of two classes, called retrospect dr review of the vaiious Schools of Indian ilandalar (beings of eartli) and Sembothakar (tlie per- Philosdphy :tnd we have once more to call attention fect; and that the Maudalars return to the earth and to the fact that this is not altogether an historical or reveal the teaching. Then these Maudnlars become chronological order. The caution would be unindistinguishable from the jivas ol the earth. 'Ihcy necessary but for the fact that eminent writers chiefly European, have been misled and have concluded that (p) The Vuclantic study is ciclier iuttrniittent and ocuiBiuli:il iis i'i>llowiii^ from one's dvvh clioicv ; or oliliûcury aitfl coDStant, ns due J ainism had no independent beginning und thnt it was tu the injunction that one sliould ncvrr leavu vedic study. Jn iliu Hrai case there is room for tho uuiaiiKi-LUlhi enjoinin;< thiii a mere offslioot of Buddhism and as such have failed Vcdautic stuily should u l t r a b e imrsned. In the latter it is u also to ^rasp its essential dift'erences,audhave therefore pii,-i.<iiiil;li[id-Liilli' intended to exclude ultojothertlie-stuily of thiii:^^ alien to the .\'tnmn. bestowed very little attention to this system and its Bibliography. And iu consequence, this School of 1. T h e i i>nitnent:itur Viero itsks " H o w d o y o n k n o w \ o u r J.ord is .minitcieiit ? ( f y o n s a y , it i>i IwcaiifiO hn h a s a t t a i n e i l t o i lie Philosophy has not attained ti^ t^-.it wmount of importc o n d i t i o n o f nionn. rlirjri y o n cHn .say t h a t nil d a i n h nicTi niul ; u : i ance in the European and Indiau niiuds of tO-day, as Iiiuls 4 e . , a r e .nl<ii|ii I f e e t . B e s i d e s , if h e e v e r r e m a i n s in /...iim, uf irhat, iisi- is lie n : n i a t i k i n d t ,vill h e n i r n v l y }in iisi'lt'su Buddhism h:is. But for all that, so far as South
sinner.
THE
LIGHT OF TEUTH
DEBPIKA,
247
Iiidi ia ooBeemed, it hM played H grmter pirrt and fmr a longer time than Baddhtam and its effect on the Sonth I ^ i a n People and their literatore han ben n n c h more beneficial and lasting. Jains are still found all over Sonth India, and they hold qaite a respecta b k place in society, wh^nâs not a Buddhist can be fonnd anywhere even as a sample. Lont; after Jainism received ifs death blow iq. the hands of the Great Saisfe Sam Withnr, its professors were allowed to remain nnaoferted by the people, nay, their kings and nnbles e a e o a t a g ^ them openly by gtants of land and endpwments for their temples &c. There were many things in thpm whichômmended them to the other classes. They were very strict moralists and they led exemplary livenv. At one time, all the learQing of the land, in the departments of literature and grammar and ethics and the learned sciences was "in their hands u d it conid not be in better safekeeping. Some of the best classics in Tamil, niost of the Ethical treaitseB, and that excellent gramimiv. Hannnl, nnd lexinnn were composed by Jain<<. Added to this, in their works, they never went ont of A e i r way to be nnneceoarily offensive to the other classes of the people and in their life they confomied to the life of their neighbours as much "as powible. If the onter man can be a fair index of the inner mind, yon liave only to compare a Jain and a Bnddhist and a Hindn in their eztemalR. The Jain conld be hardly distinguished from hia Qinda neighboor. Even in Buddha's days, hia foUowera have debated and differed as to. what sort of animaVfood can be esiten or not eaten, thongh they say Baddha tanght kindness to all creatures, (one Earopesn writer goes to say that the Hindus never even had this do6trine before his days!) and hia fc^lowera of to-day <the mass of them) are gross flesh eaters all over the world; bnt in the case of Jains, the^ were throughout and are even down today r i ^ d abstainers from all kinds of fish, flei^ or fowlH i a âs such a raarlced triit in their life and character that their neighbour* and snceeaafnl rivals tried to excel them in their good trait, that Brahmans of all ehMses in Sonth India, unlike their neighbeBra in the West and in the North are rigid abstaiiiers; and the more civilized and intelligent claaaes of .the non-brahmin classes are also rigid veifetarianaSaiviteswe were going to say. Among the Vellalars, there are certain sections of them, who by birth are vegetarians and call themselves Saivitee. Our Pundit friend once shrewdly suggested to us that these Paramparai Saivas, (vegetarians for
gecorations) must be descendanta of ancestors who were once Jaina and aabaeqneotly reconvened. A -xi SuTaiam to-day is so rigidly vegetarian, that- the words are almost used synonymously by all clasaea; and some of the Saivii Ydlalars, tfaoagh since converted to VaishnavisTii are still rigid vegetarians and call themselves Saivas. W e may tra< e also to the influence of Jaiuism the stopping of all animal sacrifices in all Hindn shrines in Sonth India, thongh tliey are still in vogue in some of the North Indian Temples. The general disfavour with which all Wajapeya (Vedic) sacrifices are looked upon by the people must also be due to this Jain element. The general mildness of the character of the South Indian people, their extreme docility, piety and modesty may all be traceable to their influence also. In their Psychology and Metaphysics too, there was much greater aflSnity between the Jain and the Swiva than between the Blinddhist and the latter. W e to-day^dd the opinion of Dr. H. Jacobi, the learned translator of tbe Jaiiva Sntras, as to whivt Buddha taught in regard to the postulates of Soul and God, believed, in by thu Hindus and the same passage contrasts'the views of the jairis on this point. He says in his introduction (Sacred Books of the East, Vol. 23 p. xxxiii), " Whatever Buddha may have taught and thought abont the state of Nirvranft, whether he went the length to identify it with absolute non-existence, or imagined it to be an existence,, different from all we know or can conceive, it w beyond doubt, and a atriking feature of Baddha's philoaophy that he combated the Brahmanicfheoi^ & E A'tman, as being the absolute and permanent soul, according to the pantheist a well as the monadic point of view. But the Jainas fully concur iu the Brahmanic theory of the A'tman, with only this difference that they ascribe to the A'tmans a limited space Jnu ,while the Bralimans of the Sankhya Nyaya and Vaisheshika Schools contend that the A'tmans areco-extensive (vibhu) with this universe. On the other hand,t}}eBuddhistical thaoryof the five Skandas, with their noroeroussub-divi&ions have no counterpart in the Psychology of the Jainas.'' The learned Doctor also proceeds to point out, what seemed to us
as v e r y c u r i n u s in the t h e o r y of- t h e J a i n s a l s o , " A
characwsristic dogma of the Jainas which pervades their whole philosophical system and code of morals, namely, the holyzoietical theory that not only animak and plants, but also the smallest particles of the elements, earth, tire, water and wind, are endowed with souls (jiva), No such dogma on the other hand ]
262
THE LIGHT OF TftUTH OR SIDDHANTA
DEEPIKA.
contained in the philosophy of the Buddhists." Our o\.n opinion seems to be, if we may judge from some of their rules for driuking watei- by straining &c., that the Jaiu Philosophers seemed to recogni/.e ihe presence cf active life-germs quite invisible to the nnked eye, and which are ever present all about us, in the very dust that we tread, in the very water t h a t we so scrupulously drink, and in the very air we breathe ; and much more largely in all our articles <if diet ; and which .ire now revealed to the micmscopic eye of the European Scientist who raises them up nil aiound us in such numbers a.s almost to strike us with terror. We t:ike the liberty to quote the followins; passage also, as they exactly square with our own ronclu.sions on the siibject."
'To Indian pliilnsopliers tlio varUms dcjiiei'S of kiiowlpdge up to onniiscipnco are niiUrcrs of fcreat moment. The Jainas have a tljeorv of tlicir own on tlifs liead and a tenninolofty which differs f m m that of the Brahnianie philosophers and of the Buddhisca. Right knowlcdffe, tin v say, is firefold: (1) Jlati, right perception ; (2) Srnta. clear know ledge baaed on m a t i ; (3) Anadhi, a sort of siiperuatutal knowledge; (4) Manah-paryaya, clear knovi-ledge of the thoughts of other; (>) Tavala, the highest degree of knowledge consisting in omnisciences. This psychological theory ia a fnndamental one of the Jainas, as it is always before the mind of the authors of the aacred books Tvhen deacribing the spiritual career of the gainl.". But we search in vain f o r something analogoua in the Buddhist acriptures. We could multiply the instances of differe n c e between the fundamental tenete of both secta, but we abstain f r o m it, fearing to tire the r i d e r ' s patience with an enumerat i o a of all sach casee. Snch tenets as the Jainas share with the BaddhiatR, both Becta have in c o m m o n with the Brahmanic p h i l o ophera, e. g., the belief in the regeneration of soola.' the t h e o r y of the Karman, or merit and demerit resulting from f o r m e r actions -which must take eHect in thia or another birth, the belief that b y perfect knowledge and good conduct man can avoid the neceasity o f being born again and again Ac. Even the theory that f r o m time immemorial prophets (Dnddhas or tirthakaras) have proclaimed the same dogmas and renewed the ainking faith, has its Brahmanic couiiter-part in tlie Avatars of Vishnu. Besides, such a theory is H uecesaary consequt-nce both of the BitddhiBtical and the Jaina creed. For what Bnddha or Hahavira hod revealed wap, of course, regarded by the followers of either aa truth and the only truth. T h i i truth mnat have e.xiated from the beginning of time, like the V e ^ of the Brahmans ; but conld the truth liave i-emained unknown during the infinite space of time elapsed before the p jienrancc of the projiliec ? No would answer the pious believer in Buddhism or Jninisin, thiic wa% impossible; but the true faith wus revealed in different periods by numbcrlesa prophets, and so it will lie in the time to euiiH'. The theory of f o i m e r prophet seems, therefore, to be a natural consequence of both religions; besides, it was not w holly unfounded on facts, at least us regards the Jainas. For the Xirgrauthas ureûevcr spoken of in the Buddhist writings as a newly risen necl, nor Nataputta as their founder. AecordingTy the Nirgranthas were probably an old seet at the time of Buddha, iiud Nataputta only the reformer of the Jaitia church, which may Jiiive been founded by the twenty-third Tirthakara, Parswa."
His conclusions are (1) " t h a t Jaiuism had an independent origin from Buddhism, that it hud a development of its own, and did not largely borrow from the rival s e c t ; (2) that both Jainism and Buddhism owed to the Brahmans, especially the Sannyusins^ the ground-work of their philosophy, ethics and cosmogony ;" and in the proceding pages he proves that how all the ethical rules of both Jains and Buddhists were both copied from the older Bodayana and Apastamba nnd Gautama Sutras. The learned German Doctor has stated the Psychological difference in somewhat general terms. W e will proceed to state, them more fully. Hindu philosophers generally classify all tatwas or categories into 36 or t;6, of these the lowest 24 are the elements (fi), Tanmatras (5), Karmendrya (5), Gnanendrya (5), Antakarana (Chitta, Mana, Ahankara and Buddhi). A s it is, the 24th is Buddhi-tatwa. It is this Tatwa which the Buddhists affirm as the only truth and as the highest truth. Beside and beyond this there is no other reality higher or lower. All the 23 that are below the 24th tatwa are only phenomenally or momentarily true. If any bodywere to assert that theife was anything higher than the Buddhi tatwa, the Buddhist would regard him as telling an untvuth, as suggesting a fiction. In h i ^ table of Skandhas, Vignana-skandlia is one of them but this Vignaua-skandha is merely the six ktdds of sensations or knowjedge perceived b y the 5 external senses and Buddlii as the 6th sense. As such this Y iguana is only derived from Buddhi and what would be regarded as born of Maya or matter. To confound therefore this material Yignana with the Yiguana of che Upanishads as meaning the non-material Atma is highly unscientific. Passing beyond the 24th tatwa, the Hindus postulate Guna which nD(t>;alis attribute or q^nality. This is the qujility of tho Moolapraknti. This gu7ia is aivided into batwa. Rajas, and Tamas and when the aoul is clothed with, these 3 gunas it attains its distinctive individuality. Though this guna gives him the peculiar individuality, the soul in its own nature is distinct from the? gunas. But the Jaios would seem to hold that this individuality brought about by the gunas itself as an individuality, apurt from anything like a soul or A'tma behind it. And it ia this individuality which the Jain would call an A'tma in his turn, just as the Buddhist would call the Buddhi itself aa .-^'ima if need be. It fbllows therefore why the Jain could'
THE LIGHT OF T R U T H on SIDDHANTA DEEPIKA.
249
not postulate omnipreMuce (co-extenaiveness with tbe BBiTene) to hu jiya, but only limited condition, (Anuthvam and not VyapakalvamJ. According to the Saftkhya and the Siddhauti, the Sonl (A'tma) in it;' own natnra is a Vibhn and not an Ana *; bnt it becomes limited (Ana) by its assuming the coat of the gunas. As it is, the A'tma pbstulated by the Jain is not exactly tbe same thinif as the A'tma^ postulated by tbe Sankhya or the Siddhanti, bat as this guna personality persisls in the Sakalv condition of the soul, and andergoeij various transformations " Cinu*, herb, wonii, tree, auimal of luiidry kind. Bird, suake,rack,mail, devil, augel, titau,.. >f evilrai);bt,sage, jfodling, These and nil else in tliis wide niiivcnie! Have I been born,and 1 am weary O Lord.''(Tinn-acli'ikam). and many more, the Jain's belie! is uot in actual conflict with that of the Hindu. Popular Hinduism does not carry ordinarily its idea of the highest felicity (Bliss in Moksha) further than the regions of the Gods, Indra,Brahma, Vishnu, and Uud^. According to the Siddhanta these mightiest Gods Indra to Rudra are only regarded as the ordinary souls (Jivas) of the last class called Sakala. We recognize higher orders of sonls called Pralayakalars and Viguanakalars who are not clothed with either the Tamas Rajas, or Satwa guna and who are yet far from having reached the ilnnl goal from which ' there is no r c t o m / ' there is no return,' The highest condition of felicity thonght of by the Jains is also a god-hood similar "ibo the condition of these Devas. W e therefore understand why the Jains also believe in the Hindu gods as beings who have attained to A'rhatship. W e thus see how the Jain's position is much greater in advance and a more positive one from the staudpatnt of the Hindu over that of the negative postuiMes of the Bnddhist. The coming chapteis in 9{llihir will show how other bchoolii uf Indian thinkers Bare gone in advance of the Jain view. lit only remains for us to add that the founder of thia iect Mahavira is regarded by Dr. Jacobi as a distinct historical personage who flourished at or before the time of Gautama Buddha himself. J, M.
NALLASWAMI
T A Y U M A N A V A R ' S POEMS. {Continiied from page 223 ) ^Sieuirifi êaaic'ta ^jfi^fiiQuiQfait iLfiatfiQuTtiie mSGiu /^(^^l^SetfifleaiBuu tjiBi ^r^SSQuniiik îrmriifiweaifiOuirifieiBaj iLjAsraiSsiir^Qsitar wrnsaamejuf.estinQmiraxi^ndj Lj^ListiirarLDuSirSfin arawOuîÔutirius^Q Q u n(L-alio end euiS^ Bar OldiLGiu d' jilieiiitSQiutir ULaniLiteiiuGeur sf eosxaBt-ganuÔantQ^ Q^nuutafi^îi Gaifî^Gaieir uoQîLieiiQuiuii^ Qfn^QiuaâanifiQiv. (jfo) 80. 0 Ocean of Joy, the characterless Supremo Being of Transcendent Brightness ! Thou art the revivifying medicament to restore Thy guileless devotees from swooning, into which they sink out of an exceeding ananda* of love to Thee, most emotional iu its naturetheir bones break up ; their hairs stand on end; their bodies decline; their mind does melt and melt like the wax on fire; and tears shower down from their eyes. But I am quite without mich emotional love and piety ; and it io^rare, indeed, that Thon hast also chosen me as Thy disciple. I would not, even in my dream, think of this worldly career. And simply it will be an endless sourcc of misery to me to rely on the fortitude of this loathsome body built up of nasty flesh and bones and the veins, arteries and the hairy membranes. QiL-iitii sffi^sirQpuL isi'S ofih Omi&tQsepjcar.rfQfidlfifirsa sSifiiiSoiiDfifmsiQar (? a/O sv on I T 0 > (3 cu if O ^ wsS Of liGstaoutGtjaOaeir QptLbOiiija.'Sjbu^tu icn^jtlQuififlu uajiifioieifidjaQasa^ ajiraai-i?asaSi~iTG;S iSmQegOutm^^ Out'sf 01 aS^ssOiutaOjD fjrtsQfi^têtSgi tSmpÔrar tiir0ajirar * AiinudaBlieH and dcligtit.
8<W(75 a'^JUL/U
PlLLAI,
U, A., B.L.
(3b he cotUinHed.) * Bamanujai asaei-t that the enni is only nu Anu and not AAU. Tibhaand the Vedautine thai it U only ii Vibhu and uot au 2|
264
THE LIGHT OF TftUTH oR SIDDHANTA DEEPIKA. I put on the fiendlike guise of aimplj shedding forth my tears and make myself an object of hatred and contempt to the public. 0 extremely vexed is my preseot condition j^(nil>QuiGtawaiflGtj QaitK^GuQiummU9 fir fu ^QeuOujtir/SeSsm^ tfiitw/5^0a/ortrGu> OiinaQp^jnuiri^Qm Qwii/QsSip fi^Qêosdh-uS GmispîLiiiiQfiîuii
4SIDI_SL1 /FL /DÎW I T
tÔiumjimLDLiOmOptir
81.
O Ocean of Joy, the characterless Supreme
Being of Transcendent firightnesa ! My body can hardly endnre the hot water nor the prick of a thorn ; and on any such pain occurring to me, I only look for Thy Grace. If I should happen to see any creature being killed, Thou knowest what tenderness of love and sympathy I smart under.* 0 My Supreme Rnler, do Thou not forsake mtJ! I revere Thee with fear and love. trust to Thee and Thee alone, who kindly didst confer longevity upon the ancient sages like Suka &c , thougli it was exceptional to the universal Law that men are born to die and that their life here is always uncertain. up/SuiSiâQiSQujitsu unmSpdIftasenuj QLoar^Qiaa^^îBSeinej upfiwatnatwÔLteaeaQai spa>p!U(QrB>i-Ouistret ^nQeiraed>i5^ge/l afiaiîQtfiQtLifsr^ ^(êijsnsaeBieSO^'S saSlainiu^/DiiÔutaeinaiipu Qufl/oaigiweoQeifir OijeiiresîifauiQtjareBreSiTf nifk atiîBaD^PîL'ujQ,): iLiSsnuj^tlt-tOiLJeilfl^ Oîr^sD a9 ain sf^piBnd'^sauiiits- uf O^d'a/CsLCutr 82. 0 Ocean of Joy, the characterless Supreme Being of Transcendent Brightness !
Qeiieirj)iîusi:tjp.(fB giifievif.es)ttJeeiGniir iL: irG ^'gtui/S lu ' QoJ^ IB ^QwuGemOsiirdneSgnsi eiDseSS^caP^CuA Q^neAni- Qirii<S^L.i8seiittaiu Gs a^GujSfsesuaiUQuj, 83 O Ocean of Joy, tlie characterless Supreme Being of Transcendent Brightness! 1 see that I have been always co-existent * with Tfcee as Thy dependent; and yet but a worthless soul completely groping in the dark of my ignorance. A t all events, Tliou must not forsake me : Pray include my name also in the sacred list of Thy devotee^. Though I am an iion-hearted guiler, still I have never kept away from Thee. And Thou couldst never have been unaware of my excitement and commotion enfeeblin<r me to u total suspension of my flenses, whenever I would begin tu worship Thee with my raised hands and, with a profuse shower of tears, would address myself to Thee and b(prst out ia these entreating terms : 0 O 0 0
Thou rarest Gold ! Thou the lluby dear! Love, that can't be told ! As in a buucli of plantains the full ripe fruit tends Thy Bliss di owns me mere! to i-ipen the unripe fruits also, so it was Thy sweet H. SHANMUGHA MUDALIAU. Will and Pleasure to assume the human form of Maunif (To be continued). and, in view to bring me to perfection, reveal to me * The reference is to the existence of aoaU different from the the two-fold essentials required for suppressing the S"P5em^|(flaul;4God). They mind, viz , Renunciation J and Restraint ofprana^ the but tifeiS' colesirete'Btft'w Mibjecr E p fttleonlt W J j f their ignorance) until "Iti^^re able to get God's Uivinti vital force of the mind. AftiT They attain changeless perfection and blisa through God s Nevertheless I have not been fnlly benefited by the grace (not otherwise), when, they ^ said to be" identijiuble with Divine Word of Bliss. On the contrary, like a women God or to become God. This becomhafia confounded b^- some with idcutihj or rcalizution by wliieli they seem to mean or assnme thai One of the cxccJIent doctriiiea of this schoul ia the doetrinc of mania not God_, only vurtil he knows himself to be Godiandit .1iva-K4runya (Nou-killiu;; and coiupastiioii) tlic tirat step in (iod or tccowics wheu lie B O kiuiws himself to be'. This is Siva-Raj a-Ifogn. Hence Saiva Siddhautis are always vegetariiins. mere Idealism I.e., indulging in bare ideas or speculations without Vide notes to 6;iud vevse. icaorting to the revcaletl Truth of tiod's benericent relationship to I I S (soulb). (/. aOth verse with notes, c. f. also Thiruvarutpayan + Vide notea to 27th and 4Sth verses. â/j-ucr J " Henunciation does not consist in flying away frotu wife and Cliap. II. Uth i^nplet " " (f Like the owl which cannot see even inbrighc aunchildrenthey are not the real Same^ra (prapancha or universe) to be given np. Bestlessness of the mind is the real / Samsira." light, the souls (though present in God) cannot perceive God Maitreya Upanishad. " When the mind is restless, there is Sam- owing to its connection with .^tiiara mafrt"). c.f. also Sivagnana sira, and when it attain^ rest it attains UoUlm." Yoga Silthn Up. Botham 10th Sutra. " jjûCmr ^jJiw ui^Pa.. jf^StiSQiu a ^ i iSa^ K'i*(icvij'o ti'WeSfcui'inrS^ / (" As the Lord ' What is really to bo renounced is tlie rcstlessuese of thejuiiinl, the ' bucomca one with tlie soul in its human condUfion, so let the soul dominion of the self and the attachment of 'nic' and ' luTiie.' lieconvf uuc witli Him luul perceive ull Hi:s ucôns to lie Hie. Then Pranaone of the 10 vital dir.? (Vide 96 Tatvoe under vcisc 46.) " ill it (soul) l.iibc iill (tr- miihk (auavii) niuyu irtid.karmsi").
T H E L I G H T OF ' I T I U T H OR S I D D H A N T A
DEEPIKA.
251
ODE TO A KING.
(PURANANURU.) SafSmm0MJ tSmwLiia mitAuiUi
Imaya on whose heights large-eyed does With wee-headed fawns slomber at even By the light of the triple fire Wherewith sages celebrate arduous rites I" A beaatifnl Tamil ode addressed by Mudinakarayar of Mantnchiflr to king OberamAn pernnchdrru Utiyanchdralatan and to which I have added a literal translation in English.
â^fiajprna Gurfiffiu
QUIU (gi^^Siu fimtO(y>ijo
wtStflOflfi^ lAtSltfOpamGiuiiLi Mmti-piSpi^ Ouiui^^lSeir Or-ûutmi t-imriBi Our(sm
migmmtCauiKt i(!CfOu(QW Smi^â Qaitmi-
iSaatCa ufiarlDQîJa
tfiiuii
atjl^mp îhutimpp 0 f (ifiQf^ Q*tmSmma mQliBm/B SJiiiGgrmipmp tjîsp^* S^Â* mdidu Ou(gmstm laiuiSim tjijS ajiptm KSmsi. iHmiSp OutpGaiC. iûnuQfiut OufîuQpu) GugrnGp " 0 thoa of like nature to the five great elements, Sand-oompact earth, earth-o'erspreading ether, Ether-aoftiy-rabbing air, air-thriving fire, Fire-ooping water,of long-suffering, wide judgment, Might, destruction and mercy unto thy foes I "Warrior-king of the good land of wealth ever new, In whose western sea of the white-headed ocean The sun bom in thy sea laves I Bky-bounded Lord ! Majestic one "Who,when, in wrath against the five heroes Of the horses of tossing mane, the ten times ten Battled, lusting after their land And crowned with golden tumpai flower, Didst without measure give savoury food To either host till the ending of the war I With ministers around thee who,though milk. Should sour, though the sun darken, tljough the way Of the Four Vedas chanfje,--chaufê not, Mayst thou for all time shine steadfast, Lik^ unto Mount Potiya and golden-iieaked 83
In him, according to the poet, were united the qualities of the five elements. In dealing with bis foes he was long-suffering as the earth. When compelled to action by their misdeeds, he was of judgment wide and comprehensive as the ether, powerful as the wind to chastise, destructive as fire, but swift to forgive and cooling and gracious as water. Such being his character to his enemies, what he was to his loyal subjects is left to be inferred. His empire was so great that the son rose and set in bi^ seas, which yielded him wealth ever new from their depths as well as from the ships that visited his ports. Possessed of boundless resources, he was able during the eighteen days' battle of Kurukshetra, described in the epic of the Mahiibharata, between the Pilndava and Kaurava princes for the throne of Hastinapura (near Delhi), to undertake and carry out successfully the feeding of the vast forces on either side, and thus earned the title of the " Great Hice-Giver " (Perunchori'u). The poet blesses him and wishes him a continuance for all time of his power and glory, of his noble character unchanged though Nature herself should change, and firm as the mighty Himalayas and the Potiya Mountains (the latter situated in Tinnevelly District not far from Tuticorin). The allusion is not merely to their physical grandeur and stability but to their spiritual greatness as the abode of sages whose ideals were, amid all his wordly pomp and power, the ideals of the king. The poem is taken* from an ancient Anthology called Fura Namiru recently made accessible in print by the enterprise and scholarship of Saininatha Aiyar of the Kumbakonam College, and is a fair specimen of Tamil Classic poetry. It is impossible to reproduce in a translation the beauty of diction, the terseness and vigour, the music of the original. But even in a translation one cannot help noticing a marked characteristic of the poetry, its siiggestiveness,a great deal more hein;;; implied than said, charming pictures drawn with lew light * It is No. - iu ite collcLtiuu (jagc J of ucJiiioii.)
tS2
THE LIGHT OF TRtTTH OE SIDDHANTA
DEEPIKA.
tcncbes, long trains of thought suggested by a word or a phrase. It is interesting to compare the poem with simllnr odes of Horace who, ia the opinion of Quintiliaii, " almost alone of lyrists is worthy to be read," and whose odes, more than any other of his writings, display, as a later critic has said, the charm of "exquisite aptness of language and a style perfect for fulness of suggestion combined with brevity and grace." Take e.^., the panegyrics addressed to the Emperor Augustus (Odes 14 & 15 of Book I V ) . Obmpare Jleksu-p iSpii^ (îra^J* Ouiuir^^Sfii Oa;cHn-9a)ij LffOfAs (îai^p <QeS\i(LD vimi aoaiUi3ararQ)LL(Bu Qufr(^t " Wairior-king of the good land of wealth ever new ia whose western sea of the white-headed ocean the sun born in thy sea laves" with Latinum nomen et Italae Crevere vires famaque et imperi Porrecta majestas ad ortus Solis ab Hesperio cubili. " The glory of Latinm and the might of Italy grew and the renown and majesty of the empire was extended to the rising of the sun from his chamber in the west." * Wealth ever new,' an allusion to the wealth yielded by the sea (pearls, fish, salt, &c.) and by commerce with foreign nations whose vessels frequented the king's ports. ' The white-headed ocean' flashes on the mind some saoh scene as described in the Iliad ( I V , 422 et teq.) uc y ST iv aiyiaXif iroXvrixti KV/ia Oa\a<r<rj)s opwT izraamiTipov iefvpov vro KtvriaatToq wovTfi fiiv T E irpSra koputroerai, atirap hriira X^P^V ^lyvfiiyvf /Jfya\a fiptfiti, n^î S e T (XKpat Kvftrvv idf kopi/ê/vrai, airoirTtm o tkXif a^vriv.
" As when on the echoing beach the sea-wave lifteth up itself in close array before the driving of the west wind, out on the deep does it fir^t raise its head, and then breaketh upon the land and belloweth loud and goeth with arching crest about the promontories and speweth the foaming brine afar." jyettwg&ru qiôBiumiOti^ ' Battled with the Five (heroes) of the horses of tossing tiiane '.' suggests horsemen in battle with a vividness colnbiuing that of Homer's Btlt) ittiioto Kpoaiyuy KvSwiav v\pov ft Ko^jij i\i afitpl ie âirai &fioti ataaovrai. " Speedeth at the gallop across the plain extilting, and holdeth his head on high and his mane is tossed about his shoulders" (Iliad V I , 510) with Horace's Impiger hostium Vexare turtnas et ffemefltern Mittere equurtl mediod per Igties. " Swift to overthrow the enemy's squadrons and drive the neighing charger through the midst of the fires." The ' large-eyed does' with their ' wee^headed fawns' slumbering peacefully on the ilioutitaiila by the light and wartnth of the hermits' firesexquisitely beautiful as a pictureif e suggestive of the confidence atid security with which the king's subjtkJts live lender his tule. The Tamil poet moreover strikes a highet spiritual note than Horace. While the Roman poet dwells on the glories of Augustus gained in the battle field and by the extension of his empire, and on his achievements aa civil administrator and guardian of the public peace and morals, the other poet, touching on these, passes on to nobler graces of character, forgiveness of ii^'uries and steadfastness in the pursuit of high ideals. P. A .
fHE
LIGHT OF TRUTH O SIDOHANTA DEEPIKA.
253
the two. The soul, a subject when united to the objective (miiterial) body becomes in a sense objective But the supreme subject can never become objective. The enumeration of the tativaa begin from the lowe.st and the grossest which is the earth. And philosophic O B enquiry also proceeds and onaht to proceed from the lowest, the things known to the Highest, the Unknown. This is the pure inductive method, And when we come to enquire of the manner in which this enquiry has proceeded, we will find that M A D R A S , A P R I L 1S98. each school holds on to one or other fatwas or something else as the highest and truest existence aiicl refuse to recognize that anything else can be real oiTHE T A T W A S A N D BEYOND. true. As such we find Lokayithas (materialists) occupy the lowest rung of the ladder. W e say lowest " God M ' not this not ihia'."Brihad.Av. Up. from our standpoint and we beg their pardon for " Other than the known n God, other thnii the unknown too." saying so. In their own estimation, they are posSiuetttx. Up. tulating the Highest possible existence, and evei }W e present our readers to-day table of the 36 other postulate is onl^ a hoax. The Lokayitav/i]] only tatwas derived from Maya, together with the other recognize the first'four earth, water, fii-e postaUtes of the Siddhanta School, with which they are connected in adwaita relation. In Tamil and air, and will not even recognize even the Akas small tracts called kattalai (aiLt-Sar) exist which des- as a real element. The Buddhists and Jains also cribe and define these tatwas. These tatwas are recognize only these 4 elements. If yon point to yarioasly enumerated as 19 or 25 or 36 or 96. Both existence of mental powers, the Lokayitas will refer Siddhnntis and Yedantis (Idealists) accept the number all of them as being merely functions of the brain 36 or 96 but they differ in several particolarsê when or other organs of the body and thnt all these funcstill more analysed give 96. The more simpler form tions are mere phenomena produced out of and o f the table is herein given and this requires to be care- caused by the bodily powers. W e proceed a .?tep fully studied A careful and precise definition of these higher and we come to those who admit the mental tatwas has to follow but we do not attempt it here for powers to be substance and would reduce all want of space. Hev. Hoisington has translated one the bodily functions and powers to mere phenomena of these tracts an also Rev. Foulkes of Salem. Both and assert that beyond this miiid 'Buddhi), there can these books unfortuniOely are out of print and we hope nothing be. If you assert that there is such a thinfr t o reprint them if we can obtain permission. We as an atma, they will think you are a fool; ami if they will proceed to explain the table briefly, stnting at w a n t h o w e v e r t o t a k e y o u in, t h e y will o n l y assert the same time its point of Jiffcreuce with other Schools- tliat w h a t w e h a v e all ; : l o n g b e l i e v e d in as ntinn. and W e have to premise first that the tatwas which are G o d c a n n o t b e a n y t l i i n j j b u t this, Buddhi and t h e y enumerated here are all produced out of and form will call this b y e v e r y n a m e vdu h a v e le:ir ned to sub-divisions of Maya only and the term as suoh does a p p l y to w h a t y o u r e g a r d as higiier t h i n g s . Pa<siii<; not cover either Anava, or Krirma or Atma or God. b e y o n d this B u d d h i , w e rc-.ich its inimediîto i-aiise These tatWas foi-m as it were different coats or vestures the M u l a p r a k r i t i . W i t h m o s t Indian theistic scliuols, of different texture at different times and at different t h e y d o n o t c a r r y t h e i r n o t i o n of m a t t e r b e y o n d this sloiges, to the soul undergoing evolution with intent M u l a p r a k r i t i , s t a n d i n g at the h e a d of the first - 4 to rid itself of its coil (Auava) in strict accord- tatwas. T h e y fail t o s e e that matter can assniiie e v e n ance with the Law of Karma. These form however finer a n d m o r e i n t e l l i g e n t f o i i n s than these 2 4 tatwa.s no vestures for the Supreme Being and He is ac- a n d as p e o p l e , l o w e r d o w n h a v e m i s t a k e n , tlie v'luss cordingly addressed as ' Taiwa thithnn,' ' Beyond f o r m s a.s M a n a s a n d B u d d h i itself as soul an.i ( l e d , the tatwas.' The soul is also sometimes called so, t h e s e h i g h e r f o r m s oi matter h a v e also b e e n nnsrala n as l y i n g outside the category of the 3C tatwas. But f o r soul a n d G o d ; a n d the m i s t a k e made IKUI C ^ a distinction has however to be made between natural, as the souls w h o s e ve.stures are iorined out THE
L I O H
OF
T R U V H
64
268
THE LIGHT OF TftUTH oR SIDDHANTA
DEEPIKA.
of these rarer forms of matter are more and move advanced spiritunlly and intellectualiy. It will be seeu that what is called Guna -(mriining merely quality) is the special essence of Mulaprakriti or matter at this stage, and this Guna which divides itself as Satwa, Hajas and Tamas, does not pertain to ny hiirhttr forme of matter than Mulaprakriti. And this Mulaprakriti forms the specinl vesture of the lowest classes of souls railed Salcala. And tliese souls range from the greatest Gods to the minutest living germ ; each is clothed with jtlie Giinas, Satwa, Rajas and Tamas. The highest of these classes of sonls are clothed with very great powers and they become the lords of this universe in different inanvantras. And these three beings are Rudrii, Vishnu, and Brahma. And having regard to the greatness of these Jivac from our own low position, we need not wonder why people have often mistaken these Jivas to be the Supreme God Himself. And a more grosser mistake was never ta:.Je tliau when it is (foolishly) asserted that this Sagunii Kudra Jim is the Pathi postulated by the Saiva Siddhantis. And some of these latter class of people crow over the former and say that the worshij) of this lower Brahm (Saanna Rudra or Iskwnra) is all well for a time but that is no good and cannot secure any Maiksha Sadana and that the belief in the Kirgiina Brahin is alone capable of freeing one from his bonds. But that is making very great stock out of tiie difference between Sagnna and Nirgiina Beings. That this is not in fart any very important factiu-will be made manifest from the fact that instead of one Nirguna Being, as believed in by the Hindu Idealists there are !i host of such Beinsrs, who possess no vestures formed of the three Gunas. The higher orders of Pralayahalars and Vignanakalars are all Nirguna Beings and they can never be born :igain as mortals or human beings. The Sankhyas and Hindu Idealists postulate Mulaprakriti and 24 tatwas derived therefrom, and for a 2.")th they postulate -liva (Sonl-s) (>v<Atma. When the Atma (Brahml otherwise Nirijund, bccomes clothed with a Saeuna body it becomes a lower Brahm or Jiva, but when the question is asked how this is possible, some answer honestly that they do not know and others practice jugglery with words and phrases and say that there is no snch occurrence as the Nirguna Biahin becoiting a Jiva and that if it appears so, it is all a delusion. Rut the other side argue that if this is- not a delusion, but that there is a Jiva clothed in darkness and if the other side would not postulate any being other than
the Being who falsely appealed as Jiva, that the A'tina they believe in cannot be the highest but only one of the lower Jivas, and the same mistaken identity is here manifest as in the positions of those who took matter or mind (Buddhi) or Indra or Brahma, Yishnu or Rudrp. as the Highest Being. Before we pass on we have to notice one class of Saguna Vadig, who would not admit thiit God is Nirguna at all and who seek to explain away all texts which refer to God as a Nirguna Being by saying thsit Nirguna simply means absence of bad qualities, and Sagnna, presence of good qualities, Satwa; and when one is confronted with a text of the Gitri itself, his highest autlTority that God is devoid of all the three Guna*, he does not pause to take the plunge,, that absence of the three Gunas, does not negative, the presence of the Satva Guna ! There is a whote-^fcie misreading of the texts, and all this quibbling is luiê necessary simply becanse they would not bi oofcr the idea that the Sagnna Being in whose worship they have become such strong adherents should turn out after all to be not the Highest. Next above the Sakalars (Jivas) come the Pralayakalars who have a special bo4y (Nirguna) formed out the tatwas 26 to 30, and it is so distinctive in kind and forin and powers that it has been regarded as a separate tatwa almost, called Purtuiha tatwa or A'tma tatwa. This will make clear passages which assert that Ayyaktam (unmanifested Praknti) is greater than Atma and God is greater than Avyakta. Here Atma does not mean soul but this special PuVusha tatwa. (What this comparative greatness and smallness mean we have explained in oor article on 'Another Side' in. explaining the meanibg of omnipresence, Vibutwam). All that constitute this Purwha tatwa it will be noticed proceed from Aifuddn Maya and Astidda Mnya itself is constituted as the thirtyfirst tatTva. And Mulaprakriti issues from the thirtieth, Ki'ila The nest five, the highest tatwas constitute a different body, highly spiritual, for the highest order of sonls, called Vignanakalars, and they proceed from Sudda Maya. The foremost in rank among these Vignanakalars become Lords, Ishwaras of the Universe and they are variously called Maheshwaras, Sadasivas, Bindu and Nadam. These two latter are so nearest God and so potent in their powers that they are almost called Siva and Sakti. And yet all these seven Ishwaras, three of which are Saguiirif (Brahma Vishnu, Rudra) and four, Nirguna (Maheslnvara Bi-ahm, Sadasiva Brnhm, Bindu Brahm and Xada Brahm) are all souls united to Asudda and
fHE
L I G H T OF T R U T H O SIDOHANTA DEEPIKA.
255
S o d d May* bodies; and in the Yedas and UpanishMds all these pcnRmnl and impersionnl Gods are t ^ k e n of as the Higbe*t Godaiid speciHl Upanishads are devoted to' the praise of tme or other of these Goda. And great confuiuon arises from the fact that from Ifodra (one of tlieTrinityjupwards all the different Ishwaras are called by nil ti>e names of the most High, Kadm,, Siva, Sa\ikara, Sambhn, Bava, iiarva, Pasnpati Ac. And the rensi'ii for this identity in form and name appears to bt- that these Ishwaras are in sense immorul and are not subject lo hninan rebirths as iSakalm, and that there are no posibilitiea of reversions among them aud they make a mnch greater approach'to the Majesty of the most High than other lower B e i u ^ . The fonr AvesthasJagra, Swapna, Sushnpti and Tlmriyain are all the conditions attaching to the hnman soni (Sakalar) and not to the Pralnyaknlnr&ndVignahakahir. And when these latter classes of sools are not themselves subject to these Avesthas which mark varvinw and diminishing conditions of the soul's intellectuality, to class God, the Param as being in the Turiya Avestha condition * is a sheer-blasphemy. The Siddhanti argues that the Being postnlated by the Pnrrapatchi, if he is really in the Turiya .4rata cannot be the Highest and that the latter is only mistaking H lower Being for the Highest. But the term Tnriya or Chuthurtlia is frequently applied to the Supreme H S in the Text ' .Sivam, Advaitam, Santam. ChHtluirtham ' but it lioesnot refer there to the Avesta at all 1>nt to the enumeration of Pndarthttg, (Things or Persons), in special refereuce to the Trinity, (Brahm, Vishnu, Kudra). This essential difference and distinction between the Trinity and the ' Fourth' Being is s<. much obliterated by the rise of new sects from time to time and is so little I remenibei-eil and niulerstood + now and nmch less bv European writers that this has been the cause of a lot of niiiiierited abuse from the h^nds of unfriendly critics of Hinduism, lu thr last nuinher of the CJirii^tinii Collfge yiatjautc. in noticing the life find writings of the Tcliigii Poet N'einaiia, the writer jtoint^ out tliac(iiod is there ^le^crilH'll beyond the reach of the Thrimurtiiies, Msiiluna, N ishiiii :iny .such teniis as Devii, FHraiii;iCnia, lirabni and fuu o t h e r s and that h-? uses the term Siva to denote tiit^ Hisfhest also and he fails to niulerstand liow thi-can r,./. Tiiijii- M l i>. ~ ii: riii i...i|iii\ i.r iiu- \ v ^ i. i. f TImsr n lio iiiiilcrstaiHl it inv iin iHiiiL' tn sii'.uk- ii i>iii fur r( :ii ^ f iiffoiKlinL' tlK- lei'linirc i.F i.thcr .i liL'iiiUi seci-.
posfibly be, when, to-day, thel terta ' Narayana or Vishnn ' is used in the whole of the Telogn roontry as the appellation of the most High ami he soggests a probable explanation that it might be due to Lingayet influence. Bnt in the days of the Author of the Afharvasika Upanishnd and the Mahimnastotia, not to mention any others, which we havt 'quoted at p. 3(5, no Lingayet sect had come iulo being and yet their belief is exactly similar to that of Vemana. The brief survey we have taken <jf the latwas which show what great force and real meaning there is in the texts we have quoted at the head of onr article. The enquirer as he proceeds from the knowledge of the visible to invisible powers in uature and in man and ascends to a higher and higher knowledge, rejects the lower knowledge as ' not this,' 'not t h i s ' a n d transcending the manifested antl the nnmanifested Avyakta (Both ilaya and Atma), knows " The <me God, in every Bhntu hid, pervading all, the inner Atma of every atirui. inspector of all deeds, in whom everything dwells (the support), the witness. The Pure Intelligence, and Nirc/uno Being,' * "Him, The /.ilnrara of I^hirairts, the Mohe^huaru, The God Supreme of Gods, the King of Kings, the
S u p r e m e o f t h e S u p r e m e , t h e Isa o f t h e LTniverse."
'' The etei-nal of eternals, tht? Intelligence of every intelligence, who. the One, of nianj, the desires dispenses Knowing tint cause, the God to be approachetl bySankhya u<l Yoga &c.,t and ' H i m having adored,' the ' Mortal from wli Pasa (bonds^ is free t We have referred T O Saguna aud Nirgnna Beings,
a n d these are o f t e n translated as personal and impersonal Beings, but accurate and the for frequently very separate paper these terms. the loose the renderings of all we imd are these hope not to perfectly are devote a usage 4 terms
definition
and distinction of
Swent.s. VI. 11. + Sctn5. VI. 7 : .Swi ras. VI. 13
256
THE J.IGHT OF T R T H os SIDDHANTA DBEPIKA. actually as ajiart in a third snbstaiuje ; God is simply immutable never losing or acquiring anything, cfa&ngiogar. modifyingHimself, whereas ^11 creatures are by their nature changeable, and mutable, subject to constant alterationg, if not in their natures, at least in their actions, passioiu, u,nd qualities. Finally <3od is icn intelligent and imperishable Being, and a vast mass of creatures i.s devoid of sense or intellect; bound to the earth, and destined to a pi-emature dissolution or death.
EVIDENCES OF NATURAL RELIGION. III.

