150
SIVAJNANA SIDDHIVAR
[Bk. III.
I
to assume another by our flaming unkilled desires and passions. (See a beautiful passage in the first Section of the Open court lectures by that really inspired lady, f.Irs, Annie Besant, where the yogi of yogis is described). One thing more. Have we not here discovered the true nature of the Pati, and the Yiature of the Pasu covered by the pride of Self (Pasa) and the way this pdsa (three fums) can be destroyed, and can we then question the propriety, if in this place the 'gods' describe themselves as 'Pasu', and the 'One' as the Pasi^pati in the V^da. And can we cavil if the feast illustrating all this is called Brahmolsavam ? As regards the working of th^ instituition, if the object of any religious method is simply to draw out man from his own self and to make him looked up to and to own allegiance to the Highest, then I have seen the populace- display more real 'enthusiasm and religious feeling at the drawing of a car in the streets under a burning sun, than the most cul- tured in society in gilded palaces and under zephyr-brea'thing pankhas."
di:rg.\ puj.\.
Last Saturday (October 19) was a day of universal rejoicing and sacredness in the land of Ind, and from tl?e poorest peasant and village artisan to the richest and bravest warrior and king, and the devout Brahman, all unite their gladsonie heart in doing pujii to the Universal Spirit which is all knowledge and bliss. As is generally the casn in Hindu Religion, the central idea is one thing, and it assumes a symbolism, and slowly and surely in course of time, the thought and symbolism is expanded and extended and adopted in the multitudes of creeds and sects, we have among our midst. The central thought is that the Supreme Intelligence and Wisdom arises out of darkness and conquers evil, and that it is only with the aid of this Divine' Light we can conquer also our darker passions. This idea runs through stories of Indra and Vritra, God and Satan, Ahura and Ahriman, the sun myth, acd Buddha and Maya etc., etc. This central thou<;ht is contained in the fatuous "NaSadAsid" hymn of the Rig-veda (x, 129).
" 3. In the beginning there was darkness hidden in darkness ; all this was indistinguishable chaos. That which, being everywhere was wrapped in indistinctness grew into one {'^at) by the Great Po^cer (Kriyu bakti) of the austerity of coniciisflation (Jnana. Sakti).
4. At first arose Desire (Ichchu Sakti) which is the primal germ of mind ; Sages searching with their heart's thought have found the kinship of the bal in the Asal.
/:
I .
*i
SUPAKSHA — SUTRA I.
151
sading ray of light, -was it across, below or above ? These Dg powers, these were mighty forces , Self-supforled was 'Inerg'scf above."
/edic and rnuntric ritaials and philosophy were subse- in Agamic (Tan trie) symbolism, the thought comprised 5es were symbolized by Durga warring with Mahishasiua' \\m under foot triumphant and her standing also on the Lord Siva. Durga is the "Power", "Thought" and a, J nana and Ichchasakti or Chit^akti) of the above :s, and she is the Energiser 'and her Lord is the Se^f-
Mahith sui-a, the Asura with the buffalo head (what n the buffalo to the Hindus ?; means Ignorance, Avidya s the Universal war going on from eternity, and whic h =d in various shapes from time to time. This exactly is i+ie war in the Skanda purara, in the Ru,ma.yana and in I.
there is decay of Dharma, O ! Bharata, and there is iharma, then 1 myself come forth for the protection of the struction of the Evil doers, for the sake of firmly establish am born from age to age", says Lord Krishna the master •juna who is enjoined to fight out the evil in himself, his tory also is Instructive in this way that without the divine ti) we cannot know ourselves and our God. And the itory and teaching is in AruJ's (Sakti) own person in the L'panishat (Kena), leaching the nature of the Brahman, Ihis Supreme Wisdom, this Maha Sakti, this Great Chit (who3e feast is' the Mahanonbuj this Durga who is !"Oiie will? the Brahman" in the famous Ilynm of Arjuna 1 of Kurul^shelra, this Uma (Wisdom, Light; see a bsauti- B derivation of tlie word and history in the Madras Ma>l fiston) highly adorned, the daughter of Himavat, tells the 1 Devas, who thouf^ht the victory was theirs, when the 5 who obtained the victory. "It is the Brahman. It is Lory of Brahman, that you-have thus Ixicome great." Tliis Tses I, 2 and 3 of the 2nd kar.da) known and iliought inkest 1/e docs not know Ilim, and is not known to him mows. The Gods each in his own nnnd, tliought he was the great aclur; and their own iuir^gnificance and the great
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VAHVHDVAIS laNVNOHV iO HVAIHaaiS VNVNfVAIS
c
c
SIVAJNANA SIDDHIYAR
OF
ARUNANDI SIVACHARYA
TRANSi.ATED WiTH INTRODUCTION. NOTES. GLOSSARY ETC.
*^ft^y>
BY
J. M. NALLASWAMI PILLAI b.a.. b.l.
PRESIDENT
THIRD AND SIXTH CONFERENCE OF THE SAIVA SIDDHANTA MAHA SAMAJA
^
m
MADRAS
meykandan press
1913
A// 'Rights Reserved
\
feu
WORKS BY THE SAME AUTHOR
UN ENGLISH).
-^M^
c-Zi
Studies in Saiva Siddhanta. Royal 8vo pp. 400.
Sivajnanabodham of Mcykandadcva. (Second Edition — In the Press).
Tiruvarutpayan or The Light of Grace of St. Uniapatisivacharya.
Irupa Irupahtu of St. Arunandisivacharya.
Siva Bhakta Vilasa of St. Sekkilar. iln the Press).
Studies in Tamil Literature. Antiquity etc. {In the Press).
v'^
MAY 2 B 1973
X
/
CONTENTS.
Introduction' Note ON THE Author List of Agamas and Upagamas • List of SiDDHANTA SAstras ...
SiVAjNANABSDHA SuTP,\S (iN SaNSKRIT) ... LWOCATION
BOOK I. Alavai or Logic
BOOK II.-PARAPAKSHA. CHAPIER I. Charvaka's Statement
I— xl
xli-s-li
lii-lv
Iv
Ivi
I
m:^^ ;o
Refutation
CHAPTER II.
Sautrantika Bauddhas Statement Refutation
YogAchara's Statement Refutation
Madhmika's Statement Refutation
VaibhAshika's Statement Refutation . general remarks Note on Nirvana
CHAPTER III.
Jaina's Statement.
NiKANDAVADI
Refutation AjlVAKA Sect
9
24 34 49 49 50 51 51 52 52 57
66
67 74
V
\
11 conients
Refutation ... ... ... ... ••• 74
General Remarks ... ... ... .•• ... 75
CHAPTER IV.
Purva MiMAMSA System.
Bhattacharya's Statement ... ... ... ... 82
Refutation ... ... .... ... ... S4
Prapakara's St.\tement ... ... r ... ' ... S6
Refutation ... ... ...* ... ' ... Sy
Sabda Brahma Vadi's St.xtement ... ... .. Sy
Refutation ... ... ... ... ... 88
Notes ... ... ... ... ... ... 89
^~ CHAPTER V.
MayAvadi's Statement ... ... ... ... 93
Refutation ... ... ... ... ... 96
BhAskarachArya's Statement (FarinAma Vada}... ... 105
' Refutation ... ... ... ... ••• 105
Note ON THE Meaning OF Sat AND AsAT... ... ••• 108
NiRisvARA Sankhya System ... ... .•• ... m
Refutation ... ... ... ■ ... ... 11 1
CHAPTER VI.
PancharAtri's Statement ... ... ... ... 113
Refutation ... ... ... ... ... 114
BOOK III.— SUPAKSHA.
Invocation ... ... ... ... ... 121
Author's Preface ... ... ... ... ... 123
SOTRA ]. Pati Lakshana.
SllTRA ... ... ... ... ... ..• 125
Adhikara.na 1. ... ... ... ... ... 125
Do. II. ... ... ... ... ... 133
Do. 111. ... ... ... ... ... 157
CONTENTS
111
SUTRA II. Advaita Lakshana
Sutra Adhikarana I,
Do. II.
Do. III.
Do. Do.
IV. . V.
SuTR;
SUTRA III.
PAbLLAKSHANA. SUTRA IV.
Pasulakshana {Continued).
Adhikarana I.
Do. II
Do. Ill
SUTRA V. On THE Relation of God, Soul, and Body. Adhikarana I.
•%^:
Do.
JI.
SUTRA VI. Nature of the Supreme.
Adhikara.na I. Do. II. Do. III. Do. IV.
SOTRA VII. Atma DarSana.
Adhikarana I.
Do. II. Do. III.
162
164 165 178 184 185
193
198
2qi*
208
212 213
215
215 216 216.
218 218 218
IV
CONTENTS
SUTRA VIII.
The way Jnana is Imparted to the Soul. Adhikaran'a I.
|
.Do. |
II. |
t * • . • . |
|
Do. |
III. |
... ... |
|
Do. |
IV. |
SUTRA IX. Purification of thi |
|
Adhikarana I. |
1 • • • • • |
|
|
Do. |
II. |
... |
|
60: |
III. |
SUTRA X. Pasatchaya. |
|
Adhikarana I. |
|
|
|
* Do. |
II. |
... |
SUTRA XI. Pati J nana or Bhakti Laicshana.
Adhikarana I. Do. II.
SUTRA XII. Nature of the Sanctified.
222
226 238 240
242
243 244
247 247
258 260
|
Adhikarana 1. |
... 262 |
|
Do. II |
... 263 |
|
Do. Ill |
... 263 ' |
|
Do. IV |
... 265 |
|
Glossary ... |
26;— 281 |
INTRODUCTION.
\/[Y serious study of the system commenced about the year 1S94 and I began.it by translating that wonderful work, SivnJHdndbodham oi Meykandadeva ; and as the work progressed, 1 thought of publishing it and this was done in the year 1895. Every one knows that this is the most difficult work in Tamil though so short in dimension and the mastery of it gave me real insight into the philosophy of Saivaism. In the* j*ar 1897, I published the translation of Tinivarutpayan or tlie Light of Grace of Saint Umapatibivachariyar, a work of such exceeding beauty that it attracted the attention of other scholars as well and I found that the late Rev. Dr. G. U. Pope and Rev^. G. M. Cobban had both severally translated it> and they did not publish their translations, solely out of deference to my previous publication ; afhd Dr. Pope incorporated his translation in his notes to Tinivachakam. In the year 1S97, in the month of June, in commemoration of the Diamond jubilee of the late QuEtN-E.MPREss Victoria the good, was commenced the monliily Journal, the Light of Truth'or the Siddhiinta Dlpika, under my sole auspices and support, and in its pages was commenced the translation of the present work, and it was completed by the }car ♦1902 in the Vth volume of that Journal ; and owing to various causes, its republication in book form has been delayed till nrjw. All my contributions on Tamil Literature and Philosophy have appeared in the pages of this Journal, and I was able to bring out in separate Ixxjk form in last year, most of my pajiers on ^iva Siddhanta under the title of ''Studies in Saiva Siddhanta"; and my papcr-i on othT subjects still await repnbhcatioii. i
\
11
INTUODUCTION
induced Mr. Mahadeva Sastri, b.a. of the Oriental Library of H. H. The Maharaja of Mysore to translate Sri Nilakantha Siva- charya's Bhcishya on the Brahma sfttras, on the promise of an honorarium which was contributed partly by myself and
r
partly by the late lamented P. Panriituraisvami Tevar Averga], Zemindar of Palavanattam and President-Founder of the Madura Tamil Sangam, whose loss to the Tamil, country cannot be easily estimated. The translation was finished mosl creditably in the Vllth volume of the Siddhdnta Dipika. I entrusted the revision and editing of this rare work to Dr. V. Y. Ramanan, Pn.DV^Lrt he took such a long time over even the introduction, that I had to cancel the arrangement ; and 1 hope to issue it however before next April. I am glad to say also that I was the means of attracting a large number of students to the study I of Tamil Literature, Antiquities, and Saiva Philosophy, both in 'Lamil and Sanskrit, and their contributions have found place in the pages of this Journal. My translation of Tirumular's Jim- mantra, Saiva Samayanr.ri Vilakkani, dnd the other Siddhanta Sdstras are being continued, and before I lay down my mortal coil, I hope to make it my proud boast that I and my friends and co-workers had translated all the fourteen Siddhanta Sastras together with other works on Agamailta.
I may be pardoned for entering into these personal details as there was hardly any bibliography on the subject in English before 1 commenced my work. The original translation of Siva-' jndndbodhain and Sivaprakdsam, by Rev. Hoisington and that of Sivapidnasiddhiydr by Dr. Graul was publisiied more than forty or fifty years ago, but they did not seem to have attracted the attention of European and Indian scholars. About the time 1 commenced my work, Rfcv. G. M. Cobban was familiarising the Madras readers with his translations from .Saints Patpnattar and
INTROBUCTION
11)
Tayumiiiavar published in the Christian College Magazine. Dr. Pope's long promised Tiriivdchakam only appeared in April 1900. And since then, the subject has received considerable attention at the hands of Christian Missionaries like Rev. Mr. Goudie, Rev. Mr. Goodwill and Rev. Mr. H. W. Schomerus* and their C0i!tn- butions appeared in the Christian College Magazi)ie, Harvest • Fteld, Gospel IVituess etc., and some of them have been republished in the Siddlidiita D'pi^d also. In recent years, the Sanskrit side of the philosophy has been handled ably b}^ Dr. V. V. Ramanan in his several contributions to the Siddhdnta Dipikd, \ and the trans- lation o{ Siva Sutra VimarsanlX by Mr. P. T. Srinivas^ ^iva»'^.g;lr M.A., is an important contribution, and Dr. L. D. Bamett § m..^., LiTT. D. (Eritiih Museum), as is well-known, has interested
♦ I gladly note that my friend Rev. Mr. Schomerus went home to bring out his translation into German of Sivajlatiohodham and this waj • brought out in last October.
t Vide S. D. vol. x. Psychology of Shadadhvans, the Mystic works of Sivagrayogin, vol. xi. S^ikshmagama, Virasai\aism.
♦The original has been published by the Government of 11. H. Maha ja of Cashmere.
J /ide. Vol. XI. Siddhdnta Dipika commencing at p. 62 for his learn- ed address on Saiva Siddhanta, delivered before the Royal Asiatic Society. " The subject to which I have the honour of inviting your attention to-day is one of such vastness, and its issues are of such immense import- ance in the history of both an: ient and modern Indian religion and theology, that 1 tremble at my own temerity in raising it to-day, and feel Constrained to ask in advance your indulgence for the necessarily super- ficial manner in which I must treat it. I shall endeavour to lay before you first a brief sketch of the iiaiva Siddhantam, the system of theology' which expresses the religious and philosophical ideals of the great majority of the Tamijs m India and Ceylon, and of a considerable number of their Dravidian neighbours ; and this system I will try to trace tr) its origins and connect it with the ancient si)eculative movement which has for its liteu-ary monuufent the ban;.ki'it L'jjanishal;-.."
IV IXTRODUCTION
himself in the study of the subject and is about to bring out English translations of some of the Upagamas Hke Paushkara and Paramdrthasara of Abhinavagupta etc. Of course as noted at pp. 439 to 443, Vol. xn of the Siddhdnta Dlpikd, the latest contri- bution is that of Professor R. W. Frazer * of the London University to the Encyclopccdia of Religion and Ethics. The wonder how- ever is why in spite of the Antiquity f of Religion and Philosophy, and the vastness of its literature in Tamil $^ and Sanskrit, § it has
* I extract the following from his letter to my son, the Editor of the Siddhui-.ta Dipika. " I do this on account of my profound regard for your Siddhi>iia Dipikd and for the great work it is doing in a noble spirit of self-saci'ince'to bring to light some of the great literary treasures of Tamil land. I do it further with feeling of deep debt to the learned Editor of the Dlpika and further with profound respect for the learning and labours of the revered scholar Sritnan J. M. Nallasvami Piljai Avargal and l-irahinasn V. V. Ramana Sastrin Avargal." * e t Rev. W. F. Goudie writes in the Christian College Magazine (xx. q.) as follows ; —
" There is no school of thought and no system of faith or worship that comes to us with anything like the claims.of the Saiva Siddhanta."
" This system possesses the merits of a great antiquity. In the Religious world, the Saiva System is heir to all that is most ancient in South India, it is the Religion of the Tamil people by the side of which every other form is of comparatively foreign origin."
" In the largeness of its following:, as well as in regard to the anti- quity of some of its elements, the Saiva SiddhJinta is, beyond any other form, the religion of the Tamil people and ought to be studied by all Tamil Missionaries."
1 Almost the whole of the literature in Tamil is permeated with the Philosophy of the Saiva Siddhanta, so much so that European students have been led to think that it is purely a Tamilian Religion and Philosophy. Vaishpava Religion occupies a fairly respectable position, but its philosophy is nearly the same as the Saiva Siddhanta. Sarikara's Vedanta is represented by hardly any ancient books in Tamil.
5 The vristness of tho Agam'inta or Siddhanta literature in Sanskrit has iaaidly been realised by European savants. ' As for tbe matter of
IN'TRODl CTIOX V
attracted the attention of so few Oriental scholars. The reason is not far to seek. Most of the European scholars from Sir William Jones lived in Northern India, and the school of philo- sophy that was brought to their notice was that of Sri Sankara and that of Saktaism In their general appearance and ordiilary practices, the Siddhanta Saivas are hardly to be distinguished from tho!ie Hindus who follow Sri Sankara and hence all these scholars hare supposed that Sankara's Vedanta represented the philosophy of the Saivas. This misapprehension has been carried to such an extent that we find such a talented scholar as the Jate Sir W. W. Hunter writing in the Imperial Gazette^ that Sri Sankara was the greatest exponent of the Saiva Reiigion. No doubt his followers conformed in general to the practices of the most ancient faith but Sri Sankara introduced, or brought into
that, o\\-ing to the ignorance of the priestly class, the gurukkajs, its stuc^' has been altogether neglected in South India, and it is sad to relate that consi able portion has been lost for ever. Its study has been kept up by t e Virasaivas in the, Canarese and Telugu countries, and theie is just a chance that if the ancient libraries in the north, in Rajaputana, Cashmere and Nepaul are carely explored, some of the works hitherto considered lost may yet be discovered. Great credit is due to the late C. Shanmukhasundara Mudaliyar of Chintadripet, Madras, who brought out most of the Tamil Siddhinta works and all the available Agamas and Upagamas in his Sivajnanabodha Press, whi'h he has richly endowed. His heir and successor Mr. M. Alagappa Mudaliyar is carrying on the work. Unfortunately all these Sanskrit works are in Grantha character * and they are as such not being availed of by European scholars, and scholars in other presideucies of India. This defect was sought to be remedied by Rai Bahadur Mallappa Varad of Sbolapur who at great self- sacrifice brought out a large number of works on Agamanta, and it was his intention to bring out an edition of all the original Agamas also, but unf fortunately he has been cut off by the cru:! hands of death before be could complete his self-imposed task. I hope his successors will carry oa the noble vfork.
VI INTRODITTION
greater prominence, owing to the exigencies of the time> as I believe, certain innovation in the ancient form of the philosophy which was not sanctioned by Agamanta ; and by his towering personality and great erudition he seemed to have won over all** the Brahmans to h:s side, except those who were in direct charge of the Snivite Temples all over India; but on the oihef hand, he seemed to have exercised littlt or no influence on the other classes. Then again these schloars who came, across the Sakta Agamas or Tantras (cVamamarga) failed to distinguish these from the Divyagamas which belonged to the Right-hand paih or Dakshina marga, and were repelled evidently from their study. But it is'femarkable as Svami Vivekilnanda in his famous address at Chicago said, that all the rituals from the Himalayas to Cape Comorin are guided by the Agama or Tantra ; and especially as I should say all the rituals connected with the Temples, ^whether baiva or Vaishnava or Sakta. The most essential characteristic of the Dakshina Agamas is its extreme purity, and all the abominations, either original or derived of the Vamamarga are foreign to the Pure Saiva Siddhanta. j" However, the views
* Not all. All the brahmins who are Sri Vaishnavas and Madhvas Jo not follow h's leadership. In the Circars, Virasaiva Brahmins called Aridhyas intermarry with Niyogi Brahmins, but do not acknowledge Sri Sankara's leadership but tollow Sii Nilakantha Sivacharya.
f It is a most noticeble fact that the Saiva Brahmin priests have refused to associate themselves with Vama practices, though th^ latter were connected with the Temple of which they were priests ; and others have been deputed to do this polluted worship. In Sri Sailam or Sri Parvatam, in Kurnool District, I observed that the Pujaris of the Siva Shrme, where the worship is pure and undefiled are the ancient Saiva priests called Tambalias or Tapobalas, and the priest of the Goddess called Brahmarambha, where animal sacrifices are even now offered, are fo^lo•wers of Sri Sankara. In the famous Temples of the God and Godde;*> at Kafichi (Conjeeveram), piijaris are similarly different. \'icJe also our author's hit at the Vamamargi, where (Chapter v. 15) the Lokayata is made to shake hands with the Vami. *
INTRODUCTION
VII
of ihese oriental scholars mainly influenced those in Europe so much so that in course of time. Hinduism has been identified with the Vedanta of Sankara, in th'^ European mind ; and with the revival of learning in India itself, this has also acted on the Hindu mind, so that twenty years ago, I remembeV a Hindu gentleman who since came to fill the highest position in the official world, asking a friend of mine wlio was delighting the audience on boai'd a steamer with singing hymns from Tayumlnavar and Manikkavachakar, whether there was any other baiva philosophy except that of Sankara. More than fifteen years ago, Rev. Mr. G. M. Cobban wrote to me to say rfiat great injustice was being done to this school of philosoph}', but he hoped at the same that the time was fast approaching when full justice would be done to it. And naturally enough too. Dr. Barnett complains of the neglect of Saiva Siddhanta by European , scholars. I j hope that when the mists of misapprehension and ignorance are fully removed, the claims of Saiva .^gamanta would be fully recognfzed for the glory of our ancient mother- land and the whole world.
As I have already pointed out, the Tamil literature being Saturated with the haiva Siddhanta Philosc, hy, the few European scholars like Rev. Dr. G. l>. Pope and others who laboured hard in this field have been led to think that this philosoj^hy is the choicest (pure) product of the Dravidians (Tami's) and it had no » relation to the ancient Sanskrit Philosophy, and their opinions seem to be guiding subsequent writers like Rev. Mr. Goudie, Professor Frazer and others. And my own friends like the late* Profesbor Sundaram Pillai, Patjdit D. Savariroyan, m. r.a.s., Virudai Sivajnjna Yogigal, Mr. T. Ponnambalam PiUai, -m.k.a.s. have been trying to impress upon me the like notion and they have iJ>nc so far* as to say that the original Sanskrit Sutras
Viii INTRODUCTION
forming the Text of Sivajninabodha should have been translated from the Tamil of Meykandadeva and not vice versa. It was just a few weeks ago that I had a most interesting conversation with that talented Tamil lecturer and authoress Mrs. Alarmeimangai Am'mal when she tried to argue out that the Tamil Religion, and Philosophy was monotheistic and pure before its contact with the Aryan Religion and Philosophy. This is no doubt the pleasant side of the picture and one highly tickling to the vanity of the Tamilian. But there is another side to the picture as well, and there have not been wanting men who have tried to traduce lh&. character of the Tamil people, their social customs and their religious beliefs, and practices, and scholars, old and new, have gone to the extent of affirming that the gruesome picture of Rudra as the Destroyer, in the Rig-veda etc., and even the gruesome picture of the Vibvarupa described in the Bhagavat- g'itii was all derived from tlie Demonalatory and savage rites of the Dravidian aborigines.* They also say that if Rudra is praised
* Vide p. 182, Studies in Saiva Siddhanta, article on "the Union of Indian Philosophies " by Charles Johnston : •• As a third element in the Bhagavalgitd we have the Puranic episode of the transfiguration, and, we must say, it reproduces all that grim and gruesome uglinesss of many armed gods, with terrible teeth, which the puranas have preserved most probably from the wild faiths of the dark aboriginals and demon worshippers of Southern India."
And my reply pp. 177 to 180. "And we come to the fact that the whole of the chapters 9, 10 and 1 1 of the Gita is a mere reprodu tion and a short abstract of that central portion of the whole Vedas, called the batarudriya fef the Yajur Veda. What is called transfiguration is the Viivasvav'upa Dariana, or the vision of the lord as the All, as manifested in the whole universe. One and all, the objects in the whole universe, good, bad, sat, asat, high and low, animate, inanimate are all named in succession and God is ideniihed with ail these and it is pointed out that He is not all these, " the soui of all things, the creator of all things, the pervader of all
INTRODUCTION
IX
things" {Visvi.ttr.aKe visia syijc tiitam avutiya iish{hc>U). This Saia- ritdriyam ought to be known to every Brahmin more or less, and it is the portion of the \'edas which is reciied in the temples every cay. The praise of the ^aiarudriyum occurs throughout the Mahabharala, and most in Droria aad Anusasana Parvus, and these parvas dealing as thej' do with various visions of God (VLsvasvarupa Dar£ana) as granted to Rishis, Upanianyu, \'yasa, Naraca,* Ivcibila, and Krishna himself on other occa- bions, contain the simifer reproductions of the bataruddya as in chapters 9 to II of the Gi.a. What is r,«ore importont to be noted is that in the case of Kiishx.ia, he got the teaching from Upamanyu IMaharishi, and after initiation (Diksha; into this mystery and performance of tapas, he gels to see the vislvn himse'.f, and he describes it as follows {vaie p. S7 to 91 Anusasanaparva. P. C. Roy's translation).
'• The hair on my head, O son of Kunti, stood on its end, and my eyes expanded with wonder upon beholding Hara, the refuge of all the
deities and the dispelier of all their griefs Before me that
Lord of all the Gods, ■ ., Sarva, appeared seated in all his glory. Seeing that isana had showe ilimself to me by being seated in glory before my eyes, the whole universe, with Prajupati to Indra, looked at me. I, however, bad not the power to look at Mahadeva. The great Deity then addressed me saying, " Behold, O Krishna and speak to me. Thou hast adored me hundreds and thousands of times. There is no one in the three worlda that is dealer to me than thou." And the praise by Kiishi.iu which follows is almost what Arjuna himself hymned about Krishna. Vyasa n.eeting Asvaihthama after his tinal defeat tells him also that Krishna and Arjuna had worshipped the Lord hundreds and thousands of tunes. And does not this explain Krishija's own words in the Gita that he and Arjuna had innumerable births (iv. 5;.
What we wish to point out is that this transfiguration scene with its gruesome description which Mr. Johnston wants to trace to Puru'jie legends prcserve<l from South Indian aborigines is, by express text and by the authority of Krishija himself traced to the second \'eda ; and to say that the Vajur Veda, the central portion of this Veda, should copy the holiest portion of the whole \'edas, as believed by the contemporaries and prcdccessorj of Krishija, from the den-.onolo;jy of the Siouth Indians, could only bj a p.ir(xJy ol truth ; and if this be true, this dcnonoloj y oJ ihc Souib Indian:., iuble<iJ 0/ beiii^ a thing icpu^naiu must have bee:i
INDIODUCTION
as gracious, Blissful and with healing remedies, it is only by way of flattery to avert his terrible anger. 1 o all these, 1 have replied and I would again reply that they have not studied the
glorious indeed, to be copied by the Brahmavadir.s oi Yajur Veda days. \\'estern scholars have only misread and misunderstood the nature of this transfiguration and Viivarilpa mystery, as they have misread the mystic personality of Rudra or Siva Himself, whose 'deal these scholars say, was also copied from the aborigines. To the credit of Mrs. Besant, be it said, she has understood both these mysteries better than any other European. Siva's whole personality, with his eight forms, Ashtamuhiir- tanis (see p. 220 of the Siddhai.ta Dipila, vol. 1, for full description) earth, fire, air etc., and his three eyes, as Soma, Surya aud Agni, and his Head as Akasa, and his eight arms as the eight cardinal points, his feet as Pdddla, and the sky as his garment, Digambara, and himself, a Nirvdni and living in cemeteries and yet with his Sakti, Uma, a Yogi yet a Bhogi, all these give a conception of the Supreme Majesty of the Supreme 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 equanimity, nay with very great pleasure. A small drop ol water discloses to the microscopic examination multitudes of living germs, and these fight with one another, devour eac h other with great avidity. We drink the water. Plants drink up the water. Animals eat the plants, '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 this nature is, as thus, exposed to view in the transfiguration, and Arjuna sees before him this havoc, in the Person of the Supreme as the Destroyer, ('Devourer' of Katha Upanishat) (and be it remembered that this
' Vibvasvarupa Darsana is more gruesome in Glta no doubt, than similar ones presented in the Anusasana Parva, as Krishna's whole burden of advice in the Glta is simply to force Arjuna to fight and kill his foes, and to conquer his repugnance), a remark that it is derived from Puranic legends and aboriginal practices is altogether out of place. We hope to pursue this subject on a future occasion, ^
, INTRnDI^CTION XI,
subject in all their historical bearings and with a due historical perspective, and they have not availed themselves of all the materials to be found in both the languages. Many a mistake of the Sanskritists would have been easily corrected if he was an equally good scholar in Tamil and the imperfections of the latter would have been easily cured if he was a good Sanskritist. We have qo literary records in Tamil earlier than Tolkappiyani, which though precedinj^ the arrangement of the Vedas by V^'usa may be given a date at least looo years before Christ. And yet at this distant date, the amalgamation of the Tamils and the Aryans had become complete and the Tamils ha^ Uorrowed all the forms and names of the Ar>'an Religion and Philosophy. All that we could say now is that judged by the very high state of efficiency of their arts and civilisation which they pos- sessed even indep ident of any Sanskrit influence, they must have possessed also a refined form of religion which was akin to the highest Aryan conception or was even much more mono- theistic at that early time. And it will be asserted only by the ignorant that Tami'ians or Aryans were not at one time or other idolaters and demonolaters, or that they borrowed from each other. Nor have they ceased to be so even now. These are practices connected with every race and nation from their earliest infancy and with all our boasted growth in civilisation, and religion, the lower strata are still in the same position in ^different countries and nations, and will continue to be so till we reach the milennium,
I should like to correct ihe notion first that there is anything " peculiarly lami'ian in Saiva Religion and Philosophy; but on the other hand, almost all the terms and forms we use arc derived from Sanskrit ; and the bulk of the literature in Tamil dwindles to insigniffcance when compared w;th the vast Agam.nta
Xll INTRODUCTION
literature in Sanskrit.* And our Tamil 7\chrir\as were also great Sanskritists, as our author himself was, who was called Sakaldgama Pandita, (Doctor well learned in all the Agamas) before he received his Dikshanamam of Arulnandi Sivacharya from his Guru IVleykandan. Our author states expressly in his introduction and in verses 13 to 15 of eighth sutra how this precious religion and philosophy is based on the Vedas and Agamas ; and I ha\'e tried to give a briet synopsis of my argu- ment that modern day Ssfivaism and Saiva vSiddh:inta Philosophy is line.illy descended from the ancient Vedas and Upanishats, and I have tried to fix the approximate place and date of the Agamas also, in my papers on 'Sveidsvtara Upanishat ' and * Saiva Religion and Saiva Adxaita Siddhanta Philosophy ' (vide pp. 109, 273 Sfiidies in Saiva Siddhruita); and I hope to elabo- rate the same in my introduction to Srikaiit.'ia Bhushya. So far therefore as this part of the subject is concerned. 1 would leave it here, except so far as to ofler a icw remarks called for by Dr. Barnett's statement that Tamil Saiva Siddhjntam was derived from the Pratyabhijna school of Cashmere in the beginning of the thirteenth century (vide p. 103, Siddhanta Dlpika vol. XI.) That this is not correct will be aj^parent from the following facts. So far as the fornnal religion was concerned nobody will question the statement to-day that Saivaism was anterior to the days of the Mahlbharata. So far as the philosophy is concerned, all scholars including Dr. Barnett are inclined to the view that it should be traced to the Sveta^vatara Upanishat and that it enunciated an eclectic t form of Hindu Philosophy.
* Vide appendix where the Sanskrit authorities are given.
t Professor Monicr Williams : " The Bhagavatgita commented on by the great Vedantic Teacher S.aiikaracharya, may be regarded as rcpresent- iiig iht EtUitU School of Indian Philosophy. As thejegular system? were
IXTRODl CTIOX
X11I
That this is an ancient Upanishat anterior to the days of Sri Sankara and Badarayana is also admitted. That this Upanishat is the foundation not merel}' of the Saiva Siddhanta bu: also of the Vaishnava Philosophy so well expounded by Sri Ramanu ja * in his famous Bh.lshj'a in the twelfth century will also be appai^nt. And then we have the fact that Sri Nilakantha biv\;charya i
_ _ _ _ > ...
m
developments of the U^nishats, so the Eclectic School is connected with those mystical trearises, through the Svetasvatara Upanishat. This last is a comp iratively modern Upanishat,' but whether it was composed before or after the Bhagavatgiia, the desigi of both is evidei.tly the same. They both aim at feconcilii:g tlu co fiicting views of different systeius, by an attempt to cn^rajt the Sar.khya ai.d Yoga upon Veduntj, doctrmA."
Professor Macdonnel ; "Of the eclectic movement combining Siiikhya, Yoga and Veda.nta doctrines, the oddest re,'rese;.tative is the Svetasvatara Upanishat. Much mor< imous is the Gita.
Professor Frazer : \ -The teachings of idealistic Monism by Sankara Acharya, the Karma -yoga of Patanjali with a theistic Sahkhya were . united and formed an eclectic school of philosophy for South India known as the Saiva Siddhinta, which dealt with the nature of a personal God, the soul, and its bonds or Maya, which separated it from mystic union with the soul of things."
Rev. Mr. F. Goodwill : " Those who have studied the system unani- mously agree that this eulogy is not a whit too enthusiastic or free worded. That the system is eclectic is at once apparent."
* Professor Monier \VilUams ; " It is scarcely too much to say that the creeds indicated by these two terms Saivaism and Vaishnavaisna constitute the very life and soul of modern Hinduism."
* All the accounts that we have of the life of 5ri Saiikara agree , that Sri Nilakantha Sivacharya was the elder contemporary of Sri
Sankara. If he was later than Sankara, and he was an insignificant personality, there is no reason to suppose that the eminent biographers* of Sn SaAkara would have made him an elder contemporary of Sri SaAkara, My own view is that he was much anterior to Sn Sartkara
* Professor Ma.\ Mulltr : "That no argument that has as yet been brought forwi-ard seems to me to prove in any sense of the word its modern c aacter." •
Xiv INTRODUCTION
wrote his Bhashya on the Brahma sutras not later than the eighth century a. d. and the form of the Saiva Philosophy was settled once for all in his time.
And the latest date ascribed to Sri Sankara is the eighth cenfliry. And Sri Nilakantha Sivacharya declared in no unmis- takable terms that he perceived no difference between the Veda and Sivagama.' 'And it is our contention as that of Sri Nilakantha that all the Vedas and Upanishats and Agamas established the Saiva Religion and Siddhanta Philosophy.' A few dates in the
and as he was a factor to be reckoned with, they make him enter into a disputafiOR with Sri Sankara. That this meeting between the two is wholly apocryphal will be evident from the fact that all the arguments ascribed to Sri Nilakantha for the purpose of refuting him find no actual support in the Bhashya. Vide also Srinivasa Dikshitar's article on the Age of the different Bhashyams in the Brahmavidya, extracted and trans- • lated in page 215 vol. 11. S. D.
I am informed by Pandit Sundaresa Sastri that Sri Nilakantha Siva charya's Matham is still in existence in Gokarana, and adjoin the famous Temple at the ancient place and the Adhipati'? of this Math keep up the traditions connected with their ancient founder. And I am not quite sure if there were not other seats of his in other parts of India, which came to be usurped by followers of Sankara or filled by Virasaiva and Saiva non-Brahmin Adhipatis. Vide page 86 vol. x. S. D.
' «& " Srikanthasivacharya's Bhashya. on II. ii. 38. p. 267, vol. 11. S. D. "Former Acharyas (teachers) maintain that this Adhikarana is intended to set aside the theory, advanced in parts of Siva-Agama, that Siva, the Parabrahman, is a mere efficient cause. On the contrary, we see no difference between the Veda and the Sivilgama. Even the Vedas may properly be called Sivagama, Siva being the author thereof. 'Accordingly Sivagama is two- fold, one being intended for the three (higher castes), the other being intended for all. The Vedas are intended for people of the three castes, and the other for all. Siva alone is the author of both.
"Or, the question may be viewed thus: — The Vedas and the Agamas are both authoritative inasmuch as we find, in both alike, Brahman,
INTRODi:CTION
XV
history of the Tamil Philosophy will be of the greatest importance in this connection. No doubt Saint Meykancjan and his followers wrote in the thirteenth century. But what about the age of Rauravagania, of which Sivajndiiabodliam was itself an excerpt ? I pointed out long ago in my article on Svefusvatara Upanishat* at page 126 that for the beginnings of the Agama literature we have to g» far behiijd the days of the Mahabharata and Puranas as the Agahia doctrines and rituals were bound up with these. And my friend Mr. M. K. Narayanasvami Aiyar is prepared to agree with me in this opinion on an examination of the Suta Samhita, t an integral portion of the Skanda Mafud^Purdna, and his conclusion is " that such a considerable literature existed even at the time of t^ inception of the Puranas lends colour to the surmise entertaint i by many that the source of these Agamas had their origin in times a'.msost coeval with the days of the , Brahmana period." And he proceeds to point out that TirumQlar, the greatest of the Saiva Saints in his Tininiautraui, whose age is ascribed to the first* century a. c. mentions several of these Agamas by name. To go back to my argument based on the Tamil literature, it will be evident that the Santana Acharyas
Praqava, the Panchakshari, Prasada, and other mantras ; mentioninfj of Pasu, Pati, Piisa and other things ; such lofty dharmas as the smearing of ashes, the wearin^j of Tripurdra, worship of l.inga, the wearing of Rudraksha, and all other such things. The author being the same, and ^both expounding the same thing, they are not opposed to one another."
• Vide Studui in Sa^va Siddhdt ia pp. 109 to 145.
t Vide his article tht Suia Samhita and the baivagamas in vol. iv. 5. D.* pp. 134 to J 36. A colophon to the Suta Samhita stales that Sn Sankara read it ei(,'htcen times before he wrote his famous lihashya. Sayana, in his commentary on the Siita Samhita quotes frequently from the Agamas in explaining the text, Appaya Pikshita in his con.tnentaries also freely quote:> fioT. ih'j .X^ainab."
XVI INTRODUCTION
from Saint Meykandan freely make use of Sri Nilakantha Siva- charya's conclusions. St. Sekkilar, ihe auihor o^ Periyapwuna* or Siva Bhakta Vilasam in Tamil preceded these Santana Acharyas and he was immediately preceded in the eleventh centur}' by Nambiyandar Nambi, the Tamil Vyasa who arranged the Tamil Veda into eleven Tirumurai. In these eleven Tirumurai are included the Devara Hymns of St. jnanasambandhar, St. Appar, St. Sundarar, St. Seraman and the H^n^ns of Sairft Maiiikka- vachakar, Tirumular, Nakkirar, 1 Karaikkalammaiyar, :!: Patti- nattar, Kandaraditya and others. All these precede the age of Nambiyaridilr Nambi, and the ages of Kandaraditya and of Saint Tirujnanasambandha are fixed once from all by Epigraphical researches § to the ninth and sixth century a. c. respectively. The only age in doubt is that of Saint Manikkavachar, but this , does not matter. It was at any rate before the ninth century. That Saint Tirumular preceded Saint Jnanasambandhar, there is ample evidence. And more than this, the age of the third I'amil Saiigam is not put down beyond the first century a.c. by almost all Tamil Scholars. If this be so, Nakkirar who was the head of the Tamil Saiigam was about this date, as also many of his con- temporaries, whose works are collected in the eleventh Tirumui:ai. 'I he works of all of them do clearly show and imply the prior existence of the Saiva Agamas and Saiva Siddhanta. If therefore the Saiva Religion and Saiva Siddhanta Philosoph}^ was anterior to the first century a.c. how could it have travelled from the North
to the South and in the thirteenth century from Abhinavagupta. \j
* Vide Summary of Pcriyapurdtja in the Ii.dian Patriot by me. •f Vide Siddhanta Dipiha vol. \ii. pp. 407, 522. + Vide Siddhanta Dipika vol. xiii. p. 157.
^ Vide Tamilian A tiqnary No. 3. So.ne Mile-sto: cs by Profcsiior San<!arix;n I'ilUii, and C. "NP DiitTs Chvo o^.o^y of I:.dia.
INTRODLCTION XVII
The only safe conclusion to be derived is that the Saiva Agamas being coeval with the Brahmana period, they have been developed in the North and in the South and in the West * in the several centuries succeeding this. The development in the North and South and West were independent of each other, though the authorities (the Saivagamas) they followed were the same. . No doubt Dr. Bamett does not ignore the existence of i^aiva literature in, the Tamilj and Canarese countries earlier than thir- teenth or tenth centur>', and he traces* all the different schools to the Svetaivatara Upanishat which as he observes was canonical long before the da3's of Sankara. And we fail to understand therefore how the Tamil Siddhanta could have been derived from the Pratyabhijna school^ the tenth century.
Leaving this portiin of the subject, I would say a word or two about the theory that the conception of Rudra-Siva was derived from aboriginal sources. I have already discussed this* question at some length in my papers on Svctd^vatara Upanisliat and Union of Indian Philosophies pp. 114 to 118, 177 to 180. It can be easily shown that the so-called aboriginal conception of Siva can be traced to the Rig Veda, and if so, as observed by me elsewhere, the dcmonolog>' of the South hidians, instead of being a thing repugnant must have been glorious indeed to be copied by the Brahma vadiiis of Vedic days. These scholars have com- pletely misunderstood the character of Rudra-biva. This fierceness is not alone characteristic of Rudra but of other Vedic dicties also, and whole passages could be quoted from the Rig Veda to this effcct.t It is this which Kalidasa also brings out by his lines:*
* Ijy the great Basava and before him by Sri Nllakantha Sivacharya. t P'ji* the following among others, tal.eu from Wilson's translation of the Rig Veda :
I. vii. ("11-104) 8. Harm us not Indra, abandon us not; deprive u:» uQi of cnjoy:iicnft> lh:it arc dtux lo us; Idjuc Ui: i.ot, aUiit-t n<ji uur c
XVlll
INTRODUCTION
'• The Gods, like clouds, are fierce and gentle too, Now hurl the bolt, now drop sweet heavenly dew."
unborn offspring ; harm not those who are capable (only of crawling) on their knees.
I. iv. (4-54) I. Urge us not, Magavan, to this iniquity, to those ini- quilous conflicts, for the limit of thy strength is not to be surpassed. Thou hast shouted and hast made the waters of the river roar ; how (is it possible) that the earth should not be filled with terror.
I. V. (6 65) I. Indra, thou art the naughty one who becoming mani- fest in (the hour of) our alarm, didst sustain by thy energies heaven and earth. Then through fear of thee, all creatures and the mountains and all other vast and solid things ircmhlcd, like the tremulous rays of the sun,
1. ii. (2-25) I. In as much as all people commit errors, so do we divine Varufla, daily disfigure thy worship by imperfections.
2. Make us not the objects of death through thy fatal indigrat.'on, through the wrath of thee so displeasured.
3. We soothe thy mind, Varuna by our praises for our good, as a charioteer his wearj' steed.
' , I. ii. (1-24) 13. Suneshepas seized and bound to the three footed tree has invoked the son of Aditi, may the regal Varuna wise and irresistible liberate him ; may he let loose here his bends (Pasa.)
14. Vsirnna., we deprecate ihy t:>rath with prosrtations, with sacrifices, with oblations, avertor of misfortune ^asura) K^isc and illustrious, be present amongst us and mitigate the evils we have committed.
1 5. Varuna loosen me from the upper, the middle and lower bo::d (Pasa). So, son of Aditi shall we through faultlessness in thy wor- ship became freed from sin.
I. iii. (1-36) 20. The liames of Agni are luminous, powerful, fearful and not to be trusted. Ever assuredly and entirely consume the mighty spirits of evils and all other adversaries.
11.11.(13-152) He amongst those (who are your followers) who' observes truth, who is considerate, who is commended by the wise, who is able to inflict /ian/j, carefully weighs (the means whereby) fierce Rnd well armed, he slays (a foe) less efficiently accoutred, and by which the revilers of Gods however naughty may perish.
11.11.(15-154)2. \'ishnu is therefore glorilied that by his prowess he is like a fearful, rcvevous and inountainons haunting wild beast that in his three paceb all worlds abide. '
i>rrRODLirTioK
XIX
and which was philosophically explained by the Sutrakara and Bhashyakara under i. iii. 40 on the text " because of trembling." And I have also shown how this is not an idea repugnant to Christians. Our author brings out the transcendent character of Si\a in a number of beautiful verses (Supaksha i.*48 to 54) and in verse 51, he explains the contradictory character of Siva, as showing hi"? transcendent nature, and says that all these different forms were a'ssumed for manifesting His Grace, and His destructive acts were acts iijtended to destroy man's sin.
One would be tempted here to give a resume of the doctrines enunciated in this book, b* one could not do justice to the task, seeing to what sub.ie details of doctrine and argument the author takes us to. And unless one takes the trouble to master the details, he could never honestly say he had compre- hended the philosophy. My further excuse would be that in the several papers forming my Studies in Saiva SicMidfifa, I have' discussed at sufficient length on some of the most leading doctrines of this schocH severally ; and which I have tried to summarise in my paper on ' Saiva Religion.' However it will not be quite out of place if I just draw the attention of the readers of this volume to some of these points.
Ihe first thing that wiil strike the readers of this system is its all comprehensiveness, its many sidedness, and its eclectic and universal character. From the passages already quoted it •will be seen how European Scholars trace this philosophy to the Svetiavatara Upani^hat and make it out to be an admixture of ^'oga and Saiikhya and Vedanta. Mr. R. C. Dutt is also* of this opinion. But this is no jumble of these systems, no ollnpo- driiia ; nor did it grow out of ihrrse systems and after Iheir various authors had propounded them. With regard to the six s)'5tc*is of I hf' philosophy, I lave lri<(l to argue against
■XX INTRODLTTIOX
the idea that they arose at sometime or other, and the order in the naming of these systems m^ant any thing like historical sequence. If it means any thing at all, it means a psychological order, an order in the growth of human thought, from its infancy or* childhood, the selfish Lokayata, to its maturity which ends in selflessness. The maturity had been reached thousands of years ago in India, and found expression in the Vedas and Agamas, together with the various stages in the soul's growth. This formed common fund of the national or popular philosophy, the manasa lake of the philosophical thought and language of Vijoanathikshu, referred to by Professor Max Muller in his Six Systems * This manasa lake was not a waste of waters but was life-giving and organic and was one whole. This popular philosophy had its counterpart in the popular Religions and only two such can lay claim to this position, | namely Saivaism 'and Yaishnavism. And anybody who knows anything of India, modern or ancient, will not fail to note how Saivaism is the more ancient, and the more popular of the two. § The Saiva Religion
* " The longer I have studied the various systems, the more have I become impressed with the view taken by \'ijrra.nabhikshu and others that there is behind the variety of the six systems, a common fund of what may be called national or popular philosophy, a large manasa kike of philosophical thougiit and language, far away in the distant north and in the distant past, from which each thinker was allowed to draw for his own purposes."
+ It is scarcely too much to say that the creeds indicated by these' two terms Saivaism and Yaishnavism constitute the very life and soul of •modem Hinduism. (Monier Williams.)
§ Some European Scholars have given out that Yaishnavism is the more popular of the two. I cannot understand \Nhat tliey n^ean by this. It cannot be in members as the majority of the Hindus in all parts of India wear Saivaite emblems, and should be counted as Saivaite for histori';al pur [W^es, though tliey tuiy hi divided as Siktas and Ginapatyas
IXTRODICTIOX
XXI
preserves as such ihe old religion and traditions, from the days of the Rig \'eda, which can be observed even more clearly in the ritualistic portion, and if there was a change at all, it was in polity when all the sNmbols of the Vajna became more truly cloth- ed with a spiritual meaning. 1 here has been no break in 'the philosophy of the Hindus all this time either ; otherwise, it would be incom^^rehensible that the oldest and most eclectic form of philosophy 'enunciated* by the seers of the Svetabvatara and Gita should have died out, when all sorts of faiths continue to live in odd comers of this Bharatavarsha. It will be observed however that from time to time w sects have branched qff, from the parent stock and formed into new creeds, and new schools of have risen, some to suit the exigencies of the times.* It was in Southern India, that the great struggle between the old Hinduism
etc., and their philosophical opinions may vary. The fact that all Saivites have no prejudice against the worship of Vishnu cannot go tt> weaken our position ; for it is in the nature of seceders and converts to be more bigoted than those who belong to the parent religion. If they mean, that Vaishnavism appeal^ more to the lower classes, this may be true in a sense. R. Sewell's list of antiquities will show what proportion of the Temples in Southern India are Saivite as compared with those dedicated to Vibh/ju, the proverbial proportion being 1008 to 108. I have known Towns in this presidency where you can count those who wear the Vaishiiava mark on one's fingers. Some of the Alvars would seem to have worn the sacred ashes, (the Saivite emblem; by references to the same in their hymns.
* It is an opinion which I have stated elsewhere that Sri Saiikara adjusted his philosophy to meet the Mayavadha of the liuddhists, and so promulgated a new theoiy of Maya and that he never changed his beiief in the traditional Saiva Religion, and faith which is evidenced by his minor works biva Bhujangam, bivduaudalahari, Saundaryalahari, etc., in which works he has praised the Saivaite Saints Jnanasambandha Sirutiopda, Kapnappa, and others of the biva Bha'.ta Vilasa. In this opinion, I am glad to say several eminent pandits of Sri Sankara's school are disposed to agree with me.
XXII
rNTROnLTTlOX
and Buddhists and Jains occurred in the earlier centuries of the Christian Era, and it was our great Saiva Acharyas, jnana- sanibandha, Vagiba, Sundara, and Maiiikkavachaka who overthrew these heterodox sects.* Sekkilar speaks of jnanasambandha in the' following terms:
c
That so the \'edic paths may flourish, and Saiva Haven may shine.
And tbe, followers of old tradition may prosper, His pure lips broke out in cry,
Tirujuiinasanibandha of Pu»ali, girt with cool rice fields
With His Feet on our head, we will set forth the history of His mission.
And the famous lines setting forlii the gieatness of all the four At haryas are to this efTect :
^pQjtiTs^suir^'S^rr^ Q^^-:<£^x. — QppQ.kn^ (Sui's^s\)Qff6Vy MQpihQs LDiTLDetDpj^reo^iT^eDriaQs
If Vagiia, and Sambandha and Sundara
And our Guru of Vadavur (Manikkavachaka) had not come forward,
Where would our Holy Ashes be, where our Sacred Vedas
Where would our Pafichakshara be .''