GTIO A PERSONAL BEINC;.
(Continued from page 239). Now at this point of my lecture I ask the believer in au iaipei-sonal God. If God is uol a GoJ ,1, impe,-sonI ),e be? To affirm Belli!,' contradictorv. ^ , . , o -i Now let philosophers go and btfguilc the simple mind of that he is the Universal Spirit the people into the belief that God is pei-vadinff tlie Universe is to say an empty word. No What properly creatidentified with the Universe. It ar^ment was ever brought forward to prove this ed tilings are. ^ sin, an outrage, a blasphemy extraordinai-y as.samptioii. No one can conceive this against the living God. \lmighty God is neither collection universal spirit that is everything and yet He himself is of all visible thing3,'nor any of them in particular. The nothing for himself, assuming at the same time every sun, the moon, the stars aVe not God, trees are not God,.shaj)e, e v e y f o r m , e v e r y n a t u r e , fire a n d w a t e r , l i g h t a n d animals are not God, men are not God. They ai-e the darkness, intelligence and irrationality, beauty and traces, the marks, the foot-steps so to say, of God, bnt ugline.ss, p u i i t y a n d f o u l n e s s , l i f e a n d d e a t h , e n t i t y a n d they are not God, just as the impression which I walking non-entit}-. leave on the sand is from me bnt it is not I. In like Moiwvei-, if God is not an individual, viz., a personal manner all things are from God, but they are not God. being. He must be of course an God is the Civator, the Maker of heaven and heaiith. He (;od raiiiit.t, I.e the imper.sonal or universal Being: .ollectioii of all visilil?; , . , " soars infinitely above all created things, the -works of his because impersonal as opposed to mind, the result of his creative power. He alone is the individual or personal means uninecessary Being, whose existence mainly depends on no veisnl. X o w , one t h i h g o n l y can be meant w h e n w e say other cause ; on tlie contrary all other things, save Hinu uiiivuisal B e i n g , n a m e l y - t h e c o l l e c t i o n o f a l l t h i n g s t h a t are contingent, namely they exist so as not to exclude the 7iiak-e u p t h i s v i s i b l e u n i v e r s e . I n con.sequcnoe, a c c o r d possibilitj- of non-existing, they e.xist so as to need coni n g to t h i s v i e w , ( i o d is ideiitiKed w i t h t h e u n i v e r s e , G o d stantly a support of their existence. Who will then be is t h e o n e a n d t h e s a m e u n i v e r s e e t e r n a l l y e v o l v i n g i t s e l f so bold as to mix the Creator with his creatures? Who a n d s h a p i n g itself i n t o t h e m i l l i o n s o f c r e a t u r e s i n t h e will be so unwise as to mistake the creatures for the ci-eam i d s t o f w l i i c h w e r u n o u r c o u r s e o f l i f e ; s o t h a t all tor, the perishable for the imperishable, the finite for the e a r t h l y o r s p i r i t u a l b e i n g s , all t h e f o i ' c e s o r p h e n o m e n a infinite, the contingent for the necessaiy ? Who will be so o f n a t u r e , a r e b u t v i t a l m a n i f e s t a t i o n s o f G o d , t h a t is, impious as to worship the creature instead of the creator tliey aru r e a l l y t h e s a m e o n e u n c h a n g e a b l e G o d . Now, who is blessed for ever and ever ? It may be well to qaoie is t h i s v i e w o f G o d r i g h t ? A r e our intellects, our souls here what the great reformer Bamanujacharya said on satisfied with t h i s c o n c e p t i o n of G o d ? B y n o m e a n s . the distinction of ci'eated things among themselves and T h i s view o f G o d is f a l s e , w r o n g , a b s u r d . G o d civnimt lie from God : All the Sastras tell us of two principles, i d e u i i c i i l w i t h e v e r y t h i n g f ' a t e.xists, b e c a u s e G o d inknowledge and ignorance, virtue and vice, truth and tiuitc. a n d t h e v e r y n a t u r e o f e v e r y c r e a t e d t h i n g is finite f.alsehood. Thus we see pairs everywhere, and God and a n d l i m i t e d on e v e r y s i d e ; G o d is e t e r n a l , a n d c r e a t u r e s the human soul are also so. How can they be one ? I am a r c liorn, livi' a n d d i e w i t h i n t h e c o m p a s s o f tiiiio ; (Sod is sometimes happy, sometimes miserable. He, the spirit, Jim L's[iii it, w l i e r e a s m o s t o f t h e c r e a t u r e s t h a t niiikc n p is always,happy. Such is the discrimiHatioii. How then t h i s v i s i b l e u n i v f r s e a r c oartlily a n d m a t e r i i d G o d is can two distinct substances be identical ? He is an eternal infinilc'ly [lO-fecl, iind all ci-eutures are b y t h e i r v e r y Light, without anything to ob.scure it:pure, the one nal are isipahle of d e v e l o p m e n t a n d f u r t h e r i i c r f e e t i o n Superintendent of the world. But the human soul is not Grill i^ |'-> ''niine^:tly g r e a t ar.d i n d c p e n u e n r , B e i n g , and so. Thns a thiinder-bolt falls on the tree of no-distinci i e a i e i l thinj.'-s ilepend un o t h e r ' t i l i n g s as t o t h e i r e x i s t c n e c tion. How eanst thou, oh slow of thought, say, I am He, ami i iiiisei'VatiDii ( l o d is iiiiinense, w l i e r e a s all c r e a t u r e s who has established this immense sphere of the univorse l i e f e i t e i e d , b o m i d iiiid eoiitined i;i s])ace and j j l a c e God ill its fiillness ? Consider thine own capacities with a and s i m p l e e x i s t e n c e . 1 lii-owiiig off f r o m l i i n i s e l f a n y candid mind. By t'lo mercy of the Most High a little ei;ni e i v a l i l e (oiiipoîtiun n o r e n t e r i n g i n t o a n y e o n e e i v . i b j e understanding has been committed to thee. It is not for <ijni|'u>itiiin. anil all c r e a t u r e s w i t l i o u t e x c e p t i o n a i o tliee, therefore, O perverse one, to say I am God. All the eeiiijiiised ul e.visienee ae.(\ iJnteniialitj-, a n d n m n v e n t e r (jualitirs of sovereignty and activity ai'e eternally God's.
T H E LIGHT OF ' I T I U T H oR SIDDHANTA
DEEPIKA.
257
He is therefore a Being endowed with qualities (Sajfuiia). How can Ho be devoid of qualities (Nirguiia) ? Why, again, should this useless illusion be exercised ? If you say, as n sportwhy should H bein^ of unbonnded joy engage in sport? To Ky that God hnw pmjectefl an illusiuu for deluding His ci'natures, or that, esaentially devoid of qualities (Nirgunn^, He becomes possessed of qualities and active under the influence of illusion (Mnya), is equally opposed to Godliness. Ton cannot, if you believe Him t o b e all t r u t h , HIIOW the possibility of aud all p o w e r , His
F i n a l l y pantheism The Aclvaim BVBtcn, (IpBtroyg the liberty nf
destroys
liberty
of will.
In
this
ôustTouH system, absolute unity is inseparable f r o m absolute necesaity. The actions must spring development; radiates of will neces-sity of
f r o m the o n l y snbstance b y H spontaneous as it were, of the only f r o m Jnminous bodies. inerit is absurd po.se,
but this action cannot hut exist ; it will be an irradiation, sub.stance, just as light Now, without liberty absolute
n being that acts by
projecting a deceptive spectacle,

b e l i e v e H i m t o be all k n o w l e d g e of A v i d y n , o r j g n o i - i n c e . " Thought, page 121).
Xor can you, if you

assent
can have no merit or demerit. mankind and of individuals
T h e n laws are to no puru.seless, the history a history of illusion and W h o can accept
i-ewards and punishment
t o t h e theory of his I'l-eating Hiiytliitig under the inflnencc (Monier Williams'Relitîous
deception on the part of A l m i g h t y God. such absurdities m i n d , page 4 0 2 ) . V . I I , page 4 3 2 ; R e v .
( C f . Balmes, Fundamental Pbilo.sophy, James M c . Cosh Intuitions of the
M o r e o v e r , tlie iion-iluality oi- ( u d v a i t a ) tlieory c o n t r a The A.linita sydieni flenieii ti.e iilcn of iinmis f o u n d and experience or implicitly in all our flicts the priniai-y ill ( n e i y We facts of the j he iilea of niinibei understanding, explicitly speakmeaninj^ If this scai\:cly
W h e n e v e r 1 have occasion to travel through this conn
Arntli(; Hiniiiis id.ilaJ
trv, nn- spirit is stirred within m e , ,, . , i ii-, seeing this vast Indian h m p i i e wholly given to idolatiy. It is to G o d s
teaches us tliat w e m p l o y it worc^s. number. and this can have no
not only the l o w e r cla.sses that are jirostituting of Hindus idolaters, being ? idolaters. sui:h as men, that belonff to the educated
w i t h o u t using the plural, if there exists no idea of
stone and siK er the honour dne to A l m i g n t y God. clas.ses are no less to believe that every created thing is a divine Y o u call idolatei's those w h o pay divine honours Gods, and you will not call to woi'sliip the the Gods and But If it i.s idolatry
B u t the non-du.'ility
t h e o r y reduces e v e r y t h i n g to ;ui absolute unity. b e so, h o w is it t h a t the understanding ? How is it that
idea of number exists in ouiwe conceive not only
t o one or other of the Indian
m a n y m o d e s of b e i n g , but actually many beings ? Besides, negative j u d g t n e t i l s f o r m a c o n s i d e m b l e part of the wealth of o u r 'Hie .Advaita syKiciii denies in?Ktiv.! ji.clsBut understanding. pauthei.sm destiwys tliem. system the proposition
Goddesses of the Indian Pantheon shall it not be idolatry turn evei-ything into living G o d i* how can J Ijelieve that heavenly women, stones God 'f How ihe intiuite can bodies, trees, animals, niichaugeable .senseless
are the one eternal,
nienta.
A s IS not B.. can never be true : to)',
. .
X -
1 believe that the
stone I .see; is Ciod, the filthy aniinal mire is G o d . di.sgracf upon her family, shame matters v e i y king little wliaf wionVr
that wallows in the who bi-ings is (iod " r " do is wjong. If onr .ring alms
if all is identical, one t h i n g cannot be denied of another. there w o u l d be n o distinct things, there wouhl be no one o r another, all would be one. Kui-thcv more, pantheism destroys thi' iilort of rc-liition. rts tliL'i'C is no relation without a
profligate man oi- women
npon mankind
If everything is (locl. if we nie fiactions of tlif Deity, it we do. as t-voytliiiiir Tlie Delry 1 lie Deity can do no atli-ibiilable 10 tile Deity do no kinrr.anti tin-
Tin: .A.ilvit:i syttpiii .leni06 rlir idea..I rfl:ilioii.
term of reFeveiice, and tht'i* Is no ^ ^ ^ ^ ^ ^ f i-efereiice without .listiiictiun.
A\'e aie jiarls of the Deity in all om- actions, anil eonsei|Uently our lespinsibility is red need aetion> a n ' a c t i o n s of t.i nothing the Deify, tliey eaiinol he ni- -ally nuisl lie as gijod ;is giving
T h e pvini iple of conti-aflictiou is the basis of oin- know
U'dge. but it too is iloiipawny witli Till- AdvaiiH sv.^" duiii"s tlTi- pViii. il'l'by tlip Advaita tliroi v Itei-aii-u (oiitniilii iiiiii. ifthuie i-^ only one lu inir. all other l).-in<,' is impossible, it follows tliiit tlu- i.l. a ..fiL.tbeinj: is absoliilcly coimatlictin,!--. .TII.l all ..]...MI I..11-; i.i which ir is (xpiL'ssed are absui'd. The sv<lL-ni of ahsoliite unity di'stro;. - ilii- i.ic-a ..I .n-.h-j-. I)cuiin.-M.'if t heir Is M > . ili>t i n. f loll. Tlic .\iKaii:i s.vsii in t)ifre is no <nilur onluv lii-ia^' I hi' ,lKM.l.-:M.l i.r.|,-i-. ;.,.,,.^.-iit ofdittVlCMt (ribiin-'il III a i-oiivoiiii'iit iiianiii i- 1.) i-.i'i-im lo ;iii i n.!
hence stealing our nelghl)oiii"s property, i oiir iifi-jlilHiiu's throat, against \"i]tiie ami
lo ihe j).uii ami f o r g i v i n g tln' iiijurie.-. tliat are <-oiiiniitted I feiiec t lie di>t iii. i i.m lietwieii good and evil is uiiei-l\ desint\crl, .mil moral or.ier the
liaîs of >.M-iety Is iipêt from ii.-- \eiy root
The ranlliel>t-; ilii.-s II... i.ii-n.l 1,1:111.'I-.
till- eoinitry try (.1 uff the lilttii uli \ liv -avim;', i liat tvervi liing Indeed "(Iod. lull it ,|oe. .,..t iH'i-aLise we are llliiv|.,ii To thi-
a|>|i(ai' l:ili.>riii.j .iii'lci tlie >;i,ell o' Ma\.i
253
THE
I.IGHT OF TRUTH
DPJEPIKA.
and we oul-selves are really not mep, but biibblen in the air, H false show, a deceptive spectacle, a projection.^ of one or other of the ' endless vital manifestation of iiiisliaken as liefoie, l)ecause the Maya theory has not the God-head ? Can it be really B O ? Do really things l)eeM excogitated in oitler to prove how e v e r y t h i n g can exist only as thej- are peiteived ? Can God he guilty |ii>s.sil>ly Ix! God, hut it lias heen found in oi-der to explain of so gi-osB a deception ? Is this consistent with God's ilio srnrtlinir fact, tliat nil thiuq-s being- really God, nevert lu'lt'ss tlioy iln not appear so to UP. AS to the M a y a jjifinite trnthfulness and holiness? Snch Gods may perhaps be the God of the Vedautists, but He is not the iluor\ l i x ir. you liiive just now heaixl wiial R a m a n u j a one true God, the Creator of heaven and earth and Lord, li;i; ill -Mid n u l l . I siuill add a few words only. T h i s our father, " God is faithful' and without aiiiy iniquity, nuti^mwth of pliilosopliical Urabmanism ; he forbids lying, he hates injustice, and to Him the \ 1 1 hnil no VLstitre of it in the V c d a s : its home m a y be wicked and his wickedness are hateful alike." How then >:iicl 1 1 1 IK' the Puraiias. and above all the Vishnupui-anam, could God bo a liar ? How could God deceive ns in every iiiil I lie IJhniravat GitaMaya, inoi-ally means the thing we see, in everything we do, in our very lêiug? iintliiiiijue.ss of this world. It is no M a y a or illnsioni IntliMn pliilosopl.ei-s saj". that man in this life, as in a In conclusion the Vedanta theoiy is something more drcnm Hnds deliffht in eating, drinkiiiy: and Other than ii piece of folly. Tt is a sin, it is a blasphemy against l ujoyiueuts ; but a.s soou as he awakes tl\ey yield no lonsêv the living God. Tell a man in his face that he is a liar, pleasure, f o r the j o y s and pleasures of this life are unreal and he will call yon to Court. The Vedantists proclaim as dream.s. On the contrary by devout abstraction, that publicly that Almighty God is a liar, and tliey are not is by nieditatini,' on G o d , man awakes to a knowledge of afraid of the divine Vrath ? How, do you think they divine truths, and finds his f o r m e r enjoyments nothing will fai-e at the divine tribunal, when, after death, they but illusion. T h i s is t h e . M a y a theory considered f r o m a will appear before the face of Almightly God ?
I a-iswer tii-st if every thing is indeed God. all the objections and Kiîiments i-aised agninst this tlieory remain as nioi-al |)oiut of view. N o w all this goes to s h o w that the heart that craves after the B u t it is quite pleasures, and pleasures of this world are e m p t y and perishable, and that the}' cannot satisfy man's Infinite, and in so far this theory is right. wrong to believe that these enjovTnents, eurthly things in the midst of which Maya or Illusion, b y w h i c h the
WIIOIH
we live are not real.
This view is what con.stitntes the philosophical theory of the V e d a n t i s t believes that creation is rather an energy than a work, by
which enorg}- the Infinite B e i n g , w h o is present at all times in all places, exhibits to the minds of his creatares a set of perceptions like a w o n d e r f u l picture o r rather a piece of uiusif:; so that all bodies and their ([ualities exist indeed to every wise and useful purpose, but t h e y exist pervades all, and will <iuly as, they are perceived ; whilst in leality a supreme eternal spirit, the Creator of all rinally destroy all. or better absorb again into his infinite liosoiu all those energies w h i c h he projected out of himself, ;iiul which were nothing else but G o d himself. But is it really s o ! i s e v e r y t h i n g we see an illusion, o r I"itljer. is not this M a y a tlieoiy, Maya in itself o r I l l u sion I 1 readily believe that the upholders ofthismo-stextraoi dinary doctrine are labouring under the spell of M a y a oi Illusion ; but that mankind at large is affected with this wonderful disease, with this new kind of j a u n d i c e I cannot admit, unless this assumption be supported b y .scji'.nd arguments, bj" undisputed proofs. .Vow, as ever any argument b r o u g h t forward to d e m o n No nr^rumcnta tod... . the <lo is an .Miiya strate this wonderful theory':' W a s it ever proved that everything w e see is an illu.sion, illusioD, everything, we eat everything we is an illusion,
But let us hot give more importance to the case.than it rightly deserves. For, how many are there that believe such absurdities ? A mere handful of men ; say fifty thousand Vedantists against the wholb world. I see mankind in general admitting the i-eal existence of the world and of its phenomena, the truth of the real distinction of creatures among themselves, and the truth of their -real distinction from God. May I see the same defenders of the Maya theory dealing practically with every object as if it were i-eally what it appeal's to be, when they eat their rice, they never dream of eating a portion of God : when they feed their cows they never think of feeding the unchangeable God: when they kick a servant on account of his misconduct they never believe to kick Almighty God. Shortlj', the leal distinction of created things among themselves and from God, is the
SuiTimin},' U|i.
first and immeaiate object of our sen.ses, it is evident to our minds, it is felt as a part of our inner consciousness, it is the foundation of reason and of discourse, it is the basis of society, the essential requisite of trade, the primary condition of social life, the necessary condition without which no distinction between good and evil, no morality of any sort can exist. The theory that denies the real distinction of things among themselves and from God, is no theory at all, but a sham, a chimera, a false-show and a most dangerous error. Hindus should beware of idolatrj'-, but in like ma.nner they should beware of pantheism, because both idolatry, both are a crime against God, a most pernicious error against reason, the spiritual death of
THK
L I G H T O F ' I ' U L T H M; S I D D I R A N T A
DKKL'LKA.
259
their inimortal Honls. 1 iU> iiu< ioi>l>iil tliciii to si-aivli for God in his I.-reatures. To this end A l i i i i ^ l i t y ( ! I H I I U I S created heaven Riid earth tli;it l>y the c-oiiKideiiititm of his workH we mij^lit Hsceud to the knovvledjfe nml ionteui|iluticmof Hist divine natun*. of his iiiiMpeakahle (itti'il)iito.s bat i(ii)on torViids ntt to identify ii |>(>i'ish:ible ci-eatiiic with the ettrnal, immatHhle, ininun tal. inti?iite c mitdi ol the Univewe. He is oin- (rod. He is our l'"ather, \vu are hin children. He is tlint divinu T'erKou to whom under the name of DynnsPitni- tlie old Arians addirsscd tla-ii prayers, paid their homajro bowed tlieii- kiioos in sileni fear and veneitvtion. As n pei-son lu' can see men's afflictions, understand their wants, lienr tlieii- pniyeis. As God alinifrhty Jje can b-ani fi-oni out his face u i-ay of l i f ^ t to make them clearly' nnderstand that they are l)onnd to seai-ch for Him, to serve Him. and to worsliip Him that religion and after tho.se holy rites which lie was pleased to i-eveal to mankind.
(To I,.
ut;nr,t).
THE SANSKRIT
FICTION.
The Sau.skrit literature, it. has often been remarked, is an arid wa-ste m respect of fiction cnltivated as sin attempt to i^'ve Rrtisti( form to a true sequence of tilings, as a useful miniature for mirroriug the evervarying, but single, linuian tale. T h e taleot, it is also urged, displayed by at least some of the piaetitioners of the f o r m distinctly gi eat, did not reach even a promising condition. The prodactioiis of Valmiki and Bhavahhiiti are considered to be no better than mere tales of terror and " Minerva Pres.s " inanities. The lack of pure fiction, many might reasonably fancy, has led to the correlative atrophj- of a very important limb of literature, prose. From it has resulted the disproportionate and one-sided development of Sanskrit poetry in all its branches sfi as to have embraced within its ever-expanding fold even works of science, treatises on mathematics, and books dealing with medicine and surgery. To it we should trace the ntter paucity of conversaticnal literature in Sanskrit such as that we meet with in " Realm a b " " Friends in Council " and the like, the want of cultivation of Rheteroic and Oratory as distinct departments of intellectual activity unlike the Greeks and the Romans, and the absolute extinction of Sanskrit as a spoken tongue. Just on the very threshold of our discussion, we may pause to reflect
whether there was anything inherent in the Haiig u a g e itself that <Iitorred it from pcrfectinir good literary pi-ose. A glance at the colossal .scholia of wiine of the rpHniMhaii*, at the volumes of glosses \vritt(!n oil soiiio of the K y f y n works, at the vocifcrou.'s dispntations around some cruxes oi' knotty ciiigniiis ot l?v//i')a-i'((/ro.v would not fail to ])i'ofonndly impi-ess one with the vinil(!nt facility and majestic march of " Scholastic " San.skrit prose. (Jne that is able to wield such a caustic weajion conld, by no moans, lie deeiMud a despicable controversialist but, ought to be a positively dreadful liand at polemics. The language^ is so tiery and violently nervous, the expressions sii supple and so forcible, tlif; ]))ose infornied witli so mrich (jf gusto and bedecked with so little <if laboured varnish, that I'verytliini!; seems iiatiiral arnl vivacious in th^ extieine. The ]MiniJerous and sonorous prose of I'iilinijtill is only eciualled by his minuteness of analysis and closeness of ratiocination. His Mdhahliiislnjn with Its îliltonic jingle and leviathan-moveinunt, and the half-metnc solenii; ])rose of the Brahrnmina arc tlie primary vestiges ol earlier and decided efToi'ts at prose composition. Coming down t < . > purely classical levels, the sorl of Sanskrit prose we get here, in point f)f terseness and grace, simplicity and vigour, remind us of Thackeray and George liliot. It is clarified melody to hear a Malliuatha, or a KnlnijuLrviu ii; their luscious Sanskrit prose, with the (|uaiiit nroma of cultured elegance breathiug from it, discoursing upon the sense of somo abstruse passages of a MikjIih or KaHdaxa and making them as limpid and transparent as a gentle cascade that wa.shes down a r(iek-buiiliier. The names of a few authors like Buna and Dfindlu. SnlKtniflni and Viylnni-s'ariiia must bo remembered by eveiy student of Sanskrit Literature as tliey were the last in essaying to revive the moribund body o) systematic literary pi-ose. Though their elforts in llu'ir res])ective generations seemed to augur complete success, the re-action was only too destructive at the next steji. When we look- at the vicissitudes of Sanskrit prose even in this skimming f.ishion, when we iiestow some thought on the varying aspects of the Sanskrit Style, the notion enchains our attention that the craggy prose of Carlyle with its piercing angularity and jolting movement, the sober and elaIwrate rhythm of DeQuincey with its ornate eloquence, the over-jewelled language of Macaulay with its opalescent sheen, the sinewy vigour and adamantine hardness of Mathew Arnold, the orient splendour
260
THE LIGHT OF TftUTH O R SIDDHANTA DEEPIKA. to its legitimate partner, prose, so far from what we mightexpect, the ill-starred prose grew jejune and died an ill-deserved death, while poetry flourished unmolested and supreme. Poetry grew iiito such literary favour with people as to bring prose into positive bad odour in India. With the rapid widening of the poet's limits and influence, prose-writing was deemed flaccid and vapid, and the nse of flowers of fancy or ornamental glitter was never thought compatible with prose composition till Bana showed to what sublime poetic heights prose might soar. The ineptitude of Sanskrit Prose as a vehicle of thought having beoonie a very common enough idea, after almost a death-still-silence of a long number of years, Bana- appeared on the literary horizon in meteoric suddenness, freshness and splendour, with his full-voi'-ed diapason, to show to the dazed Sanskrit world, what an excellent instrument sanskrit really was, whether or not it was destined to, or could, advance cheek by jowl with SHnskvit poetry, and, after a time, ecjipse it. The delicious rural scenes of Hall Gaine, the vivid realism and minuteness of details of Thomas Hardy, the .intensity of feelinz and fervid passion of George Eliot, the mystically bald and rancorous admonitions of George Meredith, the bland serenity of Kingsley, the godly and devotional tone of Mrs. Humphrey Ward, even " the new Hedonism " of Gi-ant Allen appear in gorgeou.-i tints and with consummate maturity in Bana's Koulamhari. True romance, genuine love-thi-ills, the recalcitrant sweet* heart and the submissive spark, the hazardous flirta* tions of the drab, the go-betweens" fnaking up a rendezvous between people of quality, lovely landscapes and balmy wood-land avenues, the flower-bespangled meadows with birds making music and choosing mates over them, the roseate east in,the early morning, the crim.soD after-glow in the west at sun-set are in lavish profusion. We have in Kadambari, Chandrapida and theii- respective retinues, the counterparts of the English Monarch and his fawning valet, the coy maiden really vain of her charms gently rebuked by her chaperon in the presence of her worshipper, the smile of the blushing bride, the titter and giggle of her companions. The lubberly Di-avidiau hermit, the waggish girls in the full bloom of their bewitching heyday in Kadambari's boudoir, are very unctuous to an imaginative soul. Bestmeu and bridesmaids are hardly le.ss common W e have all the humour and naive sarcasm of Thackeray, all the chivalry described in Scott's novels, all the homely cfiressings in Jane
of Huskin with its streaming iridiscence, the larklike sweetness of Keats have all had their embryonic fouhtninheads in Sanskrit literature. The ingenions marshalling of ideas, the rhetorical crouping of all minor thoughts round one principal theme and the poignant verbal quibbles have struck the shrillest note in the gamut in works of, and scholia on, Nyaya. There has been nothing in the genius of the langna'-'e to deter the development of an organic and graceful prose. On the other hand the weight of evidence that iToes to assure us about the perfect success, the Sanskrit prose flexible instrument of thoughtful expression would be eiijoyint? at this moment, if we had followed the lead of such paramount masters of Sanskrit style as Bana in vitalising and rejuvenating the fainishins: strength of Sanskrit prose, is simply overwhelming. But Sanskrit as a means of conversation is entirely out of the question to consider, since, Panini to be recognised as the most immediate grammarian to govern the speech of Sanskritists, :ind the religious use of verbal paradigms, to be made the only channel to denote all the nicest shades of time, would only be to end, and excel, in acrobatic feats of no common order, even iu the case of most learned Pundits, if they were asked to speak fine and racy Sanskrit. While Sanskrit as a cultured and liteiary language, as an ornate prose of excellent fiction would have been quite possible if we had heard the warning voice of Banii. There can be suggested another reason for the dominance of poetry, rather versification, in Sanskrit apart from the apathy of the soil on which fell the seeds from Bana's hands. The aiicient times when alphabet was yet to be invented, the etithusiastic attempts of the unlettered old Hindus to make memorial vemef) as the first ste-p in mnemonics, suggested by the ready pleasure the ear ilerived in hearing the accents struck at regular intervals, and the rhythm fall in an even maniiei-, the days when the eav, to the total exclusion of tlin eye, was the sole channel for literary instruction, in>iy account for the intial progress of Sanskrit poetry. This inHV have biassed the miud of tlie iincietit ''Aryans" (T do not use the teiTn in tlie sense of the English Philologists) towards the inception of poetry to the entire negligence of prose. Even when tlie primary causi^ ilmt necessit;ited the exclusive adoption of poeti-y was remov(;(l or rciiieiliiid, tliijigs took tbftir oiice-woiiieil course. And s i, when poetiy ought to have back to smno distance- to give room
THE
LIGHT
DEEPIKA.
261
Anstet), and the lieart-melting BeDtimentalisin of a Charlotte Bronte well brought out in Bana's Novel. In nuik portraiture of sennnaliam M. Zola may withont loss O k f dignity take long lessons from Baiia. In preaching abstinence, resignation and the other Indian virtues, Bana's romance out-does tlie teachinss of Bhnâvat ffita. T h e only imputation that could be cast ou Bana is th9,t he at the same breath not only commits prurient outrages to decency with the impudence of " L a u s Veneris" of Su'inburnc'f, Iiut also preaches the awe-inspring sermon that snrftaxses tlu trained pulpit-eloquence of Archdeacon l-"arrnr or Cardinal Newman. Heisall-comprehensivc, all-iiiiiveisal. Hie information is encyclopasdic and his language the music of the flute. The linked sweetness of Bana. proved after all to be " a pearl before the swine" in the case of Professor ^^'ebel. The learned German I'vofessor has no words snfficiently contemptuons ff)r the clumsy inventions of Bana ' in whom hiis not prepared to admit a singly merit. "Weber, rare and delicate critic as he is, is y e t too profoundly out of sympathy with Sanskrit prose to be able to j u d g e it at all ! Knglish criticism lias been far more just to tin- claims of Bana, and Professor Peterson, in particiihvr, has given-him praise in some places which to an Indian ear sounds cxcetsivc. Bana's Mission was not to idealise any sins^le moral trait, nop to accentuate any foible of human nature, but he came to point out what genuine function prose was meant to fnlfil, how the noblest thoughts of a writer could be enshrined in rhythmic yet fragrant prose, how the various modern divisions uf tictiuu down to the latest " local n o v e l " and " tin- novel of a d v e n t u r e " were possible in the ancient language of Bhai-atavai-sha. He has tauglit how to jiaiiit the best landscapes in nature, how to picture svhaii retreats fuming with altar-smoke Hud pdoi tms with sacrificinl buttiT, how ti' study humanity, wliat the delineation of luiman heart means, liOiv its i^notional nature can be ileiHeii. how Its amorous t'. udeiicies retined into |nie and unspotted love and knit into a delica,re lini strong knot of cI; which cannot l>e nnlieil either on earth lali.u- m in I T e a v P n above. Ikiu a rale can be dramatised, h u w to analvse the vai lon> |i.i>7-ions, emotions and solteiaffei-tions linrnaii-kii;d i- capable of, what the \arliMis i H i a l i T i o s o t ' nnnd and liL-arr arci that adoi-n IneiMii naliiro, and what the L'l and le.-^son is we are ti' K ai ii Irom the tici tiny; ]5lay cif human action anddestins llr was ilii-last man wlei came t('^]1cak niito Ui '.a D'ci iirajjini; i\fi
tones of the future capabilities of Sanskrit prose Hs H %-ehicle of fiction in every sense of the term, but his extant works, quite surprisingly, became a deathknell to inform us that the regal grandeur, and gay march of the elaborate San.skrit prose with its flowing periods was becoming a matter of the hoary past. So that the interest which Bana has for us, is one of intense melancholy, and all the more so wheu we reflect that he was crying in the wilderness, and with his cJeath we have sung the requiem, along with his son, for the faded glory of Sanskrit prose,
" yntlii" divaiu pitliari tliadvaciiusi'va Sardliain. Vicchednmnprt bhiivi yaelliu KHttliRprubaiidhali." Y . R^MANAN.
KAMBAN. (Cou tinned from page 161.)
The wonder increases when we find that she lived also in the age of Kulothunga Sola in the 11th century. It is said that Kamban never sang any stanza in honor of any body for any sum less than 1,000 golds. There was a woman named who could spare only 500 golds and the poet sketched on her wall only 2 lines and left it incomplete ^tirmFîsj aireSiii<3aj îraQtuiifi^^ Q^ni^^
LDsSaêii^^Qfi'ûisesievQiD -
Qumr^fuira, stanza
Tradition says that êrea&i completed the j/LcQuirp SeitrtS lutreSifi^îterfafiiLiu) QîiQuip SajwGu ^ffULCL/
for a cup of gruel. Hearing this (it is .said in LjaeLsoir ftfi^âûsih page 65), Kamban blamed jiSTinen saying " 'M.Qfdfguu.iif.s (go-îudOsiSfipinr " and that this saying is current in the South even unto this day. Tradition also gives some stanzas from which she seems to have blamed Kamban for his presumption to have loved and respected i-isQîifi as an intelligent and modest poet, and to have disrespected for his arrogancy. Her poeins in -vT"!" are highly classical and he)- moral and iilhei- wirk.s are so simple that \ie eaniior place them in the age of i-irîr^-jt,. I ri the face of so man_\ t i a(.litioii> plariJiy lieithe nye of Kulothunga and i ' n u i i tlie natiiie of her moral works \vv are li.rcfd t" litlievc that Witshould have been a i ontenip"i.ii \ ul K'ainliiui. lint the diHlcultv III- ill helii wuL' tli:it liwd -iir), ;i
262
THE LIGHT
OF
DEEPIKA.
loug life of nearly one thonsaDd years. The Tamil pandits believe that she lived 250 years. There is now gaining ground a belief that the ciiirn' of the are of Knlothnnga was a different personage from that of the days of the Madura College. From her Kural which seems to be only a laterproduction she appears to be very familiar with Yoga. Those who successfully practise Yoga ai believed to live au unusually long life. But there is no evidence thnt she actunlly practised Yoga. In the 91 sfc poem of i^ptir^jpi commencing, " aiffsuiu'SaiJKiGariiÔiuirsir &c., which she sang in praise of after she received a OsâSuuûi of supernatural effioacv, she herself says in the last lines " " that the fruit gives one who eats it immortality. It is believed that that fruit at last makes one live a very long time. In this laud where the are said to prolong their life by sn'mtâp'-nj!, we cannot quite disbelieve the anecdote of the t'vuit. This fruit perhaps prolonged her life. Theie is another'anecdote that she received a Quapui-ni from a Vaisya named uik^ssr and wrote an jiiiîriS ill praise of him. The efficacy of the Ouir^L/i-ffii which he is said to have brought from Naga logfi is stated to be this, that one who wears it loses his or her daiage and becomes or rather appears young. Relative merits of contempoi-ai-ies :êrr^su the grand old virgin was beloved and i-espected by all as mother ou account of her unusual old age and ripe experience. Beschi sa^-s " the collection of moral songs nscribed to her is worthy of Seneca himself." Pugazhendi respected both ^straaeu and Kamban. Katnban was conscious of his genius and importance. Though he was condescending to Pugazhendi, he always clierishid a contempt towards Ottakkutha. Kambau was not submissive to the king who was himself a good scholar and judge of literature. Otta, ')eing tlu' teacher and guardian of the king, took advantage and was always arrogant. He was besides one of thusc natures who can't bear the name aud tatne of othei'^<. He envied Kamban and Pugazhendi for their e.xtraordinary genius. At heart he approved <jf the supermacy of his contemporaries, though in iiis (liiect contact with them he exhibited his evil uuture. One night he grew so jealous of the autiiorsliip of Pugazhendi tliat he went to bed without sup]jer ; and when his wife w.uitod him to have at least soiiii- fviiits iintl milk, he said he would not have twen the essence of Pugazhentli's Nalav(!nba. When ho li -i hi'iinl III Kaniban's (lojith, he rejoiced and moui'n< 1 jii tlio same Kreatli. Ho exclaimed îîsnp^ Q r ^LLueSî n sHyut-âS'jSi^ ^ ^ f i r : ^ iJi'Gf) iQti,'p^ 7 n &r II.iur,^-. cu-T^Lj Quaeaûji^fTza^ -I T i ff fc.'s^ ^ ,513: 5.7
']'. CHKI.V.4KK.SA\AHA^ \ MLHAI.IAI;, . M A.
R g V I EW.
Kmbi Vinittam*The great Poet Minatcbisai>daram Pillai nsed to explain the comparative popalarity of Kamban over the author of Skanda Puran in Tamil (a much greater work in point of literar]^^ excellence) by pointing out that Kamban's characten appealed much more to mankind in general, being more human and personal than the characters Skanda Puran. And an Enghsh critic has observed that this same difference in the human and snperhuman character of the subjects accounts for the fact why Milton is being read less and less and Shakespear has an ever widening circle of readei-s all over the whole globe. It was for this reason we regretted that our friend took up such a subject as Milton's Paradise Losf, which for the reason we pointed out above and its christian character could never become popular in the Tamil la;id. For all that, Milton might be worth pre.serving in the Tamil langunge if only t,o show to the Tamil literati what excellent and dignified models^ of Epic Poetry tbre are in the iEnglish Language. In these matter of fact days, however, we measure things more by their utility. We have had also any amount of &Qeoea:^0&mur and and jgemjo and these have practically no value at the present day. It is therefore with unfeigned pleasure we learnt that.our friend had struck out a new line of composition altogether and we welcome " Komhi Viruttam " cs the enmesi of what we are to have from his facile pen in future of short and instructive stories.-tohi m elegant and simple language. This piece deals with the story of that intere.sting animal of the lizard kind, the chameleon that changeth its hues. In the description of the arid desert aud the oasis in its midst, he collects together some beautiful figures. The moral of this tale is quite familiar to I'amil readers aud they use various other similes to express the same truth, namely, not to reject everything as false but to recognize whatever truth there may be in each, and our author collects a uumber of them and expresses them in various ways in the last 20 verses. 'I'lie notes appended are very useful and we think they might be briefer too. W e once more mp say we ha ve read the book with very great pleasure and we dare say t!ie book will find its way into every Tamil home.
* A Tamil IV.01.1 l.j V P. Subramania Mudaliar, G. B. V. C., Albiiiioii I'li'ss. 1807. I'ricc 4 annas.
(To hi' conlliiutd).
THE U 6 H T OF rEUTH < SIDDHANTA DEEPIKA. NOTES AND COMMENTS.
263
impact, why shonld there be difference in the kind and degree of snch desire in mankind ? " To this, the Editor of 'The Awakened India'ee,y9 '-With reference to the quesA Tslned^ oorreapondent writes : tion, why should there be difference in the kind and degree Of ooane it is one of the iiteps in the first ' Atiga' of of such desire in mankind P the reply is, because the Sm-Rkjap-TogA tht we to^the best of onr conscience individual souls are different among themselves, though gad knowledge sbonld prevent the nnfortanate innocent not in their essence, at least, in their tendencies and the inqairar like oar western brethren, from beinj^ mialed in respective parts they are intended to play in the world tih^ intnitivB interpFetation of ndvaitu tmth.<iprobably of manifestation. There ai certain difficult points in connection with this last question, but, as we cannot disby virtoe of their good karmaic eiffects. cuss them here, we refer the reader to Vedanta Sutras II. 2. I wonld therefore ventm-e to point oat the absence 1.3236. and Sankai-a's commentary thereon." Where of efficient reMdns for ' The Awakened India' to confuse, there is difficulty the reader is referred to Sankara. Wby as it does, in its cover page 3 of ApnT namber 10 of 1898, not the explanation be repeated by the Editor if he really tba AmerictfS Philosopher Mr. Horatio W. Dresser in re- Hivlerta,nds Sankara to support his position or if Sankara's viewing the Ifltter'a ^honest book' titled 'In Search of a Sovl.^ commentary is not misleading also ? 3. I refer to the p}ace where ' The Atcakened India ' 0 God ! Better that snch 'advaita' be not 'acted in conm j s "Again, Mr. Dreiser thinks that, in moments duct.' <d tmnsoenileDtal commnnion, the sonl becomes one with 1 as a Saiva Siddhanti would explain the difference of God, hid i* not identical, and argues that Christ's doctrine ef father-hood of God relates to such an experience desire in men (souls) by qnotitg that sou^s are bound they have their own and is the tme teaching to be followed. " If I and my by Pasa (lt.a^m^^) ' Father are one" of Jesas has been given of late, a i-esponsibilities; they are not the Ninmala God in their thotODghly Vedantic interpretation, and it is difficult to Essence or natui-e or quality and they depend on God for salvation. So Mr. Dresser is correct." deinde which hiterpt^tation is ccrrect." 4. From the above view of " Tlie Atmkeited Iniia " I nnderstand that the Patra Maiga of Lord Jesus (who must have, I think, been sent to the Western World from onr School of the Saira Siddhanta) is rightly and consistently with the Saiva Siddhanta doctrine explained by Mr. Dresser as ' the soul becon.e8 one with God, but it is not identical' t. e., neither one nor two'that is the relationship which our adraita is said to indicate in our Saiva Siddhanta Philosophy. This is the aupremest path and hence it can be said that Jesns's (putra) marga i^ nearer to this Sivadvaita Saivam than the Vcdanta which this magacine (Ateakened Jniia)[professes to propound always in a misleading langnage. Of course it was rightly said of such a Vedanta and its advaita " A c t not your Advaita in conduct but have it always in miud." {Vide Awakened India, February 97 p. 96.) .So the Kditor of The Aioakened India had better have hJs ' .advaita ' nhvays in his mind. Let him not confuse the true enquii'er like .)lr. Dresser by pleading his oonfonuding arguments not free fi-om doubts. He himself leaves the matter an ojieu question by predicating an Ekatmavatham (monism) in reality. Why should he go to the length of misleading Mr. Dresser when he is not certain whether Mr. Dresser's ^'iew of ' transcendental commouion ' (Sanmarga) is inoorreof. In another place of this same mnmber at p. 120 a noble enquirer_Mr. Hari Charan Das Datt starts the quesHon No. 5 " I f the desii for action is created by external Of course, it is quite natural for our 'Awakened Brother' to waste his pittj on poor, Mr. Di'esser for his not having reached that ' viygteriuiia regibn^ ' the Sanctum ânctnrum ' which is specially appropriated by onr brother and his ilk, and all those who differ from onr brother being coufined to lower and plainer regions, where they lie fatigued, unable to reach thfi dizzy ' heights.' We thank him for onrselves and for 31r, Dresser for bc.stowin? on us poor mites his gracious 'pity;'but we have heard others like the Charvakas, Buddhists and Jains ajid other foreign religionists bestow on us theii- pity also and so we are inclined not to attach veiy much weight for snch exfiressions ot 'pity.'' However, as our bi-other knows Tamil also, we will request him to turn over t he pages of that Gr-eat Saint and Poet, Kumaragum Pai-a SAvamigal), (Author of 'Nithi Xeri Villakkam ' and read the pftssages in p. '232 of his collected works) beginning w\t}i "OeuÔi.at^LD Ljiigmiuisier âsw" and closing with " f f ^ c u ) Of course, unlike the great authoi-ities cited by our br-other, our Saint does not pr-ofess to have tasted the sweets of this untold Bliss, but having tasted the cleau.scil watci- of his Guru's feet, he says he feels that even tlie ambroisa of the Gods woulj taste to him like llargosa. Unfoiiunately f o r ns. not liaring beeu blessed even witli this minor bles.sing, e dare not lift u p oui' eyes to t h e
h e i g l i t s attained b y o u r brotlier.
264
TEH
LIGHT
O F T R U T H OE B I U D H A N T A
DEBPIKA.
A Madras advertir^r preaclies n new idea of ilnty to all mankind. He 'expects every to do liis duty, by drinking his Scotcli-Wliisky. There might be i-eally no meanintr iu such au advertizement and there may be Jio wron^ in it. But an advertizement lueanR ' money ' botli to the advertizer iind the jiapev advei tized in aud if the adverti/.er does not seek to benefit thereby, why does be spend so nincb money ? Some otbciless objectionable mode of advertizeniiMit misrht hnve been tbonsrlit of. to say the least of it. Intemperence is .slowlî-atinc into the vital-s of the upper classes, and imitation of the people whom they rcgaid tiicir bettei-s and their I'ulers. and the way of tlieii- regardinjr ii as a fashionable Miiii? Ivive been the most powerful of tlie factors that have ifindnced to Hie bi-eakinij down of the barriers created by
I'eliu'loi! ai.il liji the native society.
#
Xotliiiiff I'liii be so small as not to affect that delicate omnipresent conscinusiicsB, nothing so vast as to transcend it. We are so limited tliat tlie very idea of sncli an all-embrncinff conscioueuess staggers and confounds us : yet perhaps the (fnat might be ns hard l)cstcnd it lie tried to measure the conscionsness of Pythafforas."
All this is said of the lower Saguna Personality ; and \ ct how many are prepared to admit that there is a Higher Personality than this Saguna Personality which is also All-life, All-Love, and All-Chit and which ti-snscends this Logos, not as Pythagoras transcends a gnat but as Pythagoras transcends the gnat's dead body. The Hindu writers describe God's manifestation of gi-ace to His Devotees, in the three persons, ^'siBU3(lst person) OpmeS^ (2nd person) and utirieas (Srd person), i.e., by Himself, direct and by means of other persons or things directly and indirectly.
* * #
The current number of the ' Brahviavadin' devotes its A tlriinkard li.-is the worst rejuite- in our societj- and editorial column to 'Image-worship,' and it contains a beauuveii ainonfT the lower classes they seek the drink iu darktiful quotation from Carlyle's 'Heroes and Keroicorsliip in ness aiul unknown. We do not believe mach in resolutions support ot Symbolism. W e have elsewhere observed that the and jiieils'es, as long as we are fully under the sway of Christian objection is crude and narrow and one sided. T h e some of the demoralizing inflnences of the West. The pages of our Knglish newspapers are full of these adver- more thoughtful among them fully appreciate the rationale tizemeiits. Our Railway platforms are full of these of Hindu Symbolism. W e have also pointed out that the |)lncards and what is worse some of the horriil pictures modern temples only arose after the Vedic sacrificea tliBtributed by these liquor companies 1\ave actually found came into disu.se and on the same models, and our room in some of our nati\*e'households. And it is an irony bi'other is also of the same opinion. He is however not of fate that cheap prints of English sport, dealing -with quite correct in some of his explanations of Hindu Symbotisb, aud animals should find place in the hearts of Brah- lism in this, for instance, that all Gods represent Punisha and Goddesses rrnhriti. Riidra has for his Goddess min households. his Sakti (Ichcha, Gnana and Kriya) and Vishnu* * * His Lakshmi, and Brahma, His Saraswati and which [utile February Number of the ^ Tlawpju'c Urn'etr' of these is equivalent to Prakriti. The Saivas disthere is au excellent article ' on Pia_\ei " from the pen of tinguish two kinds of Sakti, one the Abhinna Sakti, Mrs. Annie Besant. Of course the article marks as great inseparable (in Samavaya illation) as Light (Chit) and H departure from the views of her late leader and Guru heat (Kriya) from Fire, and Bhhiua Sakti, separable as the nu the subject as between Ffiiuluism antl lihnddism. hands and web of a spider, or as the potters instruments Madame Blavatsky said that Tlieosopliists never priiyetl and cla\-. God's Abhinna Sakti is His- Para Sakti, cibut acted aiul what this acting might be we were never Parvati or Kali, which is Light and Love and Life, and ablf to c-oiupn'liencl. In the (u-esciit ai tic-Io. Mrs. Be.sant His Bhinna Sakti is Maya, on which His Spirit (Pnrusha e.\plaiiis the .-ûbjec-t in llie light nf oc-ciilt knowledge and Sakti) moving ' as on the waters' created these univerand thinks that prayers for wmlilly advjintagcs and things ses. This Maya Sakti is also very often called by M 1 1 the all! answered by the medium of eleniuntals and lhat pravers names of God's true Sakti such as Parvati, Mahe.swari, and lor ii-.ti llei-t iial and nioial help are also answered by inKali aud hence the coi\fusion. The difference can be VL>ib\i- \iel|)ers ministering angels. Minlei- t!ic guidance of perceivetl iu the representation of Ardhanarcshwara l i o g o s and that I.-hwara answers directly I lie unselfish Mn hint hum. where Ho is half and half with His Ti*ae [iravers of tho.se who pray for .soul-union. Here is a fine Sakti, and in His Dance of Victory over Kali, standin^r passage descripti\c of tlie p o w r of Logos or Isliwara, ,is He does over the head of Kali (Msya) Kali by the Aiwl u- L-i-owii :ill llioi'o is the cvri invsi iit.i'voi'coiiscioiis life -way literalh" means only Fire. ihr I,c.-i.sHiiii>i'lf. I.iitciii and |MH,sivc :ir i vci-v |)ciii.l ( i K l.i,^ ivahii, U-ilM 1 ,1 1 MI.O.-.-, Ill , Mil 1 . U rall.-tl, tn tl,.. Iliinself is i id t o i, iliiinl. .i-oaiiinI.ks I'.'iiii. ii/.r a clilM r Mil.- -ilMirill iii-iv;,.! 'K- Mil >iistaiiii.MAIIKAS: -I'viiitoil l>y 1'. C. K ALIIANA SVXHAHA \AOAH, iit thf,a Lcvr. In "lii.l.
( N. PxKiss. 4. Giiiiivapimii Streol. Black Town, and Published
111 J . : M . N VliAKATllSA.M.
LIGHT OF TRUTH
OR
THE
SIDDHANTA DEEPIKA.
Monthly Journal on Devoted to Relis[ion. the Queen's Philosophy, CommemoraHon Literature^ ScienceDay, Sc(Jomuienved VoL I.
r i i . \ \ S L A T I O X S
1897-
MADRAS. MAY I8Q8
No. 12.
THK
VI;I)ANTA-SL'1'HA.S
W I T H
riRlKAN-THA-
BHASHV'A.
i^JijnfiniiciI/i'oin page 246). Adhikarana4.
regards everything that comes in contact with i t Not so is the Sabda or revelation. This latter becoines a prainiiaa or authority only as rtfgardi thai which constitutes the drift of all its teaching. Wherefore it is but possible for Vedantas both to teaoh who Brahman is and to enjoiu the acrt of knowing Brahman.