It will be noticed how in these stanzas their special mission is stated to be the preservation of the ancient Vedic Religion which was at the same time Saivaism. And almost every line of the Devara and 'I'iruvachaka H>'mns set forth the praises of the Vedas, and the keenness of the struggle is evidenced by the
♦See Tamilian Antiqiiayy No. 3, • Some Mile-stones' by Professor Sundaram Pillai, as to the part respectively played by Sri Sai'ikara and Sri Rumiinuja, in the overthrow of the heterodo.\ faiths.
TNTRODL'CTION
XXlll
Achar\-as devoting one verse in each of the Devara Hymns to the denunciation of Buddhism and Jainism. And as I open the sacred book, the first lines I light upon are these :
siSeBirL-.^ir^Jii-j!iQiLUj^a.eir QsveaarestFiAsv The Kuijdars and the wicked Jains and Sakyas,
■i »
Their gross insults hearing, don't be incensed.
The Lord who burnt the Triple-city, in V'enni
Him if they praise as His Bhakt^'", no sorrow to them at all.
(7 v,ve\iviyur Padigam of i^aaibanJha.)
We can ver}' well understand how the Saivaites had to bear in patience all the contumely and insults of these atheists, till our ^char>as, adopting the tactics of the enemy, threw open the gates of knowledge till then enshrined and concealed in the .Vedas,* in a dead language, and made it accessible to one and all in their own* Vernacular language, and in as inviting a form as possible, by means of their sacred Mymns and oral discourses, and when they had thus turned the popular tide in their favour, they found courage to beard the very kings who were supporting the alien faiths and finally won them over to the ancient faith. Their incomparable services were. appreciated lovingly by the people is evidenced by their images being set up and wor-^hipped in almost every temple in the South and West and North | of .Tamilagam. And in the seventh century and long before San-
• Note my reading of the miracle {jerformed by Jniinasambandha and Vagi:^ at Veduraiiyam, in my paper on Saint. Appar pp. 172, 173,* vol. Ml, 5. L).
X Their images are found in the famous Temple at Nanjangode near Mysore, and their images along with those of Sri Na^araja and Sivakami Yitxt discovered a few years ago in an under ground cellar in thf Temple of Mokkai'i^ijvarai.i [A:iii Chiltur (^Nuiih Arcol L'ibtrict.;
XXIV INTRODUCTION
kara's days, Buddhism and Jaiiiism had become dormant as we galher from the account of Heun Siang. We find therefore how true is the claim made for the old old Hinduism as represented by Saivaism as the universal Religion in the oft-quoted verse of our author which will bear repetition here. " Religions, postulates, and text-books are various and conflict one with another. It is asked which is the true religion, whic'h the true postulate and which the true book. That is the True Relii^ioii, Fcstidate and Book which not />Oi>scssiiig the fault of calling this true and that false {and not coiifliciing ivith them) comprises everything reasonably' in its fold. Hence all these are comprised in the Vedas and iaiva-Agamas. And these are imbedded in the Sacred Foot of Hara." (Supakbha vni. 13.)
And by the way, our Achjrya laid down once for all the test of a Religion which claims to be universal. I challenge if
r
such a definition had ever been attempted in any of the thousands of creeds in this world. We are familiar with the doctrine of each one of the sectarians that theirs is the gnly truth and the only one, and all those who do not follow the same are doomed to eternal damnation. Who has declared in such unmistakeable terms that there is salvation for all, and that there is truth in each and every creed and which is suited tQ one's needs, and he could progress gradually and ascend in course of time the different steps of the ladder in the Spiritual ascent. T"his Sopdnamdrga * is alone set out in the haiva Religion and this would account for the greatest toleration displayed by the followers of this •ancient faith, and which has degenerated into even indifferentism. We could therefore understand how our Books both in Sanskrit
* Vide for fuller exposition the last paper in Stud.'cs ' Saivaism in its relation to other sysfemij,' read before the Convention of Religions at
Allahabad.
, INTRODL'CTION XXV
and Tamil speak of this religion as Siddlianta, (the True end) Sara, (Essence) and Saniarasa, (the Essence of all or eclectic) Sanmarga (the True Path), terms, which one would never come across in books of other schools, and it is only since a few years, members of the Theosophical Society are adopting them, '^nd its President is making a simi'ar claim for Theosophy. But nobody can be pr,evented from making claims of this kind, and the test will be whettier the dc^ctrines put forth and the practices set up are such as will satisfy the thoi' , and* aspirations of one and all, in every grade of moral and spiritual development. The religion and philosophy so comprehensively expounded by .our author both in the Parapaksha and in the Supaksha in the book of SivajTiunasiddlii (Fruition of Divine Wisdom) present an ideal system, in which God is pictured as possessing all auspicious qualities, though described as iNirguna ; in which God though spoken of as past thought and speech, yet enters into close anc/ intimate relation and communion with the loving soul ; in which God, though the Supreme Trancendent Intelligence is yet all Love, though perfectly Free and Sinless feels for the bound and sorrowing soul, and is ever intent on saving him ; in which, though man is stated to be different from God and sinful and sorrowing, the path is opened out by which he can get rid of his sin and sorrow and rise to such an height of God-hood and Divine Bliss in which he can declare Sivoliam ; in which the difficulties of both ,the idealist and materialist and nihilist all vanish ; in which, the perplexities of Lheda-vadis, Abheda-vadis and bhcdabhcda-vadis are removed ; in which Karma, jihakti and Jnuna enter into every' step for building up one's salvation ; in which the cravings of every soul thirsting after the spirit arc easily satisfied. In its ex- position of the relation between God and man, in its analysis
of man's nature and the nature of his bondage, in the different u
XXVI INTRODUCTION
paths it opens out for his salvation, its varied and eclectic cha- racter can be easily perceived. And in all this, it has no recourse to fictions like that of a higher and lower Brahman, Vyavakarikam and Paramartikam, no recourse to illusions and m^-lhs, no confounding of man and God and the world. It will be noticed as one follows our author closely how in almost every detail of doctrine, where differences exist, a position is arrived at, which reconciles the conflicting opinions. To just mention one or two. To the question whether God is Rupi or Arupi or Ruparupi, it is replied that God is none of these, as these are all notions, derived from matter, and yet God can assume all these forms at His sweet will out of His Chit-Sakti and not out of Maya. {Supaksha i. 41.)
To the question whether the soul is Anu or Vibhu, the reply is that he is neither, and yet as it becomes one with whatever it is united to, it is in a sense limited and yet its Vydpakain extends to the whole of what it is united to, just as a drop of ink let fall into a glass of water diffuses it«elf through and through the whole glass of water. (Supaksha iv. 20.)
Then consider again the different kinds of Mukti discussed, by the way of various analogies. "1 here is a shadow of truth in each but experience alone can give. us the reality, (xi. i 2.)
Leaving this question here, 1 will pooceed to notice the other points.
In regard to the God-head postulated by the system, the grossest fallacy that prevails among outsiders is that Siva or Rudra is one of the Trinity. 1 have devoted a whole paper to this subject in my Studies in Saiva Siddlidnta. It is not a sectarian claim I am advancing but one for the student of Religious History to consider and investigate. Even if it be a sectarian claim, we are bound to take notice of it, as a
INTRODUCTION
XXVll
question of fact. If the followers of a particular religion hold up a certain ideal of God, which by immemorial tradition is associated with certain names and forms, we are bound to recog- nize it and not whittle away the distinction, especially when the distinction is of such paramount philosopnic import. Professor M. Rangacharya in his paper on the Origin of Vaishnavism contribute^ to the Brahmavddin (Oct., Nov. 1912) no doubt argues tha> about thi Hindu Trinity, Brahma, Vishnu and Rudra or Siva, the henotheistic idea pre^•ailed at first, and as such no distinction was made between them and each was considered Supreme Brahman, even b}' Kalidasa, though he was a v^orshipper of Si\'a, and the language of philosophic description and praise he applies to Vishnu in one place is almost identical with the language of adoration he applies to Siva m another place, and when people began to philosophise they came to ascribe different functions to these deities, namely creation, protectioil and destruction and that they were regarded as partial manifest- ations of the one great God of advancing philosophy, and yet the h^rt of the worshipper was not at ease in the worship of one of them as the Supreme, and under this impulse Siva and Vishnu who were already popular Gods, (why Brahma dropped out he docs not say) rose to represent the only God of true Philosophy, and Saivism and X'aishnavi.sm appear in this light in the Mahabharata " although we cannot fail to . notice therein a very marked tendency in favour of looking upon Vishou as the one only God of true Philosophy," We are thankful to the learned IVofessor for one thing, that unlike* the general run of V^aishnava writers, he speaks witii the greatest retraint on the subject. And we have no doubt he arrives at this position from his knowledge of modern day Vaishnavism Uut it does not explain modem day Saivism.
XXviii INTRODUCTION
His position would be good again if the order in the Religious evolution he adopts is chronologically correct. His opinion about Alahihhcirata is not borne out by great European Orientalists, according to whom Vaishnavism was just then coming into favour. As«regards Kfilidasa's description of God Vishnu, as for instance in the Raghuvamsa, no doubt it is almost the same as that of Siva, but as Vishnu is the hero of the piece, He could not be made anything less than the equal of the Supreme Brahman. And then no Saivite has any prejudice against the v;orship of other deities, nay in fact he does worship them, and in such worship he worbhjps them as Siva Himself and not as anything else.* r>ut this description of Vishnu is not followed by the Viashnavas themselves, who only regard Him as one of the Trimartis, though the Highest and the generator of the other two.f I cannot however go into the question as fully as I wish, but one thing •nore I will refer to and that has special bearing on the question now under discussion. As 1 have already observed, our Professor's view is correct so far as it bears on modern day Vaishnavism. All the Puranas and Itihasas and the Alvar's Prabhandas in 'lamil are agreed that Vishnu is one of the Trimurtis, and the later notion that tie was the chiefest among them and there was no one above Him had also come to prevail. That this Su[>reme Vishnu was Saguna and was clothed with Pure Satva will also be admitted. But ihis is not the position of Sai^'ism. It holds that its God Rudra-Siva is not one of the Trinity at all,
* Vide our author's view on this subject follows that of the Gitii. Supaksha ii. 24 to 27.
\Viih p. 475, vol. Nvii. Brahmavadiii: " Tiiumal.isai Alvar was a monotheist as he himself admits ' Qf^ihianeo Q^6L'Q,^(T^iau(a63rek^'<souu unh .' [bn. ^1 . 2) and preached that that one God as Vishnu while the otliei two of the traid — Bhahma and Siva — were created by him.
^ijdaQpuDnLf s-^bi-io'iaff^finjsi ucxat-.^^nsary — ,in. ^, i.
INTRODUCTION
XXIX
and He is different from Rudra-Siva, one of the Trinity though He goes by the same name. He was therefore called the Fourth, Chaturtham and Turi\ am and never clothed in Satva or Rajas and Tamas, and as such Nirguna and Gunatita. In this account, there are two Sivas or Rudras, one belonging to the order of the Trinity and clothed with the Gunas (Bahis Tamas and Antas Satva) and another who is above all the Three. This classification »of three and one has reference to the division of Omkara into three and an ardhamatra Cvhich is regarded as the Fourth, and which has reference again to the division of the avasthas into Jagrat, Svapna, Sushupti and Turiyam. As A, U, and M represent the first three states and the three deities, the ardhamatra (the soundless sound) represents Turiya and Siva, which is beautifully expressed by Pushpadanta in the famous Mahimnastotra :
" The mystical and immutable One which being composed • of the three letters, A, U, M, signify successively, the three Vedas, the three states oj life (awaking, dreaming and sleeping), the three worlds (heaven, earth and hell), the three Gods (Brahma, Vishnu and Rudra), and by its nasal sound (ardhamatra) is indica- tive of thy Joiirtli office as Supreme Lord of All, (Faramcbvara) ever expresses and sets forth thy collective and single Forms."
'l hat he follows ' in this view the oider teaching found in the Upanishats like Alharvaiikha and MaiiHukya and others goes without saying. Atharvaiikha is an Upanishat referred io in Vaishoava Bhagavatam, section viii. chap. vii. 29. (See extract in p. 506, vol. xi. Siddlidnta Dipikd*
• Consider also the following passages from Bhagavatam extracted in the same article.
"O Giriba, Thy Supreme Light is not attainable by Brahma, Vibhiju and Indra." vim. vii. 31.
" When you create, preserve and destroy the universe with your energy then you a.iuriie the names of Brahma, \'ishriu and biva."
XXX INTRODUCTION
The statement therefore in the Atharvasikha f that Brahma, Vishnu, Rudra and Indra are Karana or caused beings, and Sambu is Nakarana, the causeless, acquires greater force, and with this has to be compared the opening verse in the Bhagavatam itself, " Satva, Rajas and Tamas, thus these are three gunas of Prakriti ; united to these, one Supreme Purusha bears for the sake of the creation etc., of this (universe) the names respectively Hari, Virinchi and Hara. Of these, man carf seek welfkre from the Satva-embodied one (nam"ely Vishnu)." And hence the Pauranika proceeds to detail the exploits and glories of Vishnu. There is only one Yaishnava Tamil writer, a bitter opponent of Saivism, named Pillai Perumal Aij'^angar who noting the distinction as pre- sented by Saivism and Vaishnavism, made bold to say that Vishnu was the Fourth and not one of the Trimurtis. However students of Saivism will do well to bear in mind that when Saivites adore God, in Rupa or Arupa, in images of copper or stone, they do not offer this worship to the Rudra of the Trinity, who is considered a Jiva but to the Supreme God, who is tSdnfam, Sivam, Chatur- tham and Advaitam. This classification into three and the Fourth is a Vedic one, following the division of Gunatatvas or Prakriti into twenty-four. But as the Agamas following some of the Upanishats, postulate twelve more tatvas, which are Aprakrita and yet is Maya or material, and which are divided into the Abuddha Maya or Vidyatatvas, and Suddha Maya or Sivatatvas, the Supreme Siva and His Sakti is further distin-
f Vide verses 34 to 36 p. 57, vol. xu. S. D.
\'ide also verse i of the inscription at the Ganesa Temple, Mavali- puram, p. 69, vol. .xii. 5. D., which closely follows the Atharvasikha idea,, showing thereby how it had permeated the popular mind " Let (Siva), the destroyer of Kama, (who is) the cause of production, existence, and destruction (but is himself) without cause fulfil the boundless desires of men."
INTRODUCTION XXXI
guished rrom certain orders of Gods who have bodies formed of these more subtle conditions of matter, and we have the Nava- bhedam, the first two the Lord Himself and His Supreme Sakti, and the rest Nadamarti, VindumQrti, Sadasiva, MaheSvara, Rudra, Vishnu and Brahma. (Vide Tabic of Tatvas appended to this volume.)
When, >vith this Supreme ideal of God, we hold to the doctrine strictly that the SupremvJ God cannot be born through the womb, we can see how transcendental this philosophy is.
It is a wonder to me how outsiders fail to note some of the commonest notions that prevail in the Saiva Religion, ^apd which can be gleaned from the most common place book relating to this school, and they often and on repeat statements about it which are absolutely incorrect. One of such statements is that Siva is Saguna Brahman or the lower Brahman. Such word a never finds a place in the description of God or Siva in any of the Tamil works ; * and the term Nirguna is solely used, together with the word Nishkaja.* And then there is such a lot of misconception about the meaning of this word that it has given rise to the grossest absurdities. As G una is not to be postulated of God, say these wisemen, you cannot even call God Sat, Chit and Ananda. It is therefore necessary to consider what these words Nirguna and Saguria mean and whether the translation of these words into Impersonal and Personal is correct, I have discussed these ques- tions el.^cwhcrc fully and I need state here only my conclusions. The word Guna means technically the Gtina or attribute of Prakriti, namely Satva, Rajas and Tamas, so Niri^una means non-Pra- ' kriti or Aprakrita or non-material and its equivalent is Gunatita. Saguna would mean united to Prakriti, .Satva, Rajas and Tamas,
• Vide TirnvuHtiyir verse i, Tifnkha\irrupfa4iyaf verse 4, ^ivajliav.a* hodhd'n IX. 2-1, fivafrt't'aUiM veriic i.
XJCXll INTRODUCTION
to one of these or to two or all of them, in all kinds of proportion. This Sagunatva is specially therefore characteristic of mortals. When therefore the statement is made that God is Nirguna, it does not mean that no attributes at all should be ascribed to him such as that He is Sat, Chit, Ananda, Omniscient, all-Povverful etc, God is accordingly called eissnrcdjesaidr (possessed of eight attributes) in the Saiva Agamas. Our Saiva Ehashya^ara enume- rates only six of the attributes, and he would useithe Saguna as meaning " possessed df all auspicious attributes," which view of course is adopted by Sri Ramanuja. But this usage has not come into the Tamil language. Any how the distinctions we have pointed out above about these words, their literal and later usages, are important and should not be forgotten. Our author should be closely followed under Sutra i, Supaksha, to note how he makes out that God conceived in all sorts of forms and Bodies is in no way material and all His Forms are not derived from matter but from His Chit Sakti or Arul or Grace or Love. 1 have followed the definitions of Personality, as given by European writers of eminence like P'merson, Lotze etc., and defined it to be Pure Being, which would therefore be no translation of the word Saguna in the original sense. I have therefore pointed out that God according to Saivism is both. Nirguna and Personal ; and Christians need not be frightened by the word Nirguna which means merely non-material, that is, Chit or Pure Intelligence. As Pure Intelligence, He is inaccessible to us, and therefore the further statement is made that God is all Love and can therefore enter into personal relations with us, which is the other distinguishing feature of this Religion. As Saint Tiru- mular puts it:
He is the One, the se.ond part of Him is IVb Sweet Grace.
INTRODUCTION
XXXllI
And the whole of the teaching by our author on this head may be summarised in the beautiful words of Tirukadavur Uyyavandadeva:
QujiTS-iaQsrr^Qa lusssriQsuijQs — uin^
QLj06Lt^6aoL' ujiTijjSainttQus^, Where \\\\\ we get the Agamas.? \\'here will arise the Six Systems ?
»
Where w'Jl Yoga be, rmd where our knowledge ?
If He with His Half of Grace did not taiie us into Himself
Who will know His Great Form? Speak! We can see the Sun just by the little ray of light he sends out and not otherwise. It is by this Light of Grace that God reveals Himself to us, enlightens our intelligence, and shows us the way by which we can know and reach Him, and whereby He links us to Himself. And this Light and Love and Grace and Will or Power of the Lord is what is symbolised as His consort, His Half, Uma,' Parvati, Sakti, our Mother. And here we come across these Pseudo-Vedantins, who though they cover themselves with bushels of Holy Ashes and cartloads of Rudraksha beads and utter the Holy name thousands and tens of thousands of times, will call our Mother, Maya * or matter, just as they read Saguna
• I was familiar with the Motion that Sri Lakshnn, the consort of Vishiiu was one of the jivakotis, and the greatest Uhakta of her Lord; and it was with some surprise that I met with the statement for the hrst time in the pages of the Brakiiuivudin (OcL — Nov. 1912, pp. 563 and 564) already referred to, that Sri is i'rakiiti, (the Jacja — non-inicUigent) and our worship of Sii was worship of Prakriii. In the Afiliafalchaha and YatthdraMiUa-lMf't'^a, the authors do cot discuss ihc naluie of this ^n, but this Goddess along wiiti lihu and Ndu are niuniiot:ed as supporters of N<iri»yaga ; and we are not let to understand what the nature of these latter is and how they are related to brt. In an apieudix to the Art' a- pQT.tlia'ia, A. Govind^cirya Svamin explains that ^n is cituns, Grace, uiuvcri»al mediatrix, rtcoiiC.ier, pe.cc-niukcr and moibcr, and observes that
XXXiv INTRODUCTION
Brahman or lower Brahman wherever they come across the words of Siva, Hara, I§a or Isana, Rudra in the Upanishats. A great Acharya translates Uma of the Talavakara Upani.shat as Brahma- vidya or Brahmajnana. If it stood alone, it may be taken to mean this or any thing in the abstract. The epithet Hammvatim refers distinctly to a certain Personality, the consort of Siva. But the Acharya is not wrong in his explanation as our author defines this Sakti also as unobstructed Jnana" (Supaksha' i. 62), and derives therefrom God as Ihe Supreme Will and Supreme Power. What we complain of however is that knowing fully well how this Personality of our Mother appears in this Upanishat, they should speak of Her as Maya and Saguna and so on in other places. It is this identifying of our mother with this Maya Sakti that has given rise to all the abomination of the Vama marga. Ihe definition b}'' our author of our gracious Mother in the 'introductory verse and in sQtras one and two (verses 76, yy) and five (9) have to be clearly noted ; and it will be noted also how he tries to distinguish this Sakti, from al) Forms of Maya, which our Lord and Lady having to enter as it were and vivify are there are not wanting those who equate or identify it with inert or inani- mate (Jada) Prakriti or Nature and that they forget that Sri-tatva is sentient or intelligent (Ajada) and this is borne out by all the Sastras from Rig-Veda downwards, but he only gives one quotation and that from Skdnda Mahii Puvatja in which Sn is spoken of as Para-prakriti. He tries to identify it with Daiva-prakriti of the Gita, but what these two terms mean he does not explain. Saivas take it as meaning only subtle matter or Mahamaya and not as Jrlanasakti at all. See the table with all its synonyms and authorities at p. 68 of Sri Kasivasi Sentinathier's Vaidiha buddhadvaita Saiva S.ddhdnfa Tatva Catechisin. To the Vaish- navas even Suddha Saiva, translated as pure matter by A. Go\'indacarya Svcimin is Ajada (Vide Yat>udi'd-Mata-Dif i'd p. t^o) and self-luminous. But the worst part of it is, this Prakriti, of which Sr. is said to be the personification, is said to be Avidya (Nescience) and Maya (illusion), though eternal. (See p. 66, para one of the same book).
INTRODLtTION XXXV
also spoken of as His Forms and bodies, and our commentators are also careful to note that these Bodies, spoken of as those of the Lord, are only so by upachara. This ideal of God and His Sakti is transcendental, and yet in the Image of our Father and Mother is brought next to our heart.* And yet there are people who would assert tkat Saivism is not a religion of Love. And yet is there any religion which possesses an hymno- log>' which in bulk or antiquity or loving sweetness could compare with the sacred Tirunuirai of the ^aivitts, in Tamil, not to speak of those in Sanskrit ? It could also be shown that most of the Vaishnava Alvars, if not all, rose long after the Saiva.,Hymners and they owe the ver>" form and expression of their devotional poetry to their Saivite predecessors.
I shall notice two or three more points and close this introduction. This will relate to the nature of the PaSu and Paaa and of Advaita. PaSu is the technical term used by this'
♦ Vide the following verses of Uyyavandadeva ;
iciuevna ^L-tfM S puSSLrr ,
Know That (our) Father {ind Mother are the Parents of the World Our Father and .Mother will show us (irace as such. Our Father and Mother trancends all these worlds Even here They stand as though they are not.
^anQu QxieaagQu Qtuasrr)airuna\3^./n!p/8 lueaQu ujswuff* Ai/i^iSiiLi — Ojtii u9Si jfi ^ ^ifi^'s^iuitemJa i&jnnf3^%imAur QiAjujiLjiDea&i
' Oh my Love, my Love ' one rries in love
And beconnnK one with this Love, he loses his self-con?ciousn«ss Without this love, all bathings, and meditations and pujas Will bear no filiit at all.
XXXVl INTRODUCTION
school to denote the jiva or the Atma or the Soul, which corresponds to the Chit of the Ramanuja's and the Jiva of the Sankarins. This term along with the other terms Pasa and Pat! connects us with the ancient sacrificial rites from the days of the Rig Veda and furnishes a proof of its anquity as I have elsewhere shown. I extract the following definitions of Pasu and PaSa from the Vcdic Index of Professor Macdonnel which by the way omits the terms IMedhapati, Pati, and Pasupati found in the Vedas, meaning the Lord. (Rig Veda, i. 43. 4.)
Pasu means animal generally including man. There is frequent men- tion of the five saciihcial animals— the horse, the cow, the sheep, the goat and man."
Tait. Sam. iv. 2. 10. 1-4, Kcithaka Sam. xvi. 17. Mait. Sam. ii. 7-17. Vajasneya Sam. xiii. 47-51. Another division is that of Biped (Dvipiid) and quadruped (catus pad)
R. V. iii. 62. 14. A. V. iii. 34-1. Man is a Biped.
Tait. Sam. iv. 2. 10. f 2. Vajas. Sam. xviii. 47. 48. '
He is the lint of of the beasts. Satap. Br. vi. 2. 1-18. vii. 5. 2. 6. He is king of animals.
Kathaka Sam. xx. lo. Satap. Br. iv. 5. 5. 7. He possesses speech.
K. V. viii. 1 00- 1 1. Pasa denotes in the Rig-Veda and later a rope used for fastening or tying up.
1. i. 24. 15. 15; ii. 27. 16; 29.5. etc.
2. AV. ii. 12. 2; ix. 3. 2; Vajasneya vi. 8. 45. Rojxi and knot are mentioned in the A.V. ix. 3. 2.
T he Pati is the Lord of the sacrifice, to whom the Pasu (the PaSutvam, his individuality or egoity) is offered in sacrifice by the Ljaman, otherwise called also Atm'i, the Soul, and the PaSa is
INTRODUCTION XXXVll
the rope with which the Pasu is tied to the sacrificial post or Yupastambha or Skhambha in the midst of the flaming Fire or Bali-pitha. This is the symbology even now employed in Saivite Temples with the Sivalinga and Nandi (the freed soul, and formerly the Pasu or Basava = bull) and Balipitha and Dhvaja- stambha. It is the soul (Ejaman) or Atma, that is asked to offer up his Pas}itva}7iy the animal part of himself, his Tatbodha, His '1 ' ness, or Ahafikara Oc Anava in the Jiianagni, and the moment this is done, the soul becomes Nandi or Sivam, the blissful, and one with Siva. Our author discusses every possible shade of view regarding the soul under Sutra IV, and it is seen th;jt jt is not Maya, nor Anava nor God, nor any abh-isa nor admixture of these, but it is above the 24 or 36 tatvas and distinct from God. But its nature is such that it identifies itself wiih whatever it is united to and becomes one and indistinguishable from it. (S. IV. 20.) It is this which explains how though the soul may be said to be in a sense pure in itself, it becomes impure, and it also explains how though different from the Brahman it can become one with it. Its purity is like that of the pure cr>'stal or perfect eye but which may become dimmed by various causes, and unlike that of the glorious sun which knows no darkness. This theory of the soul does not necessitate taking Maya as illusion, and Anava or A j nana as a delusion. These latter are positive facts or entities and must be accounted for in any rational system of Religion or Philosophy. All the absurdities of the Kkatmavada or Mayavada school flow from our not understanding the nature of this Pa^u properly, and in either ignoring its existence or mistaking it for the Brahman itself. And we define Advaita as a relation subsisting between God and the Universe of nature and man (the Chetana, Achctana Frapafuha) and the relation is such that it cannot possibly be
XXXVlll INTRODUCTION
Stated to be one or two or neither, i. e., Abheda, Bheda or Bheda- bheda. Our author does not use the word Advaita, but defines the relation in Supaksha, Sutra II, verse i. as one, different and onc-and -different and in verse 2 explains how the Vedas state thfere is only one by the illustration of vowels and consonants. He however uses the word Avanya in very many places, and in his Irupa-irupahtn * he uses his famous phrase e^dr(^siTd>60, @aasj7-._/rj:/rjjeD, (^(ssr^iSoem® LSIa!r(7r/><£iTLDffo, tiPelther one 'nor two nor neither, which brings out" the natural paradox and contradiction in this Supreme union, which as Dr. Bain pointed out long ago is characteristic of the union of Mind and Body. 1 his union is made possible only by the nature of the J iva already referred to, and I need not say more about it, as 1 have fully elaborated it in my notes in this volume, and in m>' paper on Advaita according
V
io the Saiva Siddlid)ita in my ^Studies in Saiva Si-ddlidnta.'
I wish to draw also particular attention to the way the differ- ent kinds of Pu6a or Mala namely Anava, Maya and Karma are sharply defined and distinguished, and the important advance made in the classification of Maya. The ordinary schools of Sankhya, Yoga, of Sankara and of Ramanuja and others take note of Maya or Prakriti, Mula-prakriti or Pradhina or Avyaktam, and the twenty-four tatvas beginning with B.uddhi are derived therefrom. (Book III. I. 57-62.) The Saiva school takes further note of twelve more tatvas, seven of which are classed as Asuddha-mlya-tatvas or Vidya-tatvas, namely Ragam (Ichcha) Vidya, Niyati, Kala (time) Kala, Purusha and Maya (Asuddha-maya) f and five more as
* This is being translated by me in the current volume xni of the Siddhdnia Dipikd.
t The terms used in Svetasvatara Upanishat I. 2, is Kala, Svabho (Kala), Niyati, Ichcha (Ru^'am), Bhuta (Vidya), Purusha and Yoni (Maya); see the texts quoted from Kailasa-samhita, Vayusamhita and Brahmanda Parana at p. 145 Studies in Saiva Siddhdnia.
INTRODUCTION XXXIX
Suddha-maya-tatvas or Siva-tatvas namely, Suddha-N'idya, Mahes- vara, SadaSiva, Bindu (or Sakti) and Nadara (Sivam.) (Book III. I. 19- II. 54 to 56.) The further products of the different classes of Maya and how they are interacted by the Sakti of the Lord and how they form the bodies of man and how they influence hfm lie at the very foundation of all the higher spiritual culture and requires si\ch a close study that they cannot be detailed here. I have howeve/ added ful? notes under the respective verses dealing with them. It is by not knowing these higher tatvas that e\en such a great scholar as Proessor Max Muller pronounces the whole of the Mantra Sastra as rubbish. It is by uncjesstanding them again, even yoga will become intelligible. Their psycho- logical and spiritual importance will alone be properly understood when taken with the actual religious practices which deal with Kalasodhana and Adhvasodhana in the various forms of Diksha from Samaya to Nirvana. All this precious knowledge though it existed in India from time immemorial has altogether been the sole heritage of Saivites, and it being considered .sacred and secret, and only open to the initiated, accounts for its being kept out of the knowledge of non-initiates.
I wish only to touch upon one more subject which brings out the universality of Saivism namely the four Padas or Margas which it opens out for the spiritual aspirant namely, ( haiya, Kriya, Yoga and J nana otherwise called Dasam.irga, Sati)utra- marga, Sahamarga and Sanmarga. (Book lll.viii. iS to 22.) These cmlxKjy practices .suited to the least developed of men and the most highly developed and combining i,hakli and Karma and Jnana. the one below leading to the one higher which is beautifully exprev^d by Saint Tayumaiiavar in the following couplet.
XL INTRODUCTION
'.(he desirable paths from Charya to the True Juana
Is this not like bud, tlower, raw fruit and ripe fruit, O Lord of lords ?
As noted at page 1 30, I had proposed to collect some of the Upanishat and Agamic texts bearing on the Tatvas etc., and add them as an Appendix to this volume. But what was my wonder and pleasant surprise when His Holiness the Panel ara Sannadhi of JnanaprakaSa Mutt at Kanchipura mentioned casually to me that he had in his possession a cadjan itianuscript called Agama Drislilanta for SivajTidnasiddliiydr . And I cannot express my thankfulness to him in sufficient terms for his handing over the manuscript to me at once, and this is now in the press and will be issued separately. It will be noted that most of the works referred to therein could not be found now, and they have pro- bably been irretrievably lost. There are very few of these works that are available in print, and a few more probably in manu- scripts. 1 he value of tliis work cannot be easily estimated. I am appending a list of ail the fourteen Tamil Siddhanta works as also the names of Agamas and Upagamas as far as they are known. I append also the twelve Sutras of Sivajnanabodha which form the text for this work also.
V
My edition of Sivaj7idnabodlia translation is now out of print, and I hope to issue it next together with Sivaprakdsam and. other minor works, after my edition of Sy'ikaniha Bhdshya is published. 1 append here with a few additions the note on the author etc., appended to my edition oi Sivajndiiabodlia.
With these few vords I commend this volume to the notice of all those who are interested in the study of Religion and Philosophy of this ancient I and of India.
SlVARATRl DAY, I9I3,
Madras. J. M. ISAI.LASVAMI.
NOTE ON THE AUTHOR.
The joli'ozviui^ I cxiract from my edition of ShajTiutiabodham whkti begins with an account of Mcj'kaijciadcva, the teacher of our Author : — »
" He who translated and commented on Sivaj7i.anabodhain whose knowledge was imparted by Nandi and his disciples, for ihe purpose of obtaining Salvation, by pointing out the way to proceed from the knowledge of the body full of sorrow, to the knowledge of the soul, and thence to the knowledge of the Supreme Spirit, enshrined in the Mahfivakya, just as the glorious sun, enables our sight by dispelling the deep darkness from the vast .surfaf:e of this earth ;
" He, w^ho under the»name of Svetavana liw.d \n Tiruvennai- nalliir, surrounded by the waters of Pennar ;
" He, who left all false knowledge knowing it to be such and was thtrefore called -Meykaidadeva ;
" He is the Lord whose- feet form the llowcr worn on the heads of even the holiest sages."
Such is the brief Sira(>pii-Pnyircim which is usually afTixed to ihc Tamil edition of the book, giving particulars of the name and place of the author and the merit of his work.
1 he author who translated into Tamil, Six'njTtanahodham and commented rni it was called in early life Svetavana, anrj after be attained spiritual eminence was cal.cd Mcykanr'adcva (meaning Truth finder; arid he lived in Tiruvc'inainaljur situated on lite banks of the lower F'cnrjar, aVnjJ twenty miles from F^aoruli on f
•^
Xlii SiVAJNANA SIDDHiYAR
the S. I. R. line. To this brief account, tradition adds the following particulars. One Atchutan of Perinagadam Village near Tiruven- kadu or Svetavana in Tanjore District, was long childless and he prayed incessantly to Svetavana Ibvara for the boon of a child. One morning he went early to the temple tank and bathed in it and when he got up finishing his prayers, he discovered lying on the steps of the tank a new born babe whom he at once pressed to his bosom, and praising God for his mercy tohim.-^took it home and gave it to his wife. And these two were bringing it up. Being the gift of Svetavana iSvara, the child was named Svetavana, In cource ot time, however, his caste people began to murmur against Atchuta, saying that he is bringing up a low born found- ling. The parents were in very deep sorrow on this account, and when Atchutan's brother-in-law had come to him on a visit from 1 iruvennainallur, and he offered to take the boy with him and bring him up, they gladly consented, and the babe's home became Tiruveanainallur from its 3rd year. It happened, how- ever, that tha child was dumb from its -birth, but the bent of its mind was discovered in its very play which consisted in making Sivaliiigam of sand and becoming absorbed in its contemplation. One day, a Siddha, passing by that way, saw the child in its play and was at once attracted towards it, and observing the child in advanced spiritual condition, he touched it wiih Grace, altered its name to that of Meykandadeva, and instructed the child with the Divme Philosophy contained in Sivajhdnabodliaitiy and ordered it to trans'ate the same into Tamil and let the world know its truth. The sage, however, retained his silence till his fifth year was past, during v;hich interval, it is stated, he was receiving further instruction from God Gane^a of Tiruvennainallar, who was called Polla Pil'aiyar, and the abstract of the Sutrams and the various argiments railed Chnrnika is said to have been imparted to
NOTE ON THE AUTHOR
xliii
Meykan^ladeva by PoUa Pillaiyar. However, after his fifth year, he began to speak out and preach his SivajTidnabodhain, and he attracted a ver>' large bod}' of disciples, hi those da3's, there lived in Tirutturaiyiir,* a famous pundit and philosopher named Arunandi- Sivacha.r>vr, well versed in all the Vedas and Agamas, and henre called Sakala Agama Pandit. He, with his disciples, came on a visit to Tiruvennainallur ; and while there, his disciples became attracted by the teaching t)fMeykandadeva and gradually began to desert their former teacher. Arunand'sivafcharyar came to know of the cause of the desertion of his pupils and went to meet and vauquish Meykandadeva, face to face. He went there, ^nd the moment the eye of Grace of Meykandadeva fell on him. he felt his Aiiankdra or Ajuuna leave him, and feeling vanquished fell at his feet and sough: his grace and thence became his most prominent and devoted disciple. Here a fact has to be noted. Meykandadeva was a Vellala, at least his foster parents were so, and yet Arunandi Sivacharyar occupying the highest position even among Brahmans dirj not scruple to become his disciple. Under Meykandadeva's inspiration, Arunandi Sivacha,r>ar com- posed a philosophical treatise called Irupu Irupahtu (^©(^/r iaJcj u,\fi). t Under his direction again, Arunandi Sivachir^'ar composed SivajHtinasidiihi, ^s an authorized commentary on Sivajtidttabod/tam, two works which ha\ e bc^eii rarely parallelled
• lliis is about four miles from Panruti Station on the S. I. R. The name is corrupted into 1 iruttalur by the people and e.v ept by this name you can't discover the place. A Papdarani attached to the Tiru- VAvafjuturai Muft is in charge of the Santadhi of our Saint There is a very fiD« and picturesque baiva shrine near the Samadhi, and on the first tiofjt of the shrme and attached to the Gopura are figures illustrating a hne episode in the life of St. Sundara.
t Thi:, is being translated by nv. and pul/lished in Finidku-ta Difika, vol. .Jii. «
xliv sivajnAna ?iddhivar
even in Sanskrit. If the genius of Tiruvalluvar gave to the Tamil language all the teachings to be found in the Yedas, Agmas, Upanishads and Dharma Sastras on the first three Punisharfhnms, Dhanna, Artha and Kama or Arant, Pond and Jubam, in a thoroughly systematized form, the genius of Meykandadeva and Arunandi Shuichdryar gave to the Tamil language, all the teachings of these books on the last Puntshartha namely, Mokslia or yidu, in a similarly condensed and sy>temalizeG' form. The plan of the first work is this. The twelve Sutras are divided into 2 Chapters of 6 Sutras each, general and special. These chapters are divided into two ' lyals ' each making a total division of the book into four, of three Sutras each. I have, however, divided the work into four chapters, indicatiug at the same time whether each belongs to the general or the special division.
The first chapter treats of the proof of the three entities or Padarthas, the second dealing with their further attributes or relationship, the third dealing with Sadhana or means of attaining the benefit of the knowledge of the threei Padarthas, and the last dealing with the True End sought after by all mankind. The reader of Vyasa's Sarlraka Sutras or Vedanta Sutras will observe that the divisions adopted in the latter work are the same as in Sivj7iu7tabodham. Further each Sutra is divided into separate theses or arguments and Meykandadeva has added his comment- ary called Varthilca to each of these theses or arguments or Adhikaraiia as it is called. This Varlhika commentar>' is in very terse prose and is the most difficult portion of the work. Meykarida- deva has added Udarana or analogies in verses of Venba Metre to each of the Adhikaranas. These Udarana are not similes of rhetoric but are logical analogies used as a method of proof. I'he reader's attention is particularly drawn to these analogies a'.id he is requesteJ. to test these analogies vvil'h any rule of Western
NOTE OX THE AUTHOR xlv
logic, and at the ?ame time test the analogies ordinaril}' set forth in works on Hindu Philosophy published in English. SivajTiihia Siddhi \s divided into two books, Parapaksham and Supaksham. In the Parap'.ksham, all the Hindu systems from Charvaka Philo- sophy to Mayavadam are stated and criticised, and it is similar* to Sayana's Sarva Darsana Sangraha, and yet a cursor}' compari- son will show the superior treatment of the former. The subject which Sayana or as he is better known in Southern India, Vidyir- anyar has compressed in one chapter hi a few pages, under the heading of Saiva Dar^an, is treated by Arunandi Sivacharyar in in his Supaksham in 300 and odd stanzas, and the printed works with commentaries comprise about 2,000 and odd pages. The ground plan of this work is the same as that of Sivajnanabodham but it contains in addition a chapter on 'Alavai' or logic, an abstract of which has been also translated by Rev. H. R. Hoising- ton and published in the American Oriental journal, vol, iv.' Though this is based on Sanskrit works on Logic, yet an advance is made in a new classifipation of logical methods, predicates &c. And this 1 might say of the genius of Tamil writers generally, though they have borrowed largely from Sanskrit, the subject receives altogether an indepi^ndent and original treatment. As my old teacher used to observe, .no doubt gold from Sanskrit source is taken but before it becomes current coin, it receives the stamp or impresa of the Tamil writer's genius.
1 hen about the date of these works, there is no data avail.ible to fix the exact time of these works. But that they must have been very old is manifest from the fact that they have supplied the* form and even the language for nearly all the Tamil writers on philosophy and religion, excepting in Devaram and 'liruvacha- kam and other works included in the Saiva 'linimurai. And there arc also clear.data to show that these works were anterior to
Xlvi blVAjN'AXA SIDDHIYAR
the establishment of any of the great Saiva Adhinams or Mutts in Southern India, and the great Namasivaya Desikar who founded the Tiruvavaduthurai Adhinam about 600 years ago chiimed to be the tifth or sixth in succession from Meykandadeva, and the disciples of this Mutt and Saivas generally call themselves as belonging to Meykanda Santhathi. One other fact which fixes this much more approximately, 1 must mention. Umapathi Siyachariyar who is fourth in succession from Meykandudeva, giver, the date of his work, SahkarJ^anirakctranamy in the preface of the work itself as 1235 of Salivahana Kra. This will make the work therefore 582 or 585 years old and giving a period of 25 or 30 years for each of the Acharyas, the date of Meykandadeva will be about a.d. 1 192 or 1212 or say about A. D. 1200.* These facts therefore furnish us with a positive data that these works could not have been at least less than 650 years old. I have not been however able to investigate the matter with all the available sources of information, for want of \^\mt and opportunity and I must leave the subject here. ,
A few words about the commentaries on these works are also necessary, i here are two short commentaries published on Siva- jTuinabodliam. One is by Pandi Perumal, and it is a very clear and useful commentary for the begiriner, and nothing is known about the writer and about his life except his mere name ; but from the way he describes himself, he must have lived very near the time of Meykandadeva. The other commentator is a well known person, Sivajuana Yogi or Muniver who died in the year Visvavasu 'before last, 1785 \. 1). The famous .Adhinam at Tiruvavadu- turai has produced very many great sages, poets and writers in its days but it produced none equal to Sivajfiana Yogi. The
* Sayana and his brother died about 1387, and Stvajuaiias:ddhiyar prcceeds Sarjuda.-^aiia Sangraha by nearly two ceni'Mries,
NOTE ON THE AUTHOR xlvii
Tamil writers do not think that any praise is too lavish when bestowed upon him ; and 1 have heard pundits of even other faiths speak in av e and respect of his mighty genius. He was a great Poet, and Rhetorician, a keen Logician and Philosopher, and commentator and a great Sanskrit Scholar. He with his pupil composed KdnchipurUn which in the opinion of many surpasses many of the Epics in the Tamil language, so far as the imagery of its descriptisn and its gi*eat originality and the difficulty of its style and diction are concerned. He is the Author of several commen- taries and works on Tamil Grammar and Rhetoric. He has trans- lated into Tamil the Sanskrit Tarkasa>igraha and his corrjmentaries on Sivajnanabodham and Sivajnana Siddhi have been rarely equalled for the depth of perception and clearness of exposition and the vastness of erudition displayed by him. His short com- m'-ntary on Sivajnanabodham is the one now published and his other commentary called the Dravida bhash}a h is not been published yet.*
A few biographical notes of the different commetitators of SUidhiyar will also be interesting. 1 iru Marai jnanasambandhar seems to be the earliest of them. He belonged to the Santana of Alavanda Vallal, one of the si.xty-four disciples of the great Jnana- sambandha of Sirkali. He was a Brahmin and Saiva. He is the author of Paramata Tiniirabltdnu (the sun which destroys the heterodox Religioas) and he treats the subject of Parapaksha of Siddhiyar in simple and beautiful couplets and which I have quoted here and there in my foot notes (vide p. loi.) as found in the commentaries. The book is not yet available' in print. He has also comyxi^A Pali Pain Pa^a PaniiciU and other works.
• This* hat, since been pubiihed thoui^'h in an imperfect form, bee my review of the aaxAit to SiddhanU bifhhu.
Xlviii SIVAJNANA SIDDIIIYAR
Sivagrayogi, the most learned of them, was the disciple of Nigama Agama Saiva Panpalaka Sadabiva Yogindra. He found- ed the Mutt at 5ur}'anarkovi], under the patronage of the Rulers of the country at that time. The present holder of the Adinam is a n^ost learned and pious Svami. He is the author of Sai^a Pari Bhrlsli'l, a work on Logic and eleven other works. Ihs guni tika on SivajuaiiaboJha in Sanskrit is the most compendious of his works, and attempts are being made to p^iblish the text in Deva- nagiri as also its Tamil tranlation. A short commentary of his has been published in Benares in Nagari and in South India in Grantha. The commentary of his on Siddhiydy published by C. Shunmngasundara Mudaliyar is in Manipravala ; and there is said to be another commentary in pure Tamil also. (vide. pp. 470, 471, vol. X. Sid'.ihcuita Dlpika for a fuller account of him.)
jnanaprakriSar was born near Jaffna in a Vellala family and travel'ed much in the South and West of hidia and became pro- ficient in Tamil and Sanskrit and in Agamic lore. He finally got his initiation in the mutt at lMru\annamal£i and became a sanya- sin. Then he removed himself to Chidambaram where he com- posed most of his works, among which are Paushkaragamavptti, Sivajuanbodha-vritti, SiddhantaSikhamani, Pramaiia Dipika, Prasada Dipika, Ajfiana-Vivechanamf Sivayogasaram, Sivayoga- ratnam, Sivasamadhi Mahatmya Saiigraha, (all in Sanskrit). He dug a big tank near his mutt which is still known after his name.
Nirambavalagiyar belonged to the Santana of St. Umapati Si\-arharya and was a resident of Madura. He translated into *Tami1 verse, Setu Purana. He wrote a commentary on St. Uma- pati .Sivacharya's Tiruvarutpayan or the Light of Grace.
hivajnlinayogi is almost the last of the commentator and he has already been referred to. Subramanya L^cSJkar was the late Panr'ara-ianradhi of TiruvavaHuturai Mutt, a nvost learned scholar
NOTE ON THE AUTHOR xHx
and patron of learning. This Mutt attained to its present emin- ence in his time. His commentary follows that of Sivajnanayogi and gives a word for word interpretation.
The Siddhanta Sastras are fourteen in number. The first is Sivajnanabodham of Meykandadeva ; and two works of ArunaVidi Sivacharyar I have already mentioned. Another of Meykanda- deva's pupils by name Jilanavfisagam Kadandar composed a treatise called ' Unmai Vilakkam ' or ' The Light of Truth ' and this little work contains an explanation of many a proiound truth in Hindu philosophy.* Two works, Tirti-vitntiydr (^(T^siii^ujnn) and lirukkalirritpadiydr (S^isafljb^ut^ujiTiT) are ascribed, to a Sage Uy>'avandadevar, of Tiruvisalur and his pupil of the same name respectively, and eight works were composed by Umapati Sivachar- yar, the principal of which Si'eaf)rakasa}>i has been translated by Rev. H. R. Hoisington, and another Tirnvarutpayan ox Light of Grace by me and Rev. Dr. G.U- Pope, The authors of these treatises together wiih Maraijnana Sambandhar are rej^^arded by Saivas as their Santana Achar>'as, expounders of their Philosophy and Fathers of the Church, asdistingui-^hed from their Siimaya Acharyas, Tiru- JMana Sambanthar, Vakisar, Sundarar, and Manickavachakar who were authors of devotional works, and maintained the supremacy of their Vedic faith and Religion against Buddhism and jainism, and but for whom the modem Hindus would be rcadin-r l!ie Tripitaka awd Jataka tales instead of our Vcdas and Upanisliads and works founded on them, and would be one with the Athcislical 55aimese or the highly idolatrous and superstitious Chinee. And here I might take the liberty of addressing a few words to my Hindu countrymen, at least to those whose motht r tongue is Tamil and who are born in the Tamil country and are able to read the Tamil language. It is not everyboflv who has the de-^ire to viiuiy
• Translated and pdbli&hed by rat m <; y ^JuUifi ,« .-ana ^luauu la. o
1 SIVAJNANA siddhiyar
Philosophy or can become a Philosopher. To these, I would recommend the devotional works of our Saints, whether Saiva or Vaishnava. Unlike the Hindus of other parts of this vast Penin- sula, it is the peculiar pride of the Tamilian, that he possesses a Tamil Veda, which consist of his Devaram, Tiruvachakam and Tiruvaimol.i, and this is not an empty boast. As Svami Viveka- nanda observes, Vedas are eternal, as truths are eternal; and truths are not confined to the Sanskrit language alone. The authors of the Tamil Veda are regarded as avatars and even if not so, they were at any rate Jivan Muktas or Jiianis. And as I have explained in my notes to the Eleventh Sutra, these Jivan Muktas are true Bhaktas and they are all Love. And the Tamil Veda is the out- pouring of their great Love. My old Christian teacher used to observe that the Dravidian is essentially and naturally a devotional man ; and is this not so, because they had early received and imbibed the Great outpourings of Love of our Divine Saints? To the student or enquirer who is more ambitious and wishes to fathom the mysteries of nature, I cannot do better than recommend these very books as a first course, and the conviction will surely dawn upon his mind as he advances in his study of Philosophy and compares what is contained in the Tamil Veda with the bare bones of Philosophy that he has nothing better for his last course than what he had for his first course ; and as the Divine Tiruvallu- var says, what is the use of all philosophy and knowledge if it does not lead one to the worship of his Maker in all truth and in all love ? However, as a course of philosophical study, the Siddhanta works contain the most highly developed and logically systematized thinking of the Hindus. And if it is thought necessary, a study of the Vedas and Upanishats may follow. Without this prelimi- nary course, a study of the latter will only land one in chaos and confusion. 1 address tliese remarks ^3 a student to a
NOTE ON THE AUTHOR 11
Student, as one enquirer to another, and I claim no more weight to my words.
I give below a stanza which shows in what high estimation, Tamilians hold the present work and other works referred to above.
" Qsu^lh U» ^^StSTulTSO Qa3llJtLIIT3U)lh lclTS\)QJff >
QttiiiS^rti ^eaajijjir iar QeuessrQesarilj QiciLseean^n^,
(The Veda is the cow ; the Agama is its' milk , the Tamil (Devaram and Tiruvuchakam) of the four Saints, is the ghee churned from it ; tne excellence of the well-instructive Tamil (Sivajfianabodam) of Meykanda- deva of Tiruvennainallur is like the sweetness of such ghee.)