(Aiuiwer):No: because we find that passages like "he should offer .oamita or fuel " * have a double f Oij'cfion </); In thar case tin- ilrifr, nf the V^dan- aim, namely, to enjoin the hve pra\ftjas themselves :1c t e n c h u i g Ijeiiii; >iri i i i i u n c t i o i i , [t r a n n o t b e h e l d t h a t and to enjoin also the order of their observance, WdnntaM ceacli Jii-ahniau. It lia,s, Iiowevei-, beeu Cija- therefoie it is but right that the vedantic tezta TeinleiJ tliiic just H S Ijv means ut the eye, by which we also should both infôm ns H S to what the natnre [yCi-feive /I'yii or i'jIdii)- I Ij'i ii iideriyinff substance of Hrahinan 1 3 and eiijoiu the act of knowing Brnhdi'avyit) i<( [jî'ceive'l, ôaUn Bralimau may raiif^ht inaii as leailiiig to moltsha. :IT Veil inla^ which point L'J H U injiini-l,ioii as their {Obj'rtiijn).Brahman being known from the special I5nt rms i-Mi,iention is untenable; for tfixt itself, an injunction of Brnhmajnana is of DO ".he f;vt; is a pi'.ini; iia in '.riraii of [)pi'Ct?pticjn as use, masmuch as the aim of the injunctiou can be IJhi,-.:iv.,l ii:i ii... r 1 ipi-illiflctl I ii>J > i e " o f 1 liP achieved without such an injunction,by the knowledge C M H I II \'I''IBIII l i i s . Ilr .W Is It. RT-iiii've. b v l u e a i i a of already obtained otherwise, (1. e. by an independent I r e f i l l :(i i i . n i ( l i e i ' - i . f ^ u c i j |" >in I ^ d ^ ti*^ i l o e i n o t a f i .iijec.:. Llie i^w JUS' il'-I f-sr^li'iiih ill hi-^ own tudy of the te^ts r.hemsel V>-H) . i ,.;:ir W i;i K a I t . i i l i t i ' . i ' liei^ t J r a h m m u a n i l e n wuv tilI ' | , s . h.'i. rill- 'r-' i'l^ riised and juinl II Tailtiriyk Sanihirri I ri. 1. I he iliiibi rat iiiij of I ijt- cyft in Now tiie HhasiiavniLarii oppo96i llie doctrine of (Ue i . i v m . , ' I.) a lip'.A'mi anrl seiiaiiouj iniiiiirti.iii th.ii Bi-ii!)n\an rilioiiM lie known bv means uf ilifii auii.'iriu ,i,.ei Milll i t i r rS|ieci i ve r e i.Ci witli a view ro e.staljlish liiso^vu doctrine tliat. tlie aspirant shnuH I.I ill:,' I s.iirie l'iop,is,u..n . niilv I.e esiaUliBiieflUy medir^te ui>on Ui-ahinan after acrpiiriog Lnoivlodge of Him by .VI Il.|ii l o ii'luT ii,6i;im-eii in ibf V.l iisclf in whicli i wu maQ!i of the VeJanU.
'iff.'rem iî-.tpoii'Li .>i>i a r e inrulraicd in tlie i a n i e teDteucc.
67
S6
^PHE L I G H T
OF TRUTH
DSIEPIKA.
(Ji#ter);Not so; for, thongh Brahman is known iiidirectlv fparnksViatTeTiB) from the tpxto, it is right tltat there should be n injunction of the net of j D i M w i t h n Tiew to the sifesh^t-kira or sn int^tive realiBution of Brahman. It may be asked, what is th difforence? W e answer: the knowledge prodoced by the texts (sabda) cannot cause sakshat-kara oo the other band, it is jnana, of tlie form of Upasana or continnoDS meditation, which alone can producsakehat-kiira. Accordingly the Srntisays: " By roeditatine, the Muni goes to the sourceof all beings, the witness of all' beyond all darknessi. " By chnrnin^ with Jnana alone does the wise man burn up the bond (pasa). " * " Knowing thr Deva, the Shiningone. he is released from all bonds(pasas). " t " Knowing Him, the Lord, they become iminortMl"t Accoraingly in the passage. Brahman should be I'arnt from the passages of Srnli, reflected upon by reasoning, then aftfr reflectioo meditated npon : thee are the means to darsana or intaitire perceptioi>, " the smriti shows that it is nididhynsana or intense meditatirm. inseparably associntedwith the knowledge produced hjSravana and Mumina,{s)by the orocesses of learning and reflecting,which produces sakshatkora or direct perception of Brahmau. Whorpfore Jnana, of the form of Upasana, calculated to produce the result of moksha, i.s enjoined in the following passages: " In the self U] should he see the Atman.'' Sambhii should be contemplated in the middle of akasa " | | Seeing that all this il'niveise" has it.s birth, its dissolution, and its beiiip'. in Hiiii. everv onr, tiar.ijiiilminded, should worship Hiin."*"
Do thou worship, O pr&china-jogya."* Similarly in such pas.sages as" the k newer of Brahman attains to the Kupremr?"* the nature of Brahman His Upasana and the effect thereof are tanght. Oiherwise (u) how can either the attainment 'of all desires' H B the result 'eqnally with Brahman' (v) who is described as the T r u e , or the sikshat-k&ra of such a Brahman, be achieven ? Such passages as Truth, wisdom, and endless is Brahman''t Bliss is Brahmaij"J Brahuian is He whose body is Rkas, who is the existent, wi,o clelights in PriinH, whose joy is manas" Hail to the Reality, the Truth, the Supreme Brahman, dark and yellowish iu person, having semen above, oiveise eyed, "|j propoundas shown by upakysrflja and other tatp.nyalingas or marks showing what the special aim of Vedantic teaching isBrahman as one who is by nature Truth, Wisdom and Bliss, who delights in Himself, in whom all taint of pain is absent, who is all good itself who is dark and yellowish because associated with the inseparable Parama-Sakti or SupremeEnergy, who is diverse-eyed as possessed of three eyes. Snch passages as " He who knows (Brabman) seated etc."1[ in the cave,
" T h u s do then worship. 0 Prachina-yogya" * * enjoin His Upasana which is inseparable from Jnana And passages like,'* he attains all desires" te!] us of the attainment of all desires by the worshippers (Upasakas. Wherefore it is but just that there should be an injunction of (Jpaaana inseparablv asso-
Taitti. Upanishad 16. (ii) Otherwise It is but reasonable tliat the Vedanta should enjoin the Upasana of Brahman. Without the Cpasana D a s a k s h a t - k i M n is possible, and the whnlo exposition of Baihman would be useless if iio means of reachitis Him be taughr. If therelore. the lip tures which expound Brahman should serve any human end, it cin, be only by mjoinins: tlif mpitne of leaching him. This rpnfioiiiible ncss is one of the Unytif showing that V'edantu enjoins L'pasaiiii. t S'Tet Upanishnd 1 ^ (i ) Allrffsircs: Ei|n:il to the afjffreâte u K p1(-;isiires accessible JS 'Tet Upaiiiehad 3 7. to all bein(,'8 from man up to Hirany;if;arbhii; Jiqnallij tcitk (.' Jnana is Gi-fit |i'Oi!ricetl b ^ v Syvrn in- hfai ii. i Ihf;. K alimiin i. the libeiatcd soul enjoys all the bliss that trer^ptjiened by Jirt'irtna oi- leflHciiiin oiid r'-;i.s(pfiiri'_' 1 |j.' .Tint; A Itrahnian etijoys. belt::; the can6 of n/rii'ri/ic-< r.i ii.rf'r^vp ^ f " B: T . l l . t'l'iiiiri. UpanisliMd 2 1. thp i.'itter is said to inb(>p;u'abk- Troiii it : tii-i ("piiiil^liiid 3 - 9 -:i,S, I' In the ielt : l n tht U dv the iiiiiUilif .f 1 hp f llk Taitt. ("piinithad 1 - 6 AiPif! S fil l. Upanihari 4- 5-2;{ Mnhanarayana 12 . ^ r h a r r a i ' i k l i B Upariishad 'I'aitl. ("puiilpliad 2 1. ^ 'Ml. Upanishad 3 -14 Tfiiii. Upanishad 1(>.
THE
L I M '
OF
I L L U T H OR S I D D I I A N T A
UEBPIKA.
267
cit"<l wit.h Jti'iiiH, ill f.lie folluwiii^ F o r m A
tnnmiilc(iiities
" Sut (existent) alone, niy <li-;ir. fhi.s at onf.onl\, witi;i.iit scconi) may I l>e tnany.'"*^
lii-.-t WHS 11 Ch' hl: lil
hIiu iir at-ekiT of ni.ik^hii. performing his own acts, ntidiiei witti tite purity of mimi tiK) olMervatice of is rendered know iicr,i wiijoiiied in
d>Hnit;i>reste<ll v, esoli-w)ii^Kll pi-obibitpti nnd ii.terMted lesnlkiiiir from Srnii and body tihould The
Smriti, oittlrated with Bhakti for Prtrmuii-Siva which poAMble hy the aubjnîiiion of th prcpiired, H tnumnkslm ineditatM II])L.II liBd the senKiw,thus portion of the
Here tin* ihiiib/ arises :is lo wlietliei- t he Bf in;: spoken of as Sat, the J'jxisleiit. ar d said to have existed in the begiiuiiiif; and to be fhe CHii.se of the wliole of this universe, is BrahmHii or IVadhaiia. {I'uruapnli,-<ha : Jt is but right that Fradliana is ihe cause of the world as described elsewhere in the Sruti : Unborn, one. red, wlijte and blnck, to mMiiifold progony siniilHrly foiuieu giving binh "t
of Parai-BrHhmHii ciilled SivH from tiio essential Smti wnd ilim.
ae of the epithet Siva here (in the Bhiisliya) is intended to ahuw that the dirurse-eyed rpoaitory of supr,iune purity imd f o r e , for ItrnliinHn is the i thereUpasiiua.
Here it is tHiiglit that the S-.iiikli^ ;i's Prakriti, compoaeii of rajax, mtiva and tamaxas indicated by the Accordingly in a passage in the Ath > R V A -SIK M'L. red and other o i l o i i ' s i s the producer of nâiiifold '' Siva alone, the soarce of Rood, stuiiild bo meditaprogeny. In accordance with this passage we should ted upon, abiiudoning all else." underst>tnd that it i.<) PiadliRna which is the caose of it is trtu-'ht tiiat the Beinjf denoted by tlie word Siva the world, spoken of here (in the ('hliundogja Upash <ulu aluue be me<iitiited upon. C)tli^rwise, liow c.in nishad) as the SatW e may even explain that the the oet)8;i.iion of Saiiissira be broiif^Nt nboiH? Siva is PradliiiriB possesses, in virtue of rajas and sattva conthe seat of the aoaurpaased )ôod wlucii i free from tained in it the powers of intelligence and action HU taint of evil, aud a knowledjê of Ui.n leadn tu niok(Jnaiia-k>akti and Kriya Sakti) which are iodispenaha aa its result, as said in the passage : aable in the cause of the world. Ir. stands to reason '' When tn' 1 stbould roll up the ether like a hide, that the unintelligent Pradliana shoulu become transthen o ly, without first knowiftg God, there formed (pitirinama) into the world, not the Supreme could fte H H end of paiu."* Lord, the Immutable Intelligence ;parinnma (transT h e passage : forinatioii) being oul\ a vikara or modified for.-, " S i v a alone, the source of all irood, should be of the cause. TIiii.s both reason and revelatiou meditated iipon, abatidoiiing h11 el.se," lead lis to the conclnsioii that it is the Pradhana excludes all beings other ihan Siva hs ni)t worthy which is spoken of as Sat and is the cause of the the aopirani's while to know or n.editatM upon. WOild. uiuinukshiM. the uule ubjeut of Wherefi>re those who are desirous of man. There can, therefore, be no opposition to the view that a harmonious concatenation of all tests which gfo to show what the drift of the V'edaiitii- t.enchiii)f IS, proves that the Vedanias point lioth to Brahmnn and to an mjuuctiou of His worship. Adhlkarana -5 W i t h a view to prevent a possible objection that the i.foresaid definition of Brahman i> too wide as applying to Pradhaoa .8 well, the Sutrakara Hay.s Bdcanse of tmnkiiig, (Sat is) not the unrerealed (I i 50 The subje-'t of disuu8îoll in this Bectimi is the following passiige of the Chhandogy Upai.ishad : 9TtaTtar-Cinihd& 20. * I ho mok.^liu has to know and meditate upon Siva nlone, the HafH-BrahAs against tlie foregoing view, we hold as follows"; the uiirerealed /- e., the Pra<ihaLa establised by pure anuinana or inference, is not the thing spoken of as the Sat and described as the cause of the universe ; but, it is tlie intelligent Brahinan (that is Spoken of us Slit) ; for ' thoiip^bt ' is pre^licated of the Sal ID the Winds '' Jt thought, may I become maay.":} In the unintelligent Pradhana, indeed, there caauot exist th<iught which is the property of a conscious entity. It is not rijrht to contend that, because of the passage ' ' G i v i n g birth to manifold progeny similarly formed," It is the I'l-akriti ot the Siinkhya thot is here spoken of ;is the cBii.-.e ot the universt. For, in Sutri 1. IV 8 we sli:i!l show iliat it is only thiit ]'ra- cnii- ''2.
t Mahitiiarajana !'[;:tni8had 12.
J Chh. UpBnUhad 62
TJlJfi LIGHT OF TKUl'H OR SIDDIIANI'A
DKEPIKA.
kriti *ljch has the .Supreme Loid for its impelliiig 7<ufie that C U M pioduce rn iiiiiuld jirOijeiiv. Neither .sit possible to maiutaiu that, as made U|j of riijas and sattra, PradhBuii is endued with the potencies cf action and i D t e l l i g e n c e ; for, rtie I'ralcnn wliich i" made up of the ihree gunas caimuc possess saCtva and rajas quite exclusive of tamas. It beiutr admitted thiif. PraUriti in the aattva, rajas and tamas in a state of equilibrium, it Is idle 'o say that when tamas becomes quiescent and rajas and natlva l o t excited,
Pi-adhana activity. becomes The endued that with tlie iiitelligence transfon/iHtion aii'l of olijection
the Supreme trmnutable Lord would suliject Him to ikara or change ia a mere play of ignorance : there is no fear of our being led to such a conclusion, inasinueb as we hold that the Supreme Lord is the cause when invested with the potencies "f snbtle chit and Hchit in t)ieir undifferentiated state as to name and
f o r m , and H e is the effect when invested with the
specific atlribiites of OtxiiiiKcieuce and all-puwerfolness, can Urah nan constitute the twofold cÂUse of the universe ? Or, (t.he same thing may be established in anotlier w:iy) it canm-t be rightly held that the word 'Si.t' which is made up of a and termination refers l;o only one thing; the >vord '"Sat' being inteudeii to denote two things by means of its base and terminatioij. Accordingly, the learned baV-e nealared as follows : " Sakti and Siva are denoted by the base and the termination of the word ' S a t ' . 'J'hese two c o n stitute Brahman, as together forming, by their harmonious union, the es.sencfc (jf the whol universe." The conclusion, therefore, is that the Siipren>o Lord Himself invested with the potencies (Sakti") of the Universechii. and achit in their gross and subtle forms, and thus forming the cause and the effect, is the thing deti'ited by the word ' S a t ' Again an objection is raised and answered : If (yju regard it; flguratirs, (irs say) no, beeaoae of tht word ' Atman-' (I- 1- 6-) {Objection) :It has been stated that, becaaee no act of ihinking is possible in Pradhana which is iosentient, it is the sentient Supreme Brahman that.ia tlie canse, spoken of HS tV.e ' Sat' or Existent. Now, this view is qiiitH incv.n.tistenr. For, just as in the statements " that light thought'" and " those watert thouglit," thought is figurtively predicated of inseiitient objects, so also it niay be held that thought ia figuratively predicnted of Pradhana.
jiotencies o^ grosser chit and ackit which are differentiated in name and form. (Ohjectiori) . From tht dete^min^trt exoinsion implied in such passages as the " existent alone, my dear, this at first WHS, one alone, without a second " we learn that the thing spoken of H S Sat, " the Kiistent" liHS tio specific attributes. How can It be spoken of its the cause containing within ic the universe in its subtle form ? I Answers) The determination conveyed by " Existent nlone" is not meant to exclude ^specific attributes ; liiir it 13 mennt to remove the idea that, the cause is iii;t the non-existent i there being persons who by leuorant-e cherish that idea., as set forth in the Sruti:
(Answer) :No. because of the word ' Atman denoting a sentient being. The Sruti starts with tlie w>rds " the existent, my Hear, this at first was,*' and " Non-eiisteut verily this at first W A S ; thence, inconcludes thus, ' He is the Atma,D ; That thoa deed, the existent, sprang up."* Even as to the light etc., the predicate of thought is M o r e o v e r , h o w can B r a h m a n a s l i e s c r i b e d in the not fi^nra'ive. since the sentient Supreme Lord ruun piissage : thronijli them as their Atman or essential Soul. ''I'lie existent alone, my dear, this iit FII-st WHS, one {Objection): It has been shown that, even admitting iilone, without a second," that the predicate of thought is fignrative, it is not be without specific attributes? lu this passage the po.ssible to (naintain that the insentient Pradhamkj^ ix word ' was ' shows a specific act, and the words " a t the existent and is the cause of the Universe, became riist " >liow a specific time. The determination im- of the word " Atman " implying that the cause ia H jdied in " o n e alone" is intented to exclude an sentient bein^. Granted that the word ' Atman' *xiei iial ruler, Hnd tiie words witlioiit a SHL'uud" cannot denote the in.entient Pradhana; but the indicate that it is the /paf/a)(rt or material cause of sentient .Jiva or individual soul can be denoted prithe iiniTer.se. Hence also the specifii; attributes of marily by the word ' Atman.' Wherefore, it is the Oiiini.^ciencp and infinite power; f'oi- how, without the sentient Jiva that is spoken of as the existent and the cause of the universe. ' l icit I ' p . - i n i H i i a d 2 7.
fHE LIGHT OF TRUTH O SID O HANTA DEEPIKA.
269
:lu ret.U tlie Sat.nikara S n y o : (Tka St tittet JlTk) H Mug tMght fhtX the devotes thereof attalu Xotali4(I. 1 7). Tbe passNê, 'For liiin there is only delay H O long I'.e is not deliyere:! (from the bony ) tMohra that he who I M dnvuted to the Heini; spoken of u the ' Sat* attainit lo Molcsha. Wherefore neither Priidh na nor Jlva is referred to by th won) Sat.' Not eBn fhey who hold Pradli inii to be the caunecan admit that the .ievotee of Pradli uia attaius to inokshH kolding aH they do that Pradh uia is a thing to be avoided- Nifber can a devotee of .Tiva attain lloksha, Jiva betn||; excluded from the p^ssa^'e, " 6 ' i v a alone, the source of all good, should be coutinplatd. abandoning all els<\" t Aptinrftie SCitrakari states quite clearly the reason for dificardint; Praiihana : iad (Sat UnotPrkdhaaa), there being no declaration that (the Sftt)la to be abandoned. (I i. 8 ) It khft PradliaQH were intended to be tanght here, tliaa it (Sat) would h ive bei'n spoken of B a thing to Wawî'dad. Wherens in the sentence -'That thou art" the'Sat* is itpoken of as an object of contemplation leading to Mokaha. Wherefore it stands to that Pradhana is not (the thing spoken of as ' S a t ' ) . Moreover, in the case of Pradhj'Qa
i n c o n a i s t e D c y , a s t h e S ^ t r a k a r a âyg there
What inconsistency, then, is found here? tbe Sfitrskira says : Became of dlsaolntlon-(I. i. 10.)
In reply
For the following reason, tob, Pradhana is not (he thing den-tell by the word ' S a t ' ; for the passage " Learn from me the trne nature of sleep (svapna). When a man sleeps here, then, my dear son,, he becomes nnired with the Sat, he is gone to his own (self) Therefore they say 'fvapiti,' he sleeps."* speaks of the dissolution of the sentient Jiva when he becomes one with the Pat. Dissolution mea;is absorptii'D. The sentient cannot attain dissolntion in the insentient Pradhana. Wherefore ' S a t ' does not refer to Pradhana It is the Supreme Lord that is referred to by the word ' Sat,' not Pradhana. So the Sutrakara Says : The nsage being the same.-(I. 1.11.) Just as in this Upsflishad the word ' Sat'is taken to mean the Rnpreme Lord, so in other Upanishad."", too, ' Sat' refers to the same thing (i.e., the Supreme Lord], as for example in the passages like. " Poriwha verily is Rndra, the aat, the adorable. Hail! Hail !!"t Wherefore it is verily the Supreme Lord who is denoted by the word ' Sat.' In this a e., the Chhandogya) Upanishad it is plainly said that everything takes its birth from the A'tman referred to by the word ' Sat.' So the Putrakara says : And it being also revealed- -(I. i. 12). Here, too, the iS'ruti beginning with the words " From At'man is Prana, from A'tman is ikas'a" conclndes with the words "from A'tman alone is all this."J Therefore Brahman Himself is spok'^n of as the cause of the universe and is referred to by the word ' Sat,' not Prudhana. Adhikarana--6
H e r e fill t h e a d ' h i k a r a n a j u s t closed) it as has the been caune objected that the definition of Brahman
is spme
Btttua of iBcouistenoy with the proposition (I- i. 9)Therein another reason why Hradh'na cannot be the thing denoted hy the word 'Sat' ; tbe reason beinf; that U woald involve a contradiction of the original prnpositaon aaaertinv that, the One beini; known, all ia known. The passage '-whereby the unheard of becomes hear<i"'| asserts that the knowledge of the thing denoted by the word 'Sat' leads in a knowledge of all things, senr.ieut and inaentient, these latter being the effect of that one thing. This would be impossible if Pradh&oa were the cause, inasmuch as Prxdhana cannot be the cause of the sentient existence. (Objection) The cause, Pradli-ina^ heing known, all thisthe effect thereofwhich is insentient and aahject to change becomes known. When the clay, for insfcancp, is known, its effect, the pot etc., is known Chh. UpftDibed. 6 -2...H
t&tharTuikhl.
o f the universe, which can b e lenrned f r o m a.s w e l l
scriptiirej
u l o n e , is t o o w i d e a s a p p l y i n g - t o t h e T.ni trie Pi n d i i i r j a a n d a r m i rnents b a s e d on t h e s f n t i e n c y ' o f tlitr
tChh. UpuiihkdS1,
Clih.i rpunishad. 8 * MnhSna. Uj). T Chh. lIpBni.ihad 7 15
.70
THK
LIGHT
OF
TRUTH
f)liEFlKA.
c -.use of tha Universe) hare been aciduced with a view to show that the definition is not too wide as iipplyinjr to Praiidiiia. I he next ttdhikarana proceeiis to show that Hs in the case of insentient PnidhtLna so aUo the definition is not too wide as applying to sentient Jivii either : A'nudamk7a (is Puunn'TUi) beeanse of repatitloa - (I i 13 ) ]n A'oanda-viilli, in the passage beginniu^ with " From this A'tuiaii, verily akaa.'a was b o r n " and enaing with^^" Beyond that A tinan rT.aoe up of mte] loot, tbere)i:< anotiier iuner.A'tnian which is blissful,"* a certain A'trnan, blissful and hidden within'tt?iiia7naya (physiciil) and other sheaths, is spoken of AS the C U U S H of the whole creation including ak.is'a. 1 bet doubt arises as' to whether the ' blissful H'ttnan' is Jiva or Farames'vara. The frima facie view is that it is Jiv!<, becmise the attributes of Jiva are fonnd <iescribed here For example, in the passage ' beginninsf with 'From earth plants, from plants food, from ff)od the pfrs'>n,"+ we (ind described the body made up of five members, and so on. Here annamaya refer* to the physical body, /ranomayo to prana within the physical body, mau3viaya to manas within prana, vijniinamaya to buddlii wir.hin luanas ; and dnandaviayn is the Jiva himself, the basis of all these, of annamaya etc. The represeutaciiiu of annamaya and other A'tinans as made up of head and so on is lUt.ended for meditation. Abun<lanc of food etc., is described as i he fruit of the tnftditatiun of annamaya etc., as Hrahman. It may be asked how can Jiva, immersed in painin the ocean of samsarabe spoken of as auandamaya ? But there IS no roiirn for any .such objection. The wurd ' ananda' ienotes Supreme Brahinan. as said by the S'ruti" ananda is Brahman." + As the suffix niaya implies iiiodification (vikara), anaiidam.aya lefers to JVva, who is the karya,the effect or einauatiooof Brîhman. If auandamaya were to refer to Brahman who is; aver endued with goodness, the pra\er for purity offered in the words " may niy annamaya, pranamaya, manomaya vijnanaiuaya, and anandamaya become pnre" would be useless. Wherefore tliia aiiandamaja A'tman is Jiva, not Parames"var:.
A . MAHADKVA SLSTKI. B. A-
SIVAGNANA SIDDHIAR or ARUL NANDI SIVA CHABIAH. {Continued from page 249} BHATTACHAEYA'S BTATBMENT.
PUBVA M I H A V S A SYSTKM.
1. W e bere set forth the doctrines as now extiuifc in this sea girt earth, of Jarnini Bhagavan aseipoiiiidcd by hi!< disciple Bhattftcharya, to the effect that the Vedas alone are true iind that there is uo-Gt>d abd that by perfornnnsf Karma heaven Will be rencTt^d. 2. The souls have lust and other Gvnaa (,attributen). If the Veda was given out by man, t h ^ caDD'it be accepted aa true as he is edacated, he becomes intelligent and without edocation he will be aomethitig like a baby or a dumb man. (So it ia imposfiible. man himself could have given oat the Vedas). 3. If you say that he who made the VTedas ia Cod and He is not a nr-iti, then, when Hie attains n body HI* must be a tntn only HIIS his measure of know ledge is as he is educatei). If Ho gets no visible body, then he can have no (month to utter) and mind to tiiink. 4. All the Devas, Sages And Siddhas at>d elementals, and everybody else ussert that they never heard that, tlie Vedas were levealed ^y anybody. This ia what was been imparted from generation to generation It could have no human author either, as it treat! <)f future births and states. 5. In the Vedns are comprised all the six angas and the tliree Upa-Vednm. All knowledge is centred in it. It is eternal, having neither beginning nor-.eDd. It is ever consistent and in con.ctaiit usage. 6. It contains rules and prohibitiotis, i.nd the des(:ripti(in of the true paths, and the various inantrna and their respective Devas, and the description of the varioii" sacrifices are contained in the Vedaa and as Kuch they cannot be all similar. When people nnderstand all the past, present and future, the Vedas appear in some form in ail its truth.
3 Ttiie Itwt BtmriSii prnvea that no man could have bceo -the :iiitlior of the Vedas as ma'i derives all his IcDOwled)^ f r o m the Vedas thcinselveH. .\nd no Gud could have levealed it either, which if true, li must have a mouth aod mind and senses like man to utter tli<> Vtd.iin which He is i-ednoed to the condition of man and the foi liter objection aâin applies. So it is not only :imon<; tluise wlio dislielieve in the Vedas thei'e a i atheists but iliosp within the fold also. ;">. The .six (ifiyo.s, are Numbers, Nirukta. Gi-ammar, CbandMp ^flriinnmv, and K.ilpn. The three Upa-Vodns, .î/iri-'Feda(moiîB^ and Thnmir-Vedii (nciencc of warfare) and Gandarva-Veda (mauo
ilb he continued.)
' 'l ail. Cpunishad 21, 5. 'l. I (liinithad 3 - 6 . \ Tail. Upaniehad 2 t 'I'aic
UpÂoiih&d o7.
THE
LIGHT
OF
' I T I U T H OR S I D D H A N T A
DEEPIKA.
271
7.
Obserriog traltlessly the rnles of dividing the
words of the V e d a , the rules of pvonunciHtion, the Karma preocribed by the V e d a Mhoulc* be performed. Then the greaiboon of Mokeha will be secured and nil bondR (Pasa) surrendered. 8. The vast oniverRe has neither beginning nor pnd and is not caused by iiny one and is eternal and filled with ôuls, inseparably united to Karma and mauiie^ts itself in the tatwas from earth etc. 9. The Soul is eternal and -s omnipresent and is intelligent and is united to Biiddhi and other Karanas and is pure anckfonnless and attains bodies in accordancc with its previous Karma and understands through the senses. JO. As grass and other leaves used as ma,nure in the fields reproduce theuiselves, so tlie past Kartna will attncli it.solf to tlie soul in its next birth and produce fruit.-,. 11. The daily rites jjerfomied by a man according to the will secure happiness. He will secure all kinds of boon he desires, by performing Agnihotra. By performing Vedic sacrifices (yagnas) he will attain liberation. 1 - . By means of both the Guana-kanda and Karma-kanda, a man can liberate himself. By pursuing Guana marga alone one giving up rituals bocomes an out-caste (sinner) and the Vedas themselves do not prescribe any rule of salvation for such ii person. 13. The Vedas declare that performance of sacrifices by killing fcunt is virtue ; Jollowing this predept as true if one recites tlie indestructible mantras he will dei'ive happiness as one, hungry, removes his craving by eating.
His HKKLIATIOX.
A n d the Lord with the crescent moon is also the authority for the W o r d that the Vedas were revealed by Him. 2. If you say t!iHt the Veda was .ict revealed by God, then they will be merely noices like tliCje heard from the sky without any meaning. A n d as such they will be faulty. i f you say tha^ the Veda spreads its light and miikes itself known like a lamp tlien it must be limited in its nature. This ija also what sage Kapila says. Then it must follovir what he also says that they have a beginning and an end. How do you prove also that the Veda was frmiles-s at one time and became clothed in forir at another time ? What yon have jaid is simply foolish y. Vcu say the Vedas will appear united to a person, as you don't describe the person, even a frog is I'kely to utter your Veda. If you Si.y that the Vedas do not mention a particular person as its vehicle, that it will b j conveyed to a proper person who is proper and fit to receive it, it c a m o t be. Even when we receive clothes from distant islands we infer tbere must be a person who manufactured th^se clothes even though we have not seen them. So there must be an author f'^r the Vedas. 4. You say the Vedas are uncaused as people of different countries speaking vai'ious languages accept the Vedas as true. So also are .similar pots made In various countries. Hence there must be an author who understanding the T-ords and their meaning reveals those words without fau't. If you say the words and meanings become natui-alJy combined as the flowers and their fragrance in a garland even then there must be a person who must choose the words, othevwise the . will be merely like thennineani.ig roar of the sea. Ill the same way as we are uiiited to our bouy so (iod dwelling iti the universe as His body graciously revealed to ns the Word or (Vedas) and liaviu^ ,een revealed by the eternal uncaused Being, it has been the usage to call also che Veda a.", etei-nal and nncaased, in the same way as people' regard any letter containing the command of the king as î^Q^tLO (Koyal presence itself). 0. If you say that the three higher castes of Bral.iiians .'tc-, speak the language of the Vêdas, then explain how the astrologers who come froni the 4tii i-aste learnLHl tlieir science and bov. is it iilso that in the Jsortli m is prolnliiti-d fi-oiii reiit.i'
1. Except your words t h f i e is no authority in the Veda itself that the Veda i.* uiuaiised \Sii aiiiiiiibliiit, if there is, you had better sliow me. 'I he great .Mahabliarsita itself is an example. In the same way the Muhabharatajias an author and in tl.e sjime way as we infer From the presence of things made of earth and i-.itton, that they -.vere madi' by potcers kiuI ea\ ers, we infer that \'cda was revenled by an ;iiithor.
l-J. Ili-l-i l i l i i i l i a ins'.VL'ii M l i i p l y iiicMlis tli< Ivlii-f i n t i l l - \ I la (|iTn;il m i l l l[ 1K-;I llSL*ll. 1 lli:il u r rtun'.'^c !)> i u ) \ ' i \ ' l i r f ; i u i l l"\ llic Vciiii 28 :I(I rf>I';lliil rrvrnlcd I'l'oiii i l l ' rrnDi t lu- a i i | " - r m u ' i ' i i ; (iriî-liii^ I ' i v c ' âi-i-ii ( auoirfl ami ,\ir;iin:i A-j.""';" LÛIL. li\ S i \ : i |'l':un:in:i 'I'll!' HilMsi-If I'ai Aj-ima it piiiM-d pramali. lias
ALMIII:I l.iinl
I -
tlaei Ul'fi-
272
THK
LIGHT
OF TRUTH
OR S I D D U A N T A
DEKPIKA.
the Vedas.
To
say
t h a t t h e Vecln c o n l a i n j i i r the oature came to
every it beiii^^
^hing in itself is o f w i t h o u t a m of h e r . 7. I f / o u say
of soimd and tlmt
T A Y U M A N A V A R ' 5 POEMS. (Continued from page 250). ^SOJllfl. uiTffirûjfmi-iwa err^^SsmiLiui.-T>a.dSs)ir^ LjffOeuefiiSgteseianuy*itil,a u uaeSCrjjfw uffsrSiiu-19.^ fitTriterLD'iuj'Sps # #^ 1 7 ( T so/S1-1 B I - S aj (? su ^ d ^ 1 lL i _ .1 ff O * ^ ^ u) r ens affGeu^-nies^(ih wenrii-^Csnaîadiois' j>i SiTêar^LDBin^QuirîfigilGLji/!) i/TOTsS^Lfimjj eaffi-' Lji"IS jD'-iITOeueSQiiJeefi A swiSujirm.-'i ^Qiistrstr(^ Qfineîemi aify,sQso ct-^îSirdcêat:Lanetr lii3 Q^ iL iiC' IDuITt^ QtFa^Qu.i3neutrfiQ uj. 84. O Ocean of -Joy, the cliaiMCterless Supreme Being of Transcendent IJrightness ! Thou art the sole Merciful Loid mere}' streams forth like clcutls in and directions and, with tlashcs of itself all over the vast expanse of incessantly, shower down bliss to the inviting jjeals of thunder. whoso boundless myriads of way.s lightning, spreads the sky, and does, Thy devotees with
Has DO a n t h o r is t o say th>i t p e r s o n s
that t h e s c u ] is i n t e l l i g e n t as it t h e n it will b e d e s t r o y e d ns
is the .10 the
united to the b o d y , b o d y is d e s t o y e d . such power. rainy
I f y o u say t h a t t]i b o d i l y o r g a n s by the intelligent
t h e m s e l v e s b e c o m e united t o tlip s o u l , tlien it h a s They became m i t e d Plants sprout action o f a c r e a t o r . fi-om s e e d s in
season a n d t h e y all d i e o u t "in t h e h o t wpathiuH e n c e the w o r d cainiot be said
so tho b o d y also dies. to b e ettrnal 8.
I f \ > ' u say that the .' oul is oinnipi-u&(,'nt, tlion it virtue, enter heaven and follo-vv that but as you again. O r if y o n say it tills t h e b o d y as t h e a pot t h e n it will m u s t alsn d e c a y , u n d e i s t o o d tlie a man
c a n r o t p u r s u e t h e p a t h s of be born f r a g r a n t -H.ell
t h e b o d y d e c a y s the s o u l another. 9. selves. A s r ou have not
are a w a r e of V o g i s l e a v i n g o n e ' s nvn b o d y a n d e n t e r i n g nieaniug o f t h e V e d a iu f u l l , y o u r i d e a s a r e s o c o a f u s e i l . A s tho a c t s p e r f o r m e d b y that the If y o u instance to the d i e w u l i this mauuir, evL-ry tlui ther dry exb o d y , h o w d o you say the past reproduce themciiy,- o f food food. oaten
y o u c a n as well say t h a t h a v i n g bsen cremerlt can reduced again
m e r e e,\.cremeiit, A s tho
produce
acts die Lord his
w i t h t h o b o d y t h o y c:iiinot of t l i e m s c l v c s b e unitoii t o t h e b o d y in a f u t u r e b i r t h . T h e r e is a t i r a c i u u s give e;icli m a n w h o uHites e a c h t o eat t h e f r u i t s of his p r o p . - K a r m a as p e r s o n s .ivljo e m p l o y l a b o u r w a g e s a c c o r d i n g to the w o r k tiir.ied out b y him. 10. I f y o u say that b y very pertoriiii..g ciin perfornianco saci itices a n d attain will liiinl induce
k n o w i n " : that the V e d a l i b e r a t i o n , b u t this
is tri e y o u
desii"- f o r w e a l t h etc. w h i c h will in turn pi e v e i i t y o u r securing higher k n o w l e d g e and of final l i b e r a t i o n . b y securing wealth secure more wealth p e r f o r m sacrifices to t h u s Inse all cliajn e s o n j i i y s |ilr:isiir(' desire the l),j to to desire his T h e m o r e a innn t h e m o r e will again. attain heaven Similarly
Thou wSst so much pleased as to disclose to ine the picturesque sight of the firmament of the okas* wherein are made to figure themselves the innumerable Avorlds earth kc., and my ethi ric viiiul and luy subject condition therein. Thou didst also bless nie with iin uninterrupted state of mona't and that of a systematic abstraction in yoga.X O Benefactor, it slionld, therefore, be no more conBidered premature that I could be at once placed in tinHighest State of Supremest Bliss. Cufi^^s^tKiuQuir Gn'irei'giOfiiea uulQu. a eir Qusîr^^âirQG ^ GufiC^QuSGiLinns eeefiQêS-iTu^^^p Qu tf ir li * ^ ua IT I.'u * Akasoilicf. + Moiitiiloaili ol'ilii; miiul. X Yoj;ii- Eileiil inc iIiuilii.M ii- [.rrstrilml K iln-
will .uily i n d u c e
the d e s i r e t o p e r f o r m K a r m a m o r e a n d iiKire. J. M . \.\M.AS.\WMV rii.i.M. 1;. A., u. I.
[Td hr conftiiurd).
(yoL.fii
THB
LIGHT
OF TRUTH
OB 8 I D D H A N T A
DEEPIKA.
273
^^xfi^^Gmt Qw j p ^ u QutftufjOfmmwuiQm
O^tHiSGefir
âieSISiKiiOnfiiiisfi S^^niEîeioâr^GMt samt-QoKiuuifitdiGeiir ^nsoGwtQQpsir/SGiKir iSjoJIiStf^^ SOI t^G&Jir SQ^^fUfnimaG^niuisg, OfitraxLîisefii-fi^Qmii Q^fQfiiuQeerpcêrsfLismtiLi ^^^ScicâatLnesr LJcO^tueuGiBiîi^ Gîr^Gu. a-sjuirSGiu, iÂî 86. 0 Ocean of Joy, the charai>t'"rless Supreme Being of Transcendent Brightness ! Let in know where Thou wilt be manifc.st: Either iu the summit of this universe or in the universes lying beyond it. Either in the repio.i of the Sun or Agni (fire) or in the cool regimi of the Moon. Either in or outside the quarters or in the Akaa. Or oiin I say tli<it Thou art ill the idols woishitipeil by f l i y devotee-s with flowers with their hearts melting"? Art Thou iu,the vindu the iVa7iara or in the Na,tha^l (sound) ''/Or in the VeJanta or Siddhanta ? Or in aH the vi.sible objecrs of the world ? Shall I say that Thou dost survive tlie decay of those objects oi- Tliou art botJi ill the Piist, Present and Future ? Dost Thou p-esent Thyself at Tliy en ation of tliis Prajiancha or iii Thy self-controlled rli-voteos wlio have become absorbed and lost in Thy Civine contemplation. 0 my Lord, Tlioii niusi Thygelt become my guide * to seek Thee out. Z'iiîr,ii;iirii(n)2ssri (^S^n Gsr m eif ujQLC&aejULL'hG^ ^ J-'Q^ {I ^''Jaj s j 3L'sy
SB.' ^ i U-' 7
^^(Stifim.
at ABC far
t^^^Sf-s^tBTuJtr utSûj^Qitue^ Q^gfiGmjf^smiiSGiLi. 35. O Ocean-of Joy, the characterleHS Being Transcendent Biightness ! Supreme
There are ninltifarions systems of Faith, not one of w h i c j - g r e e with the other. Hence it is that threat saj^s do seclude themselves from the controversial world and set in to observe the vow of continued silence. And Thou being the Three-eyed Lord Supreme didst think it lit to appear as the Holiest Guru and b y a sa-red Symbol didst initiate me spiritually. O ! Blessed was the consequence which no teaching by word of mouth can produce. Unspeakably most beatific it was, plunging me in the ananda* of eternity free from rebirth. O God, the sadhanas resorted to until now, ai-e claimed by the yogins as theirs in a spirit of pride. For this reason, if I should desire to live the life of a recluse'nnd transqnillise myself with .self-possession, the versatile mind of mayaf is set to disqui^?t me and disturb me X O my Master, at this rate I cannot get myself absorbed in Thy Love of Bliss.
weiiilLDehitsit'S^Qsiiir
.3)7
U ^ t. a S3r ^ eti'QiLQ^Jin
^lLfi- t'- ff. LL
'"
wîB'SfQeiire:jei<Lj
U S i-C Sr ALL r mu QufJÛwBlL-^lLl n U'TU^ ^ L/..V - f' jjjt -y^'' <9 ^ uljO ^ n iun er ^Lcîse^ Q'ua^ /li^^ er Qi u _ Oiz/lii ' i ^ i u srCjîT ^. 5 ' isv' UJ .h S V , 'C ? r.i-'ttvD .f u < auu.?}^ c: ji/^ r- uji' f. * It is liy (inil s vinirc lliiil vn- r;i!- .sf-k ililii t'lil. .Shvn. rpa. VJ, 21. 'i'hc S:i<:i- Slivi'tar.\ ;l:;:-ii. II n * I'ltWi-l' i.T liis ausier. in <1,/.I( /,',(. Cinri: oj l:,l. \ i n 6 Vfrili ihi-liiinl III | I < I M l . SI I'McllniL il tiic I'niir onU-r.s. t lie .'îi[n-rMir ln.ly Hriiliiii;:, xMniir, iitli ri.-(t ;iH M i l ill 111! IjT all i|,r l;iKl,is. Mr. .Me:!.!'... 'I'li.,!,-!:.! ii.ii'"By |.c^v^l of iiUMiitm inn <'.1-1 I' I . . . / . I 1,1-fcluri- l:ri'.!;ni kn-iwiii'.;- lV'.-. f. I. ^^ . \ l ;i ii vaeli:lk.ir. >,.\i-]l cu'-.)
Anandablimi; eternal delight. tMayamatter. Uiud is iiinttcrc.f. 39th verse. JThc Saint refers in this verse to the Doctrinc uf i;r:uv ;iinl its obaerraace bein); absolutely rTcessHry for attttiniu^ the Hi)<li(^sl Kataha. Mere knowledge or pnHtioe of yopa or im-re hkhiii of sclfpoMeasion cannot take us tu the ottr, since, frcept tti,i>u'ih G m ^ v e cannot ejctricote ourselves from the tlirakloiii o r matter, c. f. The Saint's couplet. " ux.-wtf.Trfc 'I. ;' i 5 (O The Supreme, the i/miViV joy gets ho. Who Hhidl iu mono think oil noi'.o but Thci') r . f . alto verses 36, 41, and not' s thereon.
69
274
T H E L I G H T OF T f t U T H OR S I D D H A N T A
DEEPIKA.
>
C D f ib
G''
S7.
O O j t a u o f Joy, the characterless Supreun! B e i n g Brightnoss ! O The Allwise, Thou pain of anxionsucss
of T r a n s c e n d e n t
. t n l y k n o w e s t "vith w h a t e x t r i . ' n i e J o 1 l o o k f o r w a r d to tlie B l e s s e d I have not yet attmned the and Happiness. method ant^ .ho Do Thou tlie surest readily struggle it to
day of T h y (irace. ins])ire inc it e i t h e r and or with
c h a n g e l t ? s s s t a t e ol: P e a c e at o n c e at it, Be niindt to which 1 c o u l d the hard liquidising b e it the
88. O Ocean of Joy, the characterless Supreme Being of Transcendent Brightness ! A r t Thou not c o n scious of the reactionary puin caused to uie b y Tliy still with holding Thy Grace from me ? Ob, my dull rigid 7tiind rails at me in this reproachful language : D o not myself and my life prana coexist with you " ever since you began to be a soul in body ? Some one in b y g o n e days began to discriminate us both " as the object conscloiisness f r o m you iis the < " conisciousneiis. From that moment forward you most " cruelly restrain us ai^d subject us to y o u r strict " and hard control. W h a t havo y o u gained thereby, O Soul ' Shame ! and Shame it is to you ! " * O The All-merciful, this puts me to extreme torture and I have simply to wear away like the wax in flames. I - this all my worth and desert ? In myriads of ways I have been crying for Thy Help. W h y hast Thou not yet moved at me '' O for the d a y of rest in Thy Supreme Bliss ! tofiac^ênpQmpQufiQ^mâiesr^/SQuja rr^ga^ weasîuirO^^mOufiiu euinjîSw'ÛujiteirjjisesriîT suiSiuttenUiOujâaei oj/Siîriser îjn ira er: IT li Qioen emQwiri^Qîi^^t Oj7 sw Gu/rî-iiQusB/rii eiinuj nu-iuiS^p^LDSJO /.' n LTâf 0ê3rii}j0LDii(^Lai! emiLi OujiEiGaiB^kâiQûi euâaiDGujn iîr tiiiQuowG s Lêi'ssrtDuaiiuuSfieit sifipiîuQui^îm
of gcttiiij;
wilfully vcsoi t inHanied
.if CO i t r o l h n g m y state of
bets-wax; times;
senseless state of s w o o n n i ^ o f t e n O The InteUigence of my
iutelli?ence,
Thou
k n o w e s t n i } s i n c e r e b e l i e f i n 'J^hue the Sole Lord without a Sccond. J
and Theo alone as
0 my (Jrand Master, how uncertain and transient is my body ! Let my voyage be done while it is sound. H o w can a Avrecked ship be snccessfully steered throuf^h ? Is it my lot still to be kept in bondage of this life ? OT/5'5/r(e5(jet_ti8(?-v> ajuSji nQpûGuir JiUjnÔiDâinluiiw iSuirang)iQuies>LDi-f;^LD Qânj^Scsr^Sl^Qfi^^Qui . ui in efi^Qs^r.'G^ tSS^fl.HiereetfisQsiî^ eu^ j^Qp^têk j!3:ejea>n iLj LoSajiriuiniiOujBr.LD lUL. f ipa ûmsaihQu- isiserii' sir i^s Q : sef eaf ah' it C u. ^ Q^L^LneOT iSseijOt^^ Q LD Qp S H lU SIT IS'ff S^ (yj an ^ o L cCu ( 7 u, ( B S ) (iS J eif, o isi sJiSsoîuiiSeiS^ ^fSL.isuQ^mOîljuai Qffaso.'iuj â.Sid(êisy LCi-1 esi lj o Q^Lj^QiauiriQ n l u . (^J^Jij) *( Noti's iiiKior 8Ctli vt-ist..
Saiiii,
QultlLlOLDaSfiLnQfiQiDM SUQ^lAenLd^SBUiQlUlllS OuirempQu n(ffeaitnLiQuêLî Qwsjn^/SujQa amOuiflujOa euiuaaS;^ iflujir^QfiSpn ujsiiiSii-itihtQ{_ir QiumiQjSeiapiliii jDQui'(r^Qen. (iOl) HKA* AS AI,I,-FII.I.IXG IxrELLIGENCE. S9. 0 Thou All-filliTig Intelligence, the Soul of souls t both in their hhanda and moksha conditions. W e r e 1 to ascertain the true meaninsf of the sages' grer-t maxim ' not an atom moveth hut by Him,' I
* . , / . tlio mitrs to Jtli Sntia in Siva.-naua Jlothaiii (Tnuielation). t (loil is tlio Soul of souls (indiviilunU.) Be.-ause, jast ns a soul's lili\ sieal liody mov. s a.-, a liviiin t' ini; wlit'ii the soul is wiUiiii it and is idriititi(-d uitli tli.' ^.lul liy liein;; . ailed as Moliii' o V K u m a ' or ' Krisliiia ' A-i'., so tlie wliole universe (liodv, uiiuil and BOUIb or /o'. .s.'o ami It,) moved as a li\ iu<,' u lu-le wlieu "its Soul ( ( } o d ) , t h o Siva Sai united to His Sakti, |.i'i-vades il (iiuivevee) assi-< ;i, and n o t otln rwiso. !t is tlien tliat the riiivcrsi- oi Natni-ois identified with God (Its inner life) ami is called (iud Himself. Hv i^'noniuce ov bigotry or iirejndiee some |iersisi in say in-,' that G o i f i s t h c iinivcrec hi M(b.-fiw,ce M .. essentially In other Cvordp. the essence of the God and the essenee of I lie iiniv erse are one and the same whieli is God. This IS I'antlaisin K a.lim; lo nihilistic idealism or Snnvam (geiriii.^
t Vidt' AHlitii-aii^'n Yofra (losn iljc-il iimU'r 61st voi-se.

1 'I'LII^
Llii--tirv " ill
;II1IIIU K
to tlu' ii-iilinnt Iliit
SNII
K'KI>M(
\ ;i-ilviHiiyiiin I lic-ir ;r..iy ilini.
UniliiJiM ami I nir.
Tli<^ l l l l M l i t l t ^ 1 1 1 - i ( l c : i l i s i . s iii'-an liiiiil i i L - . c is ii'ii liini< ol.sc.
ci i i s l r i i i ' liy
lliis
td siiil
rafiiv..iiiisiiiHi j l i .
f( >.(-../.r i . r .:l,.iui l - l l i c v II I-IIIIIM-,
out' n i l i t y .ii- m i s s l.lic
AÎIMIF I::UT|>N'I:ITIIT'^ OM- LI,II\FIUI ^ V I L L L N L ' R a soroiid C v'tlMiiil a SI-CIPIIIL {Vriihhi'i)." >\iiii.'li s i i i i | i c i i - l s Ixith I'caBiiii, UR'CUIIK'iit, I t i u i ' ' a m i C V I N ' r i n i f r . SIP ^'ui'sl ilsi-LF at. UIICE to IIKMU a m i (iiitiiicliL - t t l i i ' i i ' i p w n t l i o i i r y . i f s e l f i i i a i l o (iiiilBliip. I'ity ii is Lliat t licy iluii L ' . l i a i ; , ! ! ! ' iiiii\ c v s a l l y IM-VALNII LLORTI-INR.iif Prinjc.1,1 Had cstabliBlii'S tliii C."! L U LI,- dinVii-III I'N.III us ( souls oipruyiTs) ami to BR a l s o a Pi I-soiial Uoil C. not ]ieisoMal like
i i u i ' s e h I'K l l i a t a b l i ' t o
iiili r|il-fl;ilioii r
HI i n - w i s e ,
I'JIL'H
luar
wii lioiit. i - a i s
like ours, to ilnnk
oi' w i l l
WITIUMT
like iiiiiitl
OIIH.M
oil's, to a n
sci-
îtjinit Ai.-.
like ours
T H E L I G H T OF ' I T I U T H oR S I D D H A N T A
DEEPIKA.
275
honld be folly coiTiitced of tbe f>oand reasoos of tinse DiAQifesiafeions:Why are tbeir knowledge and igiioraQoe,^the w i w and the ignorant? Some are great ycînn of abstract meditation iii silence and aome who are my stamp resort to incessant coiitraTeraies and exb-wtationa as if b o m for nothing else. H o w to accoant for the origin of our mayaio * m i n i and its hardness and softness ? W h y was this world created and by whom ? How is the differentiation of the subtile elements cansed ? - H o w do we talk of virtue and vicepleasure and pain-gcodand e v i l envy and contentmentforbearance and resistence ? W h o are ' g r e a t ' and who are ' l o w ' ? W h o are 'friends and who are ' eneTiies '? Directly or indirectly cause of-all. jforQerujGB'Qiugfiim mûnttaaiiuirG^fafa'Seu aieijSQiuOajiri^j>iLSeiia;iiiuu iSAQm^LLfiiudat Osîi at eapdlCOinsaaiflu iSfi^jS'Si^&eos'LDiuQuip Qu^MojQ^ntiiQtjeerîii SaiafiQusirîir^n^ JpajCi^Seot-Owsirjii.i Thou art the Benevolent
the 'ihree-fold divisions of Future. *
T\mn-Pa>stand
0 ! Thou art and Thou art not all these ! 0 Thâ Omniscient Gtana of Bliss, all are Thy noble acta of Benevolence worthy of our esteem speech. QeuÔpiie^ ttf i^sfcraiS^tire Qfiêt tf (a; ^ i ^ v , " 4 J eir so'7 iSss'Tstn^^'sS^ ^.aSfiieiriidf^se^pGuj eSifle- ir 'Saudi^^taae(if)
It/6OT U I T 6BI LC17 g ,
i.iid beyond
Qpeir jp, ^^Qmn ii