NoU. — We have referred to the Tamil Edition of the Siddhanta Sastras by the late C. Shanmuga Sundara Mudaliar of Chintadripet, Madras at the Sivajfianabodha Yantrasala. We also recommend the edition in one Volume of Sriman Kanchi Nagalinga Mudaliar of Madras, brought out under the patronage of His Holiness The Pandarasannadbi of Tiruvavaduturai Mutt.
LIST OF AGAMA OR TANTRA WITH UPAGAMAS
1. Kamika.
2. Vogaja.
3. Chintya.
4. Karana ( = Karana).
5. Ajita.
6. Dipta.
7. Sukshma.
8. Sahasraka ( = Sahasra.}.
9. Arribman (Amsumat).
10. Suprabha ( = Suprabheda =•
Sftprabodha).
11. Vijaya.
12. Nisvasa.
13. Svaj'ambhuva ( = S\'ayam-
bhu '- Svayambha = Sva- yambhuta).
14. Agneyaka { = Agneya -=
Anala-=Anila).
15. Bhadra (Vita).
16. Kaurava.
17. Makuta (Makuta = Mukuta).
18. Vimala.
19. Chandrahasa (^Chandra-
jnana),
20. Mu'<hayugbimba( =lVIukha-
bimba = Bimba).
21. Udgita (-Prodgila).
22. Lalita ( = Lalita}. 2^, Siddha.
24. Santana (Santa).
25. Narasimha ( = Sarvokta=»
Sarvokta = Sarvottara ).
26. Paramesvara ( = Parames-
vara).
27. Kirana.
28. Para ( = Parahita - Vatula
'=Vatula = VataJa).
I. Kamikagama
(100,000,000,000,000,000 verses), (ij Uttara. (li) Bhairavottara. (iii) Narasimha.
II. Yogajagama (100,000 verses). (i) Vlnasirottara.
^ (ii) Taraka-tantra. (iii) Sinkhyagama. (iv) Santyagama. (v) Atmayoga.
)II. Chintyagaina (100.000 verses), (i) Suchintyagania. (ii) Subhigama.
(iii) Vamatantra.
(iv^ Papanisaka.
(v) Sarodbhava.
(vj) Amritagama.
IV. Karanagaina( 1 0,000,000 verses). (i) Karana-tantra.
(ii) Pavana-tantra. (iii) Daurjanya-tantra. (iv) Mahendra-tantra (v) Bhima-tantra. (vi) Marana-tantra. (vii) Isana-tantra.
V. A jitagatna (100,000 verses), (i) Frabhutiigama.
alVAjNANA SIDDHIYaR
liii
Cii) Virodbhutdgama. (iii) Pan'ati-tanrra. (iv) Padma-samhita. VI. Diptagania (ioo,cx)0 verse).
(i) Ameyagama. (ii) Apratimagama. (iiij Apj'agama. (iv) Asankhyagama. <v) Amitaujasagama. (vi) Anandaga/na. »
(viii) Adbhutagama. (L\) Amritagama. V'll. Sukshmagama
(1,000,000,000,000,000 verses), (i) Sukshma-samhita.
VIII. Sahasragama noo,ooo,ooo,ooo,coo verses).
(i) Atitagama.
(ii) Amalagama.
(iii) buddhagama. (iv) Aprameyagama.
(vi Jyotirbhavanagama. (vi) Prabudddhagama. (vii) Vibuddhagania. (viii) Hastagama. (ix) Alarikaragama,
(X) Subodhagama.
IX. Arribumadagama (-Ambuma- tugama) (1,000,000 verses).'
(i) \'idyapurana. (ii) Bhaskaragama. (iii) NllaJohitagama. (iv) Prakaraijigama.
(v) Bhutatantra. (vi) Atmalaiikara. (vii) Kabyapagarr.a. (viii) Gautamagama. (ix) Mahendragama. (X) Ii- -inia.
(xi) \ a I .ii;:i.i^'aiiia. (xii) l^iotUra.
X. Suprabodhagama (30,000,000
verses), (i) Subodhagama.
(ii; Prabodhagama.
(iii) Bodhafigama.
XI. Vijayagama (30,000,000 verse?). (i) Vijayatantra.
fii) Udbhavatantra. (iii) Saumyatantra. (iv) Aghoratantra. (v) Mrityunasakatantia. (vi) Kuberesatantra. (vii) \'imalatantra. (viii) Mahaghoratantra.
XII. Kisvasagama (io,5ob,ooo
verses), (i) Nisvasa.
fii) Uttaranisvasa.
(iii) Nisvasamukhodaya.
(iv) Nisvasanayana.
(v) Niivasakaraka.
(vi) Ghorasanihita (vii) Susankhya. (viii)Gu':'ya.
XIII. Svayambhvagama ( = Sva- yambhuvagama) (35,000,000 verses).
(i) Svayanabhuta. (ii) Prajapatimata. •
(iii) Padmatantra.
XIV. Analagama ( 3= Analagama)
(300,000 verses). (i) Agneya.
XV. Viragama (100,000 verses), (i) Prastara-tantra.
(ii) Prasphura-tantra. (iii) Prabodhaka-tantra. (iv) Bodhaka tantra.
(v) Bodha-tantra. (vi) A moha- tantra. (vii) Moha-samayatantra. (viii)Sakajatunita.
liv
NOTE OX THE AUTHOR
(\x) S.'iknta-tantra,
(\) Hala-tantra. (xi) Vilekliana-tantra. (xii) Hhadra-tantia. (xiii) Vira-tantra. X^^I. Rauravagatr.a (i 00,000,000
Verses).
(i) Kaladahana.
(ii) Rauravottara. (iii) Kaumara. (iv) Kaja. ,
(v) Mahakala. (vi) Indragarra.
XVII. Makutagamaf =Mukuta-
Rama) (100,000 verses). (1) Makuta. (ii) Makiitottara.
XVIII. Vimalagama (300,000
verses), (i) Anantabhogagama. (ii) Akrantagama. (iii; Hriddagama. (iv) Avikritagama. (v) Udbhutagama. (\i) Marapa-tantra.
XIX. Chandrajiianagama
(30,000,000 verses), (i) Sthira-samhita (ii) Sthanu-samhita. (iii) Mahat-samhita. (iv) Nandi-samhita. (v) Nandikesvara-satnhita (vi) Ekapada-purana. (vii) Sankaragama. • (viii) Nilabhadratantra. (ix) Sivabhadragania. (x) Kalabh'jdagama. (xi) brimukhagama. (xli) Sivasasanagama. (xiii) Sivasekharagama. (xiv) Devlmatagama.
XX. Bimbrigama (100,000 verses), (i) Chaturinukhatantra.
(ii) Malayatantra. (iii) Mahayoga. fiv) Samstobhagama. (v) Pratibimbagama. (vi) Arthalankiira. (vii) Vayavyatantra. (viii) Kautatantra. (ix) TKti-iiila-kara.,.
(x) Tulavrita.
(xi) Tulayoga. (xii) Kuttimatantra. (xiii) Sarva-sekhara (xiv) Maha-vidya. (xv) Maha-sara.
XXI. Prodgitagama (300,000
verses.)
(i) Kavachagama
(ii) Varaha-tantra.
(iii) Piiigaja-mata.
(iv) Pasubandha-samhita.
(v) Dapda dhara-tantra.
(vi) Kuaa-tantra. (vii) Dhanurdhurana. (viii) Sivajnana.
(ix) Vijnana.
(x) Trikalajiiana.
(x'l) Ayurveda (xii) Dhanurveda. (xiii) Sarpadamsh^ravibheda, (xiv) Sangita.
(xv) Bharata. (xvi) .\todya.
XXII. Lalitagama (800,000 verses), (i) Lalita.
(n) Lalitottara. (iii) Kauniara tantra. (iv) Vighnesvaragama.
XXIII. Siddhagama (5,000,000
verses).
siv.ajnAna siddhiyar
Iv
(i) Sarottara. (ii) Devesottara. (iii) Salabheda. (iv) Sasimandala.
XXIV. Santagama (' = Santan-
agama 600,000 verses). (i) Lingadhyaksha. fii) Suradhyaksha. fiii) §arikaratantra. "' , (iv) Mahesvaragama. (v) Asankhya-tantra. (vi) Aniliigama. (vii) Dvandvagama.
XXV. Sarvottaragama ( -^ Sarvokt-
agama 200,000 verses.) (i) Uttaragama. (ii) Tattvottaragama. (iii) Vishyotlaragama.
XXVI. Paramesvaragatna
(1,200,000 verses), fi) Matanga-tantra. (ii) Yakshini-tantra. (iii) Padmagama. (iv) Paushkara. (v) Suprayoga.
(vi) llamsagama. (vii) Samanyagama.
XXVII. Kiranagania (30,000,000
veises).
(ij Garudagama.
(ii) Nairitagama. (iii) Nilatantra. (iv) Rukshagama.
(v) Bhanagama. (vi) Vaikrama^ama, (vii) Buddhagama, (viii) Pfabuddhagaina. (ix) Kalatantra.
XXVIII. Vatulagama (100,000
• ' verses). fi) Vatula. (ii) Uttara-vatula. viii) Kala jfiana. (iv) Parajita. (v) Sarvagama. (vi) Sarvesh^agama. (vii) Sreshthagama. (viii) Nityiigania. (ix) Suddhagama. (.\) Mahadagama. (xi I \'isvasagania. (xii) \°isvatinakagan)a.
LIST OF SIDDHANTA WORKS IN TAMIL.
1. Sivaji^anaboclham.
2. bivajnanasidflhi.
3. Irupa Irupahtu.
4. 'liruvuntiyar
5. Tirukka!i;:rupaHiy.ir.
6. Unmaincj:ivi!akkam.
7. Uoniaivi!akkam.
8. Sivaprakaaam.
9. Koflikkavi.
10. Vinavenba.
11. NcnjuvK.lututu.
12. Sanka;:patiirakari.iam.
• 3- l'oj:ripabro<.iai.
14. I'iruvarutpayan.
)vi SiVAJXANA SIDDHIYAR
II 3^ II
II f^q^nirqivTJi II sn^ ^ H fi^fi ^iT^^tf^r. vi^j: II T II
^TTf^ e^,f?f ^m 5f<Tr ^q^rRT ll"'< II f^P7 MilfJT^T ^I>T ^re^r'7^?I^^^T II X II
cTTj^in: m^?T ^I'msqr^c^ ct 5i"<ic5: 11 ^ 11 ?i-^r^^-TfffV%oT ir?t ^"T f'^^iw. II --. II
in^f^l^^f^TlI ^W -iTTciTT mV.'pWi^ II ^ II g^AFTFJl^qr^^^I »-T^:RimfcT fT?77JI II ^ II
iT-,ffr'irg^^gT .q^tcT f^T^^JcT'TT^ II '1 ° II
fT^tTifif^q?qn ^m ^m]{mT.m> ii.^i ii
SIVAJNANA siddhiyar
• ARUr.N^NDI 5IVACHARIYAR.
INVOCATION.
O God Gancba,* with the elephant head, single-tusked, double-eared, triple-juiced, with the hanging lip, and five hands, begotten by the Lord with the braidedhair, adorned with the Ganges, the crescent moon and the cassia flowers, Thy feet will remove without fail the evil in the hearts overllowing with love, humility, and knowledge, night and day. Thy feet will lift such far above the delights of Brahma and Vishnu.
2.t Let my love toj^lim increase Who has neither beginning nor middle nor end. Who is Infinite Li^ht, Grace and Wisdom,
* Gapesa is called Vinoya^a "He Who has no Lord above Him." The elephant head, uith the single tusk and trunk, denotes his Pra<iava form; the triple juice or secretions denote His powers, will, intelligence and action (Ichclia; Jnana, Kriya;. His five hands denote His Faiichakrtya f5»'5A/», siithi, sa'i.hara, lirobhdva and a' ugraha). The wearing,' of the Ganf^es signifies 1 lis roiirjuest of Ahafikar ; and the wearing of the Soma, the uplifting of the truly humble; and the cassia (t^ '-s.T^frim^) flower is the crowning Indian Laurel, si^^'uifying His Lordship, and is symbol of I'raoava (the Mantra Kajam ). These symbols have other meanings to the Yogi. The double effect of His Grace in effecting Pasatc haya and inducing I'atijfjana is albo well set fortli in this stan/a.
t This tlcs< ribes the Supreme Who is neither Rupi nor Arxlpi nor Huparupi, Who is neither Sagu^a nor Nirguna, Who transcends all these, aixl the next verse describes, how He manifests Himself to man- kind. This gives His condition as I'ure Sat, and which could not he anythiog, unless it is ('hit and Ananda at the same time.
2 blVAjNANA SIDDHIVAR ,
Who unites Himself on the left side to Her Who begot the world, Who is praised by the world as the crown-jewel of the ce'estials, Who dances in that Spreading 1 ight of Chitakas, with His coral braids adorned with the crescent moon, falling beljind Him, and let me lift such lotus feet full with fragrant pollen on the crown of my head.
3.* She, W^ho is Lord's (Iba) PardSakti, Ichchasakti, Kriya- bakti, Jnanabakti and I'irobhavabakti, Who .actuates aU creation, sustentation and resolution, Who is form, ind formless and neither, Who is the wife of the Lord in these Forms, Who is all this world and all this wealth, Who begets the whole world and sustains them, the gracious lotus Feet of Her, our 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 upon my head.
In Praise of His Teacher.
4. The Gracious Sun which shining on this universe opened the Lotus bud of the human hearts, on the opening of which, the bees of the ancient Vedic Hymns hummed about, the fresh honey gushed forth, and the Fragrance, of Sivam blowed forth ; He, Meykanda Deva, Who was living in Tiruvenneynallur, sur- rounded by groves, in full blossom, 1 he Great Saivite Teacher, His golden feet which outrivals the lotus, resting on my head, I shall ever worship.
[* This shows how God as Light and Love diffuses in ail and 111 t. ery thing and manifests Himself. ]
BOOK THF. FIRST.
ALAYA! OR LOGIC.
Some classify Logical methods into Six (r) Prat)'ak5ha (observation and experiment), (2) Anumana (Inference), (3) Agama (Testimony or Authorit))/ (4) Abhava (Non existence), (5) Arthi- patti (Deduction), (6) U^iamana (Analog}'). Some add the follow- ing four to the foregoing, namely (7] Parisesha (Inference by exception\ (8) Sambhava (Co-existence), (9) Aytigam (Tradition), (10) Svabha-Linga Natural Inference). All these* are included in the three first, Fratyaksha, Anumana and Agama., .
* The Tamil equivalents of these ten Pramanas are : — (t)^rrLl^, (2) .8(5/0-^, (3)^'. ia;7, {^} j^earsD^iL, (5) (2(_/t0s^, (6) pui^, (y) ^-L^u, (8) s-ewano,, (9) g>^s//>, ( lo) ^■u-'sxi^. Abhava is the mere negation of a fact, and Svabha-Li^ga is merely the gathering the meaning of an ambiguous word from the context, and tliere is no inference in either case, and they rest therefore and are included under Pratyaksha. Artha- patti (e.g. He does not eat during the day. He is fat, hence he must eat during the night;, Pariiesha (eg. Rama fought Ravana, Rama won, hence Ravana failed;, Sambhavit (<r.^. fifty is included in hundred, part in a whole), are all included under Inference ; but in many of these there is litt'e or no inference. Aytigam is included under Agama. Upamana O'cupies a iieruliar place and is included in inference but is sometimes (whi'-h I think is more correct; classed as a separate method. The es^ntial liistin tion between Wtstern and Eastern Logi : has to be borne in mind, namely, that the former deals with names and propositions and syllogisms (^ all forms; whereas the latter deals with, concepts and real argumentation. Western Logic was, till Mill's time, all deduction, and induction was barely enough noticed. But the Eastern Logic was more indu.tive than deductive, and was concerned more with the proof of tilings, and the methods of discovering truth by the application of human reason and by the aid of the Highest Testimony. And in this last respect of including Testimony, of course, it is broader than Western I-ogic. Of the ten divisions of proof, herein set forth, the various Indian Schools, adopt only r-ome or all. For instance, the Indian Matrrialist ( Lokayita) accepts only Pratyaksha. The Buddha and Vaieshika acept this and inference; the bai^kh^a accepts also Agaii.a Prama^ ; The Nyayika
4 blVAjXAN'A SIDDUiYAR
2. Pratyaksha is the direct and correct perception of things without doubt and mistake, and without the sense of differ- entiation. By Anumana, we infer things hidden from certain data by knowledge of their inseparable connexion (by succession or co-existence or equality). Agama Prm^na will guide us to the knowledge of thtngs unattainable by the foregoing two methods.
3. Doubtful perception is doubting a thing seen to be this or that ; the mistaken know'edge is knowing one thing to be anoiher ; Savikar/ui knowl-dge compriices the know'edge of
accepts also analogy ; The JUIp. and Prabhakara add to these four 'Artha- patti '; The Yedcinti accepts also 'Abhiiva' ; The Paura ..ic adds to these •Sambhava' and 'Tradition'. Each one of these Schools take up Logic as only an instrument for ascertaining the Hiirhest truth ; and the subject is merely appended ar. in Sivajfianasiddhi, as serving to help them in the elu- cidation of the postulates and proofs they set forth in their discussion as to the nature of God, Soul and Matter : and each of the two distinctively so- called Logical Schools — Vaiseshika and Kyayika — treat of Logic as such and proceed to discover the Highest Tiuth, whereby and whereby alone, can any real escape from human pain and suffering be effected. " When man shall roll up the sky as a piece of leather, Then shall there be an end of pain without the knowledge of Siva."
—Svet. V. 20. As such, we shall explain certain terms which are used frequently in these discussions. Praniii^a (Alavai ^jirax>::f) is Proof; Prameya {Qu(T(i^&t) is the thing proved; Pramatha (^ '^Saisvot) is the person who investi- gates; Pramithi (^/v'-i^) is the Intelligence cognizing the proof. The term 'Abhava' (non-existen e; is frequently used in \'eda,ntic discussions. It is divided into Samsargabhava (Relative non-existence) and Anyonya- bhdva (953r^O(C5)«3r/ri_;TaAi; — natural or Reciprocal non-existence) and the former is divided into Adyantabhava (speOTjp/tiflss'W):/ — absolute non- existence); FTobhiiVSL [rjfi^eafi.iTJSJJ — antecedentn on-existence) ; Prati- dvamsabhava (=.arrarr*5!jrLj(7a/a — emergent non-existenie.) The terms Vya- paka, Vy.ipti and Vyapya are of very great importance in Logic and in Siddhanta literature. Vyapaka is that which pervades over everything else, the universal, {QiLGoSs^psn) and corresponds to the major term in a syllogism. Vyapti is what is comprised in the universal, the particular ( nDf^ Ba>;r>cif) and corresponds to the middle term and Vyapya what is co-inheres to the Vyapti (spcar^jar lSssh—w^ S&Dpsn) and corresponds to the minor term.
ALAVA! OR LOGIC C
name, class, attribute, action and thing. Nirviknrj<a knowledge is the knowledge of the thing itself without knowledge of its name, class, attribute and action.
4.* Direct Perception or Pratyaksha is classified into four kinds, (i) Perception by means of external senses, (2) by me^ns of internal senses, (j) by the feeling of pleasure and pain, and (4) by Voga or seership.^ Anumlna or Inference is divided into two namel>' (i) Svart-anumana, (2) Parart-anumrma. Agama is divided intc\(i) Mantra, (2) Tantra and (3) Upadeaa, the words of the wise teacher (jnani). Ihe thjngs proved by means of these logical methods are classed as Visesha (particular) and Samin3'a (General).
5. X'ioesha applies to things which exclude from 'its deno- tation, species of its own class, as well as other c'asses. Samanya applies to class to which the thing belongs, excluding other classes. Ihese two classes described above will comprise all things.
6.t Perceptiori by external senses arises when with the Soul's intelligence, the external senses coming in contact with light, air, etc., perceives correctly form, sound etc., without being misled by difference or similarity.
Perception by intenlal senses arises when after such external perception, a mental impression is produced freed from doubt and mistake, involving the operations of retei.tion and reflection and the sense of difference and similarit)'.
* The different kinds of Perception are called ^i^Bju or stnaSjb sttLQ, ^art/r4anu-9 or LS.'eor^f ii/riJ.^ , 'JaUjS^op i -bit lL^ and Qjjirsidml.^, The different kinds of Anumana are called ;^sir2un^LLi-j;!j.iTjsrl^ i^ron
ViSesha are called ^sirjzPjjsoLj, and Samanyn Q -n ^^^-uey^^^. The Vibcsha mean the Infinu species or the lowest spc-ies of objels and even among them, it seems to mean the class of Uifftrotia more particularly.
f The hrst kind of perception is bare external perception without any shade of thought or operation of the mternal senses. '1 he mental perception is in fat the more direct perception so far as the soul is con- cerned and the external perception is accordingly remote and indiiett. This classification of perception is very exa' t and stritly scientific. Feelings are also claa^ properly as a source ot per>.eption As regards
6 SIV JXAN'A ^^ipniHYAR
7. Perception by feeling arises when the feehngs of pleasure and pain are produced in accordance wilh the instinct of desire and hafe, guided by the law of kala*
Perception by Yoga is the perception by the Yogi, seated in one place, of all things, remote in place and time, possible to him by his having destro}ed all mala by remaining in Samadhi.
8. Fakshaiu (Propositions) are of three kinds, Pahsham (con- clusion), Sapaksham (analogy), Vifyaksham (negative proposition).
'I here are three kinds of Hchi (@.(J?-\)l,', csmHiuSc,- ^^j-jg^^^). hiference is drawn out of the invariable concomitants flowing from these Fakshaju and Hefii. And the inference is of two kinds, inference for one-self and inference for others. Inference for others fs for explaining the proof to others. And this latter is divided into A nvnya-Anumdna and Vyatircka-Anitnidua.
Q.t The three Pakshoms are — Paksham, Sapaksham and Vipaksham. Paksham is the statement comprising the conclusion
perception by Yoga, the Western scientist may not admit, but proofs are accumulating which make such knowledge possible. If by the inter- position of a few slides and by the arrangement of a few wires, things invisible by distance by the intervening matter, etc., can be made visible, why should not the human intellect be so siiarpened by practice as to make such knowledge possible ? The difference between the Eastern and Western method is in this. The European tries to subjugate external nature to serve his material ends etc., but the Oriental aims at the highest and his mind is always turned on iiiinself. In regard to Yoga, the really gifted are so few and llie charlatans and deceivers are so numerous, whi..h latter class are only too nuuh encouraged by the utter stupidity and credulity of the many (we are afraid that we have to in lude among them, a large section of even the so-called educated ), that it is a pity that the practice should he gradually lalling into contempt.
* Kala (-fioxjff) is one of the higher Tattvas which enables man to experience perceptions, without at the same time reaching Juanam, by the temporary drawing of the Veil of A .;ava.
t 1 iiesG have reference to purely Logical Methods of Inductive proof. The Te.xl gives here the grounds of all Induction, as based on uniformities in Nature \.s>i^'&ry-n.^u) as ICquality or Inequahty, co-exist- ence and causation. .\nd on these depends all Inductive reasoning ; and Inference (Paksham ) is got at by the methods of Agreement (Sapaksham)
ALAVAI OR LOGIC 7
or Inference. Sapaksham is statement of similar instances. Vipak- sham is the negative statement where the thing proved and the antecedent are absent. The first two give the proof by the method of agreement and the last by the method of difference.
10.* Hetu or Reason is of three kinds. Reason from natural relation (co-existence and equality), Reasoning from causal relation (succession) and Reasoning by means of contraries (hiequality). As for instance, we exhibit the first kind of reasoning when we infer the meaning- of "j.it" in* the sentences "^n- y^^^ " "u.(r a^^rar ". The second, when we infer fire from the presence of smoke ; the third, when we infer the absence of dew from the absence of cold.
and by the methods of Difference (Vipaksham). This js exactly the foundations of Mill's Inductive Logic, and Dr. Bain condenses Mill's six kinds of predicates into three as here stated and Dr. Bain gives five methods, Method of Agreement, Method of Difference, the Joint Method, the Method of Concomitant \'ariations, and the Method of Residue, of which the first two are no doubt the Primary Methods.
We will state the five laws as given by Dr. Bain.
(i) Th« Method of Agreement.— If two or more instances of a phe nomenon under investigation have only one circumstance in conmion that instance is the cause or eff^-ct of the phenomenon, (ii) The Method of Difference. — If an instance when a phenomenon occurs and an instance when it does not occur, have every circumstance in common except one, that one occuring only in the first ; the circumstance present in the first and absent in the second is the cause or a part of the cause of the given phenomenon, (iii) The Joint Method. — If two or more instances when the phenomenon occurs have c/nly one cir. umslan e in common, while two or more instances when it dcx:s not occur have nolhinj.- in common save the absence of that one ciixumslance ; the ciicumstance wherein alone the two set of instances differ, is the efl'ect or the cause or a neces- sary part of the cause of the phenomenon, (iv) The Method of Con- comitant Variations. — Whatever phenomenon varies in any manner whenever another phenomenon vaties in bomt- othrr paiticular manner, is' either a cause or an effect of the phenomenon and is connei ted with it through some bond of concomitance, (v) The Method of Residue. — bubduct from any phenomenon such part as pievious induction has shown to lie the effect oi cetuin dnleccdcnts, and the residue of the phenomenon id the efle-l of the remaining antecedent. • See note ^f) ou page 6.
». - «
Hffk
• •■O"
N-ui.K^ Pjklltar
«7
lit« I*
• r^
rt^«
•^'^Mr
^ ^'^ ''^pleasure . ' ^ "«'^ci of desir*
' ■ '^ Vogi. seated ■^»<ll,tDe,p(^,bieto
'^-'"aw(con. I ■S'-'Position)
•*'T-W cone - .,;, flo,^
'^ the inference is of two
■^^^«a foroUm Inference
•< U)oUm And this latter
•^»*»«n. Sapaksham and nopriang the conclusion
n»jr not admit, but proofs are Ir poKibie. If r V iht inter. "lew of a few wres, things ag imttar. ef .. cm be made visib.'e, 'o iharpeoed by practice as to i£ix«Kc betweeo tbe Eastern aod " ■-"' '^ to subjugate external •.''2"'-s;!t the highest . ,.<i, the really -rs aje so Dumerous, •-• utter stupidity die among .....-> a pity that
«. ij tiidbies man to * ^.^jOibiDg J.JJiani,by
iftbods of Inductive
a:i Inductiflo, as based on
ahiy or lDequa.::y, fo-eiist-
■IIaihrtiveRas<nii)g; Sods o^.^kneoeot' Sap-
jr-'
ALAVAI OR LOGIC
llnference. 5 :i
[m is the neg; .1 lecedent are x-
thod of agreer r 10.* Hetu
ition (co-existc, :c |ccession) and Ri
for instance, ^x meaningkof ' |e second, wl:
rd, when we iniei
by the met'.jcl foundations 0; M I kinds of predi thods, Method ]\Iethod of C:: |ich the first tv. . u We will state 11 1 (i) The Meti - 1 nenon under ii .t mce is the Ld . c Terence. — If a., n. len it does not oc u \t one occuring on. absent in the ix ^noInenon. fiii; 1 phenomenon ixci or more instanct the absence uf J the two set oi i part of l!. ■ant Varialioiis. ;ver anoth ,: a cause hugh some L )'luct from a ihe effect < ■: effect • See note
lam is statement of similar instances. Vipak- statement where the thing proved and the it. The first two give the proof by the and the last by the method of difference. 3ason is of three kinds. Reason from natural and equality), Reasoning from causal relation soniiig by means of contraries (Inequality), hi bit the first kind of reasoning when we infer in* the sentences •'u./r ^^^^ " "u.it a^@)CTT ". 2 infer fire from the presence of smoke ; the he absence of dew from the absence of cold.
of Difference (Vipaksham). This Js exactly 's Inductive Logic, and Dr. Bain condenses Mill's into three as here stated and Dr. Bain gives five .reement, Method of Difference, the Joint Method, litant Variations, and the Method of Residue, of 10 doubt the Primary Methods, ive laws as given by Dr. Bain.
Agreement.— If two or more instances of a phe alion have only one circumstance in common that ir effect of the phenomenon, (ii) The Method of mce when a phenomenon occurs and an instance
have every circumstance in common except one,
in the first ; the circumstance present in the first id is the cause or a part of the cause of the given e Joint Method. — If two or more instances when -have cfnly one cir^umstan-e in tommon, while when it does not occur have nolliing in common lat one circumstance; tlie ciicumstance wherein .tarces differ, is the effect or the cause or a neces- ol the phenomenon, (iv) The Method of Con- -Whatpver phenomenon varies in any m?-
on varies in some other particular . -^ I of the phenomenon anr" co»"
< oncomitance. (v) Th^ .. •'-^" jincnon such part anlcccdcnts...4R9Udr ^nenor
8 blVAjXAXA siddhiyAr
I r. Anvayi-Anumana comprises the argument with Pratijna, Hctii and Instance as in the form : Fire is in the mountain {Pratijaa). Because smoke is rising from the mountain {lletn). Because fire and smoke is both present in oven [bistance).
< Vyatireki argument is of this form : 1 here is no fire in the mountain, because there is no smoke arising from the mountain. For instance, there is neither smoke nor fire in the deep tank filled with lotus flowers. Nyayikas and Saivas cle.irly state the argument with five propositions including' A' n^/^y/m and Apanaya.
12* Porvadarsana Anumaiia is where we infer a particular flower from a i)articular smell, from our past knowledge of its connexion. Vasanalinga Anumana is where we infer the amount of a man'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.
13-1 Agama is the word of the Perfect Eternal Being. Of this Agama, the Tantra portion treats of the rituals ascertained without defects and inconsistency and required for salvation. The Mantra portion treats of Upasana required for controlling the senses and contemplation of God; the Jiiana kanda treats of the nature of the Supreme, Beginningless and Endless.
14. Inferential Fallacies are four in number. Fallacies in reasoning (Hetu) are three. These divide again into twenty-one. Fallacies in agreement or analogy are eighteen. Fallacies of Nigrahasthan are divided into two and sub-divided into twenty- two. There are six other sub-divisions again. On the wholc- the Fallacies are sixty-five in number.
* These kinds of inference are to be distinguished from the logical divisions of Pratyaksha, etc.
t .'\gama is Revelation and means both Veda and Saivagamas. It must be the word of the Perfect Eternal Bein^'. The words of any Beinf,' who does not answer to this description ate of no authority. 'I he Tantra and Mantra portions, The Mantra l.anda and Jnana kaijda portions find p!a'~e both in the Vedas and Divyagamas. The mantra portion answers more to the Upanishads, the Yogapada ; and Jnana kaijda to the jnana kar<Ja of the Divyagamas. '".
BOOK THE SECOND.
PARAPAKSHA.
CHAPTER I.
"* The Charvaka's Statement.
•Not having the intelligence nor the grace to understand the trick (real purpose) of the theory promulgated by Indra's Purohit, Brhaspati, the Charvaka who is tied down t9 Jhe plea- sures of this sea-girt world, and whose person is rubbed with sandal and adorned with festive wreaths, (bases his ouni case on Brhaspati's authority), and states as follows.
* Indra was disgusted with the pleasures of his state, and aspired to something holier and purer before his time and wished to do tapas. His ichdrya Brhaspati wishing to turn him from his object, and to lead him into his former life, preaches to him the reality of the world's joys and the falsity of all other hopes. "This is compared to the object with which Sri Krsh^a tried to dissuade apparently .^rjuna from his resolution not to fcght and kilbhis near kith and kin. The arguments are plausible enough, aJid Arjuna is led on to commit what would be regarded by the world as a sin. But neither Brhaspati nor Krshna wished to mislead really their pupils. They simply wanted th^m by means of sophistry, if necessary, 10 confine each to his station and thereby do his duty ; whi. h if faithfully and Htiitijiihly done as duty would be sufticient for attaining all the Highest ends in due courbe. It was in the nature of the highest crime which nothing could excuse that the man should forget the duties of his station. Their highest ideal was Duty. It is with this High Ideal, man is permitted to live his life in different dirams, and to work for virtue or wealth or pleasure. But if this ideal is not kept in view, these aspirations will surely degene- rate into mere hypocrisy, earth-hunger and grosbebt licentiousness, and the whole scx-icty unhinged. These masters were t!>e builders of society. Not under^tandmg Brhaspati, the Lokayita, despised everything els«, aad tCAik to indulj^ing ,'iu grojbCbt form:) uf pleasure, in the :>anic way at>
lo SivajnAna siddhiyAr [Book II.
2*. The only measure of all things is by perception alone. This perception when united to mind etc., divides itself into six kinds. Inference and Agama are not correct methods of proof. The things proved by perception are the (four) elements and their inherent natures such as hardness, coldness, heat, and diffusiveness.
3. The names of the (four) elements are earth, water, fire and air ; and the quality of the products of each of these respectively, are smell, taste, form and touch. These are the great eternal entities ; and these unite one with the other in regular order.
4. Just as you get various shaped utensils from clods of clay, so "by the union of these elements, all forms are produced. Like the bubbles formed in water, Btiddlii and other antahkarana, and senses and sensation arise also from the union of these elements.
5t. If one of the elements is separated from the rest, the senses and sensations and intellect, etc., all die. So do all moveable and immoveable objects die. When the effects, as form, quality
false prophets who seek to justify their drinking and gluttonous and riotous acts from the maxims of Sri Krshna, saying that when they drink, they drink without any attachment, and as such no sin will attach to them. Such is the way the noble teachings of noble masters are dragged to the dust. Alas ! a'as !
♦ The six kinds of Aa/c/w', are called ^ludsmL^ — doubtful perception, einaSps-mL? — perception by other senses than the eye, eSamu.aatTLL'S — perception of a thing in its relation to class, spe ies and attributes and action, ^i sum dan els' — perception of fire by the presence of smoke, eSoj^CSijssstTLL^ — perception of a flower from its smell, ^^l|««tl1^ — wrong perception. Anvaya and Vyatireka are classed here as direct perception, as involving very little of real inference. The names of the dements believed in by the materialist are givtn in the next stanza.
t In stanzas 2 to 5 the Charvaka states his own theory, and he now proceeds to state the other's case, and criticise it, and the peculiar note in his manner may better be observed, namely his heart overflowing with pity and kindness for those deluded fools who would not readily appreci- ate the goodb \\e hiNe, but go on haukering afte-r unattainable fancies.
Chap. I.] , P.-^RAPAK=iHA — CMARVAKA II
etc., vanish, thev are resolved into their cau=«. the four elements. And such knowledge constitutes the highest Wisdom.
6. Against this, there are those who postulate the separate existence of Karma and Soul and God. How did the people of this earth offend them' They assert that that the incom- parable sterile woman begot a son, and the latter got up on the horns of the hare and plucked, without fail, the flower of the sky !
7. If ypu assert that the Karma effected in a former birth attaches to one in his present life, how is this possible, when we see all the Karma die with the death of the body. Oh, my good sir, if you say that this Karma lives in sFiks/inta (subtle) form, then it is like saying that flame can bum apart from the wick of the lamp.
8. If you compare the action of Karma to the dead straw which rotting in the field comes forth again as fresh grass, this is possible wherever you manure the field with the straw\ This will illustrate the case of those who wish to derive as profit the excreta of a man who coming tired and hungr}- was fed with food.
9. O fool, if you 5*ay that it is by this Karma, men's bodies and qualities and intelligence do not fit with each other, then, by what sort of Karma, do not all the fingers on one's palm resemble each other. All these differences are due to the propor- tionate increase or decrease in the constituent elements.
lo.* If you say that it is by the effect of Karma men endure pleasure and pain, then, tell me, by what sort of Karma does the body feel pleasure when I am smeared wilh fragrant
and he fails not to/ling irony aid rdictile, against his antagonists, as all false reformers do, but irony and ridicule have never been known to secure one single convert.
•The last three stanzas deny the existence of Karma. The Bud- dbut (not Esoteric if you will have it; goes a step hi(;her than the Ckinhka and to the four elements and iheir products, he adds Karma. Karma «n bitj capitals is his God virtually, the cause of all existen< e. ami wQen you kui this cat'>se, you cease to exist.
^
12
blVAjNANA SIDDHIYaR
[Book II.
sandal- water, and feel extreme discomfort when brought in contact with fire. All these are due to the nature of these things.
1 1. If you assert there is a soul independent of the body, do not make a false assertion. Such a soul must be perceived by one of the six modes of perception. The assertion against the proof furnished by perception is like statements about the length of the hare's horn in the world !
12. If you say that God is Arapi. then He is non-intelligent like the sky. If He is a Rupi, then he is one wit|;) the objects of this world. If you s^y He is Rupa-rupi, then tell me, can you suspend a stone in the sky.
1 3. Oh ! Why should these people follow these various delusive pp.ths, and fall into error and sorrow, when their own Veda asserts that the elements evolve into food, and from food arises body, and from the latter mind and the rest, and resolve into each other in the same order ?
14.* O! These fools give up the pleasures on hand in this woild, hanker after heavenly pleasures, and drown themselves in sorrow. '1 hey are like those, who feeling thirsty, leave the water in their presence, and fly after a beautiful mirage, only to die of greater thirst.
15. O hail to you, O Vami, give me your hand. You are my real incomparable friend, since you pursue like myself
* Herein is indicated the abliorrence of all good men and true in regard to the arts and practices of thp Vaniachiri, and it will be an absurd caricature and blaspheming of real Hinduism to seek to identify this Vamachar with Hinduism. You may as well call this Lokayita wallowing in the lowest depths of fvassiou and vice, a follower of Hindu- ism ! The bane and curse of Hinduism has been its so-called tolerant spirit and spirit of compromise, to seek to sanction and clothe with its approval, all sorts of opinions, low and false, and partly false. Could we conceive of any couutry where so many myriads of divergent faiths and inconsistent practices seek to live and propagate themselves under a spirit of miscalled universal religion and universal truth. Truth cannot be so hideous and repellent as in some of these forms. O, for a day when truth will bi ui.covered lu all its Gl9ry and in all its Beauty !
V
•'1
Chap. L]
PARAPAK5HA — CHARVaKA
'3
the paths of murder and robber}' and vice which the cowards call evil, and are the light of an admiring group of girls with lovely braids of hair.
i6. I5a and Brahma, Vishnu and Indra, attained their great- ness by having associated themselves with their goddesses. If you also wish to attain to such greatness, you will do well also to enjoy life with beautiful women with fragrant locks.
17 — 20. Instead of deriving pleasure from the society of women, people die by •belie\'ing in the shams set up by false s>'stem5 of philosophy, and by believing in a future existence.
21. Why do you get weary in pursuit of Mokiha? Show me one, who had pointed out thii way, or had seen it, or had heard of it? Without transgressing the laws of the kfng. earn money, and seek pleasure as well as you can.
Refutation of Charvaka.*
i.t O Loka>ntaI Why do you hold that whatever is seen by direct perception is true, and whatever is inferred is false? Tell me, how you know that you had a father and mother, when your father had died before your birth, and your mother after giving birth to you ? It could only be by inference and not b}' direct perception.
2-t When you assert that, when it begins to lighten and thunder and the heavens darken with clouds, it will surely rain, and when you assert that, when the river-flood dashes down Sandal and Agil trees, it had surely rained on the mountain ghats, your knowledge is derived from inference, and not by direct perception.
3. t If you assert that even such inference is only perception as it is derived from our knowledge of prev.ous direct perception (of observed instances), then, how do you know that mtelligence
• The words Char^-lka and Lok-^yita are synonymous.
f These HaitTM show bow the world's knowledge is boilt 00 lasttiDOoy and inference and that without these two instruments of know- ledge, it will be mxfooftbie to know anything, 'i he Lok.iyita's sphere ot
*. ^- "i
> >'
i
12 SiVAjNANA SIDDHJYaR 1 Eook 11.
sandal-water, and feel extreme discomfort when brought in contact with fire. All these are due to the nature of these things.
11. If you assert there is a soul independent of the body, do not make a false assertion. Such a soul must be perceived by one of the six modes of perception. The assertion against the proof furnished by perception is like statements about the length of the hare's horn in the world !
12. If you say that God is Arjpi, then He is non-intelligent like the sky. If He is a Rupi, then he is one wit|;i the objects of this world. If you s^y He is Rupa-rupi, then tell me, can you suspend a stone in the sky.
13. Oh! Why should these people follow these various delusive p?.ths, and fall into error and sorrow, when their own \'eda asserts that the elements evolve into food, and from food arises body, and from the latter mind and the rest, and resolve into each other in the same order ?
14.* O! These fools give up the pleasures on hand in this woild, hanker after heavenly pleasures, and drown themselves in sorrow. 1 hey are like those, who feeling thirsty, leave the water in their presence, and fly after a beautiful mirage, only to die of greater thirst.
15. O hail to you, O Vami, give me your hand. You are my real incomparable friend, since you pursue like myself
* Herein is indicated the abhorrence of all good men and true io regard to the arts and practices of thp Vaniachari, and it will be an absurd caricature and blaspheming of real Hinduism to seek to identify this Vamachar with Hinduism. You may as well call this Lokuyita wallowing in the lowest depths of pwissiou and vice, a follower of Hindu- ism ! The bane and curse of Hinduism has been its so-called tolerant spirit and spirit of compromise, to seek to sanction and clothe with its approval, all sorts of opinions, low and false, and partly false. Could we conceive of any couutry where so many myriads of divergent faiths and inconsistent practices seek to live and propagate themselves under a spirit of miscalled universal religion and universal truth. Truth cannot be so hideous and repellent as in some of these forms, O, for a day when tiuth will bj ui.covered m all its Glory and in all its Beauty !
Chap. I.] PARAPAKSHA — CHARVAKA '3
the paths of murder and robbery and vice which the cowards cal! evil, and are the light of an admiring group of girls with lovely braids of hair.
1 6. l§a and Brahma, Vishnu and Indra, attained their great- ness by having associated themselves with their goddesses. If you also wish to attain to such greatness, you will do well also to enjoy life with beautiful women with fragrant locks.
1/ — 2o. Instead of deriving pleasure from the society of women, people die by -believing in the shams set up by false systems of philosophy, and by believing- in a future existence.
21. Why do you get weary in pursuit of Moksha? Show me one, who had pointed out this way, or had seen it, or had heard of it ? Without transgressing the laws of the king, earn money, and seek pleasure as well as you can.
Refutation of Charvaka.*
i.f O Lokayital Why do you hold that whatever is seen by direct perception is true, and whatever is inferred is false? lell me, how you know that you had a father and mother, when your father had djed before your birth, and your mother after giving birth to you ? It could only be by inference and not by direct perception.
2. t When you assert that, when it begins to lighten and thunder and the heavens darken with clouds, it will surely rain, and when you assert that, when the river-flood dashes down Sandal and Agil trees, it had surely rained on the mountain ghats, your knowledge is derived from inference, and not by direct perception.
3. t If you assert that even such inference is only perception as it is derived from our knowledge of previous direct perception . (of observed instances), thtai, how do you know that intelligence
• The words ChSrvaka and I^kSyita are synonymous.
f These Stan/as show how the world's know!edf:je is built on l|Btinx>ny and inference and that without these two instruments of know- ladge, it vsill be in:p<^^ble to know anythiug. 'ihe Lok^yita's sphere of
14 SivajnAna siddhiyar Book II.
arises from the body composed of the four elements ? And if not by inference, how do you know that your intelligence per- ceives sensations by means of the senses? How do you derive this visible body by the union of invisible elements ?
lof^ic is indeed too narrow, and his modern representative has certainly advanced beyond him, in this, as in not stopping short of only four ele- ments. And he accepts now a fifth elemen*^, an ether, and electricity etc. And the modern materialist has discovered several scores of elements and has reduced the four or five so-called elements into much simpler ele- ments called gases, such* as nitrogen, oxygen and hydrogen etc., and as such the old Indian classification of elements into four or five will therefore seem incorrect. But not so necessarily. The Indians recognize" finer conditions of matter ; and if we translate the term ^^i) (whiclj does not necessarily convey an idea of a simple substance) into merely a condition or state of matter, then the division of substances into five l^^ld (Bhuta), states of matter, will stand good, and they will be, the solids, the liquids, the gases, heat and electricity. The Loki- yitas are, however, very few who follow this scientific investigation, so far, though the Germ-plasm theory holds sway still among a small section of European Materialists and so called Idealists. The more res- pectable of the modern day materialists go by the name of agnostics and positivists and humanitarians. They postulate a mind and matter so far as they are within our cognition and no further ; and they are not able to assert positively whether mind is derived from matter or matter is a product of mind. And as regards a future or a past and anything higher than your own mind (phenomenal), they plead complete ignorance; and they are elo- quent, however, on our duties to each other and to the whole race and about the miseries of mankind and the means of relieving them ; and they cry down all religions and institutions as superstitions and conventionali- ties 4nd lies as intended to cheat and deceive credulous mankind. And it is no wonder that among some at least of these modern day agnostics Buddhism is becoming fashionable. But there is a difference between these i.nd Buddha. Buddha was a strict moralist, and his high ideal was Duty, and he believed in the darkest pessimism. But the modern day humanitarian believes that the world, as it is, can be bettered, and more pleasure, and in course of time, (he highest pleasure can be introduced into society, if only people will.be induced "to see".
Chap. I.J PARAPAK5IIA— REFUTATION OF CHARVAKA J'5
%\'ith Max Nardau " the civilization of to day, whose characteristics are pessimisms lying and selfish egotism, followed by a civilization of truth, love of one's neighbour and cheerfulness." See how vivid is his hope! " Humanity which is to-day an abstract idea, will then be a fact. Happy the later born generations, whose lot it will be to live in the pure atmosphere of the future, flooded with its brighter sun-shine, in this per- petual fellowship ; true, enlightened, good and free ! " A noble ideal and noble future indeed, if it could be realised, by the methods proposed! How vain are these hopes with the history of Buddhism before us! The Singalese disciples of the Renowned Buddha are the grossest beef- eaters in Ceylon, and it is a horrible sight which meets one at every turn, these beef-stalls. The Singalese would argue, O the Renowned Buddha only enjoined us not to kill but not to eat dead meat of any kind. And so will everything, the most glorious looking maxim and precept be reduced to a mere letter and a sham, when you deprive one of any higher aspira- tions than your present phase of existence ! Why should I care for my neighbour or for the perpetuation of the race, if I am to be no more to-morrow and why should I not take my utmost share of this world's pleasures, as our ancient Lokiyita asks ? If there is misery, the best remedy would be not to undergo all this trouble and vexation, but to annihilate the whole world by the most deadly of human means, maxim guns and torpedoes. "The weak should go to the wall" and "the survival of the fittest " are their catch words. " Why should we allow the ignorant and weak nations and principalities of this earth any longer any existence ? " Nihilism and the so-called Idealism and Positivism and humanitarianism all tend gradually to lower itself down to anarchism.
There is however a lesson which every one ought to learn even from a Lokuyita, and which should not easily be forgotten. And that is to learn to test the facts, inferences and higher t«stimony, projx^rly and scientifically, and not to accept them blind- fold as facts and inferences, the moment it is presented so before us, however patent it might seem to be and however hi<^h the authority of the one who appeals to us. There can be no sin greater than credulity in scientific investigation, and honest doubt is essential to right understanding. There is the other e.x- treme of turning deaf to everything which may not seem to suit one's fancy atid sniffing at well attested facts, and we sec to-day even Truth (of Mr. Lab'.ju'-here) asking for a fair heating to Mr. Gatakcr, ' the expert water tmdcr ' in ihc^e Hurdb. " SVhal may be the explanation ol Ins
I
14
§IVAJXANA SIDDIIIY/?
Book II.
arises from the body composed of thefour elements? And if not by inference, how do you know tht your intelligence per- ceives sensations by means of the sensB ? How do you derive this visible body by the union of invisile elements?
lo^ic is indeed too narrow, and his modern epresentative has certainly advanced beyond him, in this, as in not sloping short of only four ele- ments. And he accepts now a fifth elemenf,.n ether, and electricity etc. And the modern materialist has discovered sferal scores of telements and has reduced the four or lave so-called elemats into mu(5h simpler ele- ments called gases, such "as nitrogen, cygen and hydrogen etc., and as such the old Indian classification o elements into four or five will therefore seem incorrect. But not so necessarily. The Indians recognize' finer conditions of matter ; anc if we translate the term u^ti (which does not necessarily convey andea of a simple substance) into merely a condition or state of matter, tha the division of substances into five L4,^m (Bhuta), states of matter, wl stand good, and they will be, the solids, the liquids, the gases, heat nd electricity. The LolcS- yitas are, however, very few who follow lis scientific investigation, so far, though the Germ-plasm theory holr sway still among a small section of European Materialists and so cald Idealists. The more res- pectable of the modern day materialists go r the name of agnostics and positivists and humanitarians. They posti. te a mind and matter so far as they are within our cognition and no furtsr ; and they are not able to assert positively whether mind is derived fromiatter or matter is a product of mind. And as regards a future or a past al anything higher than your own mind (phenomenal), they plead complet ignorance; and they are elo- quent, however, on our duties to each othermd to the whole race and about the miseries of mankind and the meanof relieving them ; and they cry down all religions and institutions as sufrstitions and conventionali- ties a,nd lies as intended to cheat and deceiveredulous mankind. Audit is no wonder that among some at least of lese modern day agnostics Buddhism is becoming fashionable. But tore is a difference between these and Buddha. Buddha was a strict ioralist, and his high ideal was Duty, and he believed in the darkest jssimism. But the modern day humanitarian believes that the world as it is, can be bettered, and more pleasure, and in course of tinr^ the highest pleasure can be introduced into society, if only peopkwill^ be induced "to see".
'i
\
*t-^i^
■•l'**>
Chap. I.] PARAI :. \— REFUTATION OF CHARVAKA
n
* ataGB lauioin, »W«tilj.ll»ls
latkidniaiiooiiiila) ui decttiitj, Dth
MiUB&lkBl
i^Aioniolijtt!!
iteiiUiiiliitti! ttkiuitixjiKKir
i>i
||jlOlll(lillltSl>
eoiidbiii;M' Mgiiiusiaiiciiv
if these oodn^il*
; aniist.uiiliis'if-'
with Max Nardau ' le civilization of to day, whose characteristics are pessimisms, lying ?d selfish egotism, followed by a civilization of truth, jOve of one't >e ibour and cheerfulness." See how vivid is his hope ! " Humanity whic is to-day an abstract idea, will then be a fact. Happy the later born i^ei rations, whose lot it will be to live in the pure atmosphere of the fut.re .hooded with its brighter sun-shine, in this per- petual fellowship ; tr lightened, good and free ! " A noble ideal and noble future indeed, could be realised, by the methods proposed!