^Ljtuai n^sîi-u Lc - j
LCffôSOarairsSajfr j if),uII
esrêi! L!>n
s-ifianujiurfi^^Qu:^ j/r
"S'^Qppeoir
air êun^sOT^ ^ Sssr bn 'iHi^s^ juureSdS Q.agiuirîSLOêu.iSiiji^

^x'-ULSjimrjêS^
i^s'rrQ^
y j i S i f l ^ i Q ^ j n i ^
91. O T h o u AH-filling Jntelligei.ee, the Coul of souls both in their hluuida and mokshi conlitions i The Vedas and the .\gama,t the Itihasa, J the Pr.rana and other Sinritis and schools of religion and philosophyall invariably preach either the Dvaita or the Advaita doctrines. And the indispensable Dvaita Gnana (Sariya. Kiriya a n ! Yoga) is the sole, path or meaus to the Advaita. This is the truth that can stand or HDSwsr u o Sruti or authority, argnment and experience and as srich is acceptable to both Dvaitisc and Advaiiist. So I shall only pin myself to the sadhana | | of Sariya, Kiriya, Yoga and Guana. As a matter o f f a c t I do identify myself by BIn'ivana or conception with anything I shall fix my thoughts on, I can therefore be ';ertain of attaining tne True Advaita Moksha of becoming one with Thee for ever by Thy contemplation alon with no sense of ' I T
c- f . v e r e c B 9 n ' l i l 6H. T l i c s e It v e n i e g H, BS, V e d i c T r n t h ' G o d iH a i l a n d n o t j i l l ' ( ..v,.w, a n y a t t e m p t t o d c H i n ; H i m lieri" i s t'Lilile. Botham) 90 contaiii the ;) h c n c e
rfftQueraiteBrieaLDir
O/oiiLoS^ffLisnOaitfiQjsii
90- O Thoa All-filling Intelligence, the Soul of souls botb in their hhaiida and moksha conditions ! Some systems of faith referring to Thy Female Principle (Arulbakti) would address Thee 'O mother! O mother'! and some referring to Thy Male Principle (Siva Sat) would cry out ' O Father ! O Father'! While some would be grating lilce devils in an implacable manner to no purpose or aim of any kind. Some would say that Thou art the indescribable Brightness or Akas. Some assign to Thee the state of"Natham (sound)&c. and some, the miuuteiiussof an atom that finds no parallel. Some say that Thou art
M i n d o r i l a n a s "s o n e o f t h e 9 6 T a t v n . s a n d a s s u c h ia n m c t e r c a l l e d a t l i i t i. e. n o n - i n t e l l i g e n t t h i n x h a v i n g n o a c t i v i t y o x o e p t i n c o n j a n c t i o n i v i t h t h e B o a l i r h i c h ia (liacinL-t f r u m anilnkaranos Manor {Tide T a t v R b i i n i l e r v e r a c 4 S ) c.j. 4tli S i i i r a , S i v a g n a i i a Botham (Tnnislation.)
tAgam:iare28
niiinbor
(r,J,-th.-
list v ' i v c "
SivRimatiu
"'iilu, .uul
J Itihas.T ( J l n h u o l i A n i r a i i ; i i i i ; i y a i i i i ) ia K i i o k f i i o f :ia t h e 5 t h c, f. n o t e t o V ' c d n s it. 41itli vi-rsiL-. S P a i - i n a d e n o t e s IN w o i k u ' r c m i i i i , ' i - l i i t t l y D i v i n e (Tcnooloffy. Tlicv KIT . s k M i i i h i m <ti;. of cosmos-'ony
^ T h i s vcrsf (ril l .vt-iiuiis tin-Su|.iH n i e Knd of .Sohanrliliaviiiiu. (/.r. t h e A d v a i t a E n d ) holdiiii; at tin- K H H . ^ time t h e Bonis (liferent f r o m G o d iiiirl mi-i-ls w t f l i no I uiiti nrlirliiiii ivjiit'li olhrr blIi"i,;s do. .../. - ..JO.; 4 1 ; , , 1 J.3 |,,| S l i v e t . U|in.>liiid P a i t 1, 1 0 .
I f Sadhana|iri'|ia-itit>M or) .L-tico,
276
THE LIGHT
O F T f t U T H OR S I D D H A N T A
DEEPIKA.
O ! my Beuign Father, Then wilt come and help me ir the shape of auy thing I would conceive o f * and that and that lone will be my Suviinum Bunuvi. Qfieieinar^^^pjpnit vjirgratSfirSa. tniLifi itit'ipuQwaasfip
er with independence and self-indulgence that flint or steel.
like a w i c -
k e d uncontrollable wife. I t is sometimes much harder It would presume to have actnally In Been whatever could have been only heard o f . (fifLcwS iLfirer.Qfsef^Q^îr^ er G'ev ^ V ?u >I T
short it is capable of all magical arts and hypocrisies,
0^/ies>îiS&iir4SêrM(!u'rp Ouifwcoir^^/r^SBar Qa
sK^ru^j^SiSiiix-
ssivi-ieilr^^leoDsi'u.if. iuairûc^Ga-iT^ ajuunaj^m seiaaciD lunQta or aiGuiQeoQ^lB^ BisrunSisiiL^s âi!i:^(ryiSe!ire3rerr <fflQflgx jS: Jir^fioiecOtL
tfia.KSWoSiLD'Sffi-1 lO. S?
ntwCi iir v' ic sv su /r fLO a' if-I liOTL O. T sn lu C F ar ^ io- nOu) sw ( t t j e a J < ?C ? .i. . T jpQuiTQifGer. !_'. O'l'liou All-filling Intelligence, the Soul of ills Ijoth ill their bhauda and molcaha couditious ! How van I n, poor dependent soul, think of evei' controlling n.y mind myselfT'. Its niiiyaic ntuure is e x nciQely turbulent: It would do jind undo things ^^-ith nc constancy of ])urpose. Just like a fool'sli niotl.tr who would n o w choose to hush up her trouble.<( !iie cl'ild by swinging it in a cradle and again would j(iin.h its tliigH and make it more aiinoyingto herself, in (iiiind) does subject itself to the pains of seven aciiathos + or conditions of iirnorauce. It would waiid0\or Ijiitli bc'f mul that u liic-li (ii^rislirtli tlio oiic Goil nik's. "Jy iiifuns oi incdiiaHtitt ami l.ocomit';^ (jist-, in verv truth, " witli Kim ii'tnin ami in-t ii'inm, at ht^l t.H.'!is;irioii u! tliu wliolo fi'erttiim (inaya) t-onie-s." * r./. Tlioii Oh I Aulliiil-ur CiHiil' llirsuli- civuloi- of;'ll. 'I'him, toriiilcss. ^ / K - i n i h i l t r furir/'i just U N the sun tlioti^n rctk'ru'tl hy ' iimiiy' a |iji'cr I't' I'nti-, i'O ^till Oiii':\)ul tlif same. 'I'd iidiic i I'.i-ii'Fiiri-liiir 'J lice, Oli Lun!, 1M y to. refiifjc ! ' Knsi Kliamhi i;!' (hi- Skainhi rmniia. "Slaiiv an- ihi! uiimcs of (iod, . u i ( \ iuliiiiu- \ hi- iuviyis ili; i K-ail iis lo know Him. Jii wliHtsoovL-i-iiamt'oi- lunn ilojii' tu kimw ilim, in that \t'ry niiitit anil form you w i l l K i m u llitu of Jt.imakriisliua Parainnliantsa ]')t-v'a. Ui'-T itir S . V 'M U v-stal)li>hos I lu- wi-alviirSs I I I'aiiiinalifitic i l i r o i y I I i:u- Mtinifits nr Iilo-.ilisjs and ihi- inili.-iir-n iiiallr\ of r.,rs
sniils. A rioul i-uuuot i-'ul nf i[s nji'hv 1 1 - I'asa hy ivsi-lf a s ii is a nni\ri-sal hiw o f n a n i n - rhai. a m - r h i o - li;^ k- roi, " T c-ajinot |.al-ily ilsi lf I-VC-I jit hy rhi- hl.-!|i iMr';i aî-nt liki- Ct.v-
^ ^ B bS }
Oflaa^jUi^^mTUisf. HFsiciraS^daQei: O ' t ' j t n u j p s q ^ . - i n i i s ' d j s ^ ilT iS<iujt3iiiatta.eSsil (yiuSSsiSQuScnS QujiEQiBeiBpSsii pQun(n)Ger, (}
&3. O Thou All-filling Intelligence, the Soul of seals both in their hhanda and moksha conditions ! Thongli my tears gush forth from my eyes, y e t niy ir.ind * is not moved and brought under m y c o n trol. I should therefore b e passed for a feigner only. All the same, 0 Merciful L o r i , Thou knowest full well nnlike ihis world, that I , taken in with love and devotion t o Thee, daticed and danced and clamoured ' a L o r d ! Tbo Heavenly L i g h t ! 0 F a t h e r ! Myself Thy slave!' Thon Avilt bestow Thy Grace upon me to m a k e me perceive the True Everlasting Mukti of Bliss a n d rest myself there in ceaseless Cmaiula of total adhesion to none else but Thee.
1( ;,S1 [ A X M U ( i H A ( T o hf niiit'niiwil). M U D A LI A H ,
A Icht-inlHl'^: Mollf itf.
+ 'RIILin tuc U-M iji vsr\i-ii i i H u i m l s l . Thi^ 7 a v a s f i i a u a n : t l ) Biii(hi .laiialain. i J . < M.-i-.ia,uai=rrm, - ( i i ^ a l i . i - j a - a iLini. [4) Jairal-:'..-;\n iMiaiii, I ."t I S \ a in:;' ; i. (,(ii S , a.|ma-i.i'.;ar,i-.ii, anil ( 7 ) Sii^hM|ili. T h e y ari' i-i-snc(-n\ I'. M i l hr r.. C o i l ' s , ivi-
fv iir-,'ul --(.(11:; inl

I.,
iri--. Of<-ani
'a-i-. (-1 \
M.ir i.ii
Ill Imi; ;.M |ir.-,-i!iiii-_ ilrran; r . ,1 . ! i î.nl
hii'h i anil v\
I III-
son!
i I.IM,
(:(" W akiii.j
Inn
i\aki-fn( Ik-ad it is in
.-..an-,
.-hM.|,.
ik;ila
T'lrsi-7
or i.rdly
r o i i d - ' i o n . - a ; I^la^.- i n tint oiii^.
h,
J( is intlii.-ati.d lii-ro i hut Tin- i u v o k h i i r tif r n i o t i o u u l a g i t a t i o n s in lu'ily IK condiit-ix r l o l i n a l l y i'oni|nrriii,^ a n d iutci-îaliîiij^ t l i e m i a d to\'.ards t h i - S i i j i r o n i o (Irin-i-. 'J'hi.H o r r i i r G w h o n tUero is the s|irins;iiiL,' u|i o f a tlron;;- a m i iroiiiiiiiL- M i a k t i /. r., nml ilcvo-
/ Co,I".
T H E L K T H T O F T R U T H OK S J D D H A N T A
DEEPIKA.
277
T H y.
L I G H T OF T R U T H
M i;
Tho presumption is in supposing^ rthac' all other raligionists except those of onr 'earned l^rothei-'a ilk do not postulate Brahman and that their path, not l)eing the ' path (l'uram'iha i;sa) will n o t j t a d
one to Mokshti, and i( is also an nnwarntiited .presumption in trying to restrict the use of the word God to what these people were till now calling tlio lower f3ralMnan or S;ignnii. Brahman or Personal God. The so-ciilled Vedantists have an insidious way of recommending themselves to the favour of-other peopl^ by M A D R A S , MAV bestowing judiciously a panegyric here and a ]iaiiegyric tliero and at the s:iuif time they tiy to raise themselves above the shoulders of Aliese others and<t THK N A T U R K (tK THK DIN INK the liiiter's expense. They profess to be frill of^the PERSONALITY-. milk of human l-indnl^j^ to professors of all creeds and sects and would willingly take them under their '-^thi-yain (iiniiiiiiH Aiiaitiam 1tra)iin;i. Tail I'p.'ii. I. folds, what for Only so that these people may see 'Blids in Hrftliinaii'.' Tail ("p. i.i. (i. that what theyîiofess to teach is the* only true path ' Thrrr in *inr Kiidra tinlv. lliry 4lri noi :iIUmv :I isri-oiHt - " lio containing the only truth, and that t'le other pjiths r u Y o K nil ilif wiirlils hvi^his pdwrrs. -Atlini-v;i Sini?. arewellonly iro paths at allonly it will bring liim ' Gild IK I-ovo." to the same point of birth and'deatKcontaining a soW e begin wbere we left off in our lust; and in discalleda phenomenal truth. AnjJ then whjt is the cussing- tlie nature of Sagaiia and Nirgima God, we triKh otthese people worth-after all. In itseK, it is so will discuss the urticle of tlic Rev. Father ]?arto)i oi\ shaky, or. that they maul it so badlyin their attempt to God a Personal Being' which appeared in onv last please every b o i y that their trnth (substance '>"ccomVs two is!>aes, and the Editoi-ial' God and the Bruhniair' uiidistiiiguishaljle from untruth (phenomena) ; and this oi the'Brahmavadln'16th ultimo, aniLtlic. 'Jeeture is exactly what the Swami's Guru, the Paramaharnsa, of Swaxni A'îvekanand;!. published in the lust November number of tbe same magnziii?. Thesa two parties the Mahatman says that ^the Godthe Sagunathe occupy positions whicli seem almost distant as the Personal God is Maya or Sakr.i, indlscinguishable as poles and altogether )rrecoiic il'ahle. Tlio Rev. B\it]ier heat from fire aid this God, or Mayais<is such one \vith Aaks,. ' Wliy this mockery ' Sny wilh tlie fool that Bmhtân and so the distinction of P^rsotirtl and Imthere is no God : that tlie exislciico of (iod is a shniri personal God is a distinctiiin witiont a difference. a bubble, a false show, a ehejir, a djiv dream, a {Frnhhuddn Bh^-ata p. 109) ! ! It will be seen chimera: because an Impersonal (iod is all this.' The from a reading of the Rev Father's article add lewned Siyami on the other hand says " T h e monistic from how these wrds are used in the BrahmtiTudin theory has this merit that it is the nearest to a de- and the Prahhnddu Lliurafa hnd that all these S fully ûivfilent monstrable truth in theology we can get. The idea parties use the word Saguna H that the Impersonal Heiiig is in ii:itare, find to Personal and Nirgnna as equivalent to Inipersoiial that nature is the evoliition of that Impersonal b e i n g ; and a shade has never crossecf these learned is the nearest that wo can gtit to any truth people'^s minds .whether such-rendering is quite the that is demonst'abl, ami every concepticn of truth. God which is partial and little and Personal is comparatively not rational." In the editorial on In our hist wo quoted a S^wetaswatai a Mauti a in To-iiay we God and Brahman,'' a novel and a very pre- which the ^ne God is called Nirgmia. quote u Gita^veise in which GoH is called Ni^yuna. Bnmptuoas and misleading distinction ip the use " êgiuningless, without qualities (Nirpunn)the of tbe words God and Brahman is attemptedw and the fiunreme Self iParamatman) Imperishable, though article concludes by saying that the worship of God, in jJl truth and in all love will never lead one to seated in the body, O Kaunteya, worketh not nor is itokBha. " G o d is for such, and the Brahmau is-for soiled." And the Avhole of chapters J 3 and U those whose goal is perfect rest in perfect freedom." have to bk read to know LSe precise-meanings
S i d d h a n t a Dcepika.
70
173
THI-: L K I U T O F T R U T H OU S I D D H A N T A
DEEFIKA.
of Guna, Sagrna mid Nirguna. Verses o to 18 aud 21 of 13th chnpter , just as Akasa is uot soiled, (chr-p. 1-i) define and describle the (Juuas and their though present in each and every thing. The BfaUman, aud our v e - ' e t i e s R a j a s a,ui Tatai^. Tlie tliree Giinas Puruslia (the Bi ahviavadiii's .Ticatma] has also to realize to effect his freedom thac aie Prakriti bor J 5., -Mvi 13. 1 9 , from which he and Prakriti i i r e all rooted in this Cue and proceed are all actio 1, c:i uses and effects (13, 23) and from from it, >1330) and though the One is neither where live all bodies produco<i ( U'20.i Satva is simply looted in Piakriti nor Purusha, teiu;.' merely their bodily !aiid uientall purity IwidiiiL'one to the desire of Tftieient cause ! 9o) ; Tin's one God, the Swetaswatara wisdJm and bliss, (I4-G' wisdom liijht .stroaineth forth s:iys, i^the passa^-e will bear repetition) is " h i d iii from the Sulcic M;iu ; iiiid when In* dies, ho goes to every lihiita jiervading all,- the inner Atma of every the >voilds of the (ioiis. (\'ijiiini;tlo\;i 1 ;iud ho rise, atma, Ins;;eefoiof ;ill deeds (.spectator) in whom upwards. Tlie Sntvic Man is still clothed in the rvery Ihiirg dwelN, (the support,", the Witness, the material iPrakratic) body and is n>.t yot ri-leasod from Pure Intelligence and Mirgena B e i n g ; The Ishwara his bonds, n, Mnlc'..i. He is simply wliat the world of Jshwaras, the Mahcshwara, the God Supreme of esti'fiiis M S wise and ffro it man. On the other hand, G o d s ; the King of ^ Kings the Supreme of the eiiijonilers ])as.sion, ongendi'is riiir.sc for liio !Snpi eme, i ^.e Isa of the ijniverse." " The eternal of and is ii:iited to jictiongreed, ontgoinir c.iergy, Eternals, the con.sciousness w hich every being's < onsundei ta'kint)- of actions, T'ostlessiie.?^, desiriand lie is cious contain.s, Avho, one, of many the desires disagain :ind :ig:iin born among people attached to action. pense.sThe cause." " T h e r e shines not tke sun nor Tan ax (.'1 gt-ndeis iirnorance, delusion, sloth Indolence, moon and stai s, nor <io these lightninjrs shine, umch darkness, negligence & and he is boni and enless this tire. VVheu H e shines forth all things shine veloped :u tlie . ilest qualities. From this Prakiiti after Him ; By Brahman's shining shines all here and the three <>nmis b o m of J'l akriti, is distinguished b e l o w . " This same Being is described below as t h e P n i i . s h a ^ Prakriti 's the cause of c:inses and the ail creator and protector, the refuge of all, effects and lust: umcnts ; and Pui iisha is the origin of .vho created Brahma himself and taught, him his pleasure and pain i.e, eNperieiices or is attached craft. This same Being is described by the Taito the (pialities giina) born of Prakriti and by this tiriya Upanishad, as the only true an<i endless attaehn"jnt j r Pasa undergoes birth and death. So Intelligence, whose head is surely' Love, Joy. His the reason for it.s undergoing birtli and death is its right wing. Delight his left,; Bli<'S is- very s e l f ; altaehinent to the Gunas, Satva included. And the and wlio is other than the Atman whom we know to only way this r'urnsha (our Iliiiliiiiaro.Ln'x Bruhintin], be also Sdt, Chit and Ananda. The Gita expressly the Dweller in the body, can be frc.'ed from deat.î unto speaks of God as being otlier than Purusha and Prae , erlastinvr life is Ijy crossing over nlie three Gunas, kriti. The Swetaswatara also doe.s the .samer The f 14.-20) ;inil by reali/.ing that all action aud change is A'cdaiita sntras, sums up the teaching of the TJpaniine i-.'siilt of the Miree Gr.iias, 'J-t-i'.t; and tliat lie shads beyond all doubt in sutras 17 and 21 of first himself (I'urnsliaj is actitniless oi- Hiiwless (l3-:i9j ;iiid pad a of first chapter aud iu the preceding sutras, that there is One higher than tin; three (i nuas (Pra(iod is described ns Lovo, Iiitellifjence, the-inside-of kriti \ 1-1'.), other lliaii himself, Tlie Highest J'uruslia, ihe Paramatmaii, l i e who [lervadetli aud sustaineth the fantas) of everything, the Light, the Person, The It is of Him, it is said by the Mundathree woilds, the indestructible Ishwara, (15-17), the Powerful One ka, that He perceives all, knows all, whose penance Spectator, ami PeimiUer, .Snppcntcr. Kiijoyer, the eonsi'.'.t" of knowledge ; whom the Swetaswatara and Maheshwara, and this P.egiiiningless, \irguila ParaGita speak of liaving hands and feet on all sides, ni:ilniau cannot perish tliougli he is seat(;d in eyes and faces on all sides, now this is the God, who till,' iiody, as the Piirnsha Atma is seated is described as the creator, protector and destroyer and is not attached to the i.lipee'Giinas ol' wliiel; and the refug?, tlie truth, the Intelligence, and L o v e the bodies are cre.' ted, and is not tainted nor soiled, and Blius, who is described as the supporter aud as Ine Purusha was declared tu be in verse (19. :20 spectator and seer and person and Avlio is declared at H , R,>L,,I-N'LN,. J 'l.nislia, UraliiiKin, IIIKI .Spii-ii, NR In li; the same time to be Nii-gnna, tran&cending both Praons ti.Ti.i.s. Ill L>17. MI-. .Maliiuk'va Sastri' kriti and Purusha and Gods and Ishwaras. N o w Gitri intii huii! SANKIIRU, BAYS. 1'III'II:-IM, Jiva. Ksiictrajiiii, Uliokta nous I T i l l - ' , s.i D r a l i i i i i i i i a m i .liva ai-.- s v i i o i i in- MII S we will ask our Reveiend Father Bartoli if he will
THE
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279
Meept this Nirgana Being as the true God or the Brahuian. But did he forget the \ edi'' mantia that Sagaaa Gol oi- Ishwara (the lower one referred to in God is " partless, actionless nnd irarqnil." And tho lfantrs7, section vi of Hwetaswatara ; whom we showed Swauii's g a m fitly enough talks of MByaaudBrabiân i n o o r table as forming the Sakala Jivas.) And in fact to be one. Ai.d what is Materiaiis.n ])r.'iy ? And the Personal God whom our learned contribntor defines then what is this much vaunted attribute of Mid describes is ip fact none other than this Nirgnna Achala and Nirchala (unchangeability) wortl- when Being'. The Christian ideal of God is alao that He is the it^ every particle is undergoing chai.ge ? MJIH is creator of heaven and earth, the only one Trath and s:jated. and at perfect rest. Yet so many of his Light and Intelligcnco and changeless substance muscles and nerves are in the utmost active co'idition who loves aud cherishes His creatures and who is the :nicl undergoing change and destruction and the bridge t'l immortality and who is different from His )):Mi!i les of his wliole body are also undergoing creatures. The Personal God of the Christian Theo- ohiinijfe, destruction and econstructioi., and his logy does uot^nean H Being who nnderg'oes cliange, is thoughts may w;mder and waador ami create waste ii K at perfect clothed in a material body as ourselves, whois born aud the animal tissues. A pool of water may I dies (though they speak of one incarnîon for all rest but a single breath of wind can cause motion in time to come) ever and anon, ivho. has oye3 and hands cveiy particle and wo do not call wjiter a .stable senaesns we have and whose intelligence and will nud element; and wo uo not aspire oarsolves to t.ho power is finite :inJ limited a.'; ours is Of couise condition of rest and freedom we de.scribed above. wo we have to- point out wise, a.s .some have supposed This is only a loake helieve rest and st-iijility. falsely that of the Niriruiia Beinj?, even Satchidananda must ratethe Brahmm (unchangeable and changing) cannot be predicated yif --O where is the Being itself of the Bwanii as only a buinu', 'every elialaiia and what remains of it jit :ill and all our Reverend being undergoes rest at short or lonL, intervals, one Father's dennnciationson the Impersonal God willapply of sheer exnaustion) wilful, iucoustau^ and unstable even with greater force) that It is not Knowledge (con- the mere toy- of every passing whim, every passing scionanese) aud Power iGnana, Kiriya Swarupam) and bre'j.th. The Infinite and Limitless God whc m the thnt It is not the author of creation and desirujtion Brahmcu adin pourtrays in such glowing coloui.j to and grace and that this Nirguna (iod can neither mislead the credulous few, whose throne is space, know and love us nor can wv love i>nd Jyuow at'.d whose Queen is time and wlio is limit'ess Him either All these and more aie no <loubt stiiteil and iiifinito as space and tin)e are limitless, must also share a similar ignoble fate. We never as an article of taith by the so-called \'edii7icists but the thought that we ^ôuld have ro corret our le;ii ned Editor of the Light I't the EaxI, (a staunch \"e<lr>.r.tist) brother in regard t j suc'i a .simple thing as that n n k s thera as rrross uiatei-ialists and atlicist.s ; the very notion of time and space implies both and v/e have quoted direct texts to show otherlimitation and fioiteness. have m.) need to wise. Some of "tlie.sc so-culled Vedantisis also i-laiiii to hiive reached the knowledge of the highest if only turn over big trei'-tises to find aurhoritii's this when they have learnt to speak of Cod in tlio neuter, as scateiiii'nt. There is 1) ing betorL> us a small anTi well ' I t , ' ' That' and ' Brahman 'and wlji-n they regard Him written pamphlet of Or I'ecliles of .Viueriea, e .titled as formless und iiamelt-s-.Nothing lmu be irivaterdeTl;i' Sonl' In the \ I'Vy i ]) unit;- ))aragral)h, l u s i o n t h a n thi.s. Thi-? J l ' "J' theirs n.jtliiuu- lnU, Jivii lind the folhiwintf lines, inily slmw .vhat a trici; a f t e i ail a n d o n e with iliu L']ii\i-rse. Say.s i l i c S u a n i i , notion It lias '.lO'.i ijecoiih', .\ll iH'i/innintfs )i> time " s o tlu- w h o l e is t h e a l i - o l i i t e , b u t w i t h i n it e\ ei'yiiLu-h'c-lo and -pa'-r nc.-ci'ssarily liave theii' cmlin^'s. A creatii;u is in a (ou.>tant state o f tlii.>c a n d (.liange, u n c h a n g e wliiili litis its beglnninf^ tir..,iiueapable of a b l e n n d c h a n g e a b l e at the i=ame t i m e , ImjKi'.sonal perpetuating itself or i.f 1 nni,' pi rpetualcd thiuu^di a n d P e r s o u a l in o n e . Tliis is o u r c o n e e p ' i o u of the eternity. A lin.- pro;-cted In.in a jioinr in spiu-c lias U n i v e r s e , o f m o t i o n a n d o f G o d a n d this is wlnir, is a further limit uniciino iou-ie can iari\ lo iiiHnity. meant by ' Thon avt'riiat.' Thi> m a y b e what ilie We ha.c oji ani'ther oeea-ioii jiointcd c,iir that Infinite S w a n i i h o l d s as t-. iie biU this is whiit we h o l d r - b r I'iiM s|i:-.'-i' a'ld liiiiiiicss rime arc i-our i-.nlictioiis in \\i.rils. a n d r a s a g n a n ; i n i , Miitc-rialism niul A u t h r o i i o m o i j.hi.-tn. 'L'lic ilisolnle i n lie'.rr liivohi' in .Mi.I T h e Swaiiii g l i b l y e n o u g h tiilks nf nnd time. If it doe., tliere nsu ..f ,:,]lintr il,,. It-^ p c r t i r . h ^ an.i t h e nn. hangeMbh; a n d chanjêal.le absolute and nnjonditioncd. And onr Ijrofiier is i|,iii.
280
THE J.IGHT OF TRTH os SIDDHANTA
DBEPIKA.
light in snj'ug tluit Knowledge of This Brahman is only n itiisnoi"Pi- (ji nivtli we should say). Then again (in same pnt'e 587), our bi-other says that tlio Brahman (It) is 'formless for all forms imply a boandnry' Vainest ot delnsioi.s But does fromlessness imply'10 bonndnry y So many things in nature are invisible and have V ^ J form. If by fonoless is meant juiextended, such as mind &c- we know mind as a produf't of Maya is also liuntt-d. But by formless tlicv geuerally mean Arnpi,' 'invisible and visibility is no <;reat attiibute alter all, ns matter can MISO be foi .nless and invisible. W c havo elsewhere jjointed our tfie mistake of taking Form and formless a. beim.-- lespectivply equivalent to Fersimal and Tmjiei-sonal. To de.i}" to God that he can take form is to deny his Oniiiipocence and limit his nature. The distinct inn is from our stand point. When we begin to identify him with ai)\ thingwe cauknow from the lowest tatwa to ourselves fA'tma), then this is Anthropomorphic. The distinction does not rest on calling the supreme, as ' Sira,' or ' Sivcih ' or ' Sivnm.' ' He." ' She ' or ' It.'('.)(;od has form. The Srntis declare so. Go(^ is formless, so also the- Srufis say. He has form and h;is no form. This is because, his body Js not formed of matter but is pure Chit, or intelligence It is when we niaUe God enter a material body, and say that he is born and dies, then it fS we bl:i.s"^5henie Him and hnmani/e Him and our conception bocomcs Anthropomorphic. Some of the so-called A'edantists who Mre unable to distingnish between wVnt constitutes God's veal naluve and Ant-ifopomorphisni and TJiiidu symbolism mistake the ideal of God according to Saiva Siddhanta. Do they care to nndei'stand why when describing God, iney say Ho is neither tinJe nor female nor neuter, neither he, she nor it, neither Ktipi, Arupi nor Iwiparnpi. and yet whei they address God, Ho is cjilled, Siva, Siv:ili (v Sivam, ' Rupum Krishna I'ingalam,' icnd worshipped as the invisible air and Akas.. Professor Max Mnller poitrts out hoiv with bewildering perplexity tLe genoer .vanes frequcntlyfrom the masculine t o - t h e neuter in the'S.wetaâtara. "Well, ill the pas.sage ' it has feet and hands everyw.here,'if the neuter Brahman can-have feet, why .:ould not the Being with the feet &t;. be described as He also. W e describe all inanimate creation asît, and when we proceed to call the Supreme as "It also, _we transcend from Saguna to Nirguna ! ! ! W e have already cautioned Hgain.st mistaking_ihe Sakti c_f the Saivii Siddhanta to be Maya. It is this mistake that
liBS beeu^the fruitful source of all the degradation and vice of the northern Vamachara. This Sakti is called most fretpiontly in Tamil' And Sakti' (God'smanifestation as Love or Grace) and the greatness'of this ' Arul' is thus beautifully described by Thirnmnlar. ^(jtiSenjsjsirQpîiarîiiCfianir
" \Vh knows ihc I'owcr of this Ai-ul by whk-li OiniiipTOBeiice is seen It'll ? Wlio undcretai.cls lliHt tliis Lovo transiimtcci Hci-self into tnetef'ul ambrosia ? ^Vlio thiuks that thfs Love -pcriiioatos Bubtiley the Hve great (i|)L>ratioiis (Panchnkritya) ? AVlio kuons that this Omnisciciit.) ? " liovc has c'yc. on nil sides (ig
J/Qê^fl iS/DiBîl. 6uii JnQêSi cvi^/sânîj t-if/S, uies>pikLL<S,