How vain are these ,c ;3 with the history of Buddhism before us ! The Singalese disci pi-s the Renowned Buddha are the grossest beef- eaters in Ceylon, and it i a horrible sight which meets one at every turn, these beef -stalls. Th i: igalese would argue, O the Renowned Buddha only enjoined us not t' I but not to eat dead meat of any kind. And so will everything, the i;; js ^lorious looking maxim and precept be reduced to a mere letter and a ih n, when you deprive one of any higher aspira- tions than your present lase of existence 1 Why should I care for my neighbour or for the pt Detuation of the race, if I am to be no more to-morrow and why shoi 1 I not take my utmost share of this world's pleasures, as our ancien Lokayita asks ? If there is misery, the best remedy would be not tr undergo all this trouble and vexation, but to annihilate the whole ', oi by the most deadly of human means, maxim guns and torpedoes, "he weak should go to the "nil" and "the survival of the fittest. ' e their catch words. " W, the ignorant and weak n ions and pri^ lities of
any existence?" Nihiliii and the humanitarianism all tf : d radually to There is however i ] son which , a Lokayita, and whi( ii s)uld not learn to test the f; scientifically, and n the moment it is pr^ be and however hii. can be no sin gi honest doubt is ess treme of turning d< fancy and sniffing < Mr. Labouchere) a water tmder 'in i.
ou' we allow iny longer ism and sm.
en from
at is to
erly and
inferences,
^ht seem to
There
I, and
the other ex-
to suit one's
ven Truth (of
. , ' the expert
uiaLion of his
^
/
l6 SIVAJNANA SIDDHIYAR . [Book II.
4. Besides, we have seen that the statements contained in the Vedas and other treatises prove true. Fof instance, we find the remote calculations of Astronemers and Astrologers verified in'due time. Besides, persons are able to discover buried treasure by following the directions given in certain books.
5. Why do you say that matter is imperishable and un- changeable ? As its form changes, there must be one who causes these changes, in the same way as we infer a potter, when we see pots made out of clay. If you say, these need no cause as the bubbles formed in water, then even then, bubbles are formed by the agency of air and not without any cause.
6. And then, the bubble formed of water and air is only of the samb kind as its cause ; similarly, the product of the body will be similar to the body itself and not like mind which is of a different nature. You may say that the product is dissimilar like the red juice produced on chewing betel and nut ; but then the colour is inseparable from the matter itself, and on analogy, the mind must be inseparable and concomitant with the functions of the body. But we see the life departing when the body is left behind, and hence what you say cannot be true.
7. When the betel and nut are chewed together, redness alone results. But by the union of different kinds of matter, senses and sensations and qualities of different grades and kinds result. How could this be ? And then, you will have to notice that an agent is required to bring together betel and nut ; and
success, and that of other men who work in the same line, I do not know ; but it seems to me, as I said before that when a man can show that what he IS doing is a commercial success, there is privia facie evidence that he is able to find it. Scientific men ought to be able to tell us how it is done ; and if it is all trickery and imposture, they ought to be able to show us how the trickery and imposture are performed." And as there is even a tendency in a people to believe in the impossible and the marvellous, and we have reason to suspect that this tendency is giowing more upon us, following a blank Atheism and Nihilism, the caution conveyed above to test fa. ts and inferences and experiences, and not to swallow them whole- sale, may not be thought unwarranted. c
Chap. I.] PAPAPAKSHA — REFUTATION OF CHARVAKA I7
as such, you will have to admit plainly that for brining about material causation, an agent is also required.
S. If you say that the five senses, hunger, sleep, fear and passions are produced from the body, without any other first cause, like the web from the spider, then why don't you produce the web from the sky ? As the elements unite only in one way, then differences of sex and gender and different orders of creation will become impossible.
9*. If you deny Karma, then the different orders of creation and their different senses, varying in* number and intelligence, from one to five cannot be. Then again, the mere union of matter, cannot produce learning and enjoyment and qualities. Karma alone car. cause these differences.
« Single- sensetl (touch) are trees and grass and vegetable kingdom. Double sensed (touch and taste) are of the order of the Mollusca, starfish, snails, oysters &c., triple-sensed (touch, taste and smell » are white ants, ants, &c ; four-sensed, (the last three with sight) are beetles, butterflies, &c.; five sensed (with hearing) are devas, men, beast and birds &c. To these t'lve senses, European scientists add the alimentary canal and the genital organs and the pleasures derived therefrom, but they may be classed priniarily as touch. These senses from touch to hearing are in an ascending scale of intelligence, the least intelligent being touch, and the sense most intelligent, the sense of hearing ; ami the sense of sight competing with it for the first place almost. .Au.l the orders of creation possessing only one or more senses are also p'aced in a lower or higher order of development and intelligence. The lower orders simply live to propagate its species with no higher pui pose (in itself the highest; and as the species are more and more devcluj^cd they increase in usefulness. And if man in whom the senses arc most fully developed and highly intelligent, lives to eat and to procreate, we say of him, that he is vegeLiting ami that he is leading an animal life. Man*s pursuits are accordingly high or low inasmuch as he devotes himself to the purpose of one sense or other. And the man who can use his eyes and ears most, and then thinks out the facts he has observed, ajid proceeds to higher and hi^jher views of lif«, he alone ran be said to have lived his life. Ihe arts, gastronomy, horticulture, painting and mubi'. follow the same law nf if::>the(ici. in
3
T
i6
sivajnAna siddhiy;-
[Book II.
V i
4. Besides, we have seen that the tp.iements contained in the Vedas and other treatises prove ti^ For instance, we find the remote calculations of Astronmers and Astrologers verified in-due time. Besides, persons arcable to discover buried treasure by following the directions give ii certain books.
5. Why do you say that matter mperishable and un- changeable ? As its form changes, the^e lust be one who causes these changes, in the same way as we ner a pottec when we see pots made out of clay. If you say.these need no cause as the bubbles formed in water, then even if n, bubbles are formed by the agency of air and not without any iuse.
6. And then, the bubble formed f water and air is only of the same kind as its cause ; similarly, he product of the body will be similar to the body itself and noUike mind which is of a different nature. You may say that ts product is dissimilar like the red juice produced on chewing )etel and nut ; but then the colour is inseparable from the mattt itself, and on analogy, the mind must be inseparable and concoiitant with the functions of the body. But we see the hfe dep-ting when the body is left behind, and hence what you say cann . be true.
7. When the betel and nut are cwed together, redness alone results. But by the union of dferent kinds of matter, senses and sensations and qualities of disrent grades and kinds result. How could this be ? And then,you will have to notice that an agent is required to bring togcccr betel and nut ; and
success, and that of other men who work in tV same line, I do not know ; but it seems to me, as I said before that whera, man can show that what he IS doing is a commercial success, there is piua facie evidence that he is able to find it. Scientific men ought to t able to tell us how it is done ; and if it is all trickery and imposture, tby ought to be able to show us how the trickery and imposture are perforied." And as there is even a tendency in a people to believe in the imposi)le and the marvellous, and we have reason to suspect that this tendencjis growing more upon u5, following a blank Atheism and Nihilism, the.aution conveyed above to test fa^ts and inferences and experiences, andiot to swallow them whole- sale, may not be thought unwarranted. (
i
>
><Ji^
h
Chap. I.] PAIVM \KS\ — REFUTATION OF CIIARVAKA
17
"i^k
kbiibblsiitfai
i wed mi
ieuliiKiiii t praiiKtisia b((tliixinut;hii r ttHaiHlaiiui ■MvukM Ktif ihoiiiiti^! ptbetnie,
b, ibie to t8iBii«
as such, you will ha\ to admit plainly that for brinpng about material causation, an ^ent is also required.
8. If you say ih; the five senses, hunger, sleep, fear and passions are prodi '^td from the body, without any other first cause, like the web fro the spider, then why don't you produce the web from the si ? As the elements unite only in one way, then differei^.cc^ ' ^ex and gender and different orders of creation will become, ir tossible.
9*. If you derA I irma, then the different orders of creation and their different st 5es, varying in* number and intelligence, from one to five carot be. Then again, the mere .union of matter, cannot produ ,> learning and enjoyment and qualities. Karma alone can caus( hese differences.
* Single-sens. 1) are trees and grass and vegetable kingdom.
Double sensed (touch ai taste) are of the order of the Mollusca, starfish, snails, oy?i';s c, triple-sensed (touch, taste and smell) are white ants, ants, &c ; lot sensed, (the last three with sight) are beetles, butterflies, c&c; five sens d (with hearing) are devas, men, beast and birds &c. To these l e ^nses, European scientists add the alimentary canal and the genital o ans and the pleasures derived therefrom, but they may be classed pr farily as touch. These senses from touch to hearing are in an a^c-^n ng scale of intelligence, the least intelligent being touch, and the ^cn: most intelligent, the sense of hearing ; ami the sense of sight competin with it for the first place almost. And the orders of creation posset ng only one or more senses are also p'aced in a lower or higher ord< of development and intelligence. The lower orders simply live to opagate its species with no higher put pose (in itself the highest ; 1 d as the species are more and more developed they increase in usefu ess And if man in whom the senses are most fully develop' ' ir highly intelligent, lives to eat and to procreate, we say of him, i! vegetating and that he is leadijig an animal
life. Man's purt;u , ; accordingly high or low inasmuch as h- devotes himself to th*- j pose of one sense or other. Anj who can use his he has observed, alone ran be sai horticulture, painl.
3
nd ears most, and then think
o to higher and hi^'b' lave lived his Ji;' I music fol
An^J^
. #
/
/
iS §iv\jnAna siddhiyAr [Book II.
ID. If you say that matter causes mi'nd, then, we do not see any mind in earth, air or fire etc. If you say that intelligence can only arise, after the body is formed, then why is there no mind in the dead body? If you reply that it is by the absence of Prana, breath, then why is there no consciousness
r
in sleep ?
the matter of their appreciation ; gastronomy the lowest, as music is the highest. A single morsel can only appetize' one man, but a single flower, a single picture, a single note of music, what a large and spread- ing circle of human beings it can attract and influence. And one principle- derived from these has its bearing on Ethics. The highest intelligence is the highest Morality and the highest Benevolence. No man can claim to any intellectuality if his conduct is not consistent with his professions ; we rate a most learned man's worth at zero, when he does not give the benefit of his learning to his fellow men and is not useful to them. The greater the man's learning the greater in his sphere of usefulness. Great men and true are the most bene- volent ; they are the salt of the earth ; they are the world's luminaries. They live not for one country nor for one age. Great musicians, and great sages have breathed their harmony and given their thoughts which live for all time to come and like pollen of flowers leave one brain, and fasten on to another, vivifying and fertilizing and fructifying this other.
Lo! The man of learning puffed up with his own learning and importance, and looking down upon others as beneath him ! A man might take the highest degrees, the Un'iversity can offer him, and if in the duties of life, set for him, he does not show honesty or sympathy, remembering his sovereign and his God, of what use are his titles? A man might be a great lawyer ; what is the use of him, if he is cold and selfish and calculating, unless it be, by the lacs he amasses, he wishes to live well and to see others of his line behind him live also ? And unfortunately, the sense of ' living' only becomes too predominant in his descendants, and a fortune acquired with so much skill and hair-spUtting is easily enough dissipated.
Man is therefore given a choice, unlike other orders of creation to select the lower or the higher, and in the wisdom of his choice lies his whole future. <
Chap. I.] PARAPAKSHA — REFUTATION OF CHARVAKA IQ
II.* If you say thatintelliger.ee is a product of the body, then, in different orders of crealion from ant to elephant, intelligence must differ in equal proportion to the respective size of the body. On the other hand, the animal with the bigge-^t body (elephant for instance) is less intelligent than the animal (man) with a small body. Explain this difference if you can. ^
12. If you say that, when the elements unite, intelligence preponderates when material components are less gross, and intelligencers less when the material components are more gross, then, the respective bodies should neither grow larger nor smaller, and they should be stationary as once formed. On the other hand, the bodies grow and decay with time.
13. If you say all these are due to nature, then nature must be uniform, and as such you should account for differences of persons being bom as male and female. And why should procreation be possible by means of male and female ? And as such it will falsify your theory that the natural body is caused by matter. Your thejr>' is illusory. 1 hese differences are really caused by one in accordance with each one's Karma.
♦McKlern materialists locate the intelligence not in the body but in the brain. And the objection herein pointed out is explained by the fact that the brain is divided into parts which have different functions to perforin such as motor and sensory, intellection and will &c ; and in large animals the portion of the brain (medulla oblon|^a4a and ccxebeHum &c ,) which has to control the large muscles are largely developed, and the brain proper (cerebrum; is least developed. In man, si^e for size, the fiontal brain is laiger and more fully developed and convoluted. No doubt there is a considerable torielation belwecn the brain and man's intelligence, but the mo.n mature investigation fails to establish any caii5.ai conqeciion between the two, except a coiteation. And this is quite consistent with the theory of Siddhioitis, who jx>s- tulate an eternal connection and correlation between mind and iA>dy and who even postulate that even in Mukti, the tt;f>a<luf(l.i's aiu not annihilated ((y>>^i9^i» Qpj^yt^^'o • m k) thereby diffcjing from the uleaJiit and the niateriali>t who postulate un'y lijuid or iratlcr as a kubsta.-ce and hold the other as a uieie pheuomec-il proiiu.t or a shadow or iUu^oo.
20 SIVAJNANA SIDIMMYAR [Book II.
14. You say that forms are created in thiswise. Like pots
made out oi clay, male and female forms are produced from matter
and these in turn create forms. '1 his we refute. The elements
by their nature possess opposing qualities. You say these will
unite, then tell me if you have seen fire kept unquenched in
w^er ?
[5. If you say that bodies are formed by the union of
diffeient kinds of matter, then why i;^ there ary necessity for
human love? This human love simply fqllo^vs the universal law
set b}' the Lord and His Sakti.
16. You queried what Karma it was by which sandal water was cool and heated water was not. From your own example, understan/l^how one thing get possessed of two qualities. In like manner, it is by Karma, men derive both jy.easure and pain. And then the sense of this pleasure or pain o.ily appertains to the soul and not to the body.
I/.* \A"hen enjoying" pleasure, you would assert that all thi--. is nature and not due to Karma, Iheii why do you feel pain in the absence of pleasure. Tell me if }ou can, how this was derived. 1 his is due to Karma already performed (Prarabdha). Even Karma cannot induce anything Jby itself. God in His infinite love, has to give to each according to his deserts. Ihe souk and their Karma are eternal and eternally connected.
18. If you object that nobody need unite the two (Karma and Soul, &c.) if they are eternal, then hear that Mala, May J, Karma, Soul and Siva are eternal. When souls perform Karma, Karma cannot of itself consciously give thcni their forms. The eternally caused bodies, being unintelligent, cannot unite with the soul of itself. God therefore brings about these unions and enjoyment under an Ktemnl I aw.
* What the materialist fails to account for by referring alt qualities to nature &c., is the factum of consciousness, the thing which becom.es conscious of qualities and of pleasure and pain. This has no sort of siniiiaiity or connection with the objects perceived and when you begin to analyse it, it lies at the basis of your investi- gation. (
Chap. I.] PARAP.AKSHA — REFUIATIOX OF CHARVAKA 21
19.* If by reason of our external senses not perceiving the sou], you deny the soul's existence ; then, can the pot see the eye which 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 external 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. Fjre (ox}genS cannot bum and become apparent unless connected with some substance (carbQu). Ihe soul also cannot be active unless attached to a body. The light bums in a lamp filled with oil and wick. So also, the soul eats the Karma, attached 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 intact, then, can }ou be conscious in dreams, of dream as a dream and not a reality ? Then, is the intelligence of yourself the same as after you are bom. As such, pure intelligence cannot be postulated of the soul.
22. If you say that it is impossible that the intelligence which now decays should again be reproduced, then, will you explain how in sleep you are unconscious and in waking you become conscious. If you ask how one body goes and another body is got, then it is like the soul in sleep losing all consciousness of a body and regaining it in waking.
23. If you ask how it is that the senses are lost in death, and are regained in rebirth, then it is like the man who, losing all breath and consciousness, all on a sudden, regains them after a
• External senses, internal senses and soul and God belong
to ditferent planes and orders of intelligence. In the presfince of the
higher, the lower is non-intelligent and non-apparent (Achit or Asal/,
and as such it cannot perceive the higher. 'Ihe eye is intelligent, we
might say and it perceives objects, but what is its intelligence when
compared to mind; and the eye canuot see mind. Similarly, mind
u non-intelligent in comparison to the soul, and cannot perceive the
ftsul, and \hc aoul ciunot koow God. I
22 sivajnana siodhiyar [Book II.
while. The world Speak of the moon waning and waxing as its death and birlh. Soul's death and rebirth are similar.
24. O my dear Sir, understand that there is an efficient cause, inasmuch as this material world undergoes creation and destruction. If you say that the body formed like a pot frorn clay can only be from matter, then even in a such case, we require an efficient cause like the potter.
25.* The Lord who was difficult of knowledge by the revas and the Vedas, walked with His foo<.steps as a.mediator to the house of the beloved of His strong Devotee (si'asrOQf/eaan-esr Saint Sundara). As such. He is easy to be approached by His devotees. Therefore aproach His Lotus-Feet without fail. He will confef on you even the blessings you desire in this life.
26. t If a rich golden ornament, becomes covered with dirt, we do not bear to touch it. So, in fact, we must regard the sexual passion of women, as a thing fit for our giving it up. These females' bodies are composed of blood, and urine which are ugly to behold. What beneiit do you hope to derive by falling on their bodies ?
* To look up to the Supreme and to hold that all the benefits we derive are from Him, even when we fully recognize that we will reap as we sow, has a high ethical and spiritual value, and is the important step in one's sadana of liberation. And then, when we wishing to v.ithdraw the man from indulging in the lowest pleasures, we teach him to believe that he can get t)etter benefit by following a better path, this is only following a well recognized principle o"f education and must not be counted as a deception. The highest philosophy of duty and Nirvana will not have the slightest attraction for such a man, and cannot wean him for a moment from his practices. The next stanza contains a further step in his conversion.
t You are hrst taught to hope for these enjoyments by referiing 'yourself to a superior path ; and then gradually is instilled into your mind the uselessness of these pleasures. How many men wreck their whole lives by neglecting even ordinary sanitary laws and by most heedlessly associating with the most abominable creatures. And these in their turn carry their curse into other wombs and into othtr generations! How sin multiplies itself and corrupts everything it touches not for one age but
Chap. I.] papapaksha — refutation of chArvaka 23
27. O those women, who are praised for their eyes like fish I What are the}' ? Their bodies are composed of skin, blood, flesh, fat, bones and secretions. They are the urine pot wherein, dirt and worms and urine and phlegm only too well are generated ! Their bodies are only a mass of dirt without doubt.
28. Ones indulging in low women is like the pig wallowing in dirt and enjoying itself. The pleasure we derive by worship of I§a is tbe blemishless and eternal and pure Ocean of Bliss
29. People in whom anger permanently dwells do not understand the benefits of piitience. People wallowing in passion do not know the pleasure derived from passionlessness. Hold on to the Feet of the Supreme Lord of Lords, worshipped by Devas. 1 hat instant, an inextinguishable Bliss will rise in your body. This is Truth.
30. You have regarded passion and other vices as pleasure. This is like seeking pleasure in smothering heat in time of winter and in cool water in summer. If you reach the Godly path, you will obtain everlasting pleasure,
31. We read the Sivagama. We declare the truth of the Three Padarthas, Pati, PaSu and Pasa. We ever praise and worship Isa's victorious Feet. We give up Kama and other low desires, and we hold fast to God's Grace. With this our faith, we hope to leave the stains of the three mala and to unite with the Ninmala God in Mukti.
ut^i(^ ^eoiar ^ eun sti.i})usiulT,TQiM!i(il u^^^pua tr'S^fiuii i^a/^ <rar ojnir-fjp Qev^^iiu> Q/rtL^ Qeieirjp/QiD
for af^es together ! Do they who sin bear these tilings in their mind, or do they know one inblan'.e, in which the sinner has come out unscatlied? With poverty and want of edu.ation and copying of fashions, sexual immorality is only too much on the increase ; and a gallant general in his plaO: in the council would even hold that we have no sense of bcxual morality ! O for a tongue and for a voi< e, that v.ouid stem this tide thai it growio,; upoo u^ I ! !
CHAPTER 11.
' Sautrantika Bauddha's Statement
I.* The Bauddhas are of four classes who denying the Dharma as set forth in the Vedas, follow the Dharma as set forth in the Pitakas, and act up to the five or f ten goldeij. rules, and wear the red vesture, and ^worship the Bothi {Fiats Religiosa — ^ff-sFLDUu)) tree. Of these four, the Sautrantika Bauddha, who recognises no caste, claims our attention first.
2.t The great sage Buddha is our I ord, who becoming omniscient, hated (he five great sins, such as killing etc., and being filled with true Grace, took on himself the sorrows of other beings, and composed the holy Pitaka Agamas praised by the Gods.
* The four classes of Bauddhas are Sautrantika (Representation- ists), Yogachiira (Subjective idealists), Madhyamika (Nihilists) and Vaibhashika (Presentationists). The five golden rules are: (i) Ahimsa, (2) Satya, (3) Asiheya, (4) Brahmacharya aild (5) Sangraha (congre- gation.) For the ten, we have to add, (6) Being seated in high places, (7) not reclining, (8) not wearing sandal etc., (9) Dislike of song and dance, (10) eating before sunrise. Caste includes Dravya, Nama, Guna, cS:c.
t (i) To the Buddhist, Buddha is the God, or his saviour and he sets up his images and prays in its presence, and anything connected with him, su Ji as liis tooth, umbrella. Bo tree &c., has also become objects of fetish worship. The result can't be otherwise. Man always wishes to rest his mind on something higher than himself and when the True One cannot be pointed out, anything that comes in the way supplies its place. While journeying in Ceylon, a Singalese began to preach to us " what you call God, Devadi Deva, Sivadi Siva, Chakradi Chakra was Buddha liimseli." We had to point out that buch good understand- ing between the Buddhist and the Hindu was good enough, but the essential distinction between the two conceptions had to be borne in mind nevertheless. What our Singalese friend called Buddha was a man born in Kapilavastu and who attained Buddhihood. As such he
Ch. II.] PARAPAKSHA — SAUTRANTIKA BAUDDHA *5
3,* There are two methods of proof, namely, Perception and Inference, accepted by the Pitakas. The things derived
could not be the undying and the unborn {^/vuiSieS, LSavu'.S'eS) the author of creation, sustentation and resolution, ThirCpava and Anu- graha ; One who in the words of Tiruvachaka is " the oldest of the old and the newest of the new" [*' Qpesr^eeru ui^u) Gurr(T^LL^u3 Qpasr^esru ut^Ja Quir(r^Qdir tSss'^fSTu n^esoDSih (Suirg^LDau Qup/SmQesr^*^ One who ^v»as before. all the 2: Buddhas put together, one whose Golden crowrf is where all'things and words cease to penetrate (< Q^n^ U!GBBfi(Tfii^Q^netiS\ijr)G:?iTs\}sSjrtii^-Sesrjn Q^irc^'eaaw,' ^ Qun^nn i^'^.^irQfi^ujil) sevcxtTu 3un(r^^np-^Qsu') ; One who fills our hearts with grace like water-flood, brooking not its banks, [^^sapuQ^inQuirs^' vies^^&indjli uKL^Ja ^a^Jsar 'j. There may be no such God, and no suph consum- mation as we assert and there may be only the five Skandas and their result or extinction as the Buddhists assert, yet the two notions of Siva and Buddha are entirely distinct and can have no connection between them. This does not prevent the Siddlianti from holding that it is the only One who appears in every form, and is adopted for worship by mankind, and accepts the adoration of the truly penitent heart
«^a/r). The essential difference of these two statements have to be borne in mind, that the true God is not every ideal (gross or noble) of mankind but is present in every such form. Compare verses 22 aod 23 of Chapter IX of the Gita. " To those who worship Me, not m«ditatin^' on another, to those ever harmonious, 1 1 ring full security of Yoga," and • They also who worship other Gods, with devotion, fall of faith th«y also worship Me, O son of Kuntl ; though this is contrary to the ancient rule." In the subsequent verses, Sri Krishna speaks of them as those not knowing Him in Essence, and that they fall and go to the Golsan:! pitris whom they worship.
(2) The spei.ial acts of grace shown by Buddha are enumerated in Tamil works such as Mauxiiu' alai Sec, as giving up his kingdom, wife and child, losing his eye, giving his Hesh on account of a pigeon, &c.
(3) The I'Hakas are three in number, Vimmaya (Vinaya), Sutra (Sutuij, Abidharma (AbhiJamnia).
• The change is of four kinds.— fi) Increase by change, (2) de< rcasa by change, ^3) remaining the jamc after change, (4) total destru tion by cfaaofB. *
4
CHAPTER II.
Sautrantika Bauddha's Statement I.* The Bauddhas are of four classes who denying the Dharma as set forth in the Vedas, follow the Dharma as set forth in the Pitakas, and act up to the five or r ten goldei?. rules, and wear the red vesture, and ^worship the Bothi {Ficus RcUgiosa — ^!!<fuDSLD) tree. Of these four, the Sautrantika Bauddha, v^'ho recogiiises no caste, claims our attention first.
2.t Tie great sage Buddha is our I ord, who becoming omniscient, hated the five great sins, such as killing etc., and being filled with true Grace, took on himself the sorrows of other beings, and composed the holy Pitaka Agamas praised by the Gods.
* The four classes of Bauddhas are Sautrantika (Representation- ists), Yogachara (-Subjective idealists), Madhyamika (Nihilists) and Vaibhashika (Presentationists). The five golden rules are: (i) Ahiinsa, (2) Satya, (3) Asiheya, (4) Brahmacharya and (5) Safigraha (congre- gation.) For the ten, we have to add, (6) Being seated in high places, (7) not reclining, (8) not wearing sandal etc., (9) Dislike of song and dance, (10) eating before sunrise. Caste includes Dravya, Nama, Gun^, &c.
t (i) To the Buddhist, Buddha is the God, or his saviour and he sets up his images and prays in its presence, and anything connected with him, suJi as his tooth, umbrella. Bo tree &c., has also become objects of fetish worship. The result can't be otherwise. Man always wishes to rest his mind on something higher than himself and when the True One cannot be pointed out, anything that comes in the way supplies its place. While journeying in Ceylon, a Singalese began to preach to US "what you call God, Devadi Deva, Sivadi Siva, Chakradi Chakra was Buddha Himself. " We had to point out that such good understand- ing between the Buddhist and the Hindu was good enough, but the essential distinction between the two conceptions had to be borne in mind neverthelebs. What our Singalese friend called Buddha was a man born in Kapilavastu and who attained Buddhnhood. As such he
m
Ch. II.]
PARAPAKSIIA — SAUTRANTIKA BAUDDHA
»5
3.* There are two methods of proof, namely, Perception and Inference, accepted b}' the Pitakas. The things derived
could not be the undying and the unborn [^/ouiSi&S, i*ijr)u!S:<s^) the author of creation, sustentation and resolution, ThirOpava and Anu- {jraha ; One who in the words of Tiruvachaka is " the oldest of the old and the newest of the new " ('• Qpssr^esru utpJ) Ou{T(T^LL(gio (yser^esru ul^I QuiTi^Qdir iSsa^eeru L/^sa)_DS:2) QuiTg^jisu Qu/b/SujQssr'*') One who was before. all the 2: Buddhas put together, one whose Golden crowrf is where all'things and words cease to penetrate ('C^/r^
seusonu QunQ^arnfj^Qeu')] One who fills our hearts with grace like water-flood, brooking not its banks, (* ^GDjDjjQi^HQuns^' ^iesi^sundjlj uKL^M e-sulsar 'j. There may be no such God, and no sufrh consum- mation as we assert and there may be only the five Skandas and their result or extinction as the Buddhists assert, yet the two notions of Siva and Buddha are entirely distinct and can have no connection between them. This does not prevent the Siddlianti from holding that it is the only One who appears in every form, and is adopted for worship by mankind, and accepts the adoration of the truly penitent heart
«/(5a//r). The essential difference of these two statements have to be borne in mind, that the true God is not every ideal (gross or noble) of mankind but is present in every such form. Compare verses 22 aod 23 of Chapter L\ of the Giti. " To those who worship Me, not riMditating on another, to those ever harmonious, 1 I ring full security of Y(^a," and • They also who worship other Gods, with devotion, fall of faith th«y also worship Me, O son of Kuntl ; though this is contrary to the ancient rule." In the subsequent verses, Sri Krishna speaks of them as those not knowing Him in Essence, and that they fall and go to the Gods and pitris whom they worship.
(2) The spei:ial acts of grace shown by Bucklha are enumerated in Tamil, works such as Mamiiu'alai &.c., as giving up his kingdom, wife and child, losing his eye, giving his riesh on account of a pigeon, &c.
(3) The Pitakas arc three in number, Viinmaya (Vinaya), Siitra fSutta;, Abidharma (Abhidamnia).
• The change is of four kinds;— {i) Increase by change, (2) de< rease by change, ^3) remaining the same atier change, (4) toiaJ destru lion by change. '
t'Mf*
CHAPTER II.
Sautrantika Bauddha's Statemat
I.* The Bauddhas are of four classes rho denying the Dharma as set forth in the Vedas, follow the Dh^ma as set forth in the Pitakas, and act up to the five orcten )oldei3 rules, and wear the red vesture, and ^worship the Bothi (Jtcus Rdigiosa — ^rf^LDffui) tree. Of these four, the Sautrantik Bauddha, who recognises no caste, claims our attention first.
2.t The great sage Buddha is our Lor> who becoming omniscient, hated the five great sins, such as killing etc., and being filled with true Grace, took on himself theiorrows of other beings, and composed the holy Pitaka Agama praised by the Gods.
* The four classes of Bauddhas are Sautrantii ( Representation- ists), Yogachara (-Subjective idealists), Madhyan ca (Nihilists) and Vaibhashika (Presentationists). The five golden ruf are: (i) Ahimsa, (2) Satya, (3) Astheya, (4) Brahmacharya afld (5 Sangraha (congre- gation.) For the ten, we have to add, (6) Being se.ed in high places, (7) not reclining, (8) not wearing sandal etc., (g) Islike of song and dance, (10) eating before sunrise. Caste includes Drav i, Nama, Guna, &c.
t (i) To the Buddhist, Buddha is the God, f his saviour and he sets up his images and prays in its presence, and nything connected with him, su-h as his tooth, umbrella, Bo tree &c has also become objects of fetish worship. The result can't be otherise. Man always wishes to rest his mind on something higher than hijsclf and when the True One cannot be pointed out, anything that coraesn the way supplies its place. While journeying in Ceylon, a Singalese et;an to preach to us " what you call God, Devadi Deva, Sivadi Sivj Chakradi-Chakra was Buddha Himself." We had to point out that sue good understand- ing between the Buddhist and the Hindu was goo< enough, but the essential distinction between the two conceptions hd to be borne in mind nevertheless. What our Singalese friend calid Buddha was a man born in Kapilavastu and who attained Buddlx^ood, As such he
W
il
T?
'^1^ ■_nb.r«^
->
Ch. II.]
PARAl i^S A — SAUTRANTIKA BAUDDHA
«5
3.* There : and Inference, ai
could not be the v. author of creation, gralia ; One who i
t 0 methods of proof, namel}', Perception ,1 1 by the Pitakas. The things derived
;y g and the unborn [^/dulSIsSI, iSlnDu'SeS) the IS atation and resolution, ThirOpava and Anu- i words of Tiruvachaka is " the oUest of the old and the new^t of the new" ['^ Qpesr'Sesru utpJi QurT(T^LL(^iJa
One who was befo. ,; the 21 Buddhas put together, one whose Golden crowrf is where /things and words cease to penetrate (^Q<ftr^
£i6vs\}iTu QunQ^ennpi^^si} ; One who fills our hearts with grace like water-flood, brookirc; it its banks, [^ &isop'U(n^ifrQun5\^ ^/5e»^a/(7ujj unLjua PiSijQesr ']. The^e nay be no such God, and no siy;h consum- mation as we assert a 1 there may be only the five Skandas and their result or extinctions the Buddhists assOTt, yet the two notions of Siva and Buddha ar entirely distinct and can have no connection between them. This d^s not prevent the Siddlianti from holding that it is the only On' w 3 appears in every form, and is adopted for worship by mankind, au' accepts the adoration of the truly penitent heart
ei)(n)3uh). The essentia! difference of these two statements have to be borne in mind, that le true God is "Ot every ideal (gross or noble) of mankind but is premt in every! h form. Compare verses 22 and 23 of Chapter IX tV " '7 % ->se
meditating on another m e,
of Yoga," and «They full of faith they aLo contrary to the ancienl ] speaks of them as thosj and go to the Go' (2) The spec Tamil \ ''"'" >
\
lo worship Me, not ' 1 ring full security s, with devotion, i ; though this is :;rses, Sri Krishna and that they fall
are enumerated in his kingdom, wife a pigeon, &c. I (Vinaya), Sutra
ange, (2) decrease Lai destru'.tion by
26 SIVAJNANA SIDDHIYAR « » [Bk. II.
therefrom are subject and object, and these changes (die) from moment to moment. The subject and object divide themselves into Rapa and An'ipa, Nirvana (<a?i)) and belief («ucp 5®) and each one of the four divides itself into two, and there arc thus eight in all,
4. Riipa is of two kinds, Bhuta Rupa (material form, Achaitanya) and Upadana RuPa (Sensory, Chaitanya); Arupa is of two kinds, Cliitta (mind) and Karma ; Nirvara, of faults and of Skandas ; and belief, of true and false belief.
5*. Earth, water, frre and air are BPta Rupa. Hardness, taste, smell and colour form the U pddana-Rupa . When these eight combine, we have visible forms. Chitta (Buddhi or mind) perceives" sensations through the senses. When the Buddhi perceives such as good or bad, it is due to the effect of Karma.
6. Nirvana of faults (@/r)/Da?®) is attained when the sins of lust, &c. are avoided. Nirvana of Skandas {si^ eSQ) js attained when knowledge of Rupa, name &c. is lost. Right and wrong belief are divided each into aggregation (Q^/reroa), success- ion (0^/ri_/ToF©) and annihilation {Q^t^pp isirs^th).
* From these eight forms and their actions are derived the five Skandas. From the visible form is derived Rupa Skanda (i) ; from the senses, Nama Skanda (Abstract Ideas) (2); from the Buddhi, Vij'ana Skanda (3); from Karma, Vedana (4) and Bhavana (Tendencies) (5). Rupa Skanda are the four elements and their four Upadana ; Namaskanda, the five senses, and Buddhi ; Vijuitna Skanda, the si.\ kinds of SensHlions or knowledge perceived by these six senses ; Vedanaskanda, the know- ledge of pleasure and pain ; Bavanaskanda, ten kinds of merit and ten kinds of demerit. The ten kinds of merit are (r) Aru] or Love, (2) Desire- lessness, (3) Love of austerity, (4) Sweet words, (5) Truth telling (6) Usefal speaking, (7) Preaching charity, (8) Humihty, (g) Giving to the needy, (10) Performance of austerity. The ten sins are (i) Contemplation of Evil, (2) Desire or Lust, (3) Anger, (4) Speaking harsh words, (5) and useless words, (6) and false words. (7) Envy, (8) Thieving, (9) Killing and (10) Doing useless acts. These ten kinds of merit and sin seem to be from the Siitra of forty-two sections, tranolaled into Chinese in the first century A. D. C
Ch. II.J PARAPAKSHA — SAUTRANTIKA BAUDDHA 27
7*. Right belief of aggregation is when we assert that what we call a man is merely the aggregate of the five Skandas. Wrong belief of aggregation is when we assert that man is an entity different from the aggregate of the five Skandas.
8. Right belief of succession is the path of holding that events succeed one another as cause and effect without refer-
* The first kind of Right belief is explained by the simile of the chariot and \%s parts. \Vithout its parts there is no chariot. Without the Skandas, tlJfere is no Atma. To assert otherwise is heresy. Buddha denies clearly the existence of an Atma, but he does posit Buddhi, or mind. It must be remembered that, in his days, the Hindu philosophy as represented by the Gita and the Siddhanta was in existence and Buddha was only arguing against such Hinduism — and against Lokayita. The Lokayita postulated the existence and eternality of the four material elements. Gautama analysed these into the five Skandas, denied its positive existence and only asserted its phenomenal appearance [Q^apjol) aod claimed that it was capable of annihilation [iBn^j)). Beyond these phenomenal appearances, he does assert the existence of mind or Buddhi. This was one of the andakaranas recognized by his opponent. But as for postulating an Atma beyond this mind or Buddhi, Gautama could never consent. According to the Hindu, Atma was different from Buddhi or any one or all of the andakaranas. But Gautama would sometimes identify this Buddhi itself with Atma, or God, as Hindu Idealists identify Atma, individual soul, with Paramatma. With this essential difTerence and distinction in mind, the question whether Gautama affirms 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 Buddhism, which held to the assertion of Buddhi as a Padartha. Thjs will explain also why in the classification of seven jxin'-iples of man according to Theosophy (or shall we say esoteric Buddhism •, Buddhi is classed with the three principles above as imperishable. To the Hindu as such, Buddhism is f lear Atheism and Denial of Soul or Atma. Where the definition and analysis of eacfi is clear and distinct, it serves no good purpose to ;tate that all are one. The reliabihly of the account of Buddhism as herein set forth may be compar- ed with neo Buddhism as represented by sorae'J heosophists, as the Tamil account ftoerns to follow some of the oldest treatike% on Buddbi&m by Hindu Biiddbists both^io Sanskrit and in Tamij.
2i §IVAJN5N'A ?IDDHIYAR [Bk. I!.
ence to time, past, present or future and that in succession there is no continuity. Wrong belief of succession is when we hold that there is one soul or padartha unchanged at all time, in continued succession of cause and effect.
9. To hold that all things that appear will sureK' be annihi- lated is Right belief. To hold that things do not die but are existeat as c.iuse in effect is wrong belief.
10. To this Right belief (Sat-vada) and Wrong belief (Asat- vada are to be added four other kinds of belief nan.ely, Sat-Sat- vada, Sat-Asat-vada, Acat-Sat-vada and Asat-Asat-vada. Sat- vada is when \vd assert an actually existing fact as that an elephant has tu^ks. Asat-vada is when we make statements like that an hafe has tusks.
11. To hold tiiat intelligence is bom from mere contact is Sat-Sat-vad:^. To hold that if an intelligence dies another cannot rise in its place is Sat-Asat-vada. To hold that Intelligence can rise without an antecedent cause is Asat-Sai-vada. To assert the statement like that hair grows on the palm of one's hand and that there is a rope of sand is Asat-Asat-vada.
12. Except our four postulates, we do not understand all that these people assert. Are they not niad in saying that there are Akaa and lime, and several cardinal points, and soul and a Lord v.'hom thought and words cannot reach ? These things cannot be true.
13. We cannot use Aka§ in an}-^ of our productions. If 3'ou say that AkaS holds and gi\-e3 room to everything else, it cannot do so, as it is formless. If you say that it is the cause of sound, it cannot be, as sound is the product of bodies with form. If you say that it is present inseparably everywhere, there are no such things as this or that. (A thing is mere action and attri- bute and not substance).
14. If you assert that man has an Atma or Intelligence, then why does he not understand w.th^ut th^ senses (internal and external) aid sensations and b^oks. if you say that the soul understands by uniting with the senses and by contact of sensations and by permeating into books, th:n why do you feel
Cb. II.] PAR.APAKSIIA — saltrantika eaiddha 2g
doubt as to the color of the cloth you take out in darkness ; • as such it cannot so understand.
15. Man cannot know except by the senses. If, as the sens^ are not intelligent, you say it is the soul that understands in union with the senses, then the soul must, through each one of the senses, feel the same sensation. If you say that the scwl understands as it is joined to the senses, then we are mistaken in not knowing you to be a Buddhist. What you say is really beautiful I . »
16. Is jZd/ha postulated besides Juuna and Jntya by you, sentient or insensient ? If the latter, then it is material (Achetana) like earth. If sentient, you postulate one too much beyond J nana itself, as if a man should say that DhQll rice has DhoU for its curry.
17* If the .^traa is formless, then it cannot be attached to a body with form ; if of form, it cannot be contained in another body. If it is an a ;i« (an atom) then it will pass away without staging in the body through many of its openings. If it is eternal, then it should not be capable of appearance and dis- appearance.
i8.t That the At ma is omnipresent, cannot be true, as our knowledge does not extend everywhere. If Atraa is said to per\'ade the whole body, then it will die with th^ de-Uh of the
• The following quotations from Kttyjala^esi, one of the Pane ha Kivyas (a lost work) are cited in the commaitaries on this stanza.
9<«»/«s-- ., ^QatsaraP t^i^j/^uiri s&iliSi^^'
t If there should then be any doubt that the Buddhist denies; an Atma, the arguments so elaborately set forth from stanzas 14 to iS both ioclu^ive ou;^ht to place the matter beyond all doubt. The co.-nmentators X^vOUb from works of buddhist themselves. These texts deny a Jf^tha as distiact from JiMoa^a Gu^i as diaiioct from Go^a, an Atma as distioct
):
3g
SIVAJNAMA SIDDHIYAR
[Bk. II.
(I
%
i
ence to time, past, present or future and that in succession there is no continuity. Wrong belief of succession is when we hold that there is one soul or padartha unchanged at all time, in continued succession of cause and effect.
9. To hold that all things that appear will surely be annihi- lated is Right belief. To hold that things do not die but are existeat as cause in effect is wrong belief.
10. To this Right belief (Sat-vada) and Wrong beh'ef (Asat- vada are to be added four other kinds of belief nan<ely, Sat-Sat- vada, Sat-Asat-vada, A^at-Sat-vada and Asat-x\ sat-vada, Sat- vada is when we assert an actually existing fact as that an elephant has tutks. Asat-vada is when we make statements like that an hafe has tusks.
11. To hold that intelligence is born from mere contact is Sat-Sat-vad:i. To hold that if an intelligence dies another cannot rise in its place is Sat-Asat-vada. To hold that Intelligence can rise without an antecedent cause is Asat-Sat-vada. To assert the statement like that hair grows on the palm of one's hand and that there is a rope of sand is Asat-Asat-vada.
12. Except our four postulates, we do not understand all that these people assert. Are they not niad in saying that there are Akab and lime, and several cardinal points, and soul and a Lord whom thought and words cannot reach ? These things cannot be true.
13. We cannot use Aka§ in any of our productions. If you say that Akas holds and giv^es room to everj'thing else, it cannot do so, as it is formless. If you say that it is the cause of sound, it canuot be, as sound is the prodftct of bodies with form. If you say that it is present inseparably everywhere, there are no such things as this or that. (A thing is mere action and attri- bute and not substance).
14. If you assert that man has an Atma or Intelligence, then why does he not understand With )ut thi senses (internal and external) a id sensations and bjoks. If you say that the soul understands by uniting with the senses and by contact of sensations and by permeating into books, th:n why do you feel
■i^4^^mii-;
Cb. 11]
PAR.APAKSIIA — SaUTRaNTIKA HArDDHA
29
doubt as to the color of the cloth you take out in darkness ; ■ as such it cannot so understand.
15. Man cannot know except by the senses. If, as the senses are not intelligent, you say it is the soul that understands in union with the senses, then the soul must, through each one of the senses, feel the same sensation. If you say that the soul understands as it is joined to the senses, then we are mistaken in not knowing you to be a Buddhist. What you say is really beautiful I . »
i6. Is jZd/ha postulated besides Juana and Jucya by you, sentient or insensient ? If the latter, then it is marerial (Achetana) like earth. If sentient, you postulate one too much beyond J nana itself, as if a man should say that Dhcjll rice has DhoU for its curry.
17.* If the Atma is formless, then it cannot be attached to a body with form ; if of form, it cannot be contained in anotlier body. If it is an ami (an atom) then it will pass away without staying in the body through many of its openings. If it is eternal, then it should not be capable of appearance and dis- appearance.
i8.t That the Atraa is omnipresent, cannot be true, as our knowledge does not extend everywhere. If Atma is said to per\'ade the whole body, then it will die with th,^ deaih of the
* The following quotations from Kuttjalahesi, one of the Pancha Kavyas (a lost work) are cited in the commentaries on this stanza.
a
^rf^n/ioitiLiir ^f^O»ioareBfl <s^i—ujQuitS <sevuL9i\)^ ailrr^rtiiSfiLf Q%ii^QfieA (tJeoLfSsar/n Q^trrLpQisiTa^u)
t If there shoukl then be any doubt that the Buddhist denies an Atma, the arguments so elaborately set forth from stanzas 14 to 18 both inclusive ou;;ht to place the matter beyond all doubt. The cotnmeutators quote from works of Buddhist themselves. These texts deny a Jfiutha as disboct from JzUna^a Gu^i as dijainct from Guqa. an Atma as distmct
<♦**
30 sivajnana siddhiyar fEk. IT.
body. If it is located in any one organ of the body (such as ihe heart), it cannot have consciousness in any other part of the body as the feet and head.
from Buddhi or other senses. Is :here such a thing as Anna distinct from Buddhi osr not r If it is, then the Buddhist surely denies its existence. It won't do for him to say that his Juina and Gu^a and Buddhi is as good as Atma and that as such, he does not really deny such an Atma. This is perfe^.tly futile as where we ha%-e pointed out abo\-e, Buddhi is regarded by the Siddhi-nti as material and insentient and Atma as noa-material and sentioit. Look at the followjng apology of an argument from the learned Editor of the Monist.
" This is plain to every one who understands that truths are real even though they are not substances or entities. And the same is true of the soul. To deny that \'olition. Cognition, and other mental activities are sabstanes or entities, or that they need a substratum or metaphysical sobject, is not a denial of their existence — it is simply the consistent con- sequeacaof the commonly acknowledged truth that they are not material."
And the able Editor accuses Prof. Oldenburg, the greatest Pili &:holar, of misunderstanding Buddhist texts. It will be apparent to anybody, in the light of our foregoing obsen.-ations, as to who has really misurvderstood Buddhism ; or rather, the fact is, not that Paul Cams has not understood Buddhism but that he has not understood true Hinduism better. The quotation from Paul Carus we have given above contains the gist of the grossest idealism. And Hinduism has been till now solely understood in its idealistic form, which ac- cOTding to the opinion of a number of scho'ars such as Prof. Kunte, Col. Jacob, and as understood by the Hindu schools of Sinkhya (both Niriswara and Seshwara) was derived from Buddhism. The Professor talks of ' the consistent consequenee of the commonly acknowledged truth that they are ^ot material' 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 vice-versa. Anybody who knows anything of the social and political condition of to-day will not fail to be struck with the fact how closely related are Idealism and MaterialisTi and Nihilism and Anarchism of to-day. What to the Hindu Stddhanti is immaterial, to the Buddhist is non-existent. What to the former is material, to the Buddhist is not material. And yet Atma and Buddhi are to be held as synonymous ! »
Ch. II.] PARAPAKSHA — SAUTRANTIKA BAUDPHA 3I
19. How does your Time operate ? If it is that by which all things undergo creation, development and destruction, it will be confused with the objects themselves; and time will cease, when such things cease to exist. To assert that there are three kinds of time and not three kinds of objects is clear WTong belief (Asat-vada).
20. To one standing to the east of myself, the direction where I stan'i is west, but to one west of myself it is east. There- fore tell me which is the proper direction, I stand in. Your wrong belief in cardinal points is therefore false.
21.* You postulate a God who created ihe earth. If tlie earth existed before creation, it needs no creation. If* il did not exist before, then it cannot be created. If creation means creating the effect from its cause, then the world m ust be said to exist and not to exist.
22. t If you say that God creates the world, as a potter makes p)ot out of clay, where did he stay when He made this world. If you say he stood on the world, then the world should have been
♦ The reference in the^last line is to the asti nasti or Sapta Bhangi Nyaya of the Jains, according to which neither existence nor non-existence can be predicated of a thing ; and as in the first case, it will be mere implication and in the second case not a fact. So, all that can be said is • asti-nasti,' 'existent, non-existent.' This is a curious conclusion. There is however an element of "truth in this, so far as the nature of a logical predicate is concerned. Dr. Bain for instance rejects ' existence ' stated by Mill as a predicate and reduces the latter's six classes of predi- cates to three, namely, co-existence, succession and equality. The Buddhist apprehension of the theory of causation is entirely erroneous in the light of the modern theory of causation as involving conserva- tion of energy, held by Western Logicians ; and this only follows what the two schools of SAnkhya (Niriiwara and beshwara) have always heW. Both the Jains arul the Buddhists merely quibble about it and there is neither science nor sem^ in it.
t Tbe argument is that inasmach you cannot bcparate God from the world, no God can cxib) a;> ^ucb apart fiooi the world.
30
SIVAJNANA SIDDHIYAR
[Rk. II.
body. If it is located in any one organ of the body (such as the heart), it cannot have consciousness in any other part of the body as the feet and head.
from Buddhi or other senses. Is there such a thing as Atma distinct from Buddhi or not ? If it is, then the Buddhist surely denies its existence. It won't do for him to say that his Jnana and Gupa and Buddhi is as good as Atma and that as such, he does not really deny such an Atma. This is perfe':tly futile as where we have pointed out above, Buddhi is regarded by the Siddhunti as material and insentient and'Atma as noH-material and sentient. Look at the following apology of an argument from the learned Editor of the Monisf.
" This is plain to every one who understands that truths are real even though thev are not substances or entities. And the same is true of the soul. To deny that Volition, Cognition, and other mental activities are substanc es or entities, or that they need a substratum or metaphysical subject, is not a denial of their existence — it is simply the consistent con- sequence of the commonly acknowledged truth that they are 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, as to who has really misunderstood Buddhism ; or rather, the fact is, not that Paul Carus has not understood Buddhism but that he has not understood true Hinduism better. The quotation from Paul Carus we have given above contains the gist of the grossest idealism. And Hinduism has been till now solely understood in its idealistic form, which ac- cording to the opinion of a number of scholars such as Prof. Kunte, Col. Jacob, and as understood by the Hindu schools of Sankhya (both Niriswara and Seshwara) was derived from Buddhism. The Professor talks of ' the consistent consequense of the commonly acknowledged truth that they are vol materiaV 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 vice-versa. Anybody who knows anything 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 Siddhanti is immaterial, to the Buddhist is non-existent. What to the former is material, to the Buddhist is not material. And yet Atma and Buddhi are to be held as synonymous ! *
Ch. II.] parApaksha— SAUTRANTIKA bauddha
3t
19. How does your Time operate ? If it is that by which all things undergo creation, development and destruction, it will be confused with the objects themselves; and time will cease, when such things cease to exist. To assert that there are three kinds of time and not three kinds of objects is clear wrong belief (Asat-vada).
20. To one standing to the east of myself, the direction where I stan'j is west* but to one west of myself it is east. There- fore tell me which is the proper direction, 1 stand in. Your wrong belief in cardinal points is therefore false.
21.* You postulate a God who created the earth. If tlie earth existed before creation, it needs no creation. IP il did not exist before, then it cannot be created. If creation means creating the effect from its cause, then the world must be said to exist and not to exist.