Ji! sr n sm oineBriE^fi îr o Qpîli^
Horn ill Love, Brud up in Lovr. Clumping,"and resting in Love Ti-d ill the Supreme ambrosia like Lovt: 'I'lic Naiidi entered me as Love."'
He says elsewhere that none knowB b&t Love aDb. God are the same. To go and identify thi& Supreme Love of God, which, like theomemld, covers everything with Her own Love and imparts to each and every one its own peculiar beauty and power and grace and will, to Maya, which like darkness plunges everything into ignorance deatli is real blasphemy and prostftution indeed, ^ ' e will stop here the discussion so far as the Saguna and Nirguna concerned and glance at the controversy as -regards Personal and Impersonal God It is not very ea.sy to get at the precise definition of these terms and the quarrel seems to be more often a quarrel over words. One author for instance says that by Personality is implied and involved mortality, corporeality (material,! human volitionality. Another says that personality involves liiniration. Is this so, and is this the proper conotation and denotation of the word? If so, no body need pause that God cannot be personal. But eminent men like Emerson and others say that it does not mean any-such thing. To quoto again Dr. Peebles, " Personality in its common and outward ncceptntion is usually nssoriated with appearance and outward character; but snnh writers as En.^'-son, James Freeman Clarke, Frohschammer,Elisha Mulford, Lotze etc. Per.sonality has a far deeper meaning. The Lat'ns
THE
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295
uaed Person to signify pereonaung, counterfeiting or wearing a mask. But Personality in the sense in wbich Emerson employs it Mgnifies true Be-ng both concrete and I t alone is original1 Being. It j spiritual. < I T^-1 I. T. is not . limited. Personality is diat universal element that pervades every haman sonl and which is at o n c e its continent and fount of Being. Distinction from others and limitation b y them results f r o m Individuality not Personality Personality theref o r e pertains to the substance of the soal and individuHlity to its f o r m . " A n d t'.ie Rev. J . Tverach also controverts very ably iu his work. ' I s God knowable' the idea of Personality as at first st^tted, and argues also that to 8 % tliat the absolute and the anconditioned B e i n g is Personal is not contradiction in terms such as a ronnd square but that it will b e tru^ as when w e say a white or crimson squai-e. " When we spea^ o f the absolute we speak of it as a predicate of Pure B e i n g , and v.hat we mean siinplyîs that the absolnte is complete in i t s e l f i t has no conditions save the conditions contained in itself. W h e n we speak of personality we ascribe to it bt-ing, regarded as piito spiritnal b e i n g ; and we simply mean that absolute personal being ia and must b e self consciou!>, rational and e t h i c a l ; must answer to the idea of spirit. W h y may not the absolute Being b e njlf conscions? T o deny this to Uim woald l>e to deny to H i m one of the perfections which even finite beings may have ? And Saint Meikanda Deva asked the same question several centuries b-foreiSivagnabothnm, Xl-Sutra 1-& And our Sauit'Thii umular also states the qnestion in similar terms.
between tw . sioola contrive to fall moRi miserably and their view of a God, both Nirguna, Sagun, Peraonal and Impersonal is what we have no good language to describe. trnth if it is troth. None need be ashaired to proclaim Why undertake the trouble of
praising Krishna and his teaching to the skieo, to say nfter all that Krishna (the lat Mr. T. Sabba Row Stated more plainly that he cannot be the incMrnatioQ of the absolute) is only for such who wish to be b o m ag.iin and again and who consider the bervice of God c,s their Highest Felicity and Brahman is for those whose gool is perfect rest in freedom. These very people will raise a howl if the Saiva were to state the same truth, which by the way was stated long ago by Sri Krishna himself, that worship of Siva or l^'ivam alone would secure Sayujya (Mokshu) and the worship of other Gods (Ishwarws, Brahma, Vishnu R u d ' a A c . ) would only secn"e their respective worlds (Piidaj. There are some more questions which arise out of this discussion and we reserve thera for a future occasion.
T H E I'OETS O F T H E T A M I L L A N OS.
{From thf. Asiatic Qnarterly Eeviete.)

KABILAB AND HIS FBIENK VKLPABI I. HISTORICAL GLIMPSES.
uterSiîs fiajnJf! LoaJviSarir sser/Si fishGsriLi^SisieirÔajira^ ^117 ^nar /îwrof iSjmêaiuir!/SanQa ?

That day I knew my God; the sftmc wae not undertinod by tlic Devng. The Bi-ight Kffulgencn li^htiDj; niMr'cc/my body and sonl, it is said, docs not know. Who ehie can kunv thru f
W e will stop here tor tlie jiresetjt W e accept tho view of Personality as set forth by Emf-rson and nthe-s, in which case we must reject the iioticin of H U impersonal, unintwiiigent and uncon.-cious, unknown and unknowablf.unl .vcableand unloving iiotliintr 'I'he Christians and Maho.ne'ians (there aie some Sngunavaris amone them also have no need to full shy of the Nirguna conception,thoiJfrh the Kam;inuj:is, and Madhwas whoso God being identified with I'nkriti itself \'asudeva Para Pi;iknti) cun never rise above the Saguna Srtvic C('UC0|jiion. Some of thu Vudautists halting
OF thio renowned poet of I'amil antiquity much i said, written, and (more or less; believed, but little is really ascertained. Hi-s Agavalin .=ome shape or oxiier is fMmilar to every one, but no one knows the exact germ from which it has i^rowii. In the I'urra-nanurru thirty of his puems arc found, of wbich we shall give some account. He is especially renowned as the intimate and faitbfnl friend of King Pari. His contemponines are said to have been the .Madura bards Nakklranar and lârannr. The name K.MirL.-.F. is veiy celebrati d in Sanskrit; trad'tion. It is a name of Vi.shnUj aud means " t h e t.i\. ny-colourod one," oS Vishnu was dark, and Kiibilar (probably, Irom tfie aecount of his parentage may have beeu .so likewise The founder of the .Siuikhya jrhilosophy was alsc called by this name, n c l was sunpoêil to bo an incarnation of the il'.'ifj . In these poems he is rclei ri'il to b_v otiier poets with profonndest respect as the ' Bralimau ol unspotted l e a r n i n g " ; as Kabilar, who in mpi-l verse poun d forth poetry full of varied lore coi rect of
282
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O F T f t U T H OR S I D D H A N T A
DEEPIKA.
pei-rh, of Tar extended p r a i s e " (53); and as ' Kfebilar whostnngnu never uttered falsehood" (174). In one of bi.s pieces (lOG) there is a dea :
' Our l" wliBtp'iT his worshippers dcvont can find to bring Acrepts ; rojec's nnt n re*th of commonest flowen; ?ari thon^li folks ig;notiit and mean draw near As sappliai..->. bestiîrs on all bis liberal gifts."
The foltowing is at least pictaresqae.

P^MI'I MOCBTHM HOHB. (P. N . N . M . ) " Sad indeed k P i n ' s mountain borne ! Tbongh ye three Kings with soand of dreaded d i m v beaiaB% Tlntill'd four kinda of produce rich it b a a n . And first, the boaitoo* with its tiny W yields licB-likeKaiBThe second is the jaek-fruitt* sweet .:nd pvlpy s t o r e ; The third, tke root of the rich m R T s t ereeipiii^ plant; The fourth,. h(my dripping were aqnirrela faap Fritm tree to t i e on A e long line of lofty hills, His monnt ôsn like the sky. The brooks Th-tt murmer on their slopes are bright as istarB of hesTen. Thongh y e had elepbants to tie to every tree. And chariots coveriuz every fieid. B y valoor shall y s ne'er obtain the bill! N o sword shall gain the prize ! T know the way to win h i . hill from b i m ; Take y the tiny Inte, and sing sweet songei Haibdns with wealth s f fra^^rsni locks, Come bat with dance and song, yon'U gain the country aB and every bin T*
remarkable
W e sh. 11 see that AvTai was supposed to be his bister. This doea not seem probable, or even possible; oat there is stmiething in his verses that reniinds one forcibly of her. They seem both of them to have had sir.mg- prtctical p>od ense, and a very genial way jf lookiug at life. I could alnôst fancy them brother and .Mster. HT wrote in praise of several kings, f6r it was as a wandering minstrel that he chiefly gained his livelihood. One of tliose chieftains ruled over the Sera kingdom, and was called Seraman-kadumko-^'ariyathnn. He is said to have re\ârded him with large treasures and "inch k n d . This king one day, taking his hand and feeling it, asked him, ' W h y is your han(r so s o f t ? ' The answer was a lyric of nineteen Hnes (14;.
O brave king, urging on yonr war elej>haiits. yon have broker, down tô strongholds of yonr f o e ; with well-wronght iron-gond t-on .Tdve driven them on to bear the brunt-of the fierce fight; j o n 'avc -guided yoar charger over the n o a t and fortifications of your i iieiuies' cirailel; riding on stately chariot; your side bearing the iiuivcr, rou have bent your bow. and shot forth deadly arrows; and CJi suppliants have yon with liberal hand bestowed y o o r gifts. Thus strong and mighty is y o u broad hand that reachcs to your f o o t ' * We know no other toil than the-eating of savoury cnrry ud rice prcpared-i>y your bent-ficcnce amidst rich perfum e,; and o, iinffhty one. who art like the toiicnu-rii)^ M n r c ^ n , our hands are soft r
This ohieftain's fortress was on a hill called Parram* bu (109), and he held 300 villages amnnd i t ; bnt so great was his generosity that he left himself at length nothing but liis fortress (110; T h e three kings, the Pandian, the Sorsn, and the Seran, whom he had often defeated in battle, besieged his fortress, b s t were nnable to take it. It is said that they Mew fan with gaile, but the particular* are not transmitted t o OS. It rather seems probable that he became an afrcetic, and died " in the north." H ^ had two d a a g k ters who are among the Singers of the time. Pot himself w:i3 no mean poet. His death left, the P TIH cesses, who were very young and onmarried, entirely dependi^ntapon their late father's friend and miDatrel Kabilar. a number of whose songs relating to his beloved master are contained in this collection. The following is one of them, which gives a t m e picture of Pari'.o hill (105) : ,
O bright-browed damsel! thou shult obtain omamenta of m d d y gold, if thou g o to Pari to sing his praise ; he is more propitaooB than the streams that from the peaks of Uie chain of hills that liae like the steps of a bamboo ladder, flow down through the channel o f the broad fields that receive the mountain torrent, that never dries up; whether it rain or n o ; while the cool drops fall lefreahing on the young lily flowers with their expanded leaves, annrnd wfaieb the beetles hnm." * The Bambuia Antndirtacea eaten instead^ of rioe. yields a seed which is sometimea Th*
Another of hi.s pieces- on the Hame king is somewhat hyperbolical (8)

'OSun, tlion runst not riral Sonilathaii whom all obey, who Uroofcsîo rival, who beslows luvisU ?ifts, who is the lord of conqiiorin;; liostFj for thou must biilo t)iy time to shine, dost turn thy liack nt cvontiil", dost clianjô ciiy place from hour to hour, dost !iide thvsolf behind tlio Irill?, dusr only ii, the ilsy season shine in
die Ijmail c xpanso pf licuvrn."'

2. P.\RI.
Hut the best of his songs are connected with Pari, -ho was u v c i / celebrated kin>r of rh.T south, always iniiniiTiitefi ami^nc^ the sevon most liberal of the later petty rulers in South Tudir* 'J l-i.-i is u fiivuiiritc r.tprrsfiinn in tlies^ lyrics. It is a cummjn latinii of a kill? tlint >tnnilinu' upright lie can touch st least his iincc. home snj his anfclns, witli tho tips of his finders ! This is hiiiil I" linvo 1 ) 1 I'll i;lie wirli the i.Teat Sirny. It would r'most iM.iiii t<5f. ilcscent frîi the fiir-famcd ancestral a|>c I
t The fruit of the ArtoeaiTw* inteyrifolia is largely eaten. seeds when parched and pounded make a kind of flour. J Dioseorm. The yam, or swoet potato.
A curious tradition snys that h e g a v e a c h u . ' ' ^ to the Tnnnamiiin Mullai : Jasminum Tr^chotomvm, or " November flower "(Pp. H I , hut what this precisely signifies no one seems to know. I rather infer that it was some fottiale minstrel of the i
T H E L I G H T O F ' I T I U T H oR S I D D H A N T A
DEEPIKA.
283
T h e w o n d r r f a l siniple pathos of some of the hjrmns that r e f t r to Pari, Lis dauj^hteis. and his hill is very remarkable^but much o f their gnce mnst disappeniin any atiempt at translation. In itll nccounta of Pari hist liberality i especially mentioned. He literally g a v e away everything,every acre of his land, and every village and this gives as an idea of the effect produced upon thtse simple mountain warrior chiefs by the masic and ver.=o of the trained bards that came as mendicants, attended b y multitades of their dependants and kinsfolk, like swarms of locusts spreading uver the hills. In one song (109) a b i l a r snys^rf Piri that nothing could ever be e x tracted from him by war, but that minstrels might sing away froin him all thnt he possessed. " Oê that wonld jfTow rich by Pan's apoilR, Away with iirords and ejiearg! Tunc your ewcct lotos!" The>e minstrels who travelled in what might almost be called predatory bJinds, a,mu8ed and diversified the life of these hill cliieftains, when they were not engaged in marauding expe<litions. The circumstances are not at all nnlike those depleted in some of Sir W a l t e r Scott's Ballads. The history of Pari shows moreover how the ruin of nt least one simple minded, brave, b a t too impressible, chieftain was brought about. H e (and it was no isolated case) gave uway the villages upon which his revenues depended, and gradually became the lord of only a hill capped with a fortress, and surrounded by u forest where scanty cultivation iilone was possible. It iSj in one way, very sad to see these old hills desolate ; but some of them are Jiow pleasant health resorts for weary English folk.
Thou hut not faithful proved t | p fricudjhipu bond that joined ni two. Jt Bcemfi as thongh at lagt thon liatei'et inc. Throngli all those years thoa wen niy lielpLi-tr\u-, and -?t fn death thon wouldst not cakt; 'ne with tlifo: Ipft -le behind ! By this dese-tion seems thy friendship incomplete. Here in this birth we muet no more, nor joy As we were wont; but in another birtli I look that lofty fato shall join us once ajfain. And I shall see thee yet, nor lose the vision cvi r niDro
3 . THE MYTH AND THK AGAVAL
^(eyond these sjlimpsep Kabilnr's liistorv seems to be almost entirely fabalous , ')iit the legeuds are bits of Tamil story, one with which tlie student of Tamil should be acquainted, being closely e( nnected with the mythic histories of Tiru- Valluvur and Avvai. It is said that in the time of Ukkira-Pern-Varuthiyar, K i n g of Madura, there WHS a BrHhin=,n of the Sora land called Pafjavan, who took to him as wife a woman of the lowe-t cMste c iVh-cT .4/Ai of Kahtr. To her he w is faithful, and they hiid fo'ii- (lanjrlitcrs ;ind three sons. They led a wandering life. Tlie father seerns to have been n. mendicant. In eai ii place where a child was born it WHS abatu]oni d, sonieriines in the jnn]^le, sornetinr s in tliK precincts of a s a r r c ' siirine; but strange to say, each infant when Jest-rted, opened its mouth :ind, inspired by thi' divinity. sMtig a qn;itr<n.in of classic Tamil to comfort the mother. These mav b.- re.-id in the ordina.v nivrhic hi^fo. Ics of the great aiitho'- of the Kurral. wlio himself was i h e sixth c f thd wonderful family, oF which Jrri'ynr or Avvfii] wa the secfijifl child, -ind K:ibi'ar tlir seve7lt^l. The names of the 'ther^ have no intfres' for ns. The verse that the infant Kabil.or then sung must ta!<e_ precedence of his other works. It runs tliua:
Once only do we catch a gliiuDse of Kabilar after the death of his friend Pari and the settlement of his Who from the Homli Lil! now liatli kf |it. Hath HP then (iiiU-il. M- jiassccl anav to lamls uiikiidsvii daughters. It may be rem:irked by the way that he Or hnth His lovr uiilici irinf,' slept ? found gi'eat difficulty iu <ibt.aining a suitable home for O mother Bay or Kiiki-s it like- tliini the orphans (comn. 2H0-202). Their de.solatioii finds beautiful expression in some of tho songs. In the The story got^s .,11 to say that wlieii ho; w.-i-; or 236th lyric we find that, the poet had made hi.s way to be investcl wirn the sacred throacl wurii Br " to the north,-" that is (as I unclerst.ind it), he had mans, the -headmen of the -village ieiiior,sti:ir become an ascetic and pcMhaps he had retired there declaring th it he was of low iMSte. The rradit' iich tht to end his life bv a volnf^tmy death. At any rate he that he then i-arae forward, ami lr;lunder the nani,'^ of " Ag:ival" is e.\i>ee.iiii!4l \ ci'l went there to die, and thnt this is his " S w a n - S o n g " : ted thronghout the Taniil country It^ style KABILAK'S LAST SOKC. to iudictte that it was composed at. inucii l,(I( O Pari, Hcli in >:ifts; lord cf ili'? hills wiiei-c fruits hang on period ; but no Tamil man will li>tpn to any IP.MI ( . the trees. While herds ot a n t i lopts -iei il on with bows join tlic n-pnî
tlicni, a m i
woodmen armeil
its genuineness. The Agaral a s - u g of loose metrical comiiositioM, intende.i to be î^hg n tl
^ 284
THE LIGHT OF TRUTH O R SIDDHA2JTA DEEPIKA.
accompanirneLit of a lute. This " Agaval of Knbilar" is throiJ^'hout a vehement protest against many ideas cnr/eut among the piople of the South. We pive a rrupfh translation, somewhat condensed, of this remarkable oomposition, which every student o f ' l amil should read carefully.
KABILAB'S AGAVAL. I. When wc explore contain'i In this vast world, by the " F o u r - f a c e d " * f r a m e d Was the male first ? the f e m a l e first ? or was the .oexlcsB t h i n ^ the fi.'st ? Wcru epn-tellafoini, or the planets first ? first ? IB wealth t h . thing most exeelleiit, or k n o w l e d g e ? I s the vast and a o c i e n t globe a p p e a r a n c e or orcation ? Is all organic being nataral, o r made.? D o m e n die o S through lapse of time ? I s death a Kction t o o 7 Will evil's poisoD die, or still u n d y i n g s p r e a l ? W h e n sentient man dies off, the five-fold w o r l d of sense. What will it do ? W h i t h e r will it depart ? O m e n of might, if y o u p e r f o r m rare penances Will y o u some o t h e r b o d y gain ? or will y o u r o w n b o d y b i d e ? When y o u eat is't the b o d y eats, o r is't the " L i f e " ? t Was g o o d or evil fhc precious thinsrs of wondi-oiiK worth
H e w o n ' t leave y o u b e c a n j e y o u are g o o d . poverty. y e a r wealth.
H e w o n ' t pity y o t i r rospoct
H e w o n ' t leave y o u because y o n arc b a d ; he w o n ' t H e w o n ' t delay one instant, he is fierce o f e y e .
H e will c a r r y a w a y y o u r " l i f e " ; the b o d y h e b e a n n o t o f f . IV. vVhy wail y e p o o r mortals ? Is it f o r t h e " l i f e " lost, or f o r the b o d y loRt ? Should y e say, " W e wail f o r the ' life' l o s t , " T h e b o d y y e Raw n o t erewbile, ,and y e see not again. T h e bod that hath lost its life t h e y d r a g as a t K e f canglit ii. the t h t f t . T h e y bind the f e e t , t h e y bind t h e ha-nde, T h e y strip off the garmefits, and tie t h e waist-cloth, T h e y kindle fire in the b n r u i n g - g r o u n d . T h e y burn it to ashes, p l u n g e ii. tho stream, There g o y o u r kindred and wtfil w i t h a n g u i s h e d mindg, Shall w o LiiII this f o l l y f o r deem it sense ? V. O y e Brahmans, h e a r m e w h e n I speak. W h e n t h e y p a t y o u her<;as d e a d * T o u litter m a n y m a d e - n p mantras; and t h e n W h e n their sons put f o o d b e f o r e y o u D o t h e dead return aflBioted w i t h h u n g e r ? D o t h e y stretch o u t hand? and stand ?' H a s a n y seen i t , s o ? B y tho f o o d that was eaten w h o s e h u n g e r w a s assaaged f
11-
O m e n of t h e world, O men of the world ! With m y t o n g u e as t h e stick, and m o u t h ..s tho drum, 1 sound T>ut m y teaching. List to m y words, list t o m y words ! T o irten life's perio'd goes not b e y o n d a h u n d r e d yOars; F i f t y of these are spent in night and sleep ; F i v e pass a w a y in d e p e n d e n t c h i l d h o o d ; -And three times five in aimless y o u t h ;
S e v e n t y
Tl.
T h e Ottiyars, the Ontcastcs, t h e H u n s , t h o Singhalese, T h V M o o r s w i t h slender f o r m s , t h e Greeks, t t h e Chinese, All these dwellers in many lands h a v e n o . B r a h m a n s ! A s if an elder creation, with c u s t o m s diverse, Y e h a v e a p p o i n t e d in this land y o u r f o u r f o i d caste, W i t h the ordinance that s o m e should b o high, and some s h o u l d be l o w . A b u l l o c k and a buffalo aro species diverse in birth Has any one known mingled race ? But in t h e human r a c c all are o n e c a s t e ; O n l y t w o species midst the castes y e find : T h e male and female, and f r o m t h e s e procêeds a k i n d r e d In whatever land ye s o w w h a t o v o r seed I"- ( hat land that selfsame seed springs n p . N o seed p r o d u c e s diverse plants. Brahmans are the fathers, qutcasto w o m e n are mothers. Still the children are t h e y n o t B r a h m a n s t o o ? T h e buffalo and bullock are diverse t o the e y e . If there such difference in men ? H a v e y o u so seen it f I n length of days, limbs, b o d y f o r m and skill D o t h any difference of v a r y i n g c a s t e a p p e a r ? I f f r o m the south an outchste n o r t h w a r d g o e s H e m a y b e c o m e a B r a h m a n skilled in V e d i o lore. A Brahman f r o m t h o n o r t h e r n his w a y May c h a n g e his m o d e of life, a n d become. " T o do offices f o r the d e a d . " straight an ontoaste may land if t o t h e south he m a k e moe that these h a v e j o i n e d to from some
are tfone, THIHTV remain '
A n d of these Some days are dny.'s of p l e a s u r e ; S o m e d a y s are days of a f B i c t i o n ! " Weiilth is like a swplHn<' stream ; that streai"'s Crumbling liuck is y o u t h . A tree JIL Onu-L. /III; uiily slmuld y e d o ; that LUR' IIHIIL;Should be ijood filoiie that one; g o o d thiriir but .still T h i s v c i y il;iy shonlcl y^j do ; this day's Prfsnnt IKIIM- shnuUI lit^ Jo ii " To-i_nrrn\\tn-niorrow," if ho Kay tin; days fnte liatli oasignnd t o Upon i l i - t hank, so iinstiiljlo, is y o u r j u v i u ; Iifi;tinic !
V e k n o w noi the? fated day of doatli's a].pruacli. Ve know nut the miinb' r of
o;u h !
Jêaih will cnniL'. it, tn-'iy be any hour. Ti.on slioultl he mer't that Lord of Deiitli. "Villi coiirtpdiiH wtirds, ho won't depart ; o f f e r him wealth, he wo?i't lii'pai t ;
Bill liim Ifctônr, lie :vou't depart