22.t If you say that God creates the world, as a potter makes pot out of clay, where did he stay when He made this world. If you say he stood on the world, then the world should have been
* The reference in the^last line is to the asti nasti or Sapta Bhangi Nyaya of the Jains, according to which neither e.xistence nor non-existence can be predicated of a thing ; and as in the first case, it will be mere implication and in the second case not a fact. So, all that can be said is ' asti-nasti,' 'existent, non-existent.' This is a curious conclusion. There is however an element of 'truth in this, so far as the nature of a logical predicate is concerned. Dr. Bain for instance rejects ' existence ' stated by Mill as a predicate and reduces the latter 's six classes of predi- cates to three, namely, co-existence, succession and equality. The Buddhist apprehension of the theory of causation is entirely erroneous in the light of the modern theory of causation as involving conserva- tion of energy, held by Western Logicians ; and this only follows what the two bchoois of SAnkhya (Niniwara and bcbhwara) have always heW. Both the Jains and the Buddhi&ts merely quibble about it and there is oeither bciente nor sense in it.
t Tbe argumeal is that inasmuch you cannot beparate God from the world, no God can cxib) a^ kucb apatl fiom tbe world.
32 SIVAJNANA SIDDHIYAR ' [Bk. II.
Created before hand. If you say he was everj^where, and omni- present, then 'everywhere,' must have existed before God and given Him birth.
23.* If you say that God created the world out of nothing, out of His mercy, where is His Grace and mercy, when creating the death-dealing monsters such as lions, tigers and elephants and Yama. If He created all these things as He liked to show His might, then you had better worship a madman.
24. What is the purpose of this creation ? If it is mere play, your Lord is a mere child. If necessitated by Karma performed, then the persons performing Karma must have existed before creation. 1"he truth is, the world is eternal and not created.
25. IfGodisRupi, there must be one who created this form. If He assumed Form out of His mere wish, then all the world could do so by their mere wish. If each gets His form by His Karma, then the Karma must have existed before Him.
26. t If God is Arupi, lie like Akas, cannot lift us from our sin. If He is like the shadow of a tree, then the credit is due to those who neared the shelter (or the benefit is to those who approach the shelter) and as such He is not omnipresent. If He is omniscient, thin a Form is necessary which should be lovingly dwelt upon. If there was no such form, no intelligence could subsist.
* A mad man does not know the consequence of his act and God should have known that His creating these terrible animals must produce evil to His other creatures.
f The Akas does not put forth any active powers. It is merely passive. Here the Buddhist is wrong. We now know what amount of force is locked up in Akas or Ether and the modern European research tries hard only to unlock it and even when they, sometimes by mere chance, unlck such powers, they are past their comprehension, as for instance the X rays. As similar to a shadow, God cannot be omnipresent and omniscient, and no credit to Him, except to those who approach Him. This latter view will account for their believing more in a Buddha, a Mukta, as a saviour than in God. According to the Buddhist, no intelli- gence can be conceived %f> except as dwelling in scnc form.
Ch. II.] PAR^^PAKSHA— sautrAntika bauddha 33
27. If you say the Vedagamas are etemal and prove the existence of God, then what you say, that nobody gave it forth is really beautiful I You, to say that you knew God by the Vedagamas and the Vedagamas by means of God ! This is wonderful indeed ! ,
28.* 1 he vegetable kingdom (Urpija) and all its multitudi- nous forms grow and die like hair and horns on animal's bodies and licnce h^ ve no life or intelligence. "I hey exist for the benefit of other creatures with life, (Anc^aja, Svetaja and Sarayuja\
29.1 You must not kill at all. You "can eat always what had been slaughtered already by others, as a slaughtered animal is simply dead like earth. Tell me who gets the merit of the deed, whether one who keeps a water pandal with fragrant drinking water or one who partook of that water ?
30. To say that the five Skandas are not annihilated but are reduced to their cause is Wrong belief o{{Q/fnpp ifirj^ii), 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.
31.1 To leave off the sins of Kama, envy, etc. to hold on to good deed-, to destroy the desires of the senses, and the sense
* Urpija are produced from the earth ; Andaja from eggs, Svetaja from sweat and damp, and Sarayuja from womb.
t Meat is distinguished to be of two kinds, Kallya ^Karpiya) Mamsa that which < an be eaten, and Akallya (Akarpiya), that which cannot be eaten. Akarpiya is of three kinds, Tiikodi (meat got by direct killing, or express order or impiied consent), Shatkocji (last three and by seeing or hearing that it was killed for bis own use and by not suspecting the character of the slaughter;, Navakodi (the last six and by relish of meal, eaiiritj too much, ptaise of the killed meat). Keaily the distinctions are too nice, but the ignorant cannot possibly understand their niceties and they hold on to the saying tliat they cannot kill but can eat meat killed by others; and in so a< ting, they do not riuike any distirn. lions of the iiicat of any aiumals that might l)c slaughtered for their use.
J The eight kinds of right conduct are— (1) Kight seeing, (2) Kight rouching, (3) Kight :.peerh, (4) Kight anion, (5) Hight life, {») J^i^ht acdeavour, (7) Kight pri6ciplc6gnd (b) Kight tompany.
5
34 blVAjXANA siddhiyAr [Bk. II.
of pleasure and pain, to practice the eight kinds of Right conduct, and to give up all wrong doing and attain to such J nana is to attain to Imperishable Samadhi or Nirvana.
'* Kefutation of Sautrantika Bauddha.
1. O Bauddha, you did say without thought that your Lord Buddha knew everything. I le could iiot know everything, at all times as the universe is immeasurable. -If everything was under- stood by him one by on/^, then the universe should not be called immeasurable. If this is possible by his limitless wisdom, then his wifjdom is not so capable ; he could not know everything, as his intelligei;C-3 dies and is bom from moment to moment.
2. If you say that he will know the rest by knowing a few of each kind, how is this possible, as objects of knowledge are innumerable and one divides itself into innumerable other species. Besides, as human knowledge implies perception of similarity and difference, how is knowledge of various objects possible, by comparison etc., when, according to you, we do not retain the consciousness of each previous moment.
3.* If your Lord Buddha gave • out his Dharnia after attaining Mukti, Nirvana, then his speech after Nirvana (annihi- lation of Skandasj is like that of the person who died by eating ghee and honey together, coming to life again to say, that to eat honey and ghee is bad. If you say he died after giving out the Dharma, then the law was given oy one who had not attained to IMukti and as such it cannot lead one to Mukti. His vain desire is like that of the person who not knowing the depth and breadth
* As Nirvaija is merely the destruction of all the Skandas such as Kupa, Nama &c., no speech is possible after Nirvana. Of course, Buddhists will say that Buddha was a Jivan Mukta, but this will be a contradiction in terms, in the view they take of Mukti or Nirvana. Jf Buddha had not attained to Nirvana, his law cannot proceed from actual experience and cannot be authority. The difficulty arises from the fact of the Buddhist not recognizing a God, Who has not to undergo evolution to increase this experience. And the dilemma which in consequence arisen is beautifully put. The Ne.\t stania foJloVs the same subject. •
Ch. II.] PARAPAK.SHA — REFUTATION OF SAUTRAXTIKA 35
of a rushing flood desires to cross and land all the rest on the other side of the river.
4.* You state that, unlike our God Who, being present in each as taste in water, effects their preservation, your Lord undergoes the fiery ordeal of miserable birth and getting himself releaseji, saves other mortals. This is like a deer rushing to save his kind already caught in the toils of the hunter's net and being caught itself. This law will only lead to gi-eat sin. Your doctrine is really incomf)arable ! It you say that wishing to create Dharma, he was bom and he created the Dharma', then this also might be said of every man that is bom.
5.t If you say that your Lord entered an endless number of
J ft
wombs for the propagation of Dharma, then his births must have been caused by Karma. Nay, if it is said that this is by his mere
* This stanza emphasizes the Su/ rente pruicipie of Siddhanta that God cam.ot he lorn in the /lesh, for any reason, even for the purpose of saving all mankind ; much less of His mere whim, for His own pleasure, for realizing Himself, from Karma, for improving Himself by successive evolutions. He is the supreme subject and cannot beconie the object also, which He will be when He is born. If there is however a Vedic text to that effect, it only means to emphasize the fact of God's supreme nature, that independent of Him, nothing can exist, nothing can act and nothing can be owned. God is Sarva Svalantra, Svamparaprakasa. Everything else is Faratantra and shines only by reflected light, c.f. Tdyuviai.avar,
ireusun Qfisarggesn—uj Q^ujCm." and verse 52 of Karunakara^^culavu]. c.f. St. Karaikalaminaiyar,
t biva is called 'Ayonija.' iJuddhists riaiming a similar Divine attribute for ihcir Lord, liave a story that Gautama's mother on her way to her mother's house was taken with preinature pains in the beautilul forest of Lumbili (Lurabini; but the furt us could not be brought out in the ordinary way and '^e belly had to be cut opeu to remove the child
SIVAJNANA SIDDHIYA
[Bk. II.
34
of pleasure and pain, to practice the eight nds of Right conduct, and to give up all wrong doing and attai to such J nana is to attain to Imperishable Samadhi or Nirvaiia
« Refutation of Sautrantika auddha.
1 . O Bauddha, you did say without bought that your Lord Buddha knew everything. He could hot how everything, at all times as the universe is immeasurable. ,Ifeverythipg was under- stood by him one by ow, then the univer; should not be called immeasurable. If this is possible by his mitless wisdom, then his wisdom is not so capable ; he could not how everything, as his intelliger;ce dies and is bom from moment t moment.
2. If you say that he will know the rd by knowing a few of each kind, how is this possible, as objets of knowledge are innumerable and one divides itself into innmerable other species. Besides, as human knowledge implies percetion of similarity and diflference, how is knowledge of variou objects possible, by comparison etc., when, according to you, ve do not retain the consciousness of each previous moment.
3.* If your Lord Buddha gave, o. his Dharnia after attaining Mukti, Nirvana, then his speech ^ter Nirvana (annihi- lation of Skandasj is like that of the persa who died by eating ghee and honey together, coming to lile a;iin to say, that to eat honey and ghee is bad. If you say he did after giving out the Dharma, then the law was given by one /ho had not attained to Mukti and as such it cannot lead one to lukti. His vain desire is like that of the person who not knowing he depth and breadth
* As Nirvana is merely the destruction of Jl the Skandas such as Rupa, Nama &c., no speech is possible aft" Nirvana. Of course, Buddhists will say that Buddha was a Jivan Dukta, but this will be a contradiction in terms, in the view they take < Mukti or Nirvaiia. If Buddha had not attained to Nirvana, his law canoi proceed from actual experience and cannot be authority. The difficjtv arises from the fact of the Buddhist not recognizing a God.Who hasac . co undergo evolution to increase this experience. And the diiemnii \s hich in consequence arisen is beautifully put. The Next stanza foJlo's the same subject. ■
(
m
ofani' others
4-' as tasti
the fie saves I already itself.
reaJly i
said of (
wombs' beencai ~7t
forreak evaiac wbicii H tktdbc: ttiatiBdei canbeo else is Pa
ar.; ,-
s
¥^:i>^
- - >
I
I
Ch. II.] PARABAKSHA -REFUTATION OF SAUTRANTIKA
35
of a rushing flood desi;s to cross and land all the rest on the other side of the rivpr^
4.* You state t t, inlike our God Who, being present in each as taste in water, e. :L their preservation, your Lord undergoes the fiery ordeal of ii, s able birth and getting himself release^, saves other mortals. T is is like a deer rushing to save his kind already caught in the tils of the hunter's net and being caught itself. Thi.s law wilj c ly lead to great sin. Your doctrine is really incomf)arable ! lyou say that wishing to create Dharma, he was bom and he cre'ed the Dharma* then this also might be said of every man that i bom.
5.t If you say tla your Lord entered an endless number of wombs for the prop:;: aim of Dharma, then his births 'must have been caused by Kanv . Nay, if it is said that this is by his mere
* This stanza e: ;; izes the Supreme principle of Siddhanta that God catiKot he horn in the / ?/», for any reason, even for the purpose of saving all mankind ; : :! ess of His mere whim, for His own pleasure, for realizing Himself, : r Karma, for improving Himself by successive evolutions. He is the su jn le subject and cannot become the object also, which He will be when I- is born. If there is however a Vedic text to that effect, it only means t emphasize the fact of God's supreme nature, that independent of Hi" 1 thing can exist, nothing can act and nothing
1 a Svatantra, Svainparaprakasa. Everything I; only by reflected light, c.f . Tayumanavar,
can be owned. God else is Paratantra anr
and verse 52 of Kan: c.f. St. Karaikai)
QujiuuQuiT(
t Siva is cai attribute for their \ to her mother's \vy forest of Lumbili the ordinary wa'
it aijavul, 1 1; /ir,
csar sStTsn—iiun >
nmg a simile ana's mother
.tare pani^; . could not - cut op**
4
i
4
36 blVAjNANA SIDDHIYAR [Bk. II.
will, then the same can be said of every man that is born. If it is said that he was born not like ordinary mortals but came out of the belly, don't mention to me the Dharma of one, who killed his mother before he spread his Dharma.
6. When the Lord Buddha incarnated himself as beasts of prey, did he not forget virtue and kill men and animals with pleasure? If he did not kill and eat their flesh, did he feed on straw to appease his hunger? You say he took on himself the sorrows of others. Really his acts of grace shown to the woman who had lost her husband and to the bird-catcher are beautiful to behold !
7.* Before 3'ou discover an idea and find words to express the same and put the same in writing, your intelligence would have changed ever so often. How can you therefore have any authoritative treatise ? If you say the words follow one another, then the same words must get repeated. You 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 ?
from the womb. The mother died after the seventh day. Even to-day, we hear in Tibet, the child intended as the future Lama is tal<en out similarly. This is a mere travesty of the noble truth.
* Association of ideas ^#/6;*ff«or ^l^>) is of four kinds, Lamp from lamp [^u ^id^aesnh), air from air (suiTiiy #/5,<j;fr6OT(i)), light from star i^^irsn dF(5^n6orti)^, Pipilika [dt^aSisn a^k^irmui). These are several kinds of illustrations to show the passage of living beings from one body to another and for their final extinction;
The simile of the lamp is as follows. —
DiPaka Santa la. — The life of man, to use a constantly recurring Buddhist simile or parable, is like the Hame of an Indian lamp, a metal or earthenware saucer in which a cotton wick is laid in oil. One life is derive! from another, as one flame is lit at another ; it is not the same flame, but without the other, it would not have been. As flame cannot exist without oil, so life, individual existence, depends on the cleaving to low and earthly thing?, the sin of the heart. If th^re is no oil in the
Cb, II. j PARAPAKSHA — RF.FUTATION OF SAUTRANTIKA 37
8. You said that your Lord performed various virtuous acts in the beginning and became omniscient, and out of grace, gave out the Pitakas 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 o ihis; as such you will get no one who gave out the law in the beginning; as such, whom do you hold as your God in your school ? The fallacy of having no beginning (=s»^3i/^ao^) is present in your argument.
9. If you 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 ? \ye do not find such sanction an>'where. If you ask for our final authority, our ParameSvara, beginningless and of endless knowledge, self-existent when ever>' thing else is destroyed at the last day. He it was Who gave out our law, which is comprised in our Vedas and Agamas, The sages who follow this law also advise control of
lamp, it will go out, though not until the oil which the wick has drawn up is exhausted and then no new flame can be lighted there. And so the parts and powers of the perfect man will be dissolved, and no new being will be born to sorrow. The wise will pass away, will go out like the flame of a lamp, and their Karma will be individualized no longer!
Tdra santdna.' Stars, long ago extinct, may be still visible to us by the light they emitted before they ceased to burn, but the rapidly vanishing effect of a no longer , active cause will soon cease to strike upon one's senses; and where the light was, will be darkness; so the living, moving body of the perfect man is visible still, though its cause has ceased to exist ; but it will soon decay, and die, and pass away ; and as no new body will be formed, where life was, there will be nothing. Again the five bkandas, 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 off at the root, it will be visible a lillJe while only whilst it decays, and will not prcKiu r- any further seed.
Pipiiiki santdna. Again, Trishija, the yearning thirst, is cornpared to a creeper which groH'S like a parasite on the sila trees, and eventually ilettrejra that on which it was nourished ? (Dr. Rhys David's Manual of Biuldh tm). t
38 biVAjXAXA siddhivSr [Bk. II.
pa<^sions and performance of tapas. Your law enjoining; eating before sunrise without washing and eating of flesh was made by a glutton.
10. Authorities are of three kinds, the authority of the Ninmala God {r^.i^^ jm^^), the authority of the sage who provides explanations and exceptions not inconsistent with the original authority (a^t^ m^^), the authority of the successor who following both authorities, gives his ow.i opinion from experience- also (^ff-iq Mso). Could you say to which class of authorities, your law belongs ? As it cannot come under any of these, your law cannot be true.
11. ,0 Pauddha, whom do you praise as Buddha who had attained Nirvana, and why? If you say that the rituals performed in honour of the dead will confer benefits on the living, then the beings must be eternal. And we require a God who will appre- ciate your good acts and confer benefits. But you do not assert so. Your honouring the dead is like supplying oil and wick to a lamp that has been completly extinguished.
12. You say that to know the contents of a book is as good inference as when we infer an author when we find a book written by him. Well, the existence of a hell and heaven you postulate could not be ascertained except from some book. Otherwise tell me. But this knowledge of hell and heaven could not be by inference. This alone is possible by believing in Agama Pramana. As you do not postulate Agama Pramana, your Pitakas themselves cease to be authorities.
13. You state that all things will suffer annihilation. Is this annihilation possible to beings or non-beings or being-non-beings? If to the non-being, then it is ever non-existent ; if to the being, it could never cease to exist ; if to the last, from its character of being a being, it could not cease to exist. If you ask me to point out an object which is not capable of destruction, what you see undergoing changes of birth, growth, and death is the Slhula body (and not the Siikshma body).
14. If you say that things die and are reborn by mere change of form, as the sprout is produced from the seed, then
Ch. II.] PARAPAKSHA — REFUTATION OF SAUTRANTIKA 39
you have forgotten your postulate of Sarvani-ndsii and hold on to the Asti-ndsti doctrine of the Jains. If you say I misunder- stand you, and explain that, what appeared as sprout, leaves, and tree are not stable but are capable of destruction, then hear, that it is not the visible form that is destroyed but changes are wrouo^ht on it by reason of its youth, maturity and old age ; and afler such changes, the subtile (Siikshma) body remains, though the Sthala irarira is d^troyed. ,
15. If you say bodies are formed 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, then 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 body is not capable of preventing decay in old age. If intelligence is the cause, then that which is formless Chaitanya cannot assume Achaitanya (non-intelligent) form, if you assert that bodies are formed from nothing, then we could cull flowers from the sky.
16. 'If you say thai 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 ?€ed by actual obser\'ation, then the fact that a paddy seed does not pro- duce a palm tree but only one; of its own kind requires explanation. As one spet ies of tree do not grow out of another species of seed, what does not exist cannot be produced. I he seed is the cause and the tree, the effect. You also forget what you before asserted that forms (as elTects) are produced from their cause, the live Skandas, as the Moon is formed by beams of light.
17. If you say that the bodies arc formed by means of the four elements and their causes; then these cannot unite, as their natures arc opfK>v,*rl to each other ; and each of the elements <annot be limited to the nature of all other e'emcnts. Understand also ihat ihcsc rl' rn.it .ind their uiu!»cb are all objects of sensation.
^ Tbib 13 a >■<... Aitetited fact of modero Science;
40
51VAJNANA SIDDHIYAR Bk. II.
18. If you say ihat it is matter, in its eight various forms, that forms the body, becoming subtile, as the extracts of medicinal herbs in medicated oil, then we requ-ire a God who could bring about this creation, as the Physician who prepares the oil. If matter alone is the cause, then all forms must be of the same nature. But, as their natures are different, you have not really understood the drift of your words. Then again, show me, if you can, the four causes of the four elements, which are Guna (attri- butes), apart from the four elements themselves.
19. If you say that" intelligence dies at one moment, and at another moment is bom again, then what is dead cannot give rise to a new product. Then the new intelligence cannot know objects and perform functions which the former intelligence knew and performed. If you say that the old intelligence ceases to exist after creating the new intelligence, then two such intelligences could not exist at the same moment. If you 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 be true. If you instance the case of old straw used as manure becoming new straw, to prove that the old sentience dies and is reborn, then know that the old straw does not die altogether but is only reduced to its subtile condition, and from this condition, is produced forth as new straw.*
20. If you say that sentience is generated by association of ideas, then this association must be eternal. If you instance the flow of water in a stream to illustrate your position that the momeiit one sentience dies another takes its place, then, as the things in solu- tion in the first flow of water will flow away with it alone, then all the Good, Va"^ana etc., attaching to the old sentience will die with it and will not become united to the new one. If you say there is no break in knowledge as there is no break in the water flow, then this knowledge cannot be momentary but must be eternal.
* According to modern science, matter is indestructible. They follow the law of conservation ot matter. The old straw does not die and is reduced to its constituent dements by the agency of bacteria and itcaast be so reduced before it caz: be ticsorbed byvtbe pJant a& food.
Ch. II.J PARAPAKSHA — REFITATION OF -SAl'TRAXTIKA 4 1
21. Is this Santana (association) the cause or the effect or the cause-effect? In either of these cases, it must be eternal. If you say that succession involved in causation is the intelligence, even then it must be held to be eternal, as it is ever recurring. If the intelligence is separate, then it is different from the external Senses and as such it will become an eternal object. The consequence will be that instead of our understanding the intelligence as subject and the rest as object;5, the senses must be regarded as subject and intelligence 'as object. * Consider deeply the absurdity of this position. *
22.* If creation and destruction take place at the same moment of time, then these two functions must be the same. If Time is merely the change in the conditions of things, then why do you speak of present, past and future Time. If this is so spoken, as things undergo the successive changes, then \ou must not <;peak of it properly as the present, pa^l and the future, and all the activi- ties of things must be one and the same. If all the diHerent activities are comprised within the same point of 1 ime, then this point of Time is capable of division into three kinds of '1 ime, as for instance, when a needle is passed through a pack of /oo lotus- petals, though the time taken up is ever .so short, yet the ■succession of time can ver>' easily be perceived.
* We are bound to say we are not convinced by these arguments. No doubt there is succession in Time, but Vkhether there is a distinct entity like Time apart from things and actions succeeding one another, that is a matter of doubt altogether. Jt is an abstraction like many other notions such as spare, &c. If there is no perception of succession, there will be no perception of '1 ime. It there is no percepliou of co-,exisiing objects, there will be do perception of space. But that the Buddhist who believes in so many airy nothings such as his Kanna, bis Nirvaq^ &c., should dislike lime is wonderful indeed ! Ct. The loljouing passage tfom Ih. Rhys Davids' Manual of buddhism.
" Strange i% it and instructive that all tbu ^ould iiave ^teemed not uiutttracUve these 2,}0<j years and more, to inaay de!>pauri4iti and earned hearts -tfiat they shouJd have Uusted theinbdves to tiie ;>o seeming stAtely tMid^e wtMci) iiuddlw^Lu Lai, tiiod t(« bo^vl w «e; iL<; tivej vi the
42 SIVAJNANA SIDPIIIVAR [Hk II.
23. According to you, one sentience is produced from another sentience ; this cannot be, as the sentience you postulate suffer^ momentary death. Sentience if it dies once, cannot survive. If the body, as the cause of sentience makes another sentience, then the body must manifest active intelligence even in deep sleep. If the bodily senses are the cause of intelligence, then as the senses are a!\va>s active, the intelligence also can be eternal ^non- momentary).
According lo you again, Karma is the cause of sentience. Hien any particular act performed must be intelligence itself. It is not a fact that any such acts are so.
24. If you say that Karma beg«rts 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 produce the other. As everything is momentary, one cannot produce the other and then die. If sentience after being produced from Karma, destroys Karma, as fire produced from a piece of wood destroys the firewood, then this is fallacious, as Karma is destroyed the moment sentience is bom, and one cannot produce or destroy the other in succession. The fire bom of the hrevvcod, though it can destroy the fireu-ood, cannot produce another piece of firewood.
25. You asseii that that there are dwellers in astral and Devachanic planes (i evils, Celestials, Brahma etc.), and that these have bodies but noi born of a father and mother; as a body is merely a product, there must be a cause for the same. If the caube of this body, sentience, or tl-.e finer matter (eight kinds of
mysteries of sorrows of life. They have been charmed and awed perhaps by the delicate or nobit; beauty of some of the several stones of which the arch is built ; they have seen that the whole rests in a more or less solid foundation of fact; that on the one side of the key-stone is the necessity of justice, on the other the law of causality. But they have failed to see that the very key-stone itself, the link between one life and 'an«ther, is a mere word— this v/onderf ul hypothesis, this airy nothing, this imaginary cause beyond the reach of reason— the individualized and individualizing force of Karma ! "
Gh. II.] PARAPAKSHA — REFUTATION OF SAUTRANTIKA 43
them), or Karma, or was it produced by some other person. The Truth is causation is of three different kinds, first cause. (SiSl^^ih) material cause !3c#o-v\ and instrumental cause (^3fw). To perceive this is real wisdom.
26* O Bauddha, you assert that except the product of the five Skandas. there is no separate entity like Atma (soul). You also assert that there is no being who understands the five Skandas separate fr^m him,-:el/. It is Buddhi that perceives those Skandas. Then, who il is, who has knowiedgo of this Buddhi ? If Buddhi knows itself and other objects, as th. iarftp makes its own presence felt, while it illumines the eye and other objects ; then understand from the same simile, that there must a soul who is conscious of Buddhi and other senses and objeris, as the eye perceives the lamp and other objects.
2y. You loudly assert that >our Ego is merely your body and senses and mind (andalikaranal The body does not know in sleep. The external senses are ai^o dormant in sleep, and, besides are not able to perceive the sensations of each other. As your mind is only momentary, it cannot perceive the past and the future and the present. So the real Kgo is the intelligence which, per- ceiving the Ixjdy, senses, and mind and their functions, discriminates itself from these, and becomes conscious of objects in contact with the mind, through the channel of the senses, and jierforms actions with the body.
28. You say that there is no soul indcjienc'cnt of the mind as the latter perceives objects, when it is born again after moment- ary extinction. 1 hen when I say, * I said so,' what does the ' 1 ' mean ? Is it merely the mouth that uttered the words ? Clearly it means a person different from the mouth etc. Ju.st so, that witich says after knowing everything possible to be known by ail the aenscs (internal and external ), ' I know,' this ' 1 ' is the sou), the true t^go. That which f)erceives with the mind, utters with the mouth, arts with the b^xly and at the same lime is the .support of mind etc., is the true Kgo, Soul.
• c. f. 4tb Sulra and noto, in my Sw«Jfatiabvd/iuiii.
44 SIVAJNANA SIDDHIVAR Bk. II.
20. You say that the Chitta born of the external senses, and the Chitta born of the mental senses are two, and one is bom after the death of the other. If so, why don't people feel the same in dream.^, as in their waking state; and vice versa^. Besides, the man born blind 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 &c., back again to life. THe True Ego is the real cause of man's volitional, mental and bodily activities (@d^<^ff, ^nem^ Sif-feib:u) and preceives both in waking and in dreaming states.
30- If according to you, a sentient act arises in one external sense at one moment only, then, the sound perceived by the two ears could not be perceived by one ear. Besides it is a fact that at 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 external senses can no more percieve anything when dissocia- ted 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 not perceive what the other perceives, 'i his is what is done by mind. That which under- stands everything by means of the senses, internal and external, is the Irue Ego.
31.* If as you .say, the live sen.ses with the formless as the sixth, become conscious in each organ after undergoing change ever}' moment; then, as the mind is formless, it cannot unite with the body and undergo change of youth, maturity and old age. When a man wakes to consciousness when his body is disturbed
* The commentator gives another illustration of the Buddhist. A lame man and his crutch cannot cross the river each by itself. But the one with the other could. So consciousness does not arise when, the mind, and senses and air &c., act together. The reply is that a boat is ueressary and even with the boat, the lame man and his crutch and tbe boat cannot reach the other shore without a boatman. In the illus- tration of the lamp, Hght is conciousness, wick is tbe soul, the body is ili*3 Inup, uxuid aud fieuaeij ate the ghee or oil.
Ch. II.J PARAPAKSH^ — REFUTATION OF 5AUTRANTIKA 45
in sleep, where does his consciousness proceed from ? If you say from mind itself, no, it cannot so proceed by becoming conscious through the senses; and the senses and sound and air cannot rouse the mind, as these are Asat (objective). The light proceeding from the wick will vanish when the wick is exhausted, and will not flash up again from the earthen lamp. Tell me also where consciousness dwells, when a man is unconscious.
32.* Desire anc} hate, pleasure and pain, intelligence and action are all' qualities oT the soul. Desire is the 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 imply similar previous experience. As its experience thus refers to the past and future, the wise postulate an eternal soul and disagree with your theory.
33.t Aka§ ("Ether), supports and affords room and is in inseparable union with everything, is neither 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 reduced into it. We have a ready explained our position about the soul. Time is
* The verses 26 — 32, controverts the position that there is no separate entity called soul, apart from the body and the senses and the Anda^karana. 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 way these various senses and organ are distin- guished one from the other. For futher information on the subject reference may be made to Sutras 3 and 4 and the notes thereon in my Edition of bivajuanabodham. Atma is something other than Buddhi and other Andabkarapas, senses and the body .• There may be no such thing. It will be useless to confound these one with the other; the arguments herein given tend to show that the phenomena of e.xistence cannot be fully and ade^juately explained without this postulate. The test of a true hypothesis consists in that the theory ought to cover all fa/ ti. and explain them without any self contradittion. Stanza 32, controverts the opponent's theory that desire is the cause of sentience.
t Aldl^ may mean space, in which case it is an nhsttection no doubt, or ether when it is a pad&rtha. The word is used in both senses vnd ib then often the cause uf much tunfubiun. As regards time, the
46 SIVAJNANA SIDDHIVAR [Bk. II.
divided into morning, noon and evening, days — past, present and future -and is ever changing and is productive of good and evil. The cardinal points are four, East and West, South and North — and are eternal in their nature and invariable and productive of good and evil.
34. As the world is a product like a pot, we require a first cau-ie like a potter. Vedas and Agamas are the most ancient works in Sanskrit, teaching our duties in regard to the four great Purusharthas and they enlighten our understandiiTg and action. As these words had at first been promulgated by the greatest gods and seers, a properly qualified teacher should be found to teach their meanings. We require a witness for attesting the truth of the Vedas themselves. Such a person and author of the Vedas is the Supreme Siv'a.
35* You said that trees (Vegetable kingdom) are lifeless. They have life, as they fade when they are not watered and grow when they are watered, if not, even dead trees must grow by watering them. It is the nature of bodies with life that they grow
belief is an old one and quite conventional. Compare the passage from Mahdhhayata.
"No one can leave the way marked out for him by Providence. Existence and nonexistence, pleasure and pain, all have Time for their root. Time createlh all things and time destroyeth all creatures. It is Time that burneth creatures and it is Time that extinguisheth the fire. All states, the :^ood and the evil, in the three worlds, are caused by Time. Time cutteth short all things and createth them anew. Time alone is awake when all things are asleep indeed. Time is incapable of being overcotne. Time passeth over all things without being retarded. Know- ing as thou dost that all things past and future and all that exist at the prcbent moment, are the off-springs of Time, it behoveth thee not to abandon thy reason."
« We knew that the Buddhist's logic and Piy hology were faulty enough but never knew ere this, that their Biology &c., was a'so faulty. Hindu philosophers class the vegetable kingdom with living organisms possessing only one sense, namely touch. European scien- tists have now no doubt about the point and the characterir.'cs of plant
Ch. ll.j PARAPAKSIIA — REFUTATION OF SAUTRANTIKA 4/
with food and decay without it. If you say that the trees have no hfe as they have no external organs, you forget that eggs and spawn which contain hfe. have no sense organs. Ifyou say that when the eggs are hatched at least, the animals come out with Gleans, but we do not see this in the case of trees, know that trees have flowers and fruits, they have organs and life.
36. If you a?k, whether one life divides itself into many, as when we cur, the branc;h of a tree and transplant it, No; souls enter into seeds, rotJts. branches and the e>'es of trees, as their womb and are bom. Ifyou say that oviparotfs and filth-born animals have the power of locomotion after birth and the trees have not, then why don't lame men and animals walk. The variations in creation are infinite.
37. O Bauddha. you assert that It is no' sin to eat killed meat. Does not the sin attach on your account to those who kill animals, knowing that you will eat their meat ? If you were not known to eat. no body would kill animals and offer it to you. Ifyou again say that it is only those who kill are blamable, where is your charity when you eim sin for your own kind host. Why don't
life are m05t analogous to animal life, and they are most varied and curious, nay, they n\anifest such adaptations to conditions aud circum- stances, displaying the greatest intelligence. And if we want to study God's handiwork, we could not find a better and more beautiful subje-^t than plant life. The root and fibre »nd bark in plants correspond to the aliTieniary canal in auimais ; the* leaves to the respiratoiy organs; the ftoucTs ('containing the Pistil — ovary, style aud stigma ; and stariiens— fibmcnts and anthers;, to the reproductive organs. Most tiowcrs con- tain both organs in each flower. In some plants the male and female flowers afe different, the commonest example of which are supplied by the gourd species, (*<«#, ^<niS, daitui dec) There are also s«jpe- rate male and female plants, as the female and male palmyra. Of all the flov^er shrubs, tue otchtds are the most wonderful in creation, possessing every variety of form and adaptation to needs. There are some n.ost beautiful specinriens in the Ooty Government gardens, one of which is of the exact shape of an insect (u>A)^J/y, ■»'».) which is itself a mimic but in gorgeotis colours). These flowers mimic birds, dove, ^ i^mies, tec.
48 blVAjXAXA SIDDinVAR , [Bk. II.
you offer meat to your God ? When you despise your owm body as unclean, where is your sense when you eat the flesh of lower animals '.'
3S. If you say thai sentience is again born as the shade of an umbrella and the image in a mirror, then know, these shadows will disappear with the umbrella or thing itself. So, when your five Skandas die, the sentience will also die and not be bom and there will be none to attain Nirvana. If you. say that the sentience is again generated from the embodiment of Karmic memory as the waking intelligence after dream-sleep: then, the spawn, and the eggs and the blind man will indeed attain Moksha after losing their vitality. Hence, the soul will never be separate from the body.
39. O Bauddha you defined'your Mukti (Nirvana) as the an- nihilation of the five Skandas and their associated sentience and the burning up of desire and sorrow as lighted camphor. We ask who it is then that attains Nirvana ? You reply that there is none. Then who feels the Bliss of Nirvana ? If it is the sentience born of the five Skandas, then, it cannot die, and cannot lose its body, and you will never release yourself from Bandha nor attain Moksha.
40. Hear our idea of Mukti. Our Paramebvara, who is eternally pure, the supreme, the immutable, all intelligent, all- powerful, and all-beneficent, appears as the Divine Guru to him who is balanced equally in good and evil, {^(r^eS'Bser QujnuLj) and grants His Grace {^^^eSun^w) ^ter burning up all his evil by His Eye of Jiiana, destroying thereby his external and internal senses and showing them the four paths of adoring Mim, lifts them by His hand of Grace, out of the slough of birth, into eternal Bliss.
j£i^^s>-xp Ql(nj>^^'sSi—^ Q^<f^^ioiunfi LD^^iS esoT'isQv'frJoeotT LDL-d@^^icir'2esT ^'^^iS/rili /.^*^<W?«n7-_jr QmQ^^ijanfif^
Ch. II.] PARAPAK5HA — YOGACHARA BAUDDHA 49
Yo^achara Bauddha's Statement. The Yogachara. not thorougly learned in Philosophic lore, states that it is Buddhi that is evolved as the senses and the forms of perception and that this intelligence is manifest only when in union with the sense experience (X'adana) and that intelligence is formless, and affirms therefore that the world is a dream and in- telligence (Buddhi) is alone Sat.
Refutation of Yogachara Bauddha.
I. You asserted the existence of f^uddhi and something else which you called sense experience (Vadana). '1 hey must be different according to you. If not, say that Buddhi^ ?ind sense experience are one and the same. If so, know that X'adana is the renewed activity displayed by the Buddhi when induced by K3ga (desire), it once unites with sound, light cScc. Dreams arise in the mind after an original perception.
2.* Ifyousay that hiteiligence isihe body.ihen I must exclaim, •I am the body.' These are different. If you say they are different and the intelligence stands apart from the body and the universe, no; when the body is united to the intelligence, the intelligence will not be apparent, as the crystal is lost in the colours retlected in it.
* The Yogachara is the follower of the Mahayana School and
ca'Ied as such Mahayanikan in Tamil works. The founder of this
School was .\san^a or Vijra Satwa and ii was iniioduced into China
from Ceylon about 720 a. d. by .X'ijrawati who^e grcai pupil was Amoga,
Pu-kunj,'. This is called the Tanira School, and they borrowed their
rituals from Brahtrarism and Saivaism combining with the doctrine of
Dhyana Buddhas (of Nepaul) and the Mahayana Philosophy, (tvdkins).
Vadai.u is what is usually niiswritten as Vedana in F-uddhjst Text books.
The statement and its refutation of this school is very biief, as this school virtually accepts all that the Sautrantika afhrms and any recapitu- lation is therefore unnecessary. The points wherein they differ are alone bci forth here. According to the Sautrantika, Buddhi is a product and not irK!';y!nd'nt of the senses. The Yogat liara is inrlined to think that it may \x: i;i'Jcj)endcni of the senses but links it in a peculiar manner with sensations (Vadana). Any how this is an advance on the Sautran- tika who lb a ihoiough Sunyavudi and Mayav^di.
7
50 blVAjNAXA SIDDHIVAR [Ek. II.
Madhmika Bauddha's Statement.
* It is the ten senses that appear as the body. When the senses perish, we cannot point to anything else as body, and as such there is no body at all (as a substance). As there is no body (substance), there is no such thing as Intelligence united to the body. Such are the ridiculous statements made by the Madhmika.
* Madhmika is called Madhyamika in Buddhist Text books. He seems to be a thorough -going Nihilist alto<;ether. This school was originated by Nagarjuna (B. C. 43) of the Tibetan MaKayana school. I'ardysays '-The philosophers in India had taught either a perpetual duration or a total annihilation with respect to the soul. He chose a viiddle way,- hence the name of this sect." The work which bears his name in China is called "Central Sastra" (chung-lun) and was translated into Chinese in the fifth century after Christ. This system reduces every- thing to bald abstractions and then denies them. The soul has neither existence nor non-existence. It is neither permanent nor non- permanent.
It may be noted that Yogi Sivajnana Svamigal gives a different derivation to these words. The Madhyamika argued if the world was sat, it cannot be destroyed; if asat, it cannot come into being; if both sat and asat, it will be contradictory ; if neither, our knowledge will be impossible. Hence everything is Siinyam or void ; through delusian they appear as objective existence. Inasniuch as he accepted literally his master's (Buddha's) teaching he stood first in rank in the order of pupils, and as he did not question his master for further elucidation, he stood last ; so he occupied a middle rank. The Yogachara was a subjective idealist and denied objective reality. The idea or juiina was of two kinds Sakara and Nirakara. Our idea of things as round or square, black or red is Sakara ; our idea which arises without this limitation •when our bondage is removed is the Nirakara ; owing to Vdsana, our ideas appear as objective. This was his master's teaching and he accept- ed it and questioned him further. Inasmuch as he followed his master's teaching it was achava, and as he questioned him, it \\as Yoga.
The master taught that the objective reality was dependent on our subjective ideas and both had momentary existence only, and there were two kinds of aggregates (Samudaya), external (Pu''am) and internal (.\ham), and the external aggiegalcs consisted of earth, air, (ire and water and their atoms. The internal consisted of the live bkandas, (Skanda
Ch. II.J PARAPAKSHA — REFI.TATION OF MADMIkA 5 1
Refutation of Madmika Bauddha.
1. The parts or attributes (^a-i-ai i present in a pot are not present in a cloth and vice versa ; that which is present in each, saving its identity, is substance (cgyauja9). 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 ever pifesent, yet no, perception (knowledge) is possible, as the soul is not in union with the senses. When the soul unites with the senses (internal and external), then perception is possible. As such both Soul and its Intelligence is Sat.
Vaibhashika Bauddha's Statement. I. As redness results when saftVon and lime are mixed to- gether, so the visible world arises when the perceptive intelligence and objects of perception unite. This is J nana Darsan. Those
meaning aggregates; ; Rupaskandas being sound &c., cognised by Chitta ; The sense cognising Rupaskanda is Jnanaskanda, which divides itself into Siikara or Nirakara. Pleasures and pains resulting from jnanaskanda is Vedanaskanda ; names as Rama and Krishna are Sanjua. The Vusana arising from all these associations is Vasanaskanda. The pupil who heard the teaching in the form of sutras (suitas) asked where these sutras will end. Hence he was railed Sautrantika (sutra-antika). Dr. Rhys Davids points out that the teachings of Buddha consisted ol short and disjointed mnemonic sentences called sutras and these were afterwards stringed together and this collection was called sutranta or suttanta.
The \'aJbbashika contested the pxttition of the last one by saying that this^was absurd inasmuch as if the:e were no objects, there will be nothini; from which our obje;live cognition could arise. Hence his words are called ViruidUa Bhdsha. Though these different schools differed to sonir extent in affirming or denying objective reality, still, inasmuch as the doctrine of K%lai;tthhar,gam, momentary destruction, was common to all, all of them must be classed as sunyavadis.
Vaib')>i.!»'iikii literally means Vtruddha LUmiha, (absurd language), one who rejects every other view except his own as absurd, a school which teems to have /only too many fuUowersi even now.
50
blVAjNANA SIDDHlYAt
[EL II.
Madhmika Bauddha's Sttement. * It is the ten senses that appear a? the body. When ihe senses perish, we cannot point to anythig else as body, and as such there is no body at all (as a substance As there is no body (substance), there is no such thing as Intellience united to the body. Such are the ridiculous statements made b the Madhmika.
* Madhmika is called Madhyamika in liddhist Text^books. He seems to be a thorough -going Mihilist altoether. This school was originated by Nagarjuna (Bi C. 43) of the Tbetan MaHayana school. Tardy says '-The philosophers in India had :aught either a perpetual duration or a total annihilation with respecto the soul. He chose a viiddle way,- hence the name of this sect." 'he work which bears his name in China is called "Central Sastra" (chng-lun) and was translated into Chinese in the fifth century after Christ, "his system reduces every- thing to bald abstractions and then denies tlm. The soul has neither existence nor non-existence. It is neither penanent nor non- permanent.
It may be noted that Yogi Sivajnana ivamigal gives a different derivation to these words. The Madhyamil argued if the world was sat, it cannot be destroyed; if asat, it cannoiconie into being; if both sat and asat, it will be contradictory ; if neit ;r, our knowledge will be impossible. Hence everything is Snnyam or nd ; through delusian they appear as objective existence. Inasmuch ;• he accepted literally his master's (Buddha's) teaching he stood firs n rank in the order of pupils, and as he did not question his masteror further elucidation, he stood last ; so he occupied a middle rank. The Yogachara was a subjective idealist and denied objective realit The idea or jnana was of two kinds Sakara and Nirakara. Our idea othings as round or square, black or red is Sakara ; our idea which ariss without this limitation when our bondage is removed is the Nirakai ; owing to Vasana, our ideas appear as objective. This was his mast^'s teaching and he accept- ed it and questioned him further. Inasmuchis he followed his master's teaching it was achara, and as he questioned hn, it was Yoga.
The master taught that the objective reaty was dependent on our subjective ideas and both had momentary exiience only, and there were two kinds of aggregates (Samudaya), exteija! (Pu''am) and internal (Aham), and the external aggregates consisted if earth, air, fire and water and their atoms. The internal consisted of ic five Skandas, (Skanda
t>^it5^*^^^
V^'
W^T'.
Ui
Ch. II.] PAR'APAK'II/ -REFUTATION OF MADMIKA
51
Refutatio of Madmika Bauddha.
1. The parts or at ibutes (^su'veLLo) present in a pot are not present in a cloth and v c versa ; that which is present in each, saving its identity, is su stance {^^lusSi). These two form the substance or the body, as such, not only is there a body, but also an intelligent soul.
2. (In Sushupti), th igh the senses and sensations and objects are ever present, yet 'no, Tception (knowledge) is possible, as the soul is not in union witir.he senses. When the soul unites with the senses (internal and e ernal), then perception is possible. As such both Soul and its Ir diligence is Sat.
Vaibhash a Bauddha's Statement. I. As redness resi s when saffron and lime are mixed to- gether, so the visible woi i arises when the perceptive intelligence and objects of percept io unite. This is JnanaDarsan. Those
meaning aggregates) ; Ru{ skandas being sound &c., cognised by Chitta : The sense cognising Rupas mda is Jnanaskanda, which divides itself into Sakara or Nirakara. Pleas es and pains resulting from Jnanaskanda is Vedanaskanda ; names a Rama and Krishna are Sanjua. The Vasana arising from all these as? iations is Vasanaskanda. The pupil who heard the teaching in the f< n of sutras (suttas) asked where these sutras will end. Hence he wa^. died Sautrantika (sutra-a|f .). Dr. Rhys
Davids points out that th eachings of disjointed mnemonic ^eut ces called stringed together and thi^ c lection Wi
The Vaibhashika > 01 ;bted that this was absurd inasa. :h as nothing from which oui are called Vimddha Bli . j
some extent in aftiri 1 the doctrine of Ksla all, all of them must i
Vaibliashika liteia one who rejects eve which seems to have
cKort and .erwards
saying
will be
is words
differed to
nasmuch as
,s common to
rd language), urd, a school
52
SIVAJNAXA >'lDr).llIVAH [Bk. II.
who percei\-e this clearly will attain Nirvana without doubt. So asserts lovingly the Vaibhashika.
Refutation of Vaibhashika Bauddha. I. The objects are external and the mind internal, as such these two cannot unite. Ihe mind is besides formless (Arupa) and the objects have form. As such too, they cannot unite. The Vaibhashika who asserts otherwise has no more to say.
General Remarks. Thanks to the labour of European scholars, the book^- 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. It has attracted the fancy of large classes of Europeans, who emerging as t4iey 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 toy with for the moment. We won't believe in a Soul or Cod. We will believe in man, in perfected man; Perfected Hu- 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. Gautami's countrymen have always considered life a burden, 'all is Pain, Pain,' and they wait tor the lirst occasion when they can free themselves from the bonds of birth and death. On the other hand, the European would not consider his life worth living, if there was not some ray ot pleasure to be eked out at all events; and his whole aim is in fact to seek and add to the summum of Happiness, and we find Max Nardau preach the new Gospel of Humanity, according to which, every body shorn off of all lies, shall enjoy the maximum of pure unalloyed pleasure, by means of song and dance aixd music and other social organizations. This is a modern evolution out of the old Lokayita and Bauddha, and the place of Buddhism placed next to the Lokayita by all Hindu writers is
Ch. II.] GENERAL REMARKS 55
easily percei/ed. The order is not a chronological one but purel}' a psychological one. And it will be useful to remember here generally that though our Hindu books old and new very often neglect to record historical dates and events, yet they are valuable, as no histories of any other nations are, in recording the mental histor>' and evolution of the race and of an individual man. Some wTiters have also been misled by the mere order in arranging the Six sj'stems, of Philosophy that one school is older than the one succeeding 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. It is ever fresh. Il 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 seen whether he will break or grow into robust manhood retaining his generosit}' and purity. The 3'outh rashly vows that he will remain pure and true, when he does not know what the strength and allurements of vice are. But unless he does, at that ver>' stage, sow in himself good seeds, and what is most important, allow them to take firm root in good soil, all his labour will be lost.
We now turn to the 'personality of Buddha, and we may ho allowed to offer our humble homage at his sacred feet. We have the greatest respect for the purity and unselfishness and nobility of his life. What 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 I iindus. In his own time, he was honoured by the princes and peoples all alike. They did not care what doctrines he preached, provided his character was pure and answered to their ideal of right- eousness. Sri Krishna places the Niribvara Sankhya, Kapila, among the first of Sages, is it because he approved of his theory ? No, he often takes trouble to refute it. Jaimini was an arrant atheist, and he was a great Mahap^ihi. And to-day, we see the same trait in the Hindu. It does not matter whether he is a Mahomedaii or Christian, if only he leads a saintly life, we know how the Hindus will flock round him, ^ And what capital, do not impostors makr
52
SIVAJNANA r^lDDllIVAI-.
[Bk. n.
who percei\-e this clearly will attain Nirvana\-iihout doubt, bo asserts lovingly the Yaibhashika.
Refutation of Vaibhashika Baddha. I. The objects are external and the nnd internal, as such these two cannot unite. l"he mind is basics formless (Arapa) and the objects have form. As such too, the5):annot unite. The Vaibhashika who asserts otherwise has no moii to say. '
General Remarks. . Thanks to the labour of European schoUi the book^- relating to Buddhism occupy considerable space in 2^ Oriental Library, and no religion has received so much attetion in Europe and America and in India in recent times as Buddhism. It has attracted the fancy of large classes of Europeas, who emerging as they do from a form of gross materialism ancnot being prepared to believe in a future life or God, yet wish d have a beautiful fantasy to toy with for the moment. We wo't believe in a Soul or God. We will believe in man, in perfecte*. man; Perfected Hu- manity shall be our goal. In current modern European thought, there is however a divergence; and that is hcause the national ideals of the European and Gautama are dierent. Gautam I's countrymen have always considered lifp a burda, 'all is Pain, Pain,' and they wait tor the first occasion when theY:aii free themselves from the bonds of birth and death. On te other hand, the European would not consider his life worth li\ng:, if there was not some ray of pleasure to be eked out at all cents; and hi^ whole aim is in fact to seek and add to the sumium of Happiness, and we find Max Nardau preach the new Gspel of Humanity, according to which, every body shorn off of allies, shall enjoy the maximum of pure unalloyed pleasure, by mean of song and dance aiid music and other social organizations. This is a modern evolution out of the old Lokayita and Bauddh, and the place of Buddhism placed next to the Lokayita by a Hindu writers is
CUl: easily percf.>'
generally ik r.eglecttorec asno histoni
ftiilers lEvf
Six spimj-
succeeding ::.
a^ebadntarc
age. Itispe
Lokavalais"
ihinfcga&l
beset, it rea
robust \sd
ra^'vow?
know vfaat
liec':e,;:'
most import
labour wiQb
We DOT
allowed to 0
the greats
Ills life. V.
lliatbe¥as
Da\ic5 pu'j
Hindis In
peoples all;
providedfe
eousnes. S
tfie first o{
' lie often ta
.?-
im-
X
■.^!f-^j4.^**^-
^
Ch. II.]
GE>RAI. REMARKS
53
m\
■ope li Itb
prepatai beaulifcl ma Soul icledHu- illiou§lt,
eniseli'Ci aod, tk
wasffli iijjwliolt
pace. 01 riteri is
easily perceiv^ed. The orde is not a chronological one but purely a psychological one. And it will be useful to remember here generally that though our lindu books old and new very often neglect to record historical ites and events, yet they are valuable, as no histories of any othe nations are, in recording the mental history and evolution of the ace and of an individual man. Some writers have also been mis :1 by the mere order in arranging the Six systems.of Philospphy hat one school is older than the one succeeding it,* It will be*cc ainly older if we are to count man's age backwards and not for ards as we do. Maturity is not old age. It is ever fresh. It is Id age that is second childhood. I'he Lokayata is the gluttonous nd selfish child, and the Bauddha the thinking and generous youtl when life's troubles and temptations beset, it remains to be see whether he will break or grow into robust manhood retaining s generosity and purity. The youth rashly vows that he will re laiii pure and true, when he does not know what the strength ai allurements of vice are. But unless he does, at that very stage, dw in himself good seeds, and what is most important, allow ther to take firm root in good soil, all his labour will be lost.
We now turn to the'i -sonalit}' of Buddha, and we ma}' be allowed to offer our humMt lomage at his sacred feet. We have the greatest respect for the irity and unselfishness and nobility of his life. What is often fr rc Lten by his admirers and opponents is that he was a Hindu, ar 1 ^iindu of Hindus, and as Dr. Rhys Davids puts it, he was i;ie greatest and wisest and best of the Hindus. In his own tim , e was honoured by the princes and peoples all alike. They die lot care what doctrines he preached, provided feis character w [, re and answered to their ideal of right-
eousness. Sri Krishna i the first of Sages. Is he often takes trouble and he was a great Ma in the Hindu. It does Christian, if only he le will flock round him.
he Niribvara Saiikhya, Kapila, among ise he approved of his theory ? No le it. Jaimini was an arra'^'
And to-day, we irtter whf
54 alVAjNAMA SinDIIlVAR [Bk. II.
out of this by donning a Kashaj'a and sitting in ashes, and by pre- tending i):ai:naui, though they cannot read and write a syllable. Need we wonder therefore if Buddha Gautama was also regarded as a great Rishi, who had a particular mission to fulfil in life ? I'he story goes it was Vishnu who incarnated as Buddha to preach his doctrines to the Tripura Asuras. In his own days Buddha was not considered a heretic by the Hindus, nor did he regard himself as any other than a Hindu, just so as in the case of the revered Galilean, jesus Ghrist. It was in the days of his followers and after the various councils, they seceded completely from the Hindus. Buddha was indifferent as to what they ate, and when they drank, and how they dressed, provided they cleansed themsel- ves of desire, likes and dislikes, and when this ,@(3uSasa70tuf7ilq is obtained, no one need consider where to go to or what to 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 Rock of Ages ? What was the result ? The noble brotherhood, so fondly thought of, fell into dissensions even in his own days, and con- troversies raged hot subsequently on such questions as to the time of eating, kind of food, kind of dress, place of ordination, owning of property eic, 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 country, root and branch. Dr. Rhys Davids says, " We hear of no persecutions till long after the time of Aboka, when Buddhism had become corrupt." And we wont say that there were no persecutions in India. But people should not go off with the idea that a persecution in India was at all anything like those 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
Ch. II.": CENTRAL REMARKS C
J J
sense much more easily accomplished in those da3'S than now. From several Periyapitraua incidents, it would seem that both on the part of the Buddhists and the Hindus, the sole aim was to con- vert the king of the countr}', and when that was accomplished, they say the whole people had also been converted. So, in either wa}', 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 Buddhisrt and all the people styled themselves also Buddhists. This will account fon the boasted spread of Buddhism in all India. However, the conflict came at last, and it is in Southern India, we have authentic accounts of such conflicts from the first centur}' after Christ, though European Scholars know very little about it. The southern kingdoms were very powerful in those days, and they were extending their arms north and south. Inscriptions record the conquest of Vitapi, the modem Badami in Bombay Presidency, and Ceylon was conquered more than once. And Buddhism seems to have been introduced into Southern India from Ceylon. And if we take the period of Manikkavachakar as the first century after Christ, in his life indeed we meet with the first conflict betv.ccn Hinduism and I>uddhism. And the fight was won by the miraculous cure of the dumb daughter of the King of Ceylon at Chidambaram. 1 he account is given in full detail in Tirti-idJavurar-fnirunani, to which reference can be made. In our recent visit to Ceylon we found that the tradition of the cure of the dumb Princess is well known to the native Singalesc. Later on, Jainism seems to have been on the ascendant, and the Tamil Saint Appar was a prominent Jain before his reconversion, and was styled as Dharmasena. After his reconversion, he was himself bitterly persecuted by the King of Pajaliputra at the in- stigation of the Buddhist (Jain; monks. His contemporary was the Great Juanasambandha, and he reconverted the King of Pundi, Kun-Pandiya, by performing various miracles, and gave a complete route to the Buddhists. This occurred in the early years of the sixth ccntur>', and in addition to the arguments adduced by the late lYofessor Sundaram Pi|lai and Mr. Vcrtkayya, we may point to
56 Sivajxaxa siddhivAr [Bk. II.
the fact that the Chinese traditions and histoiy point to the fact that in A. D. 526, Bodhi-Dharma, who was a native of Southern India, and laboured long there, had to leave it for China, and the reason is assigned to be 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 much modified form of it in China. And neither Buddhism nor jainism ever reared its head again in Southern India, though the few who remained were never molested, but, on the other hand, were honoured with grants by kings even in much later times. The stories of Saiikara and Ramanuja having routed out Buddhism 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 NorLliern India and established his own Mathams in imitation of the Buddhist Monasteries. We hear of no Mathams before the days of Sankara at all.
The morality of Buddhism has received very high praise from high quarters. Professor Max Muller says: — "The moral code of Buddhism is one of the most perfect the world has ever known." But the Buddhist moral code is feebleness itself when compared to the Confusianist. But its sanctions are very weak ; and its power for good on 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. Kdkins, " 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 Burmah, Dr. Edkins remarks, " The power shown by Buddhism to win the faith of 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
civilii^alions helped Buddhism to make this conquest." Bishop Bigandet says : " I'he Burmese want the capability to understand the Buddhist metaph3'sics. If the Buddhist moral code in itself has the power to innuencc a peop'e so far as to render them
Ch. II.] • NOTE ON NIRVANA 57
virtuous and devotional, independendtly of the element of intellect- ual superiority, we still lack the evidence of it,"
And after all, what was Buddhism, but the child, the product of Hinduism ? and "so far from showing," remarks Dr. Rhys Davids, " how depraved and oppressive Hinduism was, it shows precisely the contrar>' : for none will deny that there is much that is beautiful and noble in Buddhism."
NOTE ON NIRVANA.
And I need not go much into Buddhist metaphysics as tb.at had been already done in the text. I lowever, a word or t\Vo about the Buddr.ist ideal of Nirvana. Learned men have discussed at great length as to the precise meaning ol this conception, and they are all at logger heads. Professor Max Muller and Dr. Rhys Davids* however, say that this cannot mean the extinction of a soul. " It is the extinction of this sinful, grasping condition of mind and heart, which would otherwise, according to the great mystery of Karma, be the cause of renewed individual existence." '1 he definition is so far correct but I beg leave to ask, if Buddha did postulate the existence of a soul and a future state or not. No doubt, latterly, as among the Chinese, the conception was thoroughly materialised and votaries w.ixed eloquent about the beauties of the paradise. But the question remains, according to Buddhist- metaphysics, was there a soul or not ? Our own o[)inion is that Buddha did not go to affirm or deny a soul, though later Buddhists made him deny a soul and lavara. (vide .S. D. \'(»I. i i^agc, 60. Paul Cacus quoted by .Mr. Ramasvami Aiyar.) lie contented him- self with the fact that the cessation of all desire and su tiering and
• In his contribution to the latest wlitiorj of the Km yi lopa dia Hrittanica, the learned Doctor states that tlie word 'Nirvana' meant merely Sfhatihtp or J ivanvtukia condition, a slate to be rpachcd in this life only snd not a state to be reached after death. } le also points oirt (p. y.\^ \ ol. IV) bow the do trine a-iiUa, the denial of the e.xistence of 'a soiil in i^is Hindu Mme, o.cupie<l th(S forefront or Huddhist expositidus. 8
58 sivajnAna siddhivAr [Bk. II.
birth must be the sole aim, and nothing further need be thought of. 1 he other side represented by Hinduism was altogether ignored. In fact, as we shall show, Buddha only took one side of Hindu metaphysics forgetting the rest. I'he idea of Nirvana as defined above is a purely Hindu idea. The word occurs in the Giid (v. 24, 25, 26), and in the Saivite rituals, Nivana Diksha is the highest mystery. The word, literally means non-flowing (the same root as in vayu, vahini\ Achala, steady, peace ; and as this peace was to be obtained by casting off desire, it has come genei'ally to mean extinction (cf. Nirvanam'in Tamil meaning — nude and Nirvaiji — nude person. The Arhat (^^.sear) is represented as nude). All these words— Nirvana, Mukti, Vidu mean therefore casting off or giving up s'omething. What is that which has to be cast off or given up ? It is man's egoism (the feeling of ' I ' and ' mine '), the feeling of like and dislike, desire, the cause of birth and death, and suffering and sorrow; and until man's egoism, his separate person- ality 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 Kxistence, and is never consc- ious, and could not be conscious of its existence. Jnanis, Muktas both in the body and outside (there is no inside or outside), are dead to the world practically. He enjoys Ananda but is nevei' conscious oj sucli enjoytuent. The meaning will be plain when we pause to consider the difference and distinction between a feeling and a consciousness of such feeling". In the union with the Sup- reme, there is no duality. The duality will be present only, if the soul in Mukti is conscious. In the absolute, both the subject and object merge, though the object is present ; it ceases to exist as it were, by reason of cessation of object consciousness. Buddha never cared to go into these deeper mysteries or as some would have it, did not want to throw these pearls before swine. But the mischief has been done, and what he openly gave out has bten cr}'5tallized into a system, and it holds in its thraldom millions of mankind. '1 here is always a danger in proclaiming and emphasizing an half truth, however whole ome it may be at times. The Hindu
Ch. II.] . NOTE ON NIRVAXA 59
himself meant to emphasize by the use of the words Nirvana, Mukti, Vif^u, 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 state 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 man mjist own his allegiance to the Higher- Self and melt him- self into love'of Him. 1 have elsewhere illustrated the difference of these conditions by the simile of the blind man. The blind man when operated on, in a dark room, does lose the defect, by casting off the film that covered his personality; but can that alone be his goal. The Buddhist ideal will lead the Arhat only so far. He might regain his sight but he w'ill still have to remain in darkness. It will do no good but this may be in itself a satisfaction so far. But w'th only such a motive, man cannot proceed far. Who 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 enjoin that he should never see light. Much better it would have been if his cataract had remained as it was. There are some other schools among us also which go by much more dignified names which would land us in the same difficulty. Some of these latter postulate utter annihilation of the soul at the moment of attaining Mukti, and others again assert that there is no annbhava at all. 1 hese views are met by Sage Meykan<;a Deva in his commentaiy on the nth Sutra of Siva- jhdnabodha ; and the connection between this SQlra and the foregoing one illustrates the point I have been discussing above. 1 he tenth Sutra-treats of Pasatchaya, removal of Paba, or bonds,
" ^oi/KJO^'^^a, uMiLnneBiiu ^tarQ^^ih iaieu^hssT[iSaiQfli." . (In submit- ting to the Will of the \javd, Mala, Maya, and Karma are all removed) and the nth Sotra treats of Patijnuna, or Anubbava, the entering into the Blissful condition, ^^uon ^JaiSi«gi ^jMSi^v O^^Qlo, (with undying love it will enter the feet of Haxa). The following appeared in the ' Notes and Comments in the July No. of Vol. 1 of Ifu .":)iUd/idnfa Dipika which 1 b«:g perraiiiioii to quote: —
•
^-4
58
sivajnAna SIDDHIVAR
[Bk. II.
birth must be the sole aim, and nothing furthr need be thought of. The other side represented by Hinduism ws altogether ignored. In fact, as we shall show, Buddha only toe one side of Hindu metaphysics forgetting the rest. The idea ("Nirvana as defined above is a purely Hindu idea. The word occrs in the Giid (v. 24, 25, 26}, and in the Saivite rituals, Nivaoa I.ksha is the highest mystery. The word, literally means non-flwing (the same root as in vayu, vahini\ Achala, steady, peace ; an as this peace was to be obtained by casting off desire, it has cors genei^lly to mean extinction (cf. Nirvanam'in Tamil meaning-nude and Nirvaoi — nude person. The Arhat (^^sdr) is repreaited as nude). All these words— Nirvana, Mukti, Vidu mean threfore casting off or giving up Something. What is that which as to be cast off or given up ? It is man's egoism (the feeling of I ' and ' mine '), the feeling of like and dislike, desire, the cause ofoirth and death, and suffering and sorrow; and until man's egoisn his separate person- ality was destroyed, annihilated, no suffering and birth can cease. But this egosim is different from man's innrmost soul; and that can never be destroyed and is never destroye This lives, clothed in Glory and Bliss and in a Higher Existenc and is never consc- ious, and could not be conscious of its e:iist ice. Jnanis, Muktas both in the body and outside (there is no iside or outside), are dead to the world practically. He enjoys nattda but is never conscious of such enjoyment. The meaning 'i!] be plain when we pause to consider the difference and, distincDn between a feeling and a consciousness of such feeling. In thcanion with the Sup- reme, there is no duality. The duality will h present only, if the soul in Mukti is conscious. In the absolute, both the subject and object merge, though the object is present ; : ceases to exist as it were, by reason of cessation of object cosciousness. Buddha never cared to go into these deeper mysteris or as some would have it, did not want to throw these pearls bfore swine. But the mi:5chief has been done, and what he open/ gave oat has been crystallized into a system, and it holds in itsthraldom millions of mankind. '1 here is always a danger in proclaiiip.g and. emphasizing an half truth, however whole-ome it may be;t times. The Hindu
:.*»w'
<>.♦"
\^^rVi
^-. ^
^^-^-^r-
Ch. II.]
NOTE ON NIRVANA
59
ubjectaiid
himself meant to cnp Vidu, the suprer n means of Sal vat r entry of the soul : conditions follow t distinct experien Will than man's , .3 that man mjjst o . Y self into love'of ' of these conditio! >; when operated 01-, ..i off the film that covei goal. The Buddhisi might regain his j ii It will do no goi r n But with only sn I; a think it worth hi^ n high fee and under- o sight, the same t light. Much better it as it was. There are by much more cliin ifi difficulty. Some • t soul at the momei o there is no anuOii.n Meykanda Deva i 1 jndnabodha ; and ih foregoing one illustra The tenth SOtra-ir-'a
ting to the Will ot 1 removed) and the . it the entering into ih^* ) 0<?^C%, (with und> in following appear.-' n Vol. 1 of The 5n.
asize by the use of the words Nirvana, Mnkti, Dortance of giving up desire as the supreme It he does not ignore as Buddha did, the
blissful state of existence. Though these nother as cause and effect, yet these are two d the latter condition depends on a Higher ■fforts ; another condition precedent to it is
allegiance to the Higher- Self and melt him- I have elsewhere illustrated the difierence he simile of the blind man. The blind man
dark room, does lose the defect, by casting d his personality; but can that alone be his ideal will lead the Arhat only so far. He but he will .still have to remain in darkness.
this may be in itself a satisfaction so far. lotive, man cannot proceed far. Who will
to go to an expert doctor and pay him a Dme suffering too, if after regaining his eye- ' should enjoin that he should never see /ould have been if his cataract had remained ome other schools among us also which go i names which would land us in the same 'se latter postulate utter annihilation of the ittaining Mukti, and others again assert that
at all. Ihese views are met by Sage , commentary on the nth Sutra of ^iva-
connection between this SQlra and the
s the point I have been discussing above.
of Pasatchaya, removal of Paia, or bonds,
luj ^earQi^^iJi &ie\ieiS26BniSairQfli,", (Jn Submit-
e Lord, Mala, Maya, and Karma are all Saira treats of Patijnana, or Anubhava,
issful condition, ^luoir jifewLSieir ^
love it will enter the feet of ' ' le • Notes and Comment'- iJipika which i beg p
^'vrsi
;i^';'
00 SIVAJNANA f^IDDIllYAR [Bk. II.
" A reviewer in the Apirl Number of the Asiai'.c Qi;ayleyly Revie ,', on Dr. Dhallman's work on Nirvana, points out that according to the learned Doctor, who is a great authority on Mal.dbhayata, Nirvaija is a pre- Bhuddhistic idea, borrowed neither from the classical 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 MahuhUavaia and Gita. This is no new news to the Siddhanti, who jubilantly sings,
" Let me sing, I am lost, my mind is lost, my sense is lost, my body is lost."
^^ isir^LCir^i^ S'suLjjrrsarsi'iTunuf.^
" Let me sing, I lost my T and gained " Sivam "
These quotations are from Saint Manikkavagagar's Tiruvaqa- gam, and to these I will add another quotation, which 1 hope by this time our readers have got by heart. I refer, of course, to stanza No. 7, in ' The House of God,' printed at page 5 1 of Vol I. of the SiddluDita Dipika.
^Q^uQuQ^ii^emro u^btap&i&jQissr
ujrT(n^'ocij2ivr aj^SvuQpunQs.
This day in Thy mercy unto me thou didst drive away the darkness
and stand in my heart as the rising sun. Of this Thy way of rising — there being naught else but Thou. — I
thovight without thought. I dr6w nearer and nearer to Thee, wearing away atom by atom, till I
was One with Thee, O, Siva, Dweller in the great holy shrine. Thou an not aught in the universe. Naught is there save Thou. Who can. know Thee ? . ...
Ch. Il.j . NOTE ON NIRVANA 6 1
The simile contained in this Hymn may be drawn out in the following manner to illustrate the meaning. 1 he Sun rises on the horizon and proceeds to the zenith of its glor}'; and we have to watch a man and his shadow from early morn to midday. At the point of rise, the shadow is the longest, and when the Sun is just overhead, the shadow vanishes altogether and the shadow is seen to decrease as the Sun mounts higher and higher up in the heavens. Man might fi^ncy that the Sun is coming nearer to him, when in fact he is goin^ nearer to \he 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 place of the Suri, place God ; and in the place of man. his soul, and for shadow, his egoism, his anava, his inper feet ions, lies, sin. As he nears his God, and gets nearer and nearer 'GVew^ ^=r'sw^,' with the thought past thought that there is naught but God " /^jjcv^^lS^^ iD^f8&sr^u> i^^esiuufo £teei3^," his evil, his shadow gets thinner and thinner Q^'ls^sJ QfiiLi^ when finally ail is removed, and naught else remains but the one Supreme Light which covers and swallows him in Its mystic folds..
iuit&)8iijQ»>ar2sBr eSQ£.dj@ Qa,jfis
"O Thou Inexhaustible Ambrosia, Thou King with the sparkhng spear,
O Thou Ocean of Intelligence, can 1 speak it ?
Swallowing fuiJy what 1 call my 'I,*
The Supreme stands One, alone, without a second"
— Arunagiri Nathar
In that short book of his, Kaudarauubhiiti, con-sonant with the title of his book, how often does not Saint Arunagiri Nuthar emphasize the same truth.
* The good of my having lost tuyself, forgetting all."
6£ blVAjXANA SIDDIIIYAR TBk. II.
" The moment my Lord showed me the way of knowing the mark without knowing it, 1 lost my bonds. I lost my mind involved in worldly converse, I lost my intelligence and ignorance."
^/jQismrearpp SearjDjSsi'ir ff/3eSe\)
tS/jSQojrTeisrpjr) rSasrp L9sJrresr'2evQu-'[T
Qf/iSQsvirsarpp eiii^(n,Qetr ffeoi^uj ,
*' Art thou not the Loi'd who inseparably dwellest in the thought of
those who think of Thee without thought ? Thou dwellest with those who have lost their madness by losing
theii bonds, and their darkness.',
" After the rope of desire is cut asunder into atoms, the unspeakable Anubava came into being."
These last two lines put in the Buddhist's and Siddhantin's position in clear juxtaposition. One says '^(firiSsi^th ^i&r ^i(5' 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 Tiruvalluvar, especially as he is credited to have been a Buddhist or a lain. For one thing, Saint Tiruvailuvar 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,
" jya/n Oa;«iru 6T(5\)sv)nai/ui/iT*(5 Qw^i^irvai ^ua • ^ajiriinSpuiS^'h e^^4p ". *• Desire is the unfailing 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 dow^i that the bonds of birth are cut asunder, when desire is lost, ^upppp ^wa^^esst tSpu
Ch. II.] • NOTE OX NIRVANA 63
usfi(^l,' that for attaining this means of salvation, the desire of love of the Perfect Being is essential.
tt
The difference of Pasatchaya and Patijilana are also well brought out in the following verse with the familiar simile of light and darkness.
" The seer of the spotless vision, after losing his defects, obtains lUiss, shorn of darkness."
The similarity between uj(^ar f i^ti and ^(^er idsih on the one hand, ^^^j> sniL9 and <§,saruii> u<jj^fse\) on the other, and the difference between these two are what should be noted particularly in this and in verse 5, in Chapter I and the whole chapter itself.
If we turn to the GUd, for a moment and read again chapters 4 and 5, we will find how word for word, these repeat themselves. AS an eminent Indian once observed, we have to read the Ci/d from back-wards, and then the connection of 5th and 4th cha[)ters will be apparent. Chapter 5 treats of KarmaSannydsa-yoga and chapter 4 o{ j7idna-yof^ay and the same distinction of Pabaich aya and Patijnana is brought out to the full, by the use of the words and the same figures as in the Tamil passages quoted above. "He who acteth, placing all actions in Brahman, abandoning attachment, is unpolluted by sin, as a lotus-leaf by the waters (V. 10) [cf. ^sa/Di-is6Bh Uc.) " 1 he harmonised man, having abandon- ed the fruit of action, attaineth to everlasting Peace ; the non-har- monised, impelled by desire, attached to fruit, are bound {c/. ^^fir f •MT.i, ^c. above). Verses 14 and 15 by the way, meet the common fallacy th.il God is the cause of our material nature,and is the author of the evil, and that all evil and go(jd should be a.scribcd to him. Nothing can be a greater mistake than this. Nature, Maya, explains the univer.-»e of mind and matter and action, ignorance, Anavamala covers tl^c naturally pure human spirit. " \'erily, in
*
m
SIVAJNANA SIDDIIIYAR
[Bk. 11.
•' The moment my Lord showed me the wa of knowing the mark without knowing it, 1 lost my bonds. I los my mind involved in worldly converse, I lost my intelligence ar i:'norance."
^^Q<3u!rasrpp SesrpjjSsviTff/BeSs^) lS /BQeutTOfrpp rSeorp iSsd'SST'^Qijun Q.fj8Qisun&5rpp i3ui^(T})Qerr Qea^uj ,
Qi^j8(^<av^psijQ ntJ(d£Uii> Qeu&}QjQeBr , " Art thou not the LoM who inseparably dv.iiest in the thought of
those who think of Thee without thought ? Thou dwellest with those who have lost tbir madness by losing theil bonds, and their darkness.', .
" After the rope of desire is cut asunder intatoms, the unspeakable Anubava came into being."
These last two lines put in the Buddhst's and Siddhantin's position in clear juxtaposition. One says itfrrSsvirth s^'^ •^-*0' and stops with it, and the other does not sto with it and proceeds to postulate a higher state of knowledge and njoyment. With the foregoing, both in language and in sentimet may be compared the following verses from the Kural of Saint Tiruvalluvar, especially as he is credited to have been a Bi.dhist or a Jain. For one thing, Saint Tiruvalluvar believed in ?5oul and God and a future life, and there could be no doubt abut it, and he does not make it a secret. He postulates with Buddh that desire, tanha, is the cause of birth, |
*' Desire is the unfailing cause (seed) of bih, always, to all living
beings." |
And in the next verse, he says that this luch desired freedom from birth is possible only by desiring th cessation of And yet in other preceding chapters, he lays down tha* of birth are cut asunder, when desire is iost.j-^i'/D/p/D^
I
loi
•/
^•li^**-
K W
br an
Ch. II.]
NOTE ON NIRVANA
63
1«f^
ufpii(^ix,' that for ; a ing this means of salvation, the desire of love of the Perfec e ^ is essential.
compared riivalluvar, in. For odanda does not lanha,ii
)i\H
of desire, [the bonds
up^s, upsfi.^
The differenc brought out in the and darkness.
"The seer of ti - lUiss, shorn c
The similarit} hand, Loirfsn snti? difference betweer. in this and in verse
If we turn to th 4 and 5, we will fi"
- 5-
1 ^asatchaya and Patijnana are also well
! ving verse with the familiar simile of light
s tless vision, after losing his defects, obtains 1 less."
2'. een uifTTj&r idsii and ^0^ isaih on the one ar @emuLD uou^^s^ on the other, and the ^^ two are what should be noted particularly i Chapter I and the whole chapter itself.
C 'a, for a moment and read again chapters :i V word for word, these repeat themselves. AS an eminent Indian ^nce observed, we have to read the Ci/d
from back-wards, < will be apparent, and chapter 4 ofjn aya and Patijnana words and the sam^ " He who acteth, attachment, is unp (V. 10) {c/. ^s^p'- ed the fruit of ai monised, imf>elle(; i€»bfriji &c. above), fallacy that God 1- of the evil, and il Nothing can br explains the v^ Anavantala
en the connection of 5th and 4th chapters
h Dter 5 treats of Kartna-Sannydsa-yoga
■nia 'oga, and the same distinction of PaSarch-
-ought out to the full, by the use ' he
I g 'es as in the Tamil passages quote-' ve.
a' ig all actions in Brahman,^t ig
ud by sin, as a lotu^ 'f Jmt >»cers
• The harmonis
taineth to everlast
1 ire, attached
r^ i 14 and
c iseofj
^•ance, Verily, in
1
^i;rf.
64 SIVAJNANA SIDDIIIYAR [Bk. II.
whom AJMJnana is destroyed by Brahma j nana or Patijnana, to them is revealed the Highest, shining as the Sun." " Thinking on That, identifying himself with That, believing in That, solely devoted to That, they go whence there is no return, their sins dispelled by Wisdom." (Verse 1 6 and 17 c/. "^^airQ;r>ssrds(T^&fl)." "He whose self is unattached to external contacts, finds joy in God." (Verse 21 cf. urr^uD sLpci!r(iri>s\> u^eniSu-w u^iumh.) " The Rishis obtain the Brahma-Nirvana, their sins destroyed, their duality removed, their selves controlled, intent upon the welfare of all beings." (Verse 25}. Having knozvn Me, as ihe Enjoyer and Rewarder of YajTid and Tapas {Medapatim\ the Mahecsara of all the worlds, as the Lover (Suhirtha, Sankara) of all beings, he goeth to Peace (Santi- Nirvaiia — Brahmananda) (Verse 29). Mr. Kuppusami Ayiar, following the commentators translates the word Brahma Nirvana into Brahmdlaya, BralimUnanda , and Moksha, which no doubt is true. But this double aspect of the true Advaita Siddhanta, I have taken trouble to bring out, is this the same, as the Buddhist 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 shield : but the one will only look at the one face of the shield, lying on 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 its unspeakable Light and Glory, the very moment he looks up (a second blindness and death surely, but one where the craving for light and birth is all lost). When, there- fore, in all seriousness, and in all humility and in the cause of truth alone, the inadequacy of Buddhism, and its one sidedness (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 effect on the life and instincts of man, and who but look upon it as 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 ? We will admit the correctness of the definition of Nirvana, we quoted at the beginning of this article that it is the extinction of that grasping condition of mind and heart. Mind and heart ! Is the mind and heart at least a
Ch. IL] • NOTE ON NIRVANA 6$
positive factor which 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 Brahmanisra, the notion of a Soul and of a God are also mere phantoms of the brain ? Surely, the saying of the Lord is as true as ever. " WTiatsoever a great man doeth, (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 indeed a guy and a gawk.
64
sivajnAna siddiiiyar
[Bk. II.
whom Ajnjnana is destroyed by Brahmajnana r I'atijnana, to them is revealed the Highest, shining as the Sun." " Thinking on That, identifying himself with That, believing in Tat, solely devoted to That, they go whence there is no return, tbir sins dispelled by Wisdom." (Verse 1 6 and 17 c/. '%'earQ/rssric3^fB)." "He whose self is unattached to external contacts, finds jy in God." (Verse 21 cf. uir,fili sLp5sr(n^s\) u^sxjdSli—iii u^tutrih.) " Tie Rishis obtain the Brahma-Nirvana, their sins destroyed, their aality reanoved, their selves controlled, intent upon the welfare of albeings*" (Verse 25). Having knozvn Me, as !he Enjoyer and Re/arder of Yajna and Tapas {Medapatim\ the Mahevsara of a the worlds, as the Lover (Suhirtha, Sankara) of all beings, he geth to Peace (Santi- Nirvana — Brahmananda) (Verse 29). Mr Kuppusami Ayiar, following the commentators translates the ^ord Brahma Nirvana into Brahmalaya, Brahmananda , and Moksa, which no doubt is true. But this double aspect of the true .dvaita Siddhanta, I have taken trouble to bring out, is this the s ne, as the Buddhist view of Nirvana ? Where is the meeting b-ween the two? No doubt both follow the same route and meeat the famous statue with the sliield : but the one will only look t the one face of the shield, lying on the shady side and refuses t go over and look up to the other face, exposed to the Full Efiulgei.e of the Radiant Sun, and which blinds him with its unspeakable Jght and Glory, the very moment he looks up (a second blindnes^and death surely, but one where the craving for light and birth is a lost). When, there- fore, in all seriousness, and in all humility an in the cause of truth alone, the inadequacy of Buddhism, and its oe sidedness (this one- sidedness producing evils as it filters down t the masses and in its actual working, which we could not conceiv. who have no means of judging of its practical effect on the life ai 1 instincts of man, and who but look upon it as a mere theory,i beautiful vision) are pointed out, what is the good of our being eferred to a beautiful moral code, whose beauty nobody denies '. We will admit the correctness of the definition of Nirvajia, we acted at the beginning of this article that it is the extinction of thaig' asping condition of mind and heart. Mind and heart ! Is the mid and heart at least a
r
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ti<
♦^<
<- «, '.
%
k
Ch. II.]
N( E ON NIRVANA
65
positive factor which re r?
thing than mind (Buddhi)
Soul and God ? Or, is ,1
Hinduism and Brahmanisn
also mere phantoms of the
is as true as ever. " Wha
other men also do (say) :
holds) by that the people
in dress, and l^uddhism >:
runs counter is indeed a ^\ and a gawk.
n Peace and Bliss ? Is there no higher nd heart ? Is there no such thing as ue, that even according to the so called the notion of a Soul and of a God are •rain ? Surely, the saying of the Lord oever a great man doeth, (sayeth) that le Standard he setteth (the opinions he 3." There is a fashion in opinions as le latest fashion of the day ; and he who
/
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CHAPTER III.
JAINA^S STATEMEET. Nikandavadi Sect.
I,* Let us state the views of the jains of the Digambara sect who worship the Asoka tree, laden with sweet scented flowers, covered with bees, who, in the performance of Tafias, inconsistent with the Vedic Dharma, go about without clothes,, and with dust- covered body, remain ascetics, abjuring family life, and feeding sumptuously, carry about with them mats and peacock feathers.
2.t Our Lord is the Immortal Aruga, (Arhat) full of glorious attributes praised by the Gods, who leaving all the eight evil qualities, is clothed with the eight immaculate virtues, as the full moon is clothed in coolness.
3. Our Lord filled with austerity, has rid himself of the evil senses and know in an instant what takes place in all places and in all time, and is gracious to those who worship him and worship not. His other good qualities will be further described.
44 Leaving the evils of hunger, thirst, fear, envy, liking, lust thinking, abusing, disease and death, sweating, surprise, pride,
* Nikanda means literally without clothes and these are otherwise called Diganibaras, which means clothed with sky and the secondary meaning of Nirvana is also a naked person. Digambara and Nirvani are both names of Aruga and Siva.
I The eight virtues (si soai q»:xt m) are' AnantajTiana — eidlcss Intelli- gence, .^^'-o'^itf Dar^auam — Limitless vision, Auanta Vtryam — endless power A't-aniaSukaiK — endless joy, namelessness, sertlessness, (Gotra), agelessness, and Immortality. The eight evil qualities f;Te8Br(^^p:i, are Ignorance Defective Vision, BeHef in the Vedas, Sensuality, Possessing name and Gotra, and sorrows arising from age and bodily pains. The glorious attributes (^ff) are Perfection, Omniscience, Benevolence to all sentient beinL;s, Joyfulness, Activity, Being possessed of ;he fourteen wonders, Being seated in L)evaloka &c.
X It like a King, he must dwell on earth and punish the wicked and rev.'ard the good, but God Aruga is said to be good to the wicked and the virtuous.
Ch. III.] PARAPAKSHA — REFITATION OF JAINISM 6y
wondering, eating, and birth, and sleep, and being covered with the eight good attributes, and being seated in the Highest Heaven above this world, rie imparted his ' One word ' to the host of Siddh-is who surround him.
5. Following that one word, the Siddha composed several treatises called Charana, Yoga &c., so that manki.id may not be misled. The gist of these books is that time, space, Dharina body and Adhamia boc^y, Puny am (virtue) and Fiipam (sin) Atomic bodies, Atma Bandaui and Moksha are all eternal verities.
6. Of these, Time spreads over the past and the present and the future, and comprises all the three kinds of Ti^ne in one moment ; Atma, which is limited by this Time, is present in a body and fills it wholly, passes through periods of youth, adoles- cence and age, undergoing various changes, and is intelligent and eternal.
7. The Dharma body causes the Astral body [u^^^niuth) to die, so that it may not develop again. Ihe Adharma body causes the permanence of the Astral body. Virtuous acts {Puiiymn) is conducive to the Dharma body, and evil doing {Pdparn) is always the cause of Adharma body. Space gives room to everything. We will state the nature of the material body (M/p*cuir),
8. Material bodies are all objects with forms like iron, stones, trees, &c., which have a power of their own and are present every- where. The six kinds of perception, such as sight, taste Sec, whicH cause evil constitute Bandha. Clood Karma or Tapas i^. performed when we are loosened from the control of these senses Ihis 'lapas will bring about good births. When we get rid of both Pnnyani and /W'"'* after -at ing the fruit . th<^ieofby repealed births, we attain to Moksha
Refutation of Jainism.
\ tn 2. If you say that your God Aruga i . associated wit fj good qualities as the moon and its coolness, then the comparison » not true. 'I he evil was in hmi before, and as such, iie belongs to ibc order ut mai, \iii^ good waj* not inherent as cool 1 ess ni the
68 SIVAJNANA SIDDHIVAR [Bk. II.
moon but only associated and acquired). If you say that God Aruga attained perfection by his virtue, '.hen it implies the existence of one who laid down the rule of virtue for the purpose of effecting salvation, and some one who followed it to attain salvation. As such we will have to postulate a Being who is above your God who is worshipped by those who do not kill. There- fore which of these will you accept as God ?
3. You asserted that your God sees and knows everything without the intervention of the bodily senses, and yet you assert that his body is immortal. If so, his mind and other senses cannot leave him, and without these and his bod3^ he cannot understand. He cannot know all time at o'lice either.
4. All those who get rid of their evil qualities such as anger &c., cannot attain Mukti as your Aruga is a Jiva in a body. If you compare him to a King who bestows benefits on mankind, then why should he dwell in the City with the golden walls.
5. If you say that the perfected Arhat derived his teaching from the one word of the Eternal Aruga, and gave it out to man- kind, then as you do not postulate his having senses and mind &c., how can he hear what is told him and ^ive 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 really no answer to give you.
7. You asserted that the Soul fills the whole body. If so, where any portion of the body is defective, then the Soiil 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 eievates and depresses man, in the same body at the same time. Ihis cannot be. If you instance the case of beetles and birds \vhK:h lly and sit, their actions are not simi^ltaneous.
Ch. III.] PAR'APAKSHA — REFUTATION OF JAINISM 69
9.* If you say there is no God who knowing the good and bad Karma of mortals, makes them eat the fruits thereof, then there will be no one undergoing the joys of heaven and the pains of hell. If you 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 we require a God like the bowman.
10. You said that bodies like iron, stone &c., have soul wtih one sense. ' But all life is seen to be destroyed, but we never see stones and metals die. Besides if these have souls, they must attain Moksha also. You are alone in asserting life of such lifeless things as stones &c.
ii.t You say that Tapas is performed when the six kinds of perceptions are lost. But no wealth can be acquired in trade unless wealth is invested in the trade. (So action is necessary for Tapas). If you say that Tapas is reached by the fruits of past Karma, then the same Karma explains the growth and extinction of the evil perceptions. So you cannot reach Tapas except by action.
♦ Both Karma and man have to be actuated by a superior power and without It, they will be merely inert. Man cannot choose his own good and bad, and cannot foresee the far reaching consequences of his Karma and guide his own conduct thereby.
t Mere inaction or Passivity cannot prevent one's rebirth and give him eternal bliss. If so, then all inanimate things can attain Moksha and man himself will be reduced to a condition of a log or stone. It is opinions like these promulgated by the Jains, that mere inaction is virtue that accounts for the often unwarranted slur that is cast upon the Hindu System of Ethics. The misfortune is that sonje of the phrases and words have beqome so ccnimion that they are used by everybody whether witli meaninfi; or without meaning, whether appropriate or inappropriate and hence arises a great deal of confusion. And llien these little systems baviru^ each had their day, have not altogether ceased to be and they have left their marks in the public mind and niorals. If the fact be true that Jainism was dominant in South India for several centuries and all the best hterat. and moralists of the period, were Jains, it is no wonder some of theiie fallacies have still lutgered thcic. Jaiuisiii preached a life of rigid Asceticism and morality and was thoroughly exclusive. And tlie r>ix kinds
*
68
blVAjNANA SIDDHIVAR
iBk. II.
moon but only associated and acquired). If you say that God Aruga attained perfection by his virtue, then it implies the existence of one who laid down the rule of virtue for the purpose of effecting salvation, and some one who followed it to attain salvation. As such we will have to postulate a Being who is above your God who is worshipped by those who do not kill. There- fore which of these will you accept as God ?
3. ^'ou asserted that your God se?s and knows everything without the intervention of the bodily senses, and yet you assert that his body is immortal. If so, his mind and other senses cannot leave him, and without these and his bod3% he cannot understand. He cannot know all time at o'lice either.
4. All those who get rid of their e\il qualities such as anger &c., cannot attain Mukti as your Aruga is a jlva in a body. If you compare him to a King who bestows benefits on mankind, then why should he dwell in the City with the golden walls.
5. If you say that the perfected Arhat derived his teaching from the one word of the Eternal Aruga, and gave it out to man- kind, then as you do not postulate his having senses and mind &c., how can he hear what is to'.d him and give it out again. This is like the dumb teaching the dumb.
6. The Aruga dv/elling 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 really no answer to give you.
7. You asserted that the Soul fills the whole body. If so, where any portion of the body is defective, theri 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. 1 his caiuiot be. If you instance the case of beetles and birds which lly and srt, their actions are not simultaneous.
<JtV' I
!:•«■ -" ■ -- _ ir
Li_C_^_?-.7T12
Ch. III.]
PAR'APAKSHA^KEFUTATION OF JAIXISM
69
9.* if you say there is no God who knowing the good and bad Karma of raortah. makes them eat the fruits thereof, then there will be no one undergoing the joys of heaven and the pains of hell. If you 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 we require a God like the bowman.
10. You said that bodies like iron, stone &c., have soul wtih one sense. ' But all life is seen to be destroyed, but we never see stones and metals die. Besides if these have souls, they must attain Moksha also. You are alone in asserting life of such lifeless things as stones &c.
I i.t You say that Tapas is performed when the six kinds of perceptions are lost. But no wealth can be acquired in trade unless wealth is invested in the trade. (So action is necessary for Tapas). If you say that Tapas is reached by the fruits of past Karma, then the same Karma explains the growth and extinction of the evil perceptions. So you cannot reach Tapas except by action.
♦ Both Karma and man have to be actuated by a superior power and without It, they will be merely inert. Man cannot choose his own good and bad, and cannof foresee the far reaching consequences of his Karma and guide his own conduct thereby.
+ Mere inaction or Passivity cannot prevent one's rebirth and give him eternal bliss. If so, then all inanimate things can attain Moksha and man himself will be reduced to a condition of a log or stone. It is opinions like these promulgated by the Jains, that mere inaction is virtue that accounts for the often unwarranted slur that is cast upon the Hindu System of Ethics. The misfortune is that some of the phrases and words have become so coiiimon that they are used by everybody whether witli meaning or without meaning, whether appropriate or inapjiropriate and hence arises a great deal of confusion. And tliCn these little systems having each had their day, have not altogether ceased to be and they have left their .marks in the public mind and morals. If the fact be true that Jainism was dominant in South India for several centuries and all the best literati and moralist*, of the period, were Jains, it is no wonder some of these fallacies have still lingered thcic. Jaiuism preached a life of rigid Mcetici&m and morality aod was thoroughly exclusive. And the.'^ix kinds
. 1
^**
70 SIVAJNANA SIDDIIIYAR [Bk. 11.
of evil actions were considered to be cultivation, mechanical industry, writing (Being in office), trading, teaching and sculpture. This was against the very genius of Hinduism whose ideal was the four Dharmas — Virtue, Wealth, Pleasure and Bliss. Hinduism though preaching control of the senses, and cessation of all desires only does so, so that it may reach higher spheres. "Q^iu^sifiiu Q&iueunn Quifliun" (The great sage does actions, impossible for others) says Saint Tiruva]]uvar in his chapter on " iSjs^nh Qu(rr,mu" (The greatness of Freed Beings), That real asceticism does not mean merely giving up family and children and is possible in one and all the various ashrams was exemplified in the life of this very Sage, who lived with his wife, and continued to live by his spindle. In Siddhanta works, wherever the greatness of these seers are described, their entire benevolence and love of all God's creatures is in- variably set forth. Says Saint Tiruvajjuvar in the same chapter,
*• The sage is called Anthana, as he is full of virtue, and is full of kind actions to all sentient beings." Says Saint Umapati Siva-Charya, in his similar chapter on '^■'V-PT.'sG^sff/T ^oorswto' in his * Light of Grace,'
Q.->")!/orr»rr^«- ^ ^swra; i iS * . ^
" Out of the depths of their love, they are troubled and tossed about for the sorrows of their erring kind."
Saint Tayumanavar also devotes a chapter to the same subiet t of " The path of Bhaktas" {^arnLinQn:,/^), and he says
" O for the day ! when I will think of the Wisdom of those ascetics, who consider all life as they would regard their own life." Compare also Gitu V. 25. ' '
But difTerent people and nations have different ideas of wheat is good for themselves and for others. A ohrislain missionary remarks that "all this time the philosophy of quietism has been sound asleep or with its eyes fixed on the point of its nose, accordin^j to the directions of the Gitu, it has been thinking itself out of its wits," and puts such things as the want of Railways and Telegraphs, prohibition against widow marriage, want of education, and civilization and good Government, evils of caste iic, to
r
Ch. III.] PASAPAKSHA— REFUTATION OF JAINISM 7 1
12.* You say that subjecting one's body to great privations is the greatest Tapas. Then you must assert also that persons
the discredit of Hinduism {vide page 99. Selections from the Upainshads by Dr. Murdoch). One might as well retort and ask if all Christian coun- tries are free from all vice and wickedness and social evils. If Railways and Telegraphs are such great boons, why were they not invented by the founder of Christianity. There are more Godless men among scientists and invento.-s than amon^ other classes of people. There are more unredeemed and God forsaken slums in London alone than in all India put together. St. Paul's first advice to widow is* that they should not marry. Count Tolstoi's views on Christianity (which we believe is the true veiw) is condemned by other Christians as thoroughly impractical and unfit for pubUc Government. Regarding the views of Glfii itself, they are unmis- takeable. Over and over again, Lord Krishna says that action is neces- sary. Such action covers the whole field oi Chariva {r-Peeitu), Kriya (S-PsDuu) and Yoga, no doubt, and 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 {vide <?£sr.jj4<iLppS @iFes)iud SLp^;3 Q-uiTii*Lf,n)f8 in pi^sSQeon'ddsih of Kannudaiya Vaijalar). The 64 charities ( jy^ci.) enjoined on the Hindu cover a larger field of usefulness than those knov,n to the Christian Missionary. The charity of the Hindu is proverbial. In his fasts and feasts, he remembers the poor and the helpless. We require no poor law for our country. Unless reduced to the direst distress by poverty and famine, you cannot imagine a more contented and happy and hopeful individual. If he does not rise up against oppression and tyranny, should* that also be put down to the discredit of Hinduism. The strong hold of Hindu Loyalty is his Religion. Be it said also to the credit of Hinduism that its ideal of a holyman is not that of a sport-loving Missionary, whether the sport be dancing, acting, tennis or cricket-playing; fishing or hunting. The ascetic and saintly life led by the early Christian fathers of the chur>-h does not commend itself to modem day Christians, and Dean Farrar is forced to write an apology for them almost, though the tradition is well-preseived by the modern Catholic church.
• .Ntere physical privation conld be no object unless it is un- dertaken ID the service of (iod or your fellow creatures. Hhakti and JA4IU and cessation of desire alone can lead one to Mokbha. J he
72 SIVAJNANA SIDDHIYAR [Bk. II.
undergoing the greatest agonies from bodily disease are the first to get to your heaven. If you reply that to desire vainly Moksha is itself undergoing bodily pain, then you bad better cut off your nose in view to your securing Imperishable Bliss.
13. You say that we can reach the golden city after the fruits of past Karma have been eaten up. As Karma is endless, what certainty is there that you will finish eating them. If you do succeed, even then, when your Karma ceases, body and its senses (begotten of Karma) also cease. Your case is like the cat waiting to eat the fish after the soVithem ocean dries up.
14. Your tr>'ing 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 the top. As one at the top has to lift the pot out, so be wise, and own your allegiance to Siva.
Ajivaka Sect.
1. We will now state the case of the Jains of the Svetambara sect, who though professing to be filled wich grace to all creatures, as to one's own self, yet prescribe such austerities to all mankind, productive of immense pain, similar 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 jiva. 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 soul is intelligent.
3. Earth and water have a downward tendency to spread. Fire and air sj)read upwards. And the Jiva enters bodies formed of these, and these atoms individually. When it enters besides,
commentators add that the worship of jivas, like God Aruga (Arhat) though by their karma they have become powers, and principalities and Devas, cannot secure this object and the Love and service dedicated to the Supreme One alone who was never subject to births and deaths, who is Ay.adi asiikia and Nirmala, will be of avail.
Ch. III.] PARAPAKSHA — REFUTATION Of JAINISM y%
it obtains ihe 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 can 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 lime. They always unite together and not one by one ; and they never chang'e, their nature.
5. These atoms ir^^i' is ar) as such never undergo creation, development^ destruction or resolution, can neither be eaten, nor swallowed nor digested nor spit out ; neither made nor unmade. These pass beyond the vast worlds, and enter all bodies and forms. l"hese spread always and ever>'where and are of the .same unvary- ing nature.
6. 1 he Jiva cannot be seen by the eye (is formless). Induced by Karma, they are bom in bodies with form ; and even then, the Jiva cannot be seen by mortals, but can be seen by the Immortal Gods. We will describe the way, the other four atoms mix among themselves.
7. Neither any three of these nor any two of these will be found united together. But 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 i.> the way these four mix among themselves.
8. 1 here are six colours, namely, white, golden, red, blue, green and pure white. Of these, pure white is the colour pertaining to the Heavenly regions. 7 he other colours are found in earthly forms and are perceived by the soul by touch, perception etc.
9. Wealth and poverty, pain and pleasure, living in ones own country and going abroad, old age and death, all the.-5e become allarhefJ by the result of previous ICarma to the Jiva, in the womb itself. And the woild moves on subject to the laws of Kanna
10. (Jur I>)rd has further declared that with Fnnyain and P&pam, these arc all the entities. Those who understand this to be wibdom will reach the Highest Heaven.
10
74 blVAjNAXA SIDDHIVAR [Bk. II.
Refutation of Ajivaka Sect. I.* From moksha, there is no return. As such there can be no return of your Lord to the earth to reveal his word ; and hence there can be no authoritative book for you. As the five atoms cannot reach your heaven, your Lord can have no body. He cannot be omniscient for all time nor can he know all things at one time?
2. You say that Arhats are of two classes, called Man(;alar (beings of earth) and Sembothakar ithe perfect), and that The Mandalars return to the earth and reveal the teaching. I'hen these Mandalars become indistinguishable from the jivas of the earth. They cannot partake both the earthly and divine element in themselves.
3. You state that the soul becomes intelligent by contact and full union with the body. I'he soul is not so, when a person is not intelligent or when he is an infant. As such your statement is false.
4. If as you say, of the four atoms, some two spread below, some two above, they cannot form any one body. If they can form one, thea the atoms w'ill undergo destruction. If they don't unite, there must be interstices in the body between these atoms. As such they cannot unite into one body. They will be so various, and there won't be any harmony and co-ordination.
5. If you sa\' that these various bodies are made possible by their being innumerable atoms, yet as these cannot unite, they cannot form one united body. As these atoms spread in different directions and are contrary in nature, they cannot conduce to the soul being present in them. Your theory is ridiculous. Even a thousand sticks cannot form one piilar.
6. '] he atoms themselves cannot unite to form bodies as they have no intelligence of their own. 1 f you say that air unites
* The commentator here asks " How do you know your Lord is omniscient ? If you say, it is because he has attained to the condition of mauna, then you can say that all the dumb men and animals etc., are also perfect. Besides, if he ever remains in manna, of what use is he to lUiinkind? He will be merely an useless sinner ".
Cll. III.] * GENKRAL REMARKS 75
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 them. If you say Karma effects this union, it cannot be. as it is also non-intelligent and cannot know the person to whom it has to be urited. Therefore learn to know ihe One who brings about the union of these various atoms into bodies united to each soul according to its Karma.
GENERAL REMARKS.