won't tl, |,;ivt : Ili-Iihni til.- l)i ' liiirgc.
let fi-ioiids throng I'tnind, hrj
f ' Lif'-, 'jrui.rli. spir't. toul.
t Orcein, 36.
THE LIGHT OF ' I T I U T H oR SIDDHANTA DEEPIKA. VII. HoWerthat be-Brminn*, who from the mndbom lotni sprani;, NN io VasiiditlM, and the tiiiather WM a dancing-^rl,* YaMitha took a hm-oar< maMen; Caktiyar was their eon. Cabi'iiar took to him an ontoaste maid; their ion waa PaiBcaiar. wedded a fther-girl: rbeir g o n was Vynur. Theie fear chtated the sacred writings, and were great; Bepewned asoetics they became, clothed with illnitrioiis praise.
285
THE MADRAS UNiVERSlTY ANP THE SANSKRIT ALPHABET.
Tbe Madras UDiversity followinf; t,l,6 exaraplo c* the other Indian Universities has adopted Levanagiri alphabet for Sanskrit and insists upon Sanskrit being brought up in that alphabet, which howîver prevails oi.ly in the other Presidencies. Bat from time immemorial that alphabet has been unknown to Southern India yiii. where the language has ever been studied in the variIn Earur's city great a sage forY'^nitence renowned, ous vernacular alphabets curr?nt iu the South. The Great Pagavan, wedded a low-caete maiden'large of eye, Telugu, Caaarese and Malayalam sections have been And Athi was her name. Her son was I m / s e l f , And SabiUr my name. Yon rsk who were studying Sanskrit in their respectivj ilphs-bets and U y brothers and my sisters : brothers were three, and giaters another alphabet called Nagari seems also to br curfour. rent in Mysore. The Dravid'an alphabets have been In brief I H tell yon hofr we all grew up. so modihed as to suit Sanskrit as well. The reIn ^htiadn, iu a washernun's hni, l/ppai was reared. modelling of the Drrvidian alphabets to suit also In KaTiri-pum-pattinam'sf suburb, where they toddy sell, In dwelling of some worthy folk was Urrnvai brought up. Sanskrit seems to have taken place at a very early In suburb where dwell those who make lute-etrings period and there appear no traces of any other J p h a In miostrel's home was ^rtvii iibnrished. bet having been ever in use in the South for stndy In dwelling of a chief of hillroi'D, on glojjo of a greal hill. of Sanskrit. The only langu.ige that nas ever persisMid millet harvests rich TalU was nurtured. tently refused to modify its alphabet on the Sarskrit In Tondai land, in Mayilai for Tamil lore renowned. By pariah < was Valluvar brought np. model is Tsîl and its Draviwan alphabet which i.= In Vanji girt with groves where beetles hnin, mid opeuing uusuited to Sanskrit is the ancient alphabet which flowers, has come down to us from the time of Agastya. By Alhigan was Athigaman sustained. Tamil therefore v:ithout interfering with its up'-ient In Arur where copions waters flow a down the crags, In Brahman,'^ house I foaud my home. alphabet framed another alphabet called the Grtntha Doth the rain fall only ou a chosen few ? characters for the exclusive purpose of readfng and Doth the wind passing over some, refresh a chosen fei^ ? writing Sanskrit. This is the only alphabet in which Doth the mighty earth say of some, " I will not b<r them" ? the Taniilians have eve- been known to study Doth the radiant sun say of some, " I will not warn them"? Sanskrit' Is food found for higher ciistes in the cultivated lands ?
And for the lower castes in the wilderness ? Does wealth or poverty or gain of pious acts, or death come otherwise ujion this earth to some, ? Caste is but one: Family is bu* one. Death is bnt one. Birth is bnt one. The Godhead worshipped ifi but one.
This persistent acheveace to its ancient alphabet even at the spcrifice of much convenience and elegance is quite characteristic of the Tureil population who have with et|iial tenacity refused to borrow the Sanskrit metrical formula; for the purpose of IX. explaining the Sanskrit raetrus which appea, lO be Therefore, tvaur.grcss yc not the words the Aiu'ivîits simkc. current in Tamil literature from a vory nncient period. Each day j^ve yc to tliein who ask of you. Shun ntonnness, uiidt:r. tliofU Bide lii ilio^vpivof \ Irtiit' tliai But with regard to the latter, there might well be a abides. question even .it the end of the Niiioteentli cûtnrj Say not this teachiu^j's false. whether there are any Sanskrit metres ,it ;ill in T;imil But tell mc foolish ones, can aeuidciit iiF liirtli i iiiift r ? a s there adraitt< dly are in the three of liin-Dravidiaii What excelleiiee ami virhit: can impart ? ^ languages thouirli the uutiior uF VIra.Misliyain which G . U . POI'E, 51. ., D. I'. seem.? to be a very aiicieut. brmk has inaih,' a I'uîlc attempt to introiluce the eight Sniiskrir lurniula' in+o the hinguacre unih'i- bouevei' nanios (.litt'en'ng from Urv'aci: bnt the.myths are vnriiiiisly'îvcn. W o r Mi iK. Vul. I those pvevaiiing in Saiiski-it ^vlli^l\ atto<ii]it lias t See Pope's Xalatliyar, j). 160. proved totally unsuccrssful as th^.-e hniiinlu' anJ [Then follow tlic He^'iew of tlie HijrhlRud Soiiir. Kiirinjipmm known til the'1,.mil graninuu iaii. Hiif as nn i'tti iii|ii w''ich has appeBêd in this M.iâ/.iiic. Ki. Tl
28(3
T H E L I G H T O F T R U F H OR S I D D H A N T A
DEEPIKA.
b e e n made to explain, or scan, or classify or name ti ? countless Vrittahs wbich, on a careful investigation, appear to be divisible not only into a u c i e o t and modern Vrittahs but also with regard to tlieir origin, iato Tamil, Dravidian and SivDskrit, there might be some excuse for adhering to the ancient jnetLi^.J formulae without borrowing from Sanskrit or alteriiig the,a in conformity with its sister languao'es. But the introduction of Sanskrit words i n t o t b 3 language- is openly acknowledged b y all and h a s n e v e r been a n open question as Sanskrit metres in T a n ^ i l m i g h t prove to whenever an investigation is s t a r t e d i n t o their strurture and origin ; and various ; . r e t h e ' a r t i f i c e s resorted to b y the Tamil writers and s a n c t i o n e d l ^ y t h e grammariip in expressing Sanskrit w o r d - ill t h e l a n g u a g e . I i r a t h e r preferred mutilating, d i s t o r t i n g a n d o t h e r w i s e c h a n g i n g the Sanskrit words i n t h e i r p a s s f g e to T a m i l a n d laying d o w n hard a r d fast rules as to the forms that Sanskrit words must assnnip in the i n a d e q u a t e Ta -nil alphabet, to rem o d e l l i n o r its a l ' i h a b e t on the Sanskrit line as its sister lias eveeven langua'jes Sanskrit seems to have as have w h o done. studied in the the N o r t h in of the the D e v a n a g i r i E u r o p e a n l a n g u a g e M a d r a s unmerited of the for
attracted
attention to s'-udy in
scholars in
began a u d
originally their
thît a l p h a b e t very
influence uccoiints the for
l'niv(.rsity preference South. W e
probably
the
shown don't
to it o v e r k n o w ntid
local
alphabets there
w h a t
proofs
exist
for Sanskrit. It is ôt a question of blind eastern which can be raplnced but the local alphrbete have t e c o m e too deeply associated with the lat>guage to b e easily interfered with. These are significaat fz^ts and require careful consideration in determining the question of the superiority of Devanagiri. None of us ever aspire to become sounder rcholara, or aoLi^^ve greater fame, or exert more enduring laflaence o v e r Southern India than Sankara, Ramanuja, Nilakanta, A p p a y a and o^^^hers and are there proofs that these men evor read or tau'jht Sanskrit in D e v a n a g i r i ? Have they ever attempted to revive in the South the ancient alphabet prevailing in the North they have revived their respective Siddhanti Schools of Philojophy? If these learned men have not thought fit to introduce the Northern alphabet, w h y should the University force it upon the unwilling studei.ts of the South. Bombay and other Universities adopt it because it is their alphabet and why should Madras follow it for the sake of mere uniformity if it is not the alphabet prevailing within its jurisdiction. A local Pandit commences to read this alphabet only on his appointment to a School o r n College as a Pandit. The diflRculties of a grey haired Pandit in learning to read and write an unweildy foreign alphabet must b e great and perhaps for years together he is unable to write even after learning to read. These drawbacks are not exposed as the Sanskrit students'are not tested b y Government Inspectors and Assistant Inspectors who do not generally k n o w Sanskrit. Professor Monier Williams in the introduction to his Dictionary observes as follows with regard to Sanskrit alphabet " I t is certainly remarkable that the whole Vyalcuraiiaiii of Panini unlike Greek Grammar appears to ignore wi-itten symbols as if Sanskrit was never intended to have any peculiar graphic system of its own. In Soutli India, Sanskrit is written in different characters and the first inscriptions found on rocks arc? in Pali ami Prakrit, not in Sanskrit. They are referred to Huddhist sovereigns w h o possessed political 'lower ill India about ord century B. C. The present
fiirvi ifj' Naijuri if thovyUt to he Utile older rcrtainhj than tenth hr 2>leaded for the
supposing that in that
llama
K r i s h n a the fact th> bear a the
(vrote a n d that prior close this
studied .viphabct of the
alphabet;
beyond the
has
prcvaileil
North, to
abode
Aryans. (o t!ip
Devaiiafeu i seems Id-ial n1])lialiots
veseniblancc just the
of
N o r t h
(i'! :;nlli;i f liaracter'^

ei-v till.^tidULi' iciit
lescDible
Tr^nil. that the Devanagiri U n i v e r s i t y a n d is in
])r(;()rs
almie
alphabet
can
jnstify loual
i c j i i i i L;'th'"' t i m e h c i i o r r d ducing a forei^;n Imlia. al])hal)et li'
alphabets to tho
introof
nnkiiown
Pandits the
Sniitliciii ..Ijih.iln'I, a|i]iiiri;i!c, I'i' iiili
Devaiiap-iii WOUILI b j
were more it on
ancient to
pcopio adopt ar.d
likelv the
])iM'petniitc tlian
ofround of the rccoir-
\cncralilr -vet. It, Imt
anrii|ni'Ly tlicv arc otlicv have
the Irii.jwn the
]iooplo LO h u v i '
(0- rlrri utli rcutunj of oiir era, the j)('iccr of ancient a,id
'arn d ((-'(iridiion cannot ifidiiitrnanrc of tin- pre.snnt form of Nagari."
iicMOv ]i;ind
iii-cii
ali and !ie\v
di] the
India
iliiTcrent ignored
seciioiis it with o w r a
Sfi,tli( i)i t l i { '.
nnaniiiMjiisly nt'iiiiit}
i c\ci-cMici'I'l.-v i vi-n
and adopted tinlength
their
1 ii(; T a i u d i a n s i ljdialut wiK'u
of fi'alniiig
t l u y
I'.aind
tlicivo'.n
inadequv.te
A t first sight the question may seem to b e of small roomerii. but judged from the history ol' the University Sanskrit education in the past, the consequences are far reaching. School and College students have to
T H E L I G H T QI? T E X J T H OE S I D D H A N T A
DEEPIKA.
287
iiQport boeks fisni Bombay and Cidcatta and somet i a M hav tu wail for weeks together before t b e j ^ v l d ' f i o d one the natnee of the book-sellers and write tiiem, while r e r j cheap buoks in the local alpbabetH BT9 procurable next doors and perhaps some of them pnotated in Temacnlars just as tliey are taught bv ^fUir Pandita. If local Sanskrit editions with commentaries art purcbAêd by Sanskrit students,Pandits may comeforward Mid bring out school editions of the books with vernacatltr annotations excellently suited to student;..Nutonly would Sanskrit Pandits he thereby indirectly patronised bt an .^pefas to Sanskrit study would be given by oflering facilities to amateur readers. But as matters BOW slrad, there seems be no touch whatever between tbe University students and the local Pand'ts. There m twcpoints standing in the way of the lucal Pandits helping the Sanskrit students. The 1st is the alphapet which is unknown to the local Pandits and tha 2nd is th study of Sanskrit under English annotations. Upon raerito we dont object to the latter method as EnJ^li^h b e a n a closer resemblance to the structure of Sanskrittban the vernaculars. But a study of Sanskrit nnder vernacular annotations is for all practical purposes preferable as such a course would help the student in his after stud}'. But perhaps the method of questioning and answering the Sanskrit papers in English cannot be piven up at present though we don't see how the difficulty is insuperable if only proper books*by local Pandits are placed in the bands of students fiom the very beginning instead of Grammars written and Text books annotated in English. But wliatever may be said on that point, it is feasible to bring the local Pandits into closer touch with the students by encouraginj^ the latter to purchase local books with local vernacular notes. It is the Sanskrit Pandits that are th^ least favoured of the vernacular Pandits. W e do not mean to impose upon tbe University the duty of patronising the Sanskrit Pandits bat we only desire to afford greater facilities tu Sanskrit students and by indu- ing a larger publication of cheap vemaculiir editiou of classical &ansk It works, to promote a study of Sanskrit by amateur readers. That the University does exercise some sort of influence over the revival of vernacular st^dy may be seen from the fact that in Tamil several ancient classics quite unconnected with Theology the sole stndy of-tbe modern Pandit and reader have been lately published under the indirect auspices of the University who prescribe portions therefrom for
examinations. No such influence is traceable to Sanskrit literature of the Soutn. Ifs infl.ience if any passes over to the other Presidencies and local literature and local Pandits have not ip the least felt t j e influence of the University. Sanskri*; Pandits deriire no sort of support from the University not only because their books are not purchased but are not in a position to annotate ,the Uaivarsity Text books which are bronght out by men of University education who cannot lay claim to r-s much proiinency in Sanskrit as those who have exclusively denoted their time to it. The Sanskrit alphapet therefore requires the reconsideration of the Senats and unless conclusive proofs are forthcoming, trte local alpbabrts must be restored by the University but i* it does not see its way to the abandon'.uent of its favourite alphabet altogether then it might require every student at the l\iatriculation to know Uevanagiii as well. Each student may be required to bring up his own alphabet and as is very likely ttie case, if Devanagiri is not brought up then he may be tested in thttt alphabet at the entrpnce examination. A Tamil Sanskrit graduate may have the richest legacy of Sanskrit classics in Grantha characters but if he does not know the alphabet they will be of u. ut,e to him and may fail to create in him that taste for study which the possession of a good library must induce in a graduate. Theological treatises in Tamil abound with Sans!-rit quotations a r i these ure of course printed in Grantha characters and a Sanskrit gradunte reading such works will find the Quotations unreadable though in his own languag<?. Perhaps aH Sanskrit works ari prccurable in Devanngiri in the other Presidencies but bow can fre get our Bombav end Calcutta friends to bring out editions of Tamil works with the Su,n.skrit quotations in .Devaiia^n'ri ' The Sanskrit graduate therefore iinlpss he takes special care outside hir college to read the crjantha alphabet can derive no help from tbe lojal books nor help his own men with his own prnuuctiona if any. The new University alphabet is therefore attended with a good many serious conse(inences as judged from the history of the past and it is doubtful whether at the ti;ne of its introduction very sf n'oiis consiiieration has been oestowed on tbe subject and now tlja'^ the question of the oriental side is under con'îderation it will not bu attended wi(:h the full measure of success U N L E ^ S ' tliis little chaiis'e is made in the L M I I vei sitv Sanskrit,
T. A'IRAIIATIKA M l I.>\LLAR:. I;. 1..
2E8
T H E L I G H T O F T R U T H OE SLF)DHARIRA
DEEPIKA.
R EVr E W S .
' THE HINDU HOLY filBLB.'* The work b*orf' na is a labour of love and none have worked so zealously and unflinchingly and so disinterestedly in the field so long a r d so well as onr frienv.'' ^Tr. S. P. Narasimhalu :ind the Tamil public owe ft load of debt which it can never repay. His works in Tamil, on moral ana religious and social and literary topics are manifold and tney fill a good portiop of our shelf, and many of tiiem we have found of immense use to us. And the present volume containing as it does the cream of the Vedic Philosophy, supported by apt quotations from the Upanishads^ on all the variiûstrpios, well deserves to take the foremost place ir literature of'this s"rt. The preface contains a very good lynopîs of the \ edas and some, of the principal Upanishads and among ilie content, of tho book are ' c o n c e r n i n g creation of the Univeise,' ' Purusha S u k t a m / condition of J iVMtina,' and u catechism of the iSdonistic and dualistie and non-diialistic systems, (Our friend frankly coofi'>sod liis iniioi;ince of the Siddhanta Philosophyi wiili a siiort life of Sankara, RamanujaandMHdbava, 'natiire of God,' i c . &c. The treatment of the subject is simply iviiexceptionable and the tiook is ably written and highly instructive. He lovingly dedicates the book to the country to which he is .so proud of belonging, to 'ihe Yedas M J which he is so deeply indebted ar. i to the memory of his beloved son S. P. Runganadain Nayndu at whoae-request this work ws cortipiled. Those who k n o w liin>j will know that these are not eiiipty words and q,ur greatest regret is that one wlio so well deeerves of his country and His God should be tuibniitted to such sore triiils in his oM age. ' For whom the Lord lovath. he chasteneth ' is a doctrine believed in bv the Hindu .and the Christian, and it is our bo\inden duty tQ submit to'the Supi enie 'Will crtlnily and patiently. W e as.sureM-ur friend however uf oin- sincere Sympathy in his soi u Ijereavfiiient.
NOTES AND COIVIMENTS.

We have to thank Dr. J. M. Peebles for a copjf of hia pamphlet on ' Soul' which he has so kindly j i ^ t His conception of Soul and its relation to God is almofjt what the Siddhanti would postulate. We will review it more fully in our next. We have alrepdy quoted from it largely to-day.
* *
W e were informed that the committee appointed by the University to sit on the question of the Oriental side W B H to meet after the J-âster vacation. W e have no subsequent information that it did. It is time they sit and dispose of the matter before the wôle thing again sink.s into oblivion.
* * *
(Jn this .subject, two able contributions have been puhlisliLHl F ) oni the pens of Profe.ssor M. R a n ^ c h a i j a anil of Pioli ssor K. Suudavaman the latter in the April 1 1 limber of the .founial of Education, during the Ivtst two months. There is nothing new in them which we have not already urged in these columns.
*
*
L)r, W. G. King'.s able and scholary convocation address i.s also publi.shed in the April number of the .same journal, and it contains an able defence of the Hindu Sciencc of ifedicine.
* * *
W e have to acknowledge witii thank.s the last two numbers of the A.-'/nfir (jiuiiti rhj Hviicw and the last nunibi,- of the ludiau. MaintZLiw and Kcrii'ir. In the last number of the 'Jn<irti-ili/ Dr. Poîe deals with the author of Knral, in his contribntion on the Poets of the Tamil Lands. The previous number contained the life of Kabjlar and a review of his Avritings and we gladly extract portion of the same in Q U L present issue with the kind permission of the Editor. ii- * Asks Swanii Alihedananila Yet they will make God rinite (Lêrsonal) and Infinite (Impersonal) at the same
iniie. Can flicv iir iiiiijflii,i[i ouilladicturij jiu/l: -lujii,ih' ad Wluit iJuuif mil 'hr JiniU- (uul Iif /In- ^niiir liiiir 'i ( thill,iitanidi,/. QJ^). than Lif lljillilr
*
' G N A N A THIR.ATTU.' t This is a translation in Tamil of a few of Swami Vivekanandji's public lectures and siieeches. There is a good deal that is valuable and fresh in tlu; .Swnnii's writings and we are glad that Jlr. Nat;ii;ija Aiyar iias conceived tlie idea of br inging out tliese lei lnrcs in Ta\iiil and has sncccs-fnlly cayriod ont the snme too. The book is veiv well written ;ind the '^'et np splendid and tlie price i.s vei-y eln .'ii]) bein<^' (;iily 4 ai,.)as. Tbero is a picture of tlie S\v;i;iil a frontispice.
* C.-iifaiiiliiL,' till 'r;uiiil . - l i n l i ' l i t s 1m
Answers Swami Vivekananda, "SSo the \wliole is the Absolute, but within it every particle is in a constHiit state of tliix and ehanjrt', unchangeable and changeable at 1 he same time, luqirr.-ni,,,! and J'n:<oiu,/ in (Do" p. I^JT).
-uii/ i;d and Hir rrr.<o,i,d ,c Due (AUinla)"
Answers their Giiiu,
Ihalniiu nitil SiiLii {Theliiipc-
/.. Jo.-i.)
( P . Bhamto
S;iys 1lie L'ii st Swaiui, We commit aiiather error when say (n)il eieatetl this Universe.' {Bnihuuuadin p.031).
illie
Says l!,;ih,ii.-i udi\, (p. .-p.^S). Wo have .seen that God i.tly oiicenied witli eieatioiv. He it is that creates.'
1)1.1 Ti'sl.:!!..'!.! d!' riMiu'sliiuIs 1,,]- th,' II.-, S. I* X:il';isinilii\lii Nîyililll, |'n ikai-i I'l Ma.!'IMIs.
S : , \ s Llic- .S/.-i M'h,':liininlii iiâiii. W e SCO rliis c h a i r ami l l . i U U l l l l i v U ' l l O l V is l i i c ililVc'ivMcr I p i ' i w f r i i t h e " f l i n i r a n d t a b l e ? 111 i i n m o a n d l(in Tiiki' :i\>!iy ilio luuiw nnd f o r m of wood. w l i a l i-i'inaiiis ? ** *
f r,v \ X:ilMrii:i

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THE

THE LIGHT OF TRUTH

RELIGION, PHILOSOPHY, LITERATURE AND SCIENCE

THE LIGHT OF TRUTH

RELIGION, PHILOSOPHY, LITERATURE AND SCIENCE

O N S'I'HIKUMOOLAK. KSl 'J'ANTI'A. 1.0\M:.

His ii'-'tition Him-

1, the fiosh except to

ij jSiiir^i Sii^ <3T(b:QuiiL/ / .3,rr cV .

Qpi^m'J^ Ssm n sir em "} lU ansf! & oj s^r

6. K you p n the W^ay, He wi' tc-'ards Heaver with hooey ha Him.

ARUL NANDI SIVA

8. If on, fiimself by kdores Hirr Grace, the ^desires, be smeud,

himself in Tamil, namely

ug^SMfi^ jpQeiaiemut ultnfifijBiu ^f^aSGet

divided into Auvya, Anumn:v and A'yatreka Anu-

Vyathiroki argument is of Miis form from the mountain

is statement of similar instances. wtecedent are absent. of difference. 10. from

Agama is the word of

The Perfect Eternal

Of this Agama, the Tantra portion treats of

Divide again into 21 ;

Fallacies in agreement or There are 6 other

On the whole, the Fallacies are

Cmifi'prl MoriH of the Hindit

Oo/iBT tflsar Q a J a . Q ' / r o

LDOBHitii^jr ui(T0iLjireo GsueatOiS^ uxriis^^^ aBiuds sS3b>Qu-iir

+ t,lr:: is the Kin- of the [) ,;:.-.

the .nngt-delicious three.

end uf the Tedae.

/tmîrd (Spda^jS âm^Qî^

SferL^aifirun sanggirOt^ u,a.dSe ^aSfi

^k^Q^^it ( g C J u i s T r a f l uieOn^^iSar ejQpgfiai Q^tLeunui.

(a s s i i n p O j i d f jgitm^f ^ttaimiir miifi lifB f i t r i ^ t j f ( 5 ^tjaîiû OurQê/Hôffiut tSmp^S Sfiuiii.

Qujtiur lurSd Sfirta(^isrm

him ^disciple) tor Moktha. 2 Vide end of Ist Verse.

Mind here neans (internal senses).

iiniuau represoiitiug [he 4 Ainlfiahiratiati

GâêtnajQiLifit gauSiifi^Ssrêaiu aifi^s secsresiFir 0 # j ( f l o j a S ( 5 < i f f ' & ^sSfijgiiO^nQgi'iîQfîjsnKw. {S-S')

^mqiMnar s^euTiBsar OuQ^

a^ Qlditi^I 0^iL.'iiuLi Seai^su

Lcppu UQ^a&H IL/LD Qsd^S'LD Oal/^S'irlTS QLDlT^OuiUir fi^

Slird March 1897.

ujSujresr QunQghir leni^

pabliGhed Boirietimo ii-ro m The Indian Magir.inc and Rn inr wu

St. Manicka Vachaka ( Jiifhor of Bubyllke nttenuicef).'

FLOWER AND FRAGRANCE.

yaSiJJr unppQpLa Qurrggertn erLDtSeap

THE DIAMOND JUBILEEA

eaejuSQfiLD jgiajir ^lisQeu.

LILGUT OK T K L ' T H OI; S I D D H A N T A D E K P I K A , I I O X D A Y , T H E 21ST J U N E

U. Kl.M-lisIl n I'.Hl >| ,kii,ir M I

THK L I G H T OF I f t U T H OE BIDDHANTA D E E P I K A , M O N D A Y , THE 218T JUNE 1897.

THE LIGHT OF TRUTH O K S I D D H A S T A DEJiPIKA, MONDAY, T H E 21 si JUNE 1897.

WEDNESDAY, THE 21st JULY I897.

fram itncjt 2).

(Ml UMin- (li;auy I.I tin- po. ai.u ilu- lar

lli> I,.I.,,. I'V lll'\,.|,.|.j|, kluiulrilj'

XJw knvvrlvtluf i..(

Seiresiui tufihuT ^BsiriuQffeir

mjSiLj u>etTsu/jS euirQa.

^p^'SeisrQ/' ii^S^ir uppSsuii

(têsnTîi QfiQanr iLi/nQs^reirîEi aii.su<D (êrr^ênftp îth uius3r,(6l lUirQjr, (">-)

AfipSlT (SuT^ISJ <3iLDl^:USUIT lUir.^l

a/uxf, i e , either b y d o i n g b^akti g m a g nwKt- ull o r e r t h e n i n e ^ c o n t i n e i i t a a n d W t h i n g pUe.-, o r b } - t t H r t vileiK>a m r i n g t h e puiii fipr* u W r r a n e e uf