Indian writers, both Sanskrit and Tamil, place j^inism usually after Buddhism, in their general retrospect or review of llie variou.^ Schools of Indian Philosophy, and we have* on- e more to rail attention lo the fact that this is not altogether an hi=^lorical or chronological order. The caution would be imnccesF^ar}' but for the fact that eminent writers chiefly European, have been misled and have concluded that Jainism had no independent beginning, and that it was more an offshoot of Buddhism, and as such have failed also to grasp its ^essential differences, and have therefore bestowed very little attention to this system and its Bibliography. And in consequence, this School of Philosophy has not attained to 1 hat amount of importance in the European and Indian minds of lo day, as Buddhism has. But for all that, so far as South India is concerr.ed, it played a greater part and for a longer time than Buddhism, and its effect on the South Indian People and their literature has been much more beneficial and lasting. Jaiiis are still found all over South landia, and they hold quite a respectable place in society, ' whereas not a Buddhist can be found anywhere even as a sample. Long after jainism received it«; deatli blow in the hands of the Gr^t Saint Sambaiidar, its proftrs'^or-, were allowed to remain unmolested by the people, nay, l^hcir kings and nobles encouraged them openly by grants of land and endow men ts for their temples 6: c. 1 here were many things in them which commanded ihcjji tq the olhcr classes, l hey were vcr\' strict moralist's and ihey \e<\ cjccmplary !i.ves. Atone.t'mp. 3II the
^d sivajnAna siddhiyAr [Bk. \\.
learning of the land, in the departments of literature and grammar and ethics and the learned sciences, was in their hands, and it could not be in better safekeeping. Some of the best classics in Tamil, most of the Ethical treatises, and that excllent grammar Nannul, and lexicons were composed by Jains. Added to this, in their words, they never went out of their way to be unnecessarily offensive to the other classes of the people and in their life they conformed to the life of their neighbours as much as possible. If the outer man can be a fair index of the inner mind, you have only to compare a Jain and a Buhdhist and a Hindu in their externals. The Jain could be hardly distinguished from his Hindu neighbour. ,_ Even in Buddha's day, his followers have debated and differed as to what sort of animal food can be eaten or not eaten, though they Say Buddha taught kindness to all creatures, (one European writer goes to say that the Hindus never even had this doctrine before his days!) and his followers of to-day (the mass of them) are gross flesh eaters all over the world; but in the case of Jains they were throughout and are even down to-day rigid abstainers from all kinds of fish, flesh or fowl. This was such a marked trait in their life and character that their neighbours and successful rivals tried to excel them in their good trait, that Brahmansof all classes in South India, unlike their neighbours in the West and in ihe North are rigid abstainers; and the more civilized and intelligent classes are also rigid vegetarians — Saivaites — we were going to say. Among the Vellalars, there are certain sections of them, who by birth are vegetarians and call themselves baivaites. Our Purifit friend once shrewdly suggested to us that ihtSQ Farampara I 6aJi'fls, (vegetarians for generations) must, be descendants of ancestors who were once Jains and subsequently reconverted. And Saivaism to day is so rigidly vegetarian, that the words are almost used synonymously by all classes ; and some of the Saiva Vejlalars, though since converted to Vaishnavism are still rigid vegetarians and call themselves Saivailes. We may trace also to the influenct of Jainism the stopping of all animal sacrifices in all Hindu shrines m South India, though they are still in vogue in jomj of the NorLh indian Temples. Tht; general disfavoar
Ch. lil.", • CCNERAL REMARK?
/ /
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 in- fluence also. In their Psychology' and Metaphysics too, there was much greater affinity between the Jain and the Saiva than between Buddhism and the latter. We to-day add tiie opinion of Dr. H. lacobi, the learned translator of the laina Sutras, as to what Buddha taught in regard to the postulates of Soul and
*
God, believed in by the Hindus, and the same passage contrasts the views of the Jains on this point. He says in his introduction {Sacred Books of the East, Vol. xxiii, p. 33), " Whatever Buddha
t
may have taught and thought about the state of Nirvana, 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 is beyond doubt, and a striking feature of Buddha's philosophy that he combated the Brahmanic theory of Atman, as being the absolute and permanent soul, according to the pantheist as well as the monadic point of view. But the jainas fully concur in llic hrahmanic theor> of Atman, with only this difference that they ascnbe to th^^ Atmans a limited space [Ann,) while the Brah- mans of the Saiikyha, Nyaya and Vaisheshik Schools contend that j5tmans are co extensive (vibhu) with this universe. On the other hand, the Buddhistical theory of the five Skandas, with their numerous sub-divisions have no counterpart in the Psychology of the Jaina>. ■ The learned Doctor alr>o proceeds to point out, what .^eemed to us as very curious in the theor>' of the Jains also, "A cJiaracterisiic dogma <>f the Jainas which pervades their whole philosophical sysieili and code of morals namely, the holy zoi.^tical lhcor> ihai not only animals and plants but also the smallest pariiclet. ot ihe elements, earth, fire, and wind, are endowed with soul ( jiva^ No such dogma on the other hand is contained in the philosophy of the Buddhists," Uur own opinion seems to be, if we may judge trom some ol the rules for drink ing-water by strainui^^ it , thai ilie'Jaui h'hilosophers seemed to recognuc the pitsenct of acUvc life gernL'> quite iiivisibie to the naked eye, and
/
SlVAjNANA SIDDHIVAR • [Bk. II.
which are ever present all about us, in the very dusi that v^'e tread, in the very water that we so scrupulously drink, and in the very air we breathe ; and much more largely in all our articles of diet ; and which are now revealed to the microscopic eye of the European Scientist who raises them up all around us in such numbers as almost to strike us with terror. We take the liberty to quote the following passage also, as they exactly square with our own conclusions on th.e suject."
"To Indian philosophers the various degrees of knowledge up to omniscience are matters of great moment. The Jainas have a theory of their own on this head and a terminology which differs from that of the Brahmanic philosophers and of the Buddhists. Right knowledge, they say, isfi\e-fold: (i) I\Iati, right perception; (2) Sruta, clear knowledge based on mati ; ( 3 ) Anadhi, a sort of supernatural knowledge ; (4) Manah paiyiiya, clear knowledge of the thoughts of other; ("5) Tavala, the high- est degree of knowledge consisting in omnisciences. This psychological theory is a fundamental one of the jainas, and it is always before the inind of the authors of the sacred books when describing the spiritual career of the saints. But we search in vain for something analogous in the Buddhist scriptures. We could multiply the instances of difference between the fundamental tenets 01 both sects, but we abstain from it, fearing to tire the reader's patience with an enumeration of all such cases. Such tenets ss the Jainas share with the Buddhists, both sect have in common with the Brahmanic philosophers, e.g.. the belief in the legene- ration of souls, the theory of the Karman, or merit and demerit resulting from former actions which must take effect in this or another birth, the belief that by perfect knowledge and good conduct man can avoid the necessity of being born again and again etc. Kven the theory that from time immemorial, prophets (Buddhas and tirthakaras) have proclaimed the same dogmas and renewed the sinking faith^ has its Brahmanic counter part in the Avatars of Vishnu. Besides, such a theory is a necessary consecjuence both of the Bnddhistical and the Jaina creed. l"or what Buddha or Mahavira had re\'ealed was, of course, regarded by the followers of either as truth and the only truth. This truth must have exirted from the beginning of time, like the Veda of rhe Brahmans; but could the truth have remained unknown during the infinite space of time elapsed before the appearance of the prophet ? No. would answer the pious believer in Buddhism or jainism, tiiat was impossible ; but the true
Ch. 111.] * GENERAL REMARKS 79
faith v.as revealed in different periods by numberless prophets, and so it will be in the time to come. The theory of former prophet seems, therefore, to be a natural consequence of both religions ; besides, it was not wholly unfounded on facts, at least as regards the Jainas. For the Nirgranthas are never spoken of in the Buddhist u-ritings as a newly risen sect, nor Nataputta as their founder. Accordingly the Nirgranthas were probably an old sect at the time of Buddha, and Nataputta only the reformer of the Jaina church, which may have been founded by the twenty-third Tirthakara, Pais^va." ,
Iii5 cnclusions are 1 1) "that Jaiiiism had an independent origin from Buddhism, thai it had a development of its own, and did not * largely borrow from the rival sect ; (2) that both Jainism and Buddhism owed to the Brahmans, especially the Sannyasins, the ground-work of their philosophy, ethics and cosmogony ;" and in the preceding pages he proves that how all the ethical rules of both Jains and Buddhists were both copied from the older }3odayana and Apastamba and Gautama Sutras.
The learned German Doctor has stated the Psychological difference in somewhat general terms. We will proceed to state them more fully. Hindu philosophers generally classify all tattvas or categories into 36 or 96,^of these the lowest 24 are the elements (5) Tanmatras (5), Karmendr}'a (5), jrianendr^'a (5), Antakarana (Chitta, Manas, Ahankara and Buddhii. As it is, the 24th is Buddhi tattva.
It is this Tattva which the Buddhists affirm as the only truth and as the highest truth Besirfe and beyond this there is no other reality higher or lower. All the 23 that are below the 24th tattva are only phenomenally or momentarily true. If any body were to assert that there was anything higher than the Buddhi taltva, the Buddhist would regard him as telling an untruth, as suggesting a fiction. In his table of Sk.indas, Vijnana-skanda is one of them ; but this Viji^anaskanda is merely the six kinds of sensations or knowledge- perceived by the five external senses and i^uddhi as the sixth sense. As such this VijAina is only derived from Buddhi and what would be r^;arded as bom of Maya or matter. I'o confound Ihcnefore this material Vijfiana with the Vijfiana of the IJpanishads ».■» meaning the non-maltrial /Uma i^ highly unscientific. Passing
i>0 blVAjNANA SIDDHIYAR [Bk. II.
beyond the 24th tattva, the Hindus postulate Criina which means attribute or quality. This is the quality of the Mulaprakriti. This giina is divided into Satva, Rajas, and Tamas and whe.i the soul is clothed with these three gunas it attains its distinctive individuality. Though this guna gives him the peculiar individuality, the soul in its own nature is distinct from the three gunas. But the Jains would seem to hold that this individuality brought about by the gunas itself as an individuality, apart from anything like a soul or Atma behind it. And.it is this individuality which the jain would call an Atma in his turn, just as the Buddhist would call the Buddhi itself an Atma if need be. It follows therefore why the jain could not postulate omnipresence (co-extensiveness with the universe) to his jiva, but only a limited condition [Anutvam and not Vydpakatvani). According to the Sankhya and the Siddhanti the Soul (Atma) in its own nature is a Vibhu and not an ^««;* but it becomes limited (Aim) by its assuming the coat of the gunas. As it is, the Atma postulated by the Jain is not exactly the same thing as the y\tma, postulated by the Sankhya or the Siddhanti, but as this guna personality persists in the Sakn^a condition of the soul, and undergoes various transformations as —
"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 born, and I am weary O Lord." — Tiruvuchakam. and many more, the Jain's belief is not 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, \'ishriu, and Rudra. Accor- ding to the Siddhanta, these mightiest Ciods, Indra to Rudra are only regarded as the ordinary souls (Jivas) of the last class called Sakata. We recognize higher orders of souls called Pralaj'akalars and Vijnanakalars who are not clothed with either Famas, Rajas, or Satva guna and who are yet far from having
* Ramanujas assert that the soul is only an Anu and not a Vibhu and the V'edantins that it is only a Vibhu and not an Apu.
Ch, III.] . GENERAL REMARKS Si
reached the final goal from which 'there is no return ,' 'there is no return.' The highest condition of felicity thought of by the Jains is also a god-hood similar to the condition of these Devas. We therefore understand why the Jains also believe in the Hindu gods as beings who have attained to Arhatship. We thus see how the Jain's positioi is much greater in advance, and a more positive one from the stand point of the Hindu over that of the negative postu- lates of the Buddhist. The coming chapters in Sidld/nyar v/'iW sho\w how other scriools of In(5ian thinkers have gone in advance of the Jain view. '
It only remains for us to add that the founder of this sect Mahavira is regarded b^' Dr. Jacobi as a distinct historical personage who flourished at or before the time of Gautama Buddha himself.
II
CHAITER IV.
BHATTACHARYA'S STATEMENT. Piirva Mimamsa System.
1. We here set forth the doctrines as now extant in this sea-girt earth, of jamini Hhagavan as expounded by his disciple Hhattacharva, to the effect that the Vedas alone are true and that there is no God and that by performing' Karma h6aven will be reached.
2. The souls have lust and other Gw/ms (attributes). If the Veda was given out by man, they cannot be accepted as true: as he is educated, he becomes intelligent, and without education he will be something like a baby or a dumb man. (So it is impossible, man himself could have given out the Vedas).
3.* If you say that he who made the Vedas is God and He is not a man, then, when He attains a body, He must be a man only and His measure of knowledge is as He is educated. If He gets no visible body, then He can have no (mouth to utter) and mind to think.
4. All the Devas, Sages and Siddhas and elementals, and everybody also assert that they never heard that the Vedas were revealed by anybody. This is what has been imparted from generation to generation. It could have no human author either, as it treats of future births and states.
5-1 in the Vedas are comprised all the six afigas and the three Upa-l/edas. All knowledge is centred in it. It is eternal, having
* This last stanza proves that no man could have been the author of the Vedas, as man derives all his knowledge from the Vedas themselves. And no God could have revealed it either, which if true, he must have a mouth and mind and senses like man to utter the Veda — in which He is reduced to the condition of man, and the former objection again applies. So it is not only among those who disbelieve in the Vedas there are atheists, but among those within the fold also.
t The six angas, are Numbers, Nirukta, Grammar, Chandas, Astro- nomy, and Kalpa, The three Upa-Vedas, Aye/ Veda (medicine) and 'IhiVtuy-Vcda (bLieii<.e of warfare) and Ca''davva-Vcda (music).
Ch. IV.J PARAPAKSIIA— BHATTaCHaRYa's STATEMENT 83
neither beginning nor end. It is ever consistent and in constant usage.
6. It contains rules and prohibitions, and the description of the true paths, and the various mantras and their respective Devas, and the description of the various sacrifices are contained in the X'edas and as such the>' cannot be all similar. When people under- stand all the past, present and future, the \'edas appear in some form in ail its truth.
7. Observing faultlessly the rules of dividing the words of the \'eda, the rules of pronunciation, the Karma prescribed by the Veda should be performed. 1 hen the great boon of Moksha will be secured and all bonds (Pa^ai surrendered.
8. The vast universe has neither beginning nor end and is not caused by any one and is eternal and filled with souls, in- separably united to Karma and manifests itself in the tattvas from earth etc.
9. The Soul is eternal and is omnipresent and is intelligeut and is united to Buddhi and other Karanas and is pure and formless and attains bodies in accordance with its previous Karma and understands ihrough the ->enses.
10. As grass and other leaves ui^ed as manuic in the fields reproduce themselves, so the past Karma will attach it.self to the soul in its next birth and produce fruits.
11. The daily rites performed by a man according to the law will secure happiness. He will secure all kinds of boon he desires, by performing Agnihotra. By performing Vedic sacrifices ^yajnas) he will attain liberation,
12.** By metns (if both the Jnana-kanda and Karma kan'\'i, a man can liberate himself. By pursuing J nana m.uga alone, one givitig up rituals becomes an out caste (sinner), and the- \edas themselves do not prescribe any rule of salvation for such a person.
• Here JfUlia-inilrfjA simply means the belief in the Veda as eternal and uncau^^etJ.
84 SiVAJNAXA SinDHlYAR [Rk. 11.
13. The Vedas declare that performance of sacrifices by killing pasH is vrrtue ; following this precept as true, if one recites the indestructible mantras he will derive happiness as one, hungry, rcmovc-s his craving by eating.
Refutation of Bhattacharya.
I."* Except your words, there is no authority in the Veda itself that the Veda is uncaused [Svayawbhu), if there is, you had better show me. The great Mahabfu'irnta itself is an example. In the i:ame way as the Mahabharata has an author, and in the same way as we infer from the presence of things made of earth and cotton, that they were made by potters and weavers, so we infer that Veda was revealed by an author. And the Lord with the crescent moon is also the authority for the Word that the Vedas were revealed by Him.
2. If you say that the Veda was not revealed by God, then they will be merely noises like those heai'd from the sky without any meaning. And as such they will be faulty. Ifyou say that the Veda spreads its light and makes itself known like a lamp, then, it must be limited in its nature. This is also what sage Kapila says. Then it must follow what he also says that they have a beginning and an end. How do you prove also that the Veda was formless at one time and became clothed in form at another time ? What you have said is simply foolish.
3. You say the Vedas will appear united to a person; as you don't describe the person, even a frog is likely to utter your Veda. Ifyou say that the Vedas do not mention a particular person as its vehicle, that it will be cenveyed to a proper person who is proper and fit to receive it, it cannot be Even when we receive clothes
•* Of sourse by inference and by Agania pramana it is proved that the Veda was revealed by God. The Agama pramanas comprise the 2H Agamas revealed by Siva Himself. Lord Siva has Five faces (Paucha- nanx) ; fro;-:i the lower 4 faces the 4 Vedas were, uttered and from the upper one the 28 Agamas.
Ch. IV. ] PARAPAKSHA — REFUTATION OF BIIATTACHARVA 85
from distant islands we infer there must be a person who manufac- tured those clothes even though we may not have seen them. So there must be an author for the Vedas.
4. You sav the \'edas are uncaused as people of different countries speaking various languages accept the Vedas as true. So also are similar pots made in various countries. Hence there must be an author who understanding the words and their meaning reveals those words without fault. If you say the words and meanings become naturally combined as the flowers and their fragrance in a garland, even then, there mast be a person who must choose the words ; otherwise they will be merely like the unmea- ning roar of the sea.
5. In the same way as we are united to our body, so God dwelling in the universe as His body graciously revealed to us the Word or (Vedas} and having been revealed by the eternal uncaused Being, it has been the usage to call also the \'eda as eternal and uncaused, in the same way as people r^ard any letter containing the command of the king as ^^-jp^l (Royal presence) itself
6. If you say that the three higher castes of Rrahmans etc., sf)eak the language of the Vedas, then explain how the astrologers who come from the fourth caste learned their science, and how is it also that in the North no caste is prohibited from reciting the Vedas. To say that the \'eda containing every thing in itself is of the nature of sound, and that it has no author is to say that persons come to being without a mother.
7. If you say that the soul is intelligent as it is united to the body, then it will be destroyed as the body is destroyed. If you say that the bodily organs themselves become united to the soul, then it has no surji power. They became united by the intelligent action of a creator. I^lants sprout from seeds in the rainy season and they all die out in the hot w^-ather; so the l>jdy also dies. Hence the world cannot be said to be eternal.
8. If you say that the sr^ul is omnijjresent, then it cannot pursue the paths of virtue, enter heaven and be bom again, (^r if you s.ay it fills the Ibdy as the fragrant smell a pot, then it will follow that as the body decayb th:- soul must also decay ; but >'qu
86 biVAjNAXA siddhiyAr I'Bk. II.
are aware of Yogis lea\'ing one'5; own body and entering another. As you have not understood the meaning of the Veda in full, your ideas are also confused.
9. As the acts performed by a man die with this body, how do you say that the past reproduce themselves. If you instance the case of manure, then you can as well say that the food eaten ever>' day having been reduced to mere excrement, the excrement can again produce food. As the acts die with the body, they cannot of th "mselves be united to the body in a future birth. '1 here is a Gracious Lord who unites each to eat the fruits of his proper Karma, as persons who employ labour give each man his wages according to the work turned out by him.
JO. jf you say that by performing sacrifices and knowing that the Veda is true you can attain final liberation, but this very performance will induce desire for wealth etc., which vvill in turn prevent your securing higher knowledge, and thus lose all chances of linal liberation. The more a man enjoys pleasure by securing wealth, the more will his desire be to secure more wealth again. Similarly the desire to perform sacrifices to attain heaven will only induce the desire to perform Karma more and more.
Prapakara's Statement.
I. We will state to the world wherein Prapakara differs from Bhattacharya in the exposition of the doctrines held by that au.stere ascetic Jaimini Bagaviin from a diligent study of the Vedas,
2.* Such a thing as Apurva arises after a rnan has performed austere sacrifices, and it { Apurva) again produces fruits, (in the
■* The Prapakara sets up a new postulate calling it Apurva to explain the Karma being undergone in one's life time, and he does not try to explain it as the effect of past Karma. Apurva means something which did not exist before. The explaination is as much no explanation at all, and naming such notion is like explaining the effects of opium by saying that it ii due to its somnolent power.
Ch. IV.j PARAPAKSHA — REFUTATION OF PKaFAKARA S?
next birth I after its past Karma has been performed by the body in conjunction with the intelligent Soul. When the Soul has attained to a condition of freedom from all action and results, and remains quiet like a block of earth or stone, then it is that the soul has attained Mukti. This is hisstateme:it.
Refutation of Prapakara.
r. 1 he Vedas assert' that it is the past Karma that produces fruits and you now set up against the autht)rity of the Vedas some new thing as Apurva. If the fruits are not the result of the past Karma but derived newly from Apurva, then we may assert that the flowers of the sky acquired their fragrance, after they were worn on the head.
2. The Vedas speak oi Ananda in Mukti, and what you state therefore is erroneous that cessation of intelligence and action is Alukti. As well could you say that the man in a swoon is in Mukti. Fire deprived of its redness (heat) loses its identity. Your asser- tion that the soul can subsist in Mukti after it loses its intelligence cannot be admitted by us.
Sabda Brahmavidi's Statement. !. it is Sabda (sound) which is delusively understood as the Universe. The substance postulated by the ignorant, (as different from sound), is a mere myth. The right understanding of this doctrine is real Mukti. So says the Sabda Brahmavadi, without a proper study of the nature of the Universe.
2. '1-his delivsive perception is caused by the differentiation and increase {Paruulnia of Snbda) ; and this results in the seen Universe. As such the only real entity is Sabda. What is called the substance (meaning) is merely the product of Sabda. If you assert otherwise, then no substance does exist without sound (name;.
3. In two such Words 'j^ (pa) and ua (ma)' meaning respec- tively • flower and l.ak^hmi ' at one lim-, and 'earih and anmial '
ss
SIVaTNANA SIDDHIVAR
[Bk. II.
words (sound) remain the same though the meanings differ. As such it is the words (Sabdai that we lovingly utter that contains the concept meaning different things. This is similar to rice becoming fried rice
4. It is after we utter a word, we become conscious of the sMbstance; as such, understand that the word (sound) is the only real substance, if you say that the word and its meaning are related together conjointly, then, even when you give. the meaning, it is a word.
Refutation of Sabda Brahmavadi.
r. If you sa}' the Universe was formed by the delusive differentiation of Sabda, then you had better admit also as a substance this delusive differentiation. If believing in Sabda as a reality is itself Mukfi. then you conflict in this matter with the express teaching of the Vedas which insist upon the performance of rites and the attainment of knowledge as the means of salvation.
2. As the Sabda is formless, it could not think of attaining forms when becoming the Universe- If you compare this change to the change of milk into curds, then curds could not become milk and the world could not be reduced back to sound, and your Sabda (sound! will perish.
3.* When you predicate change (by Pariuuma and Vivarih- ana) of Sabda you must admit at the same time that Sabda is perishable, as the substance indicated by sound is ever>'where, the words I sound) become merely the symbols of the things when we wish to know them.
4. Vou said that the snbstance has no , form except from sound, and that therefore sound is the substance. The word
* Says a commentator " If the thing is the Parinama of sound, then when we utter the name 'fire,' fire must be produced. If the thing is Vivartkana, then when we utter the name tire, our tongues must be scorched." As such the thing cannot be derived from Sabda by either mode. The word is a mere symbol or mark f^ y«j?:lG'_'2.'} by which we ha'-e iearz: re Ca.'.'. ict ibing.
^4^
(f^i^
•*****'
Ch. IV.] PARAPAKSHA — REFUTATION OF SABDA BRAHJJAVADl
89
(sound) ^-P, has two meanings 'Vishnu' and 'monkey.' Then can you say that Vishnu is monkey if sound be the real substance ?
5 . Rice requires fire to become fried rice (so the analogy is fallacious). As a number of meanings is united in a word, the learning to know the meanings is knowledge of Sabda ; and real knowledge consists in learning to know the distinct Paddrthas (things). As such the knowledge of things (^substance) is of greater importance tl^an the knowledge of Sabda.
6. The name indicates the thing we have already perceived or about to perceive. As such the substance is really the thing perceived and not the name (sound). Where did }'0u learn to say that Sabda is substance and not the thing ?
7. Perception (knowledge) of a thing is induced when the soul is in conjunction with the internal and external senses and their cause (Prakriti) and the thing perceived and the light of God. In such a perception or knowledge there is no name but only the thing or substance.
8. As a lamp lights the things lying in darkness, so Sabda is an instrument or aid for understanding the substance. The Sabda is not eternal ; it will perish. The Sabda was produced by the Almighty God and as such the Sabda cannot be God.
NOTES
As thus explained and exposed, it might be thought that the system deserves very little consideration, that this represents an effete and obsolete system. But the fallacies inherent in thjs system are so deep-rooted that they can be detected in many a subtle reasoning to day. Many of the word-juggles existing in the X'edanta philosophy can be traced to the influence of this system such as the myth of the iSdma Rupa PrapaTxha, as illustrated by the simile of the sea and the wave and the foam and in many other arguments. The names or sounds are themselves taken for things and hence the confusion in thought. It is forgotten that a name is ' merely i mark attached to a thing to enable it to be spoken about,' and that there may be knowledge without language 12
««4ir'
*-tt*i
88 SIVAJNANA SIDDHIVAR [Bk. II.
words (sound) remain the same though the meanings ditfer. As such it is the words (Sabda) that we lovingly utter that contains the concept meaning different things. This is similar to rice becoming fried rice
4. It is after we utter a word, we become conscious of the swbstance; as such, understand that the word (sound) is the only real substance. If you say that the word and its meaning are related together conjointly, then, even when you give, the meaning, it is a word.
Refutation of Sabda Brahmavadi.
1. If you say the Universe was formed by the delusive differentiation of Sabda, then you had better admit also as a substance this delusive differentiation. If believing in Sabda as a reality is itself Mukti, then you conflict in this matter with the express teaching of the Vedas which insist upon the performance of rites and the attainment of knowledge as the means of salvation.
2. As the Sabda is formless, it could not think of attaining forms when becoming the Universe- If you compare this change to the change of milk into curds, then curds could not become milk and the world could not be reduced back to doimd, and your Sabda (sound) will perish.
3.* When you predicate change (by Parindnia and Vivarih- ana) of Sabda you must admit at the same time that Sabda is perishable, as the substance indicated by sound is everywhere, the words (sound) become merely the symbols of the things when we wish to know them.
4. You said that the snbstance has no , form except from sound, and that therefore sound is the substance. The word
* Says a commentator " If the thing is the Pariijama of sound, then when we utter the name 'fire,' fire must be produced. If the thing is Vwarthana, then when we utter the name fire, our tongues must be scorched." As such the thing cannot be derived from Sabda by either mode. The word is a mere symbol or mark {i^^^^uQw^jh) by which we have learnt to cail the thing.
Ch. IV.] PARAPAKSHA — REFUTATION OF SABDA BRAHMAVADI 89
(sound) ^-P, has two meanings 'Vishnu' and 'monkey.' Then can you say that Vishnu is monkey if sound be the real substance ?
5. Rice requires fire to become fried rice (so the analogy is fallacious). As a number of meanings is united in a word, the learning to kTiow the meanings is knowledge of Sabda ; and real knowledge consists in learning to know the distinct Paddrthas (things). As such the knowledge of things (substance) is of greater importance tl^an the knowledge of Sabda.
6. The name indicates the thing we have already perceived or about to perceive. As such the substance is really the thing perceived and not the name (sound). Where did you learn to say that Sabda is substance and not the thing ?
7. Perception (knowledge) of a thing is induce J when the soul is in conjunction with the internal and external senses and their cause (Prakriti) and the thing perceived and the light of God. In such a perception or knowledge there is no name but only the thing or substance.
8. As a lamp lights the things lying in darkniess, so Sabda is an instrument or aid for understanding the substance. The Sabda is not eternal ; it will perish. The Sabda was produced by the Almighty God and as such the Sabda cannot be God.
NOTES
As thus explained and exposed, it might Ijc thought that the system deserves very little consideration, that this represents an effete and obsolete system. But the fallacies inherent in this system are so deep-rooted that they can be detected in many a subtle reasoning to day. Many of the word-juggles existing in the X'edinla philosophy can be traced to the intluence of this system such as the myth of the i\dma Riipa Prapaucha^ as illustrated by the simile of the sea and the wave and the foam and in many other arguments. The names or sounds arc themselves taken for things and hence the confusion in thought. It is forgotten lljat a name is ' merely i mark attached to a thing to enable it to be spvken about,' and that there may be knowledge without language
90 SIVAJXANA SIDDHIVAR [Rk. 11.
and things without names. Says Dr. Bain, "The knowledge that guides the lower animals is unconnected with language. They observe by their senses the things about them; and the observations are remembered in sensible forms. The bush that gives shelter, the herbage for food, the animals to be preyed upon, are known and sought after, by the sole guidance of sense impressions."
"Human beings have numerous experiences of the same kind involving the order of nature, without being connected -with words. The child has a large stock of sense-knowledge before it can understand and employ language. The skill of the artizan consists for the largest part, in associations between sensible appearances and movements; to the stone polisher the sight of the surface at once sugge.->ts the next blow. ¥.ven in a highly intellectual profession, as the practice of Physics, the consummation of skill requires a large sense knowledge passing beyond the scope of language. The physician learns from books, everything that can be expressed in words; but there are delicate shades of diagnosis that no language can convey, stored up without verbal expression, in the eye, the ear and the touch." "And there are numerous sources of error, pitfalls and snares in the use of names, and mostly in the abuse of abstract names, which is exemplified in the almost in*esistible tendency they h.ive to sugge-t the existence of things in the abstract." 1 he other branch of the Sabda Brahma- vadis, believe in the Vedic mantra (sound) as all powerful, and th.it no higher power like God is at all necessaiy to explain the existence and origin of the Universe, and that Sabda is itself God. 'Jhere are believers in the Veda like Jaimini and his pupils and in the efticacy of Vedic rites and ceremonies, and yet who believed in no God. Among the modem day Brahmins, many m ly "be found who strictly adhere to the belief that the Vedic mantra alone is all powerful, and Siddhis &.C., can be acquired by the power of the mantra without belief in God. The phrase * Mantric Power' embodies the fallacy of the whole system, as opposed to Divine Power. Consider the following quotation from Barth, " Sacrifice is o;'ly an act of preparation, it is the best of acts, but it is an act and itv fruit coas'^qupntly p<'r!sh'ble. Arcording'}' aUhough
Ch. IV.j PARAPA'KSHA— REFUTATION OF SABDA BRAHMAVADI Qt
whole sections of these treatises (Upanishads) are taken up exclusively with speculations on the rites, what they teach may be summed up in the words of the Mundaka Upanisliat, ' Know the Atman only and away with even-thing else; it alone is the bridge to immortality.' The \'eda itself and the whole circle of sacred science are quite as sweepingly consigned to the second place. The Veda is not the true Erahm; it is only its reflexion. i\nd the srience of tbi> imperfect ^^ahm, this Sabda Braliin or Brahm in words only is a science of a lower order. ^ The true science is that which has the true Brahm. the Para Brahm for its subject." The Rishis of TanikHvana were votaries of the Sabda Brahm and they believed that they could etiect their salvation b}' the Veclic Mantra alone, and thought, like Indra and Agni of old noticed in the Keua Upauishat, th it the\' acquired all their powers by their own will and independent of the Divine help, and became thoroughly filled with Kgoism (Ahaiikara). This Ahankara had to be destroyed. Their power and sanctity had to be put to the test. Their power was so frail that their sanctity left them the momrnt they and their wives .sasv the form of Molt'nii and Bitch Jidiuia. 1 hen they tried their powers to destroy these Beings. The \'eda is often symbo- lised by the deer, u,nasrjianir,, chiefly as the sound uttered by it is supposed to resemble ihe Vedic chant, and the Rishis created a gigantic deer and se.it it out to kill Siva. It raised such a tremen- dous bleat as to reach the uttermost regions and yet it aH'ecled not iht Supreme ; and the OTie took it in its hands and held it quite close to its ear. This allegory truly illustrates the principle that however loud we ma)' shout out the name of God, we cannot reach him and know him, unless we do it in all love and in all spirit. Oie other Yem irk and we close our notes. In regard to Bhatjacharj'a's system, that the Veda is unrevealed (Svayantbii) it will be interesting to note that of the present day Hindu sy.stem, except Saivaism, all the other sch(X)ls hold to this doctrine, and ^ivaism alone believes in the \'eda as revealed and God as thcr rcvealer. If oi her schools hold that the Veda is not revealed, it is because the Ifeings they believe in arc not expressly mentioned in ihc Veda itself as the rcvealer or they have not ascended to the
92
blVAjNANA SIDDIUYAR
[Bk. If.
true idea of God as the revealer of all knowledge out of I lis Infinite Grace. In any view, it cannot be true that ihe Veda was self- caused, it must cither have a human author or a Divine author, and it can only be an tuphemibm to call it Svaya:nbn.
CHAPTER V
MAYAVADl'S STATEMENT.
I.* We wjll state the system promulgated by the Ma} avid i himself, who incorrectly believing that he is himself God and all the world is a whirl car, and yet dwelling in the body, professes to initiate other Jivas in his path.
2. This Brahman is the caase of all the worlds, the limitless bliss and intelligence, is formless, omnipresent and etenlal, is true and pure, free from all marks and attributes, and is the measure of the Vedas, and is without distinction of Jnathuru and jnana.
3.* As the one Sun shining in numerous pots of water leaves its reflection in each and yet passes beyond, so this one God lives in each body and yet is imperceptible to the senses and andah- karauas. Accordingly God cannot be known by the six kinds of proof such as observation &c.
♦ Some uncomplimentary epithets are applied to the Muyavadi, as be mistaJtes the jiva subject to karma, birth and death and suffering, who has no independence (Asvatahtra), and is of imperfect intelligence with the Being, who is eternally free and intelligent, and omniscient, self- dependent (Svadav-e) and self-luminous {Svamprakasa) and all power- ful; and the inconsistency of his pxjsition is brought out that while he profesf^s to be himself God he could not avoid dwelling in this body of 5.1Q and sorrow and while he professes to reject the whole world as delusive, be believes' in the authoiity of the Vedas and the rules prescribed tberein.
f The six kinds of logical proof admitted by the Mayavadi are ob::ervation, inference, Agama, Vpanidna, Arttapatti a/id Abava.
Th« being above the anda> karai:!as is God, Jiva being also above the
andahkaraiTas Itva and God are identical. Professors of this school how-
ever quibble and differ a good deal about the precise meaning of the Jiva
or A*. Ill 01 Far jjba or sojI. Oj: IcarueJ bvioii dciiued it a:> a
94 SlVAjN'AXA SIDPFUVAR [Bk. 11.
4. The rope appears as snake in darkness. When light dawns, the rope appears as rope and the snake disappears as a dehision. Similary, the world appears as Sat when deluded ; in sp tless wisdom, the true Chit appears as Sat ; and all the world's allurements will appear mad.
5. The world appears derived from the Nirvnchnna Brahman. If not, it cannot come into being at all. If it is an independent material cause, it must exist for ever. , (The reason why it changes is) because it is a delusion. When both the shell and the silver piece are' thrown into the furnace the silver comes out bright but the shell is destro}ed. So, in Pdramartika, the changeless God appears as true, and the world disappears as false.
6. The material cause of the world is tlie Sat. As the spider produces from itself the thread, and works it into a web and then takes it back into itself, so God, originates the world as real, and sustains it and when he resolves it, it becomes unreal again. Looking to its place of origin, the world and all its appearances are also Sat.
7.* The course of evolution is this. From Brahm was produced Akas, from Akas, air ; from air, fire ; from fire, water ; from water, earth ; and from these elements, plants; and from plants, food; and from food the body anvl its six component parts.
S.t Th • above mentioned six parts constitute amiamayakosa ; when the air vitalizes these, they constitute the prdnaniayakosa ; with the nianas, they form the maiiomayakosa ; with buddhi and judnendriyas, they constitute the vijTulimmayakosa ; with the above and karmendnyas, they constitute the dnandaviaya kosa.
combination of Brahman's shadow, a bit of anda';karana and a bit of Avidya ! Another talented lady when we asked for a definition, and we expected more light from her, gave an answer of the type of the old schoolmaster's definition, 'refer to the dictionary' and we were told to refer to the Cita and Bvihadarayyaka. We will discuss these definitions and others latter on.
* The six parts are skin, bone, blood, nerves, flesh, and semen.
j Koja means an organ or part.
Ch. v.] PARAPAKSHA— REFUTATION OF MAYAvADI 95
g.* This Brahman app)€ar3 united in this visible body composed of the above mentioned PaZcliakcsas. The way in which he so appears is similar to the rays of the Effulgent Sun which is difficult to be reached in the sky becoming reflected in several pots of water. Yet God does not become tainted by such contact, as Pasa cannot bind God.
lo.t As the same thread strung through countless beads of different colours appears, also as particoloured, so the once God dwelling in different bodies appears as different beings and appears as undergoing different kinds of enjo}ments without in fact undergoing such.
II.* T he one Brahman is known b\' different names by its union in different bodies and appears to undergo enjoyments of pleasure and pain. It undergoes in the body the four avasth is, Jagra, Svof>na. Snshiipti, and Turiya. In Jagra it is in conjunc- tion with the organs; in Svapna with four; in Sushupti one; and in Turiya, all these orgjns, and the resulting enjoyments vanish.
♦ If so, we have asked, to whom is Bhanda, birth and death, sin and sorrow, to uhoin is nioksha ? Do all these happen to the Atma or to the body '^ If to the body, and the soul does not suffer, uhy care we to attain freedom fiom death and birth ? What re k we if tke body suffers all this ? Are we really seeking moksha for the flesh or for the soul? Are all these things delusions merely? If so will not the attempt to free one from delusion be itself a delusion? And then why should it not remain in eternal delusion ? Are there any defects attar-hed to remaining in this stale of delusion and what are they ? '1 hese questions and more have been asked again and again, and exi.ept the honest reply that they are not answerable, no reply has ever been forth- coming. And yet the, tide rolls on for ever and haw many gel plunged under its blinding waves!
t I o whotn does he appear as diffrrent and as undergoing different experiences ? To himself or to oihers? if lo oth.ers, who are they!
X The live cxteniai bcnsc^., eye. ear 6c<.., and the five sensations •ight &c., and the four inda'kaiaiTas are the fourteen organs active in J*gra; the four active in Svapna aie the four anda\karar,us; and the one iii bu^hupti lb '.hitta.
96 SlVAJNAXA siddhiyAr [Bk. II.
12. To identify all the bodily organs as the self is Bhanda ; when this false knowledge is destroyed, mukti is attained. The seed of Bhanda is in avidya; and by its acts may a and its products attach to the Brahman. When avidya is destroyed maya also vanishes, when this happens, wisdom (J nana) is secured, and Butha knowledge disappears.
13.* By the practice of Karmic rites, and ahkar anas gel puri- fied. This purification will induce J nana (wisdom).' I'his Jfiana will induce the knowledge of 'Aham Brahmdsnd' 'I am God.' When this 'Ahambrahma' knowledge attains perfection, the self can be perceived in maya as the moon's reflection is seen in still water.
14. Brahma jnana is knowledge that the Ego is Brahm in. And when the self becomes self, and enjoys the self in the self, and when such things as body, senses, prana, lose their form and name, when the great elements are destroyed, and the self remains uiichangeab'.e. this knowledge is possible.
15.1 When we underst;md the Mahavakyas such as ' Tat'.va tnasi* &c., enshrined in the Vedas, they teach us on more truth than thou art God. Those who do not attain this knowledge perform worship on the five Asanas (postures) and eight kinds of yoga, for the purpose of attaining this solium knowledge.
Refutation of Mayavadi.
I. The confusing statement of the Mayavadi that he is God and that jjvas should attain Mukti by attaining Alianibrah)na J7.anani does not explain the true meaning of Soham Bhavana and Mokshananda. His statement is like that of one who says that
* Who attains Jnana, Brahman or something else ? Is this attainmsnt real or false ? Why should this be possible by the purification of bodily senses ? Cannot the Brahman see his form e.xcept in Maya and before he attains Mukti ?
■f The five asanas are Kurmasana, Anantasana, Simhasana, Padma- sara, and Yogasana. Eight kinds of Yoga are lyama, Nyama, Asana, Pfrti^iydma I ratyikcra, Dbarana, Dhyana and Saniadhi.
Ch. V.J PARAPAK5HA— MAVAvADI's STATEMENT 97
the barren crow picked a piece of rock flesh, and wilh it fed its young ones, to satisfy their hunger and thirst.
2.* If it is true th it the Veda states that there is only One, (without a second Paddrtha), then as the same Veda states ihat there are jnutlmni, jTi^na and jTicya the statement that there is only one becomes refuted. Besides the statements being contra- dictor}', the value of the Vedic authority will suffer (or that state- ment of AJir*nbrahma »Jnanam is inconsistent wiih the Vedic doctrine of 'Tattvamasi). As you do not, postulate an ir.tclligence as the soul, separate from God, Anubhiiti ^enjoyment / in Bliss is rendered impossible.
3,+ Your postulate of the only one Existence coniiot be true, as, following the analogy of one Sun shining in many pots of water, the one iGod) is formless (unextended . and it cannot unite with a body with form lexiended', and cannot produce reflexion (extended form); and no reflexion is also possible, as there is no second thing in which the reflexion can be formed ; and a-^ it also follows that some one else is required to see the reflexion of the Sun (God) formed in the water (^ body).
• Juithum or the knower IS the soul. Jf.ana is the Chit-Sakti of God whereby the soul knows. Jneya, the known is God. Anubhfiti implies both perception, knowledge and enjoyment. Unless difference . bes at the root, such perception or knowledge is not possible.
t Other objections are taken as (ollow. How can the limitless and formless and eternal Being originate in a finite and changeable and extended body ? The sun is limited and extended, its reflection is further limited, and extended, and the pot of water ib also limited and extended. What is reflected js not the sun but one only of its countless rays. There is as such no division o( the one God involved. And no one mis- takes t^<e retlexion itself for the sun.
The reai fallacy in the lise of the analogy consists in ignoring that in tr<e Uf^mt/a, thing compared, elements coriesfionding to a reflecting or refracting' med;um a positivery ignored. And there is also the fallacy of mtsukin;; the retlexicc of (jod for the ji\a instead of for God flimself; Jf we lake the sun ab God, the reflexion as God's presence in man (:oul> «ad ibe water, in v^bicb the pie^etxe a* ieit a^ ib« jiva and the bindmg 'J
96
SivajnAna SIDDHIYAR
[Bk. II.
12. To identify all the bodily organs as the self is Bhanda ; when this false knowledge is destroyed, mukti is attained. The seed of Bhanda is in avidya; and by its acts may a and its products attach to the Brahman. When avidyd is destroyed maya also vanishes, when this happens, wisdom (J nana) is secured, and Butha knowledge disappears.
13.* By the practice of Karmic rites, andahkaranns gel puri- fied. This purification will induce J nana (wisdom); This Jfiana will induce the knowledge of 'A/iam Brahmdsmi' 'I am God.' When this 'Ahambrahma' knov/ledge attains perfection, the self can be perceived in maya as the moon's reflection is seen in still water.
14. Brahma jnana is knowledge that the Ego is Brahmin. And when the self becomes self, and enjoys the self in the self, and when such things as body, senses, prana, lose their form and name, when the great elements are destroyed, and the self remains unchangeab'.e, this knowledge is possible.
15.1 W'hen we understand the Mahavakyas such as ' Tatlva masi' &.C., enshrined in the Vedas, they teach us on more truth than thou art God. Those who do not attain this knowledge perform worship on the five Asanas (postures) and eight kinds of yoga, for the purpose of attaining this soliam knowledge.
Refutation of Mayavadi.
I. The confusing statement of the Mayavadi that he is God and that jivas should attain Mukti by attaining Ahamhrahma Juunam does not explain the true meaning of Soham Bhavana and Mokshdnanda. His statement is like that of one who says that
* Who attains Jnana, Brahman or something else ? Is this attainm«nt real or false ? Why should ihis be possible by the purification of bodily senses ? Cannot the Brahman see his form e.\cept in M^ya and before he attains Mukti ?
•f The five asanas are Kurmasana, Anantasana, Simhasana, Padma- sana, and Yogasana. Eight kinds of Yoga are lyama, Nyama. Asana, Pfrti^iydma I'ratyikcra, Dbara^a, Dhyana and Saniadhi.
**v
ititr.^*^
Ch. V.J
PARAPAKSHA— MAVAV'ADl's STATEMENT
97
11
k'-J
the barren crow picked a piece of rock flesh, and wiih it fed its young ones, to satisfy their hunger and thirst.
2.* If it is true th it the Veda states that there is only One, (without a second Padartha), then as the same Veda states that there are jnutlmru, JZdiia and j7icya the statement that there is only one becomes refuted. Besides the statements being contra- dictory, the value of the Vedic authority will sufilVr lor that state- ment of Ahr-mbrahma >Jnanam is inconsistent wiih the Vedic doctrine of 'Tattvamasi'). As you do not, postulate an iritclligence as the soul, separate from God, Anubhiiti (enjoyment; in Bliss is rendered impossib.e.
3.t Your postulate of the only one Existence conrjot be true, as, following the analogy of one Sun shining in many pots of water, the one (God) is formless ( u nex tended ., and it cannot unite with a body with form { expended \ and cannot produce reflexion (extended form); and no reHexion is also pos.sible, as there is no second thing in which the reflexion can be formed ; and as it also follows that some one else is required to see the reflexion of the Sun (God; formed in the water ^ body).
• Jfiithuru or the knower IS the soul. Jf.ana is the ChitSakti of God whereby the soul knows. Jneya, the knowj) is God. Ani-hhitti implies both perception, knowledge a.nd enjoyment. Unless difference hej> at the root, such piefccption or knowledge is not possible.
t Other objections are taken as follow. How can the limitless and formless and eternal Being originate in a finite and changeable and extended body ? The sun is limited and extended, its reflection is further Ij.Tuted, and extended, and the pot of water is also limited and extended What is rtfle^ted js not the sun but one only of its countless rays. I here is as such no division of the one God involved. And no one mis- takes the retWxion itself for the sun.
The real fallacy m the use of the analogy consists in ignoring that in lh« Uf<imtyu, thing compared, elements coriesponding to a reflecting or refracting medium 16 positivery ignored. And there is also the fallacy of mistaking the retlcxicf) of God for the jiva instead of for God Himself; Jf we take the sun as God, the reflexion as God's presence in man f: oul> aod tbc water, in which the \>xtJtx.Lc is felt a^ the jiva. and the binriing
98 blVAjNANA SIDDHIYAR [Blc. II
4.* The being dwelling in the body does not understand except in conjunction with the different senses external and internal; SAstras also support such view; and yet you assert like the man who asserts the existence of h u^es horns, that the One Brahman in union with the body knows by itself. And then the Brahtna- JMiia said to be attained by your One Being cannot be of much real import. Difference does exist between the Supreme spirit and the human spirit.
element, pot, as maya and karma then the whole analogy comes off quite correct. For a full discussion and elaboration of this analogy, see my edition ol SivajTima-botham pages no and in. The analogy may also be viewed mi another light. The rellexion or image perceived in the water is only a delusive appearance. Ihe real image is formed only in the retina of the eye, and without such perceiver, no reflexion is again possible. Though the sun or moon might shine on a whole sheet of water, no image will be formed unless the eye becomes focussed at a certain point where the light falls. We have frequently watched how this image follows one's eye, as one sits watching in a moving train, the moon shining on the tank or sheets of water lying by the road side. So also without a knower, soul, God will only be a non-entity or as good as non-entity. In Bhanda, God is as much Asat to the soul, as the world is Asat in moksha.
* hi this verse, a fact is appealed to as proof, besides authority. The fact is that human intelligence is found to be possible in mani- festation only when in conjunction with the bodily organs. Between the human mind and the body there is an exact correspondence, correlation and connection, and the one rises or falls with the development or decay of the bodily organs. If this being is a vibhu, the bodily powers tend to limit this intelligence and it becomes an anu {^^;]. This fact is either real or not. If real, it requires an explanation. Which is the being which is so limited by the body or which grows or decays with the growth or decay of the body itself ? Which is it therefore which is in Bhanda ? We point to a being which is in Bhanda ; and which is this being ? It cannot be God or Brahman, as the very idea of God is opposed to all sense of limitation growth and decay. What else is it ^Jiat is in Bhanda } The Siddhauta view that it cannot be God and that it is the soul different from God that is actually in Bhanda becomes irresistible. If the soul is not
Ch. v.] PARAPAKSHA — REFUTATION OF MXyAVADI 99
5.* If you compare the oneness to the unity of the ruby and its brilliance, you only destroy the oneness. Besides, the ruby and its light are related as guni and guna. If you deny even the attribute of Iclicliu, J nana and Kriya to the One, then the One cannot create this world and It cannot be intelligent.
postulated, the Bka-. du will and must surely be ascribed to Brahman. If the idea of Bhanda is itself declared unreal, then the idea of seekin<r liberation frorA \t, the usefuViess of Tapas, Sadana, Sadushtaya, and Yoga, and Jnina, the idea of moksha are also delusions, and we will be landed in a practical absurdity, and moral suicide. We need not quote more than verses 36 to 3 ^ in Gita chap. 3, to strengthen the position that man is really dragged into the mire and made to commit, as it wtre by will constrained {Saftf:a/a explains as a servant by the king), ard Avidya and Miya becomes the King as the Jiva becomes the servant. (See the whole note in pp. 74 to 3-2 in my edition of Light of Grjce). What can it else be but blasphemy to call 'this' that is smoke-enveloped and rHst-covered and sin-subjugated, as the one Supreme Light which is 'Svavt Para Pra\asa,' 'Svaduvhng,' and 'Sva Yasau,' 'biva Svahun' and 'Sva Yasva' ?
* The brilliance in the ruby is only a separable accident. In darkness it has no brilliance. The Brillian.e is really derived from external light. As God is nirguija, His relation to the soul or world as ^»;/; and ^k^;o cannot be postulated. The .Mayavodis would deny to God, Will, Intell- igence and Power, His authorship of the woild, and would interpose a lower brahman, who possesses these attributes; and South Indians who belong to this school regard this lower brahman as asat or no Brahman at all, whereas those in the north, of Svami \'ivekj.nanda school, (the editor of Ihe Lght fij the East 'd.sVs why should we distinguish between Brahma, Vishou, Kudra because all those are only asat j fully identify the two, saying the distinction is without different e. Some in the South again would deny that this one is Satv.hid.inanda, while those in the north admit it to be surh. Under any oysteni of theisti • philosophy Indian or foreign, the only proof we ha>.'e of Ciod is be a use we rcfjuiie an intelligent and an ail powerful Being who is the author of the origination, sustentation and resolution of this world, and if God is therefore no creator and protector of this world and possesses rjeithcr J<lina and Kriya, the position of the LokiAvita is only tfiereby strengthened, and we cannot prove the existence of iuth a God. We have elsewhere stated our reasons why the Brahman referred to in ihe sc< ond of the Brahma Sutras, cannot ha regarded as the lower one in addition to thu re-uoo poiutod out by Dr. Tbibaut.
lOO SlVAjXANA SIDDHIVAR [Bk. II.
6* You state that the world is produced from sat as v/hen the straw sticking out of an ant-hill is fancied with great fe.ir to be snake. If so, the person, becoming so deluded must also be the Vikura or modification of your Brahman. Such doctrine will only induce deluded knowledge and 3'ou will never attain Divine Bliss,
* The fallacy in this simile is in oniitting the seer in the Prameya to whom God appears falsely as the world There being merely God it is unintelligible how any bc^Iia knowledge will arise at first unless the One himself become a Ff'iari modified by delusion. When He clothes Him- self in delusion the world would result when he did not choose, the world will not resjjJt. As such, maya. becomes a real Bhanda of Brahman? Fancy bow it looks that this Brahman should forget himself and mistake himself for what he is not. In our human experience and in the illus- tration of rope and snake, it always happens that when such illusions are caused, the very thing involves the existence of tiro real things and of these two, one is mistaken for the other. Both snake and rope are rea things. Both of them we know independently. We mistake the rope for the snake. Why? Because our eyesight is dimmed by darkness or weak- ened by some nervous condition of the system. With perfect vision and in light, ue will never make the mistake. The real cause of the mistake is thus traced to an imperfect intelligent mind and does not exist in the rope or snake itself. So the question resolves itself into this. Why is the human mind imperfect ? If it was ever perfect, why did it become so? This question is fully discussed in the article "Another Side" in my " Stud us in Saiva SiddhU'-tu " and need not therefore be discussed
by me at length here.
That the simile involves a real difference of padurfhas combined with a mistaken similarity is well pointed out by Srila Sn S. Soniasundara Nayagar in his numerous works. The two things will not be mistaken for each other if there were no points of similarity between the two. The snake will only be perceived in a rope twisted as a snake is. It will not be perceived in a piece of rock or clay, or shell or silver or any other cUssiinilar thing. The snake perceived will be of ihe same dimensions as the original rope. Are all these circumstances^ present in the Pranuyck, God is Sat, Intelligent and Ananda. The world is asat, unintelligent arid sorrow producing. Is there any point of contact between the tvtfo?
Ch. v.] PARAJPAKSHA — REFUTATION OF J.'XYAVaOI 10 T
7. How do you make out that the world is Nirvac/ianaJ Can any fool talk of a thing which is existing and not existing at th® &ime time ? If it has an origin, then in must have an existence. If it does not exist, it will never come into being. When we, however, ordinarily speak of its non-existence, we simply refer to its resolution into its invisible primordial cause.
8* If you say that God and the world bear some resemblance to each othei' though different like the shell and silver, then we may mistake the world also to be God or an illusion. If you say that Maya, was onl>' real when we mistook it for God. but became unreal when we saw otherwise, this cannot be. The world in spite of its changes remains unchangeable. Earth cannot become air or fire or vice versa. So the world is real both in Vyavahdra and paraniartha.
9.t If you state that the false world arises out of Brahm as the threads which came out of the spider, then it must follow that (the chingeless and formless) Intelh'gence becomes changed and
♦ The argument contained in this verse is more pithil}' expressed in the following couplet.
"If both things exist, then wHl arise illusion;
Not, when one alone exists." For an illusion to be called an illusion, there must be a reality under- neath the illusion. When a'l are illusions, the dividing line between an illusion and a reality is destroyed, and the illusion itself becomes a reality. So It is that the Mayavadi is able to perform the remarkable somersault, that while he loses no moment, no opportunity io call everything but his Hgoisnv — we bej^ pardon — his Ego to be false, he is as much rooted to tbe things of this earth as anybody else.
t These two quoted by Jfianapragasar cantain the same argu- ments in simpler language.
"If as web from spider, from God the world appear Sin is present in God, it is clear-"
\i
102
SivajnAna SIDDHIYAR
[Bk. II.
formed into the visible world and corrupted and deluded. If you reply that the spider is not caught in the toils of its own web ; but (then the change would otherwise be impossible), as no clolh can come out of mud.
^earQ/D uu-LcemewflQexj "j
" If not, the achit world will not from- God arise ' ' As cloth from mad you can't in any way surprise."
Of course, some belonging to this school, possessed of a 'sharp intellect and bold understanding' do not pause to assert the identity of God and M^ya, but we need not be forced into such absurdity if we understand the simile aright. The Miiyavadi understands the spider to produce the web which did not exist before or to produce from the same substance as itself. If, however, we distinguish the spider into its life principle, the being with intelligence, volition, judgment &c., and its body, from the shapeless secretions of which the beautiful web is designed, no better simile can be thought out for describing God's creation of the world. Tie 7<'orld and creatures stand to God as the body to the sonl. From out of His body, fron out of the shapeless Maya Ht wills that these ii/orld should arise. The intelligence and design apparent in creation is all His own and can no more be due to Maya than the beauty and design and judgment displayed in the web can that of the web itself. The material of the web was neither non- existent before nor after. And it cannot be said to be of the same nature as the spider's lite-principle. So all this material cause of this world was neither non-existent before nor after and cannot be of the same nature as God's. But as in popular language we always identify the soul and body together, our poets and philosophers always sing of the identity of the worlds and God; though they at the sawie time take care to assert their difTerence. Even the insignihcant spider has a purpose in making its web; but by denying the existence of the separate souls, Mayavadi's would deny to God that He has any purpose in creating and resoWing these worid. cf. SvetasvatiivaUf^amshai:,v'\. lO. "May the One God who, spider like, enwinds Himself with threads spun from Pradhana, following His nature's law, may He bettow on us regression into Brahm."
/
Ch. v.] PARAPAKSHA — RFTL'TATION OF JIAYAV-^DI
103
10.* Vou say that God manifests Himself in different bodies. If God, is so present, then why does He not manifest Himself when the body undergoes various avasthas, such as Svapna, Sushupti, &C-, (or in dead bodies). If you explain, that it is so, as tuanas and other karanas are not active, then, it must be, that either God became non-intelligent at times, or with all His presence, the senses became dead.
II, YoU' assert that Brahman is present in these bodies, without any attachment. Vet this Brahman, would not leave the body even when it becomes sinful and deceased by old age &c., and -hudders at the very thought of such leaving ! 1 hough you are fully aware that your Brahman (soul) is attached, it is. your vain hope that it be not so.
I2.t Vou spoke of the beautiful beads strung on one string, and of these beads being different and yet resting en the same string. You are no doubt correct in comparing the different worlds to the beads and the one unch.mgeable God to the string. So the worlds change but God remains unchangeable; but that does away with your doctrine of Abetha.
13. Hear O, madman, who say that God is covered by avidya and maya in union with the body, and undergoes pleasures and pains, and yet at the same lime assert that He has no atiach-
* The Purvapakshi cites as an example the presense of Akai in different pots. To this, the following objections are taken. Why does Brahman leave the dead body? Even when Brahman is present, why do the senses become .active and inactive? If the same Being is present in ail bodies, why do you hate some people and love others? Why is one of different thinking from another? Why is one an atheist, and another a tbeist? Why docs one undergo misery, when another undergoes pleasure? Is the person suffering in hell, the same as one entering Moksha? Are the King punishing, the felon punished, and their respective capacities the Mme?
t The Siddhami accepts the simt'je. and no wonder, because the iir«tle a-curs in tne Cw/o — a uon-mayavada work. "There is naught whatever, l.igher than I, O DbanaAjaya. Aii this i» woven m me, as multitude* of jewel* on a string." (viii. 7).
^>«#
'*<*
102 §IVAJNANA SIDDHIYAR [Bk. II.
formed into the visible world and corrupted and deluded. If you reply that the spider is not caught in the toils of its own web ; but (then the change would otherwise be impossible), as no cloth can come out ot mud.
•' If not, the achit world will not from- God arise " As cloth from msd you can't in any way surprise." Of course, some belonging to this school, possessed of a 'sharp intellect and bold understanding' do not pause to assert the identity of God and Miya, but we need not be forced into such absurdity if we understand the simile aright. The Mayavadi understands the spider to produce the web which did not exist before or to produce from the same substance as itself. If, however, we distinguish the spider into its life principle, the being with intelligence, volition, judgment «S:c., and its body, from the shapeless secretions of which the beautiful web is designed, no better simile can be thought out for describing God's creation of the world. Tl't world and creatures stand to God as the body to the soul. Front out of His body, fro.n out of the shapeless Maya He mills that these 'Morld should arise. The intelligence and design apparent in creation is all His own and can no more be due to Maya than the beauty and design and judgment displayed in the web can that of the web itself. The material of the web was neither non- existent before nor after. And it cannot be said to be of the same nature as the spider's lite-principle. So all this material cause of this world was neither non-existent before nor after and cannot be of the same nature as God's. But as in popular language we always identify the soul and body together, our poets and philosophers always sing of the identity of the worlds and God; though they at the same time take care to assert their difference. Even the insignihcant spider has a purpose in making its web; but by denying the existence of the separate souls, Mayavadi's would deny to God that He has any purpose in creating and resolving these world, c/. iiwfflst;fl^(iya-(7;'a«?sAfli-', vi. lO. "May the One God who, spider-like, enwinds Himself with threads spun from Pradhana, following His nature's law, may He bestow on us regression into Brahm."
Ch. v.] PARAPAKSHA — REFUTATION OF MAyAvADI IO3
10.* You say that God manifests Himself in different bodies. If God, is so present, then why does He not manifest Himself when the body undergoes various avasthas, such as Svapna, Sushupti, &c., (or in dead bodies). If you explain, that it is so, as manas and other karanas are not active, then, it must be, that either God became non-intelligent at times, or with all His presence, the senses became dead.
II, Ycu' assert that Brahman is present in these bodies, without any attachment. Yet this Brahman, would not leave the body even when it becomes sinful and deceased by old age Sac, and shudders at the very thought of such leaving! 1 hough you are fully aware that your Brahman (soul) is attached, it is, your vain hope that it be not so.
I2.t Vou spoke of the beautiful beads strung on one string, and of these beads being different and yet resting en the same string. You are no doubt correct in comparing the different worlds to the beads and the one unchangeable C"jod to the string. So the worlds change but God remains unchangeable; but that does away with your doctrine of Abctha.
13. Hear O, madman, who say that God is covered by avidya and maya in union with the body, and undergoes pleasures and pains, and yet at the same time assert that He has no attach-
* The Purvapakshi cites as an exam pie the presense of Akiti in different pots. To this, the foliowing objections are taken. Why does Brahman leave the dead body? Even when Brahman is present, why do the senses become .active and inactive? If the same Being is present in all bodies, why do you hate some people and love others? Why is one of different thinking from another? Why is one an atheist, and another a thcisi? Why does one undergo misery, when another undergoes p'.easure? Is the person suffering in hell, the same as one entering Moksha? Are the King punishing, the lelon punished, and their respe..tive capacities the Mrne?
t The Siddhanti accepts the simtlc, and no wonder, because the •(ir«tle a:cur& ia the G^^o — a non-mayavdda work. "There is naught whatever, l.tgher than I. O Dhanailjiiya. All this ift woven in me, as muititude* of jeweln oq a string." (viii. 7).
104 SiVAJNANA SIDDHIVAR [Bk. II.
ment, this only appears from your statement that the doctrine of non attachment cannot be true. If not, why do you undergo pleasure and pains from attachment in actual life. If you say that this is only a bhavana of the Jiva, then you must have really no sh.nne to say that the Brahman has no attachment, and that the Supreme is past thought and speech, and that this Supreme Being is yourself.
74. if the Atma fills each and every body entirely then it cannot undergo the avastns, and become inactive. If you say that it is not the Atma but the andalikaranas that undergo the avastas., then where did your God who was present in the body hide Him- self? if God wa.s present, the Karanas could not become inactive. If you compare God's action on the atidahkaranas to that of the magnet on a piece of iron, then the same analogy does not explain how the andahkaranas become inactive.
15. If we can see to-day a sun veiled by darkness, then may a Brahman exist veiled by ignorance mistaking its body and senses for itself. The statement that the soul having its ignorant covering, attains knowledge by clearly perceiving itself to be God, and enters moksha, where the soul becomes itsell the only Sat, can only be ridiculous as it involves the proposition that the amala (Pure) God can, at the s;ime time, be impure, to necessitate its removal.
J 6. Purity cannot beccane an accident of the Supreme Param. It is an eternal attribute of Him. You ascribe impurity to the chit (soul) derived from Brahman, and m consequence, you impute impurity to its cause. Brahman also. You do not under- stand the nature of the soul and mala and karma and mHyd and their First Gause, the Supreme God. If you instance the analogy of fire latent before and now manilest in wood, this only appiies to bhe case of body and soul, and implies duality.
17. When you speak of the self enjoying in the self, duality is clearly involved. If you say that you do not perceive yourself as the enjoyer, then the person enjoying himself is gone. If you say that MoVsha is merely removal of ignorance, even then there vvjll be sentience present. If you deny this sentience and say that
Ch. V.J parapaksha — parinAmavAda 105
conscious sentience is only Maya, then your Brahman itself can only be all Maya and be therefore destructible.
18. Understand well the meaning of the Vedic Text 'Tattva- masi ' (1 hou art that'.. Knowing well the distinction between yourself and the Supreme Cause, practice Soham bhavana. To approach the feet of the Lord difficult to be thought of by the Gods, practice the beautiful Sadajias and attain Yoga and J nana.
Bhaskaracharya's Statement. ParinamavAda.
T. Though agreeing with the Mayavadi in regarding the Veda as Svayambu, yet he differs from him in regard to the end of the Veda, and postulates both betliam and abet ham of brahm. This Philosophy we will expound herein.
2. It is Chit that evolves by Parinama into this world and Jivas, so Sat (Brahm) is all. 1 he Vedas declare the means where by the bliss of Moksha can be secured. If these means are followed, the jiva will lose his separateness and become One with Brahm, So the PariMamavrtrf'i .stales.
Refutation of Parinamavada.
1. Brahm cannot become this world, as the >amc entity cannot become matter, and yet be separate from matter. If you instance the salt present in union with sea-water, even then, the nature of salt is quite distinct form the water and the '■.ubjcct cannot divide itself into subject and ob jcrt. Why do you confuse yourself whose intelligence is so ponderable I
2. If you assert that this world forms only a fractional part of Ciod, then this part becomes destroyed in time, and is reprodu- ced from Mayi. If you say that it resolves into Brahman it elf then this [x^irtion of brahman beromrs mere insentient matter only, by reason of this onginaUon and di'j&olulion. And as you yourself
14
106 SiVAJNANA siddhivAr [Bk. II.
evolve with this world, your intelligence aspiring to sohani cannot itself be real and cannot but be insentient matter.
3.* You instanced the seed as the Brahm and the tree as the world. Then your describing God as Eternal and unchangeable cannot be true and your Brahm will change into insentient matter and die out again as such. Besides, when the seed developes into the tree, it has the support of the earth (for nourishment etc) but whence does your Brahman, derive support.
O you, who have become Brahman, Vill be ridiculed by the world as mad.
4. If you say that as from gold is produced all kinds of ornaments, so all this world is God, then it must follow that there must be a person who created this world and persons for whom this world was created, as we infer from your analogy, persons who made the gold ornaments and persons who wear them.
5.^1 The Jiva cannot reach the Heaven of Moksha, if its in- telligence and \olition die out. Yet you say, he can reach Braliman by losing his intelligence and volition. If this individual intelligence &c., die out, then there is nothing to unite with God. If without such annihilation, you can reach bliss, then why don't you enjoy it in this body, but instead, tr}' to rid yourself of it and subject yourself to all sorts of mortification.
* The seed and the tree, gold and ornaments, sea and salt pro- duced from sea are the familiar analogies of this school.
il Mula or Root is here identified by our commentators with Chitta or Intellect, in which case what Mr. Davies says cannot be correct. He says 'The mental physiology of Kapila is imperfect. The 'intellect' (buddhi) merely represents sensational ideas in a complete form to the gaze of the soul and the soul nev'er acts. It does not appear therefore how abstract ideas are formed or by what means a course of reasoning can be carried on. The Vedantists add a fourth faculty called Chiita the thinking or reasoning faculty." We are not sure also if he is correct in translating buddhi as intellect and ch-itta as reason. See pp. 48 and 49 SwajTanabodham for our definition of these terms. Puriashtaka comprise Manas, Buddhi and Ahankava and the five tanmatra, sound, sight, touch smell and table. Vikriti are the gross elenieDtb and senses, — namely, five
r.h. V.j PARAPAKSHA — RtFUTATIOX OF PARINAMAVaDA 10/
elerr.ents, five organs of sense, the eye, the ear, the nose, the tongue and the skin ; the five organs of action (Kanr.ef.driya) the voice, the hands, the feet, the anus and the organs of generation. The Sankhya Kdrika gives a slightly different classincation. Prakriti (mula) is not produced. Prakriti in this sense is the Tamil word Pakuthi (u(^^). That which is produced is Vikriti, same as Tamil (Vikuthi) {a3^^). Mahat or Buddhi, and Ahaiik-ira and the 5 tanmatras are both Pakuthi, (u.^^) as they are producing, anH Vikuthi (sS^^) as they are produced from Miila Prakriti. The rest 16 are V'ikuthi («l?^^^) only (indulging the 5 elements and 5 senses and 5 organs of action and manas). The five tanmatras are produced from Ahai^kara. So the number of tattvas (Prakriti) is variously given as 24 or 19 when we include the five tanmatras or omit them in the enumeration. Including Purusha, the total number is 25. 1 he Siddh^nta classification, as will be seen from the table printed in Stidus ill ba!va Stddhi ta, p. 35 accepts these 25 tattvas and postulates 11 more, c.f. Vayitsair.hiiJ, Purva 25. Ch. 1^.
" Sinkhya yoga prasiddhani tavanyapi kanichit biva sastra prasiddhani tatonyaniyapi critnasah."
Prakriti is called Mula as it is the root of all the 24 tattvas, and as it is the first cause and is causeless, it is called Parant. The Puriashtaka form the Su'.shuvia Sartra. The gross body, St.la Sanra is formed of Manas, Buddhi, and Ahaiikira, 5 tan:natras, 5 senses, and 5 organs of action. Mula Prakriti or Pradhana is called Avyakta or unmanilested, and the rest of the tattvas are called Vyakta or manifest. The manifested or seen is Sat, and the unmanifested is Asat (unseen j. The soul or Purusha or liHuMn is unmanifested or Avyakta. Asat is explained as ^uiSa skj^llhSj Appiv or iil^ii^KLw Sppvu or Qfi%£ar^;iili—neB.uj by Saint Meykapddn and Saint \i\x\ Nandi and that this is the original and true meaning and not unreal or non existent or illusory will be apparent from the learned note on 'Sat and .\sal' fiom Mr. A. J. I>avies, m. a., wliich we take the liberty to extract b^jlow. We stated elsewhere how thia misreading and misunder- standing and in.orrect tianslation have been the paient of su much confu:^on and tortuous reasoning. '1 he phrase bat anu Aaat' and 'neither Sal nor Asat' o curs very frequently and always in conjunction a. a phrase in the Ci/j, A/a\. 6a rj/j aitd Ufaauhud and Vtday; and when it is said of God or Soul that it is neither bat nor Asat' the meaning i<; ialelli^iUe enough if the phrase (bat and Asat; means only Prakriti (both
*
io6
Sivaj>;Ana siddhivAr
evolve with this world, your intelligence aspirii* itself be real and cannot but be insentient mattr.
3.* You instanced the seed as the Brahnu world. Then your describing God as Eterna i cannot be true and your Brahm will change ii 5 and die out again as such. Besides, when tiif e the tree, it has the support of the earth (for 1 whence does your Brahman, derive support.
O you, who have become Brahman,Vill world as mad. p
4, If you say that as from gold is pi' ornaments, so all this world is God, then it ni must be a -person who created this world ai' this world was created, as we infer from yoi who made the gold ornaments and persons w '
5,*ii The J iva cannot reach the Heaven telligence and volition die out. Yet you Braliman by losing his intelligence and volitio intelligence &c,, die out, then there is nothir If without such annihilation, you can reach you enjoy it in this body, but instead, tr}^ subject yourself to all sorts of mortificatio
* The seed and the tree, gold and < duced from sea are the familiar analogies ^ Mula or Root is here identified V or Intellect, in which case what Mr. Da\ says 'The mental physiology of Kay (buddhi) merely represents senr gaze of the soul and the ' j ul never how abstract ideas are formed or by can be carried on. T' dantists a^
ilty." W> ntellect and ii definition Ahankara and
thinking or reason!
translating bv.("'
Swap: anahodha
Manas, Buddhi ^^
smell and tasti Vikriti are the
ISiti
elements, five the skin ; the feet, the ami slightly dilV in this sense is Vikri A hank- prod I The
tpio-
ale
.y sprang from non-entity; m
om non-entity (asat).' In the
oth non-entity and entity exist
the same hymn, powerful indeed
y. Men say that that non-entity
The Taiitiriya Upanishat also
.lis was at first non-entity. From
note he adds, " This phrase is also
re it is said that that god, being 'a
nanifesteji), and Sat, existent (i. «.,
6 highest heaven, in the creation of
acame in a former age the first boon
. and a cow. " (Progress of the Vedic
347). So also Professor Max Muller
s, after having arrived at the idea of
beyond, and instead of the Sat or To
my on as the beginning of all things.
-a Upanishat, "And some say in the
iing) alone, without a second; and from
! " (Sans. Literature, P. 324). There is
] the minds of Hindu writers, esf)ecially
ng of Sat and Asat; but, with Kapila and
existence of things in the manifold forms
Oa5<r>'« of Hegel, the Natura naturaia of
positc of this or the formless Prakriti, the
ormal existence has sprung. Sat corresponds
"being-this" of Hegel, and Kapila argues, as
rft "by virtue of its predicate of merely being
finite," and therefore it is an effect because
orceive it as absolute being, and therefore
thing different from both. So in the Satapatha
= beginning this universe was, as it were, and
n it was only that mind. Wherefore it has
'There was then neither non-entity (asat) nor
, as It were, neither entity nor nonentity."
lb neither the primal matter (Prakriti), (which
souroe of all formal existence^ nor the sum of
antins taught that this primal matter wa^ the
%
rr^
loS blVAjNANA 5IDDHIYAR [BIc. II.
unmanifest and manifest), but it is quite unmeaning if God is spoken of as neither existing nor non-existing, neither real nor unreal. The mistake consists in reading into these primitive words mistaken notions developed in quite medieval times. The original meaning is still preserved in popular language — when a man states what he saw with his own eyes and heard with his own ears, that is Sat and Satyam (truth) and the rest is not Satyam. A hearsay evidence might be as much of a truth by itself as a direct testimony, and yet the latter is alone truth, though a witness giving hearsay evidence is not a liar. The word Sat originally meaning seen and latterly meaning truth, and from truth to permanency, and the only thing permanent, thus it came to be applied to Soul, and God and as distinguished from them, Prakriti was called Asat, and when the word Sat has beon more often confined to God, the word Satttsat has been brought into use to mean Soul or Purusha. The same changes can be traced in other words also, as in the word Atma, which beginning to mean mere life, living things, animals, living body, manas, soul and going up to God, has been latterly confined to mean Soul and God, and necessity arising to distinguish between these two 'Atmas,' the word Paramatma and Atma have come into use. In the Tamil language these last meanings have become fixed, Atma meaning only Soul or Purusha and not God; and Paramatma meaning God; though owing to the recent Sanskrit revival, some thoughtless writers of Tamil are again trying to confuse these words. \"ide — Chudamatii Nigandu.
Note — On The Meaning of Sat and Asat.*
There is a general misunderstanding of these terms as used in the philosophy of the Hindus, especially in the system'of Kapila, Sat is supposed to mean existence and Asat is therefore represented as its logical opposite, or, rather contradictory, the negation of being, or non- existence. Thus Dr. Muir writes " These ideas of entity and non-entity seem to have been familiar to the Vedic fjoets and we find it thus declared (R. V. X. 72, 2.2.), that in the beginning non-entity was the source of
* Extnicted from "The Hindu Philosophy" by J. A. Davies, u.a., m.r.a.s., Tutbuer's Oriental seriei).
Ch. v.] PARAPAKSHA— NOTE ON SAT AND ASAT IO9
entity. 'In the earliest age of the Gods entity sprang froni non-entity; io the first age of the gods entity sprang from non-entity (asat).' In the Afhana Veda (X. y. 10.) it is said that both non-entity and entity exist within the god Skambha, and in V. 25. of the same hymn, powerful indeed are those gods who sprang from non-entity. Men say that that non-entity is once the highest member of Skambha.' The Taittiriya Upanishat also (P-99), quotes a verse to the effect ; ' This was at first non-entity. From that sprang entity (Sat)"; and in a note he adds, " This phrase is also applied to Agnl in R. V. X.'5. 7, where it is said that that god, being 'a thing both Asat, non-existent (:. e., unmanifested), and Sat, existent (1. *., in a latent state or in essence), in the highest heaven, in the creation of Daksha and in the womb of Aditi, became in a former age the first boon of our ceremonial, and is both a bull arid a cow. " (Progress of the Vedic Religion, Journal A. S. 1865, P. 347). So also Professor Max Muller writes "Some of the ancient sages, after having arrived at the idea of Avyakrita undeveloped, went even beyond, and instead of the Sat or To tn, they postulated an Asat, To my en as the beginning of all things. Thus we read in the Chhaf.dogya Upanishat, "And some say in the beginning there was Asat (not being) alone, without a second; and from this Asat might the Sat be bom' " I'Sans. Literature, P. 324). There is occasionally some confusion in the minds of Hindu writers, especially the later ones, about the meaning of Sat and Asat; but, with Kapila and his exponents, Sat denotes the existence of things in the manifold forms of the external world, the Daseyn of Hegel, the Natura naturata of Spinoza, and Asat is the opposite of this or the formless Prakriti, the nurxi-matter from which all formal existence has sprung. Sat corresponds in each separate form to the "being-this" of Hegel, and Kapila argues, as the German philosopher, thjrt "by virtue of its predicate of merely being this, every something, is a finite," and therefore it is an effect because otherwise we could only conceive it as absolute being, and therefore unliTuted. Soul was something different from both. So in the Satapatha Brahmaoa fX 5. 3, i.) it is beginning this universe was, as it weie, and was not, as it were. Then it wa« only that mind. Wherefore it has been declared by the rishi, 'There was then neither non entity (asat) nor entity (sat); for mind was, ab it were, neither entity nor non entity." The meai]ing is that miryi is neither the primal matter (I'rakriti), (whi( h Kapila assumed to be the sourje of all formal existence^ nor the sum of CAiniwiK Uii%"^ '1 he Vedantinv taught that this prima! matter wai: the
iro SiVAJNANA SIDDHIYAR [Bk. II.
Sakti, or productive energy of Brahma. So says Saiikara Acharya "We (Vedantina) consider that this primordial state of the world is dependent upon the Supreme Deity, (Paramesvara), and not self-dependent. And this state to which we refer must of necessity be assumed, as it is essential; for without it, the creative action of Supreme Deity could not be accomp- lished, since if he were destitute of his Sakti, any a'^tivity on his part would be inconceivable," (Comtn. on the Brahma Sutras. Muir's Sans. Texts. IV. 164). The full development of the Vedantin's doctrine made the external world to be only miiya, illusion.' There is nearly neither Sat nor Asat, but the Supreme Spirit is absolutely the All. Nature is only the projection of the One, or, as Hegel thought, for he was essentially a Vedantin. " The idea in its externality, in having fallen from itself into a without in time and space ; " but this is only a manifestation of the Ab- solute "The Absolute, the being thinking (the ultimate synthesis of existence and thought, of object and subject), passes through the three periods, and manifests itself as idea in and for itself, (thinking); secondly in its being otherwise, or in objectiveness and externality, (nature) ; thirdly as the idea which from its externality, has returned itself, (mind)." (Chalybaus' Hist of Spee. Phil. Eng. ed. P. 362.) As Mr. Morrel has expounded his views and correctly, 1 may add, "With him God is not a person, but personality itself, i. e., the universal personality which realizes itself in every human consciousness, as so many separate thoughts of one eternal mind God is with him, the whole process of thought, combin- ing in itself the objective movement as seen in Nature with the subjective as seen in logic, and fully realizing itself only in the universal, spirit of huma/iity." (Mod. Phil. II, 189J. Pure Veduntism ? though Hegel, if he were alive, would protest, against such a statement. But Kapila, was hot a Vedantin. With him, the aggregate, of existing things, and each separate existence, (Sat)., and the formless Prakriti from which they issued (Asat), were objectively real and eternally distinct fvom Soul, though both Soul and Prahriti are eternal and Uncaused. Dr. Muir, however, refers to the commentators on the Rig-Veda, 7i'ho explain Asat as meaning " a-i undeveloped state" and adds that if ~we accept this staiemeiit, there will be no contradiction. Asat docs not mean simply an undeveloped state but the state of pure or formless existence of the primal substai ce from itihich all for.ns have spru-ig. It is clear, however that if Asat means, an undeveloped state then Sat must r.ica::, not the essence of an^ihi'g, but a devthied state, ilic divtlopnient of the existing
Ch. v.] PARAPAK5HA — NIRISHVARA SSNKHYA III
V'orld as Kaf-ila uses it. The writer of the Vedic hymn (R. V. X. 57), meant to say that Agni was Asat, but, became Sat in the birth. (Janman), of Daksha and in the womb of Aditi. It is clear also that Kapila, in this part of his system, incorporated, an older theory, in which Asat denoted, at least the undeveloped state from which existing things have been developed. Sat was the whole of existent things. In Rig- \ eda. I. 96, 7, Agni is called Sat as gopa, the guardian of that which has a present being. There fs also the germ of another part of his system in a hymn of thii»^'eda. (X. 1.79). "There was then neither Asat nor Sat." There was only the one Supreme Spirit dwelling in self-existence. "Desire, then, in the beginning, arose in It, which was the earliest germ of mind, and wise men there beheld in their heart, not being ignorant, that this is the bond between Asat and Sat.' In the system of Kapila, it is an unconscious impulse on the part or Prakriti, of instinctive desire to set the soul free from matter which causes the emanation of Prakriti into the manifold forms of developed life (Sat). This latter was in Kapila's view, an effect, because developed, and implying therefore a developing cause.
The Nirishvara Sankhya System.
Prakriti divides itself into Mula Puriashtaka and Vikriti ; and Slhula, Sakshuma and Param. The Purusha evolving in conjun- ction with the evolution of the worlds and bodies fancies he is one with them and when be understands from attaining wisdom that he is different from Prakriti he attains Mokbha. So the Nirishvara Sankhya states.
Refutation of Nirishvara Sankhya.
T. If the Purusha's intelligence is pure, IVakriti cannot cnveio()C it. As such, even after Moksha he will become covered again. As we cannot gel rid of the evil effects of Prakriti by per. ceiving them to be evil wiihout the aid of the Supreme Intelligence (Paraaakti or Divine .\r\x\), he can never attain Moksha. To the Pure lieing "CJod), there is no veiling by Mulaprakriii.
2. When the Furushi i*! tjnitcd to Prakriti, the Puru'iha'"^ inlcliig'incc bccuinc'i cleared up a little and with ihij, it guides the
1 12 §IVAINANA SIDDHIYAR [Bk. 11.
dark Prakriti and eats the fruits thereof, as does the lame man seated on the back of the blind man guides the latter, so the Purusha is not the Lord (God), He who unites both and actuates their intelligence and activity is no other than the Nintnala (Hara).
3. The Pursha is not self-luminous. Prakriti is insentient. Know that there is a First Cause who evolves these two. If mukti is attained by knowledge (that you are not prakriti), no, you cannot get it by such knowledge. For removing the bondage, the help of the person who brought about the union is required. This bondage will be removed by the Grace of God. By following the fourfold path of Chariya, &c., secure the Grace of the Nintnala God, and remove your physical bondage.
c
I
CHAPTER VI.
PANCHARATRI'S STATEMENT. Nofe. — [It may be distinctly understood that we do rot want to open any sectarian controversy on the subject matter of this chapter. We would fain have omitted it altogether but it wouid spoil the completeness of the work irder translation. This chapter closes the Farafansha, and God willing, we would enter on the colossal work, comprising ths Siifa^sham of Siddhiar.]
1. Mayan (Vishnu) who is the Beginning, the Formless, the Indivisible, the Omnipresent and the Wisdom-Light, took a form of his own free will, and from out of his just grace," slept in the midst of the vast ocean and gave out the Pancharatra Agamas ; so begins the Pancharatri his statement.
2. Producing Brahma from his navel and creating the worlds through him, and creating Hara to destroy these worlds, and becoming Himself the Protector for such worlds, He is thus the author of creation, destruction and protection.
3. The Pancharatri states further that his Lord out of His great mercy incamatecf in this world as the Fish, the Tortoise, the Boar, the Man-Lion, and the Vamana, Parasurama, Rama and Balarama and Krishna and will incarnate still as Kalki, and He is the God of Gods also.
4. Our Lord had borne the seven seas in his gill, fas the Fish) and the great mountain .on his back (as the Tortoise) and discove- red the earth which became submerged, (as the Hoar), and split the body of Hiranya (as the i Jon', and measured the three worlds fas Vamana) and became the king of kings (as the three Kamas) and had thus protected the earth by destroying the wiles of the Asuras. He will even become the Horse in future.
5. Whrn that elephant was caught between the teeth of the crorodilc and was unable to get home and cried out 'O my father my I^^rd, O the fi'^fit cause,* who else but our lord whom we wor^.hip for our salvation, ran with rapid strides to his help and kiJlcd the fierce crocodile and gave Mokiiia to the clq^lianl.
»5
114 SivajnAn^a siddhiyAr [Bk. II.
6. Our Lord of illusive powers churned the ocean and distri- buted the ambrosia to the Devas, destro}'ed the evil doing Asuras and protected the worlds, and gave out the true meaning of all the SastraS to his Bhaktas out of His grace, and thus became Supreme.
y. Our Mayan is himself the Maya, himself the Jiva, himself the product of Maya, himself the Maya that binds the mortals; and this Maya bandham cannot vanish except by his aid. Full of this conviction, if a man worships Mayan, his Maya will vanish, and he will be taken into the Vaiguntam by Mayan.
Refutation of Pancharatri.
T, If he was the Beginning, this beginning will have an end. So the Vedas say he has neither beginning nor end. If he is Light and Wisdom, then he cannot unite with Maya (darkness). If his body is formed of indestructible Intelligence, then it cannot be formed of the Sapta-Datu.
2. That he possessed the elements of the human body (such as flesh, blood, &c.) is evidenced from the episode of Sankara going and begging for sacrificial food. When Vishnu opened out his head, was it not his blood that flowed out and from loss of which he fainted and fell down. Our Lord raised him from his fit, and he who slept on the waters walked behind Him.
3. If Hari can assume form of hjs mere will, then why did he not make good his own head, on that day ..when he went to eat at the great sacrifice, and lost his head by the fearful act of Virabhadra. At the entreaty oi his devotees, our Lord gave back Narayaoa his
head.
4. You said that Mai (Vishnu) gave out the Vedas and explained their meaning. Who but our Lord, taught the great truths from under the Banyan tree, when the whole world lay confused through ignorance of the Vedas. He it was who is the real author of the Vedas.
5. You said that Hari begot Ayan (Brahma). He was not able to create the ( fifth j head of Brahma nipped off by Rudra.
Ch. VI] PARAPAKSHA— REFUTATION OF PAXCHARATRI II5
And is it not therefore false to assert that this Brahma begot Rudra. Understand therefore without mistake that all are Siva's acts.
6. You assert that he is God and incarnated of his own will to protect the world, him who was bom like ordinary mortals from the wombs of a few individuals ! The Lotus-bom Brahma unable to create, prayed to Hara, and the Lord of the Vedas burst forth from Brahma's forehead and taught him the act of creation.
7. As,>iarayana begot Brahma and Brahma created Narayana so each is the cause oftlie other. That the first cause of both is the Lord who cleaved the body of the elephant-Asura, is asserted by the Veda. As such indeed, Vishnu and Brahma became merged on either side of Hara.
8. You said that the world is destroyed by the 'y?<7/ of Hari. But he cannot stay his own destructiou which comes at the end of time; and the Relics of Vishnu's frequent deaths, are worn by Rudra. So too is destroyed the assertion that by ihe/iat of Hari ever>'-lhing is destroyed. The Destroying Siva, it is Me, who also creates and deve'.opes the world.
9. You stated that Mayan protected the three worlds. He, to cleave the body o{ Jalafuiara of whom he was afraid, prayed to our Lord for the Discus, and on obtaining it, he killed the Asuras, and protected the world; and this episode is well known cver>here. As such Sankara it is, that protects.
10. When Mai assuming the form of a fish carried the seven seas in its gill and thrc*alen^d the whole world with destruction, presuming that he was^ the Lord o( Sa»i/iarfijii, the Lord of the trident speared the fish and severing the gill and eyes, put them on lh»; trident as an ornament.
11. When Vishnu assuming the form of the tortoise bore llie mountain Meru as a supporting piece of rock he became puHed with pride, and asserted that he was the support ot the whole world. And the dcvas kept silent without supporting or repudiating his claim. Hara, looking on, broke the toiloi.se open, and put on the shell a> an f»mament,
12. As the Boar, he cleaved through the seven v.-orld> :;nd bore them Oii hi. tusk, and put him <."lf forward as the only
Il6 SlVAJNANA SIDDHIYAR [Bk. II,
Adorable 1 ight of the world. "I hen did the Lord who delights to dance in the Burial ground, tear out the boar's tusk, fellir.g him down.
1 3. When Hiranj'a asked if Yiohnu was in that pillar and struck it with his foot, Vishnu appeared as the man-lion and catching- him cleaved his body and assumed the God. Then did Hara appear as the Sarahha Bird and subdue the man-lion.
14. Begging for alms, and obtaining the three fe,et of earth, and taking the Heavens also, he took a mean advantage and imprisoned the giver Maha Bali. Such as he, cannot be the Lord. 1 hey are not the best of men who injure their benefactors.
15. You would make him as the Lord of Maya, him who not knowing the illusive deer as a deceitful creature, was caught in the toils of the Rakshasa and thus lost his wife. Becoming bewildered (from the loss of his wife), he went and killed the Rakshasa and to purge himself of the sin of killing, worshipped the divine Father (at Ramesvaram).
16. Parasu Rama, a devotee of Paramesvara, conquered all the race of kings, and for freedom from the consequent sins, he again performed austere penance and worshipped Paramesvara. Bala Rama again stood in Yogic contemplation by meditation of Uma's Lord, adored by the whole world.
17*. When Maharishi Upamanyu bestowed his gracious look on Vasudeva (Krishna) and touched his head with his hand and made him a vassal of Paramesvara, do you know that the said Vasudeva dedicated his body and soul and .wealth to the service of his teacher and fell down and worshipped him.
18. You said that as a horse (Kalki) Vishnu will become incarnate in the future. If he does, we do not know what will befall him from our Isa. You have learnt what happened during the previous avatara. Nothing but the glory of the Lord whose crown is adorned with konrax (cassia) flowers did shine every- where.
« The Anucasana Paiva of Mahabarat gives the full account of Lord Kii^bna's initiation.
Ch. VI] PARAPAK5HA — REFUTATION OF PANCHARATRI II/
19*. Simply because the elephant cried out 'O First Cause/ should God Vishnu be held therefore as such. When any one cries out "justice ! justice ! O king," does the King himself run up to him. This act of the Lord of Protection is like that of the City Magistrate who renders justice.
20. Besides, the elephant was a vassal of Vishnu, and if it called its master 'Adimalam,' the latter does not thereby become so. For instance, your ovyn slave calls you ' my Lord,' and hence you are not to compare yourself to your Lord V^ishnu.
2i.t You said the Devas partook the ambrosia by the aid of • Vishnu who swallowed the earth. When the fearful poison arose from the sea, and Vishnu and other gods fled to the supreme king and cried '-Save us O Lord from this untimely death", then if the Supreme PaSupathi did not swallow the poison, how could the gods have partaken of the ambrosia ?
22. Wlien Vishnu fled from fear of the Asura, Sfp'a Padma, the latter was killed by God Kumara, the Son ; Asura Tharuka was killed by Sakti Kali ; the three forts of the Asuras were burnt down and Jalandhra was smashed. Did not Isvara protect the world by all these mercies ?
23.^ When Partha (Arjuna) seated on the car saw the assembled hosts and all of thera his kinsmen and he refused to slay them with his sharp arrows and reign as king after their death, the wiiy words uttered by Vishnu to induce him to fight, you accept as your high authority. Why don't you also accept the words of the Buddha Avatar of Vishnu, propagated for the conquest of the 'liripura Asuras.
• both 'derive their power from a Superior Power, which to all appearance is invisible and inscrutable and latent; but the moment the inferior power begins to misuse or abuse its authority, ihen will the lower of the King and Master be brought into certain play.
♦ This 's:ory is given in Vulmiki's Ramayana. This .story is the aptf-st \. ustration of the nature of the supreme being as defmed in the Kural **laam u^iv (3m)m3ri^ttmu.tS9uiiar."
X God Vishpu Jis 5aid to have taught Bmldhism to the Tirupnra MU A , to pfepare iLein fur their d«fcal, on itie prii ciple laid down by the
»
Il8 SiVAjNANA SIDDIIIVAR [Bk. II.
24*. Mays cannot become souls; nor souls maya. Mayan cannot become these last nor they, Him. These padarthas, PaJa, Pabu and Pathi are eternal. He being omnipresent. He appears as the All in all; (and cannot become these).
25.1 When the pure Agamas assert that mukti is obtained by the soul ridding itself of its Paiia and uniting itself to the Pathi, and when you would senseless say that your Immaculate Vishnu will become the ignorant soul, will not tl;ie wise feieL- ashamed and leave this confounded theory to yourself.
26. When Brahma and X'ishnu fought for each others' superiority as the Supreme Brahman, and the Supreme looked on and stood in their midst as a Pillar of tlaming fire, He was not understood by the fighting Gods. Such Vishnu you say is the Supreme !
27. He cannot be God who in his fight with the Maharishi Dadichi was vanquished by the latter,
Mahabharat "The man for whom the gods are preparing defeat, is deprived by them of understanding; he sees everything pervertedly." Dr. Muir also quotes the parallel lines from Latin and greek.
"God deprives of reason those whom he wishes to destroy." But when the God brings evil upon a man, he hrst injures his understanding and he cites from the Bible also passages containing the sarrte sentiment.
* It is this nature of the union of souls and matter and God that people would not understand. This union is advaita and is not dualistic nor external and internal norl Parinama nor Vivarta. Have any of the schools of modern Hinduism compared the simile of vowels and conson- ants postulated by the Siddhanta, with the siniiles of rope and snake , gold and ornaments &c. &c. Everything is in Him and He is in everything. God is immanent in all natuie and yet he is beyond ail. Light is in darkness and yet beyond it too. God has no opposite. In his Presence everything else is naught "psisTjui iujeo'^ ujost^ Qumk^e^^en" Says Saint Manickavachaka. In this single sentence is exhibited the Highest Doctrine of Pure Monism of Advaita.
f The novel doctrine sometimes broached is that the so-called God though clothed with three gunas (the suba.ance of Prakriti) as any other mortal is, is not contaminated by it. The Pura^ic traditions we possess of these Gods only prove the c.in.r^ry.
Ch: VI] PARAPAKSHA— REFUTATION OF PANCHaRATRI lip
28. He casnot be God who was punished by the Rishi Durv'asa ; and from the scar left on his chest, is he not called Tirionarumdrbhau. 'He with the scar in his chest'?
29. When Maharishi Brigu found marks of violence left on. his wife's body by Mai, and swore on the strength of his true allegiance to Isa, that such a \ iolator of women's chastity should undergo ten evil births, Mai fell down shuddering.
30. When, in fear of, this curse, he prayed to the Supreme (Para) the latter appeared and comforted him and asked him what he wanted and when he preferred his prayer that he should be rid of Bhrigu's curse, the Lord replied that Bhrigu was his Bhakta; and when he further prayed that he should be redeemed at ever}- one of his births, the Lord of the world promised to do so.
31.* He cannot be the Ninmala God who bound by the curse of Bhrigu was bom ten times, and endured sorrow and pain. As such, be assured Han cannot be divine. Be advised and worship the lotus feet of the Blue-ihroated God of gods.
* 7*he unfortunate pan of it is, that in such an orthodox and philosophic Vaishijava treatise as the Jatvatrayam, the truth of this story is accepted; and the explanation offered that the God only iought this curse as an excuse to be bom and to do good, ceiainly cannot commend itself to the loteiligeot.
A m --Oft
i
1
I
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BOOK THE THIRD.
SUPAKSHA.
With earnest pra>ers to the Supreme Si^'am to give us strength and h'ght, we proceed to translate the Silpaksliant of Sivajnana Siddhiyar, a work by far unparalleiled for the lucidity of its thought and fe. icily of its expression, and closeness of its reasoning. Our Pun'jits fall shy g-nerally of SivajTianabotham, but this work is more popu! ir wi'-h them ; and its words and phrases throughly f)ermeate their speeches and writings, and one feels so far quite at home in Sid hiyar when one takes it up, after an acquaintance with the writing^s and sj^etches of our Pundits, The verses are flowing whether long or short, and there is very fine rh3thm about th m,a:id we recommend our readers to read them even along with our translation, and famiiirize themselves with the expressions and the technicalities so to assimilale them much more into their thought and life than otherwise.
Our achariar begins his work as usual with an invocation to the Sujireme and a jxrrface.
Invocation.
To Tiir. Supreme.
I. He, who has no beginning, middle and end, the hifinite Light, 1 ove ai d Intelligence, the Consort of the Mother of the \v rid- clusters, the Principal Gem in the crown of the Pcvas, who praised by ihc world, with the hanging C( ral braids, adorned with th'-* half moon,»dances in the arena of the spreading Light (chiiakus ; His poJicn-covcrcd I^tus Feet. I will make my crown, and let my unchanging love grow tuwards 1 lini.
' 1 1. '-
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Sifl'c
Pin m pen
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IIOR
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BOOK THE THIRD.
SUPAKSHx<k.
With earnest prayers to the Supreme Si^'am to give us strength ,'^d h"ght, we proceed to translate the Supaksham of Sivajnana ddhiyar, a work by far unparallelled for the lucidity of its thought d felicity of its expression, and closeness of its reasoning. Our mdits fall shy generally of Sivajiianabotham, but this work is ore popular with them ; and its words and phrases throughly ■rmeate their speeches and writings, and one feels so far quite
home in Sidchiyar when one takes it up, after an acquaintance !lh the writings and S[3eeches of our Pundits. The verses are .)wing whether long or short, and there is very fine rhythm )out th m.and we recommend our readers to read them even ong with our translation, and familirize themselves with the vpressions and the technicalities so to assimilale them much more to their thought and life than otherwise.
Our achariar begins his work as usual with an invocation to ic Supreme and a perface.
Invocation.
To THE SUPREMK.
I. He, who has no beginning, middle and end, the Infinite iglu, Loveaiid Intelligence, the Consort of the Mother of the "rld-clusters, the Principal Gem in the crown of the Devas, who raised by the world, with the h.mging coral braids, adorned 'iih the half moon,»dances in the arena of the spreading Light hitakab) ; His pollen-covered Lotus Feet, I will make my crown, iid let my unchanging love grow towards 1 lim. 15
I
BOOK THE THIRD.
SUPAKSHA.
•» >
With earnest prayers to the Supreme Si^'am to give us strength and light, we proceed to translate the Sihaks/iain of Sivajnana Siddhiyar, a work by far unparallelled for the lucidity of its thought and felicity of its expression, and closeness of its reasoning. Our Pundits fall shy generally of Sivajrianabotham, but this work is more popul ir wi'-h them ; and its words and phrases throughly permeate their speeches and writings, and one feels so far quite at home in Sid .hiyar when one takes it up, after an acquaintance with the writings and sjieeches of our Pundits. 1 he verses are flowing whether long or short, and there is very fine rhythm about th m.and we recommend our readers to read them even along with our translation, and familirize themselves with the expressions and the technicalities so to assimilalc them much more into their thought and life than otherwise.
Our achariar begins his work a.i usual with an invocation to the Su[)rcm(." and a }x.'rface.
Invocation.
To THF. SUPKEMK.
I. l!c, whohas no beginning, middle and end, the hifinitc I.iKhr, 1 ove a«!tl Intelligence, the Consort of the Mother of llie \V"rld-clusters, the Frinci()al Gem in the crown of the Pcvas, who praised by the world, with the hinging coral braids, adorned with the half moon,»dances in the arena of the spreading Light (chitaka^ ; His jwllcn-covcred Ix)tus Feet, I will make my crown, and let my unchanging love grow towards I lini. »5
114 falVAJNANA SIDDHIYAR
2. Let me place on my head, the feet of Siva who stands as the goal of each of the six forms of Religion, who stands in the special Forms conceived by the various internal schools of Saiva Religion, and yet stands beyond all conception as set forth in the Vedas and Agamas (according to the Ideal of the Siddhanta
V
Saivam), and fills all intelligences with his Love, and becomes my Heavenly Father and Mother, and fills inseparably one and all.
In the above Ma';gala Verse, the autho; sums up ihe substance of all his teachings for the elucidation of which the student is requested to look up Sivajuanasvami's commentary.
Sakti.
3. She, who becomes 'manifest as ISa's Supreme Will, and Power, Jfiana, and Love, working for the origination, sustentation and resolution of these worlds; and who assuming both Rupa. and ArQpa and Ruparupa becomes God's Supreme Consort, these worlds and their contents; who, giving birth to all forms of life, and making them eat their fruit in the respective worlds, destroys their bodies in due time; She, my Mother seats Herself in Majesty with our Father in the hearts of the Sinless Devotees. Her gracious Feet, let me place on my head.
Gane^a.
4. For the completion of this my work in Tamil verse without any obstacle or blemish, I praise with love and fervour the lotus Feet of the Elephant-God -Ganeba who, begoiten by the Omnipresent Light and His Mountain V/ife, has five hands, four Moulders, three eyes, two feet, and a long tusk and a big belly.
SUBRAMANVA.
5. The gracious Infant Guru, who taught the import of the rare Vedas and Agamas, Angas and Sastras toAgastya; the Muni of Vedic Munis, The Deva of L'evas, the loving Child of Siva, the God of the Yogis; the Hero of victorious Heroes, Skanda, who gives liberation from the bond gf births to those who worshij) Him incessantly with llowers of holiness and water of purity; His 1 win Feet let me plant on my heart and on my head.
supaksha — invocation' 1 1 5
St. Me\'Kanda Deva,
6. The gracious Sun, which shinning on this universe, opened the lotus-bud of the human hearts, on the opening of which, the bees of the ancient Vedic hymns hummed aloud, the fresh honey (of love) gushed out and the fragrance of Sivam spread forth; He, Meykanda Deva, who lived in Tiruvenneinallur, surrounded by groves in full bloom, the great Saivite Teacher, His Goden F«eit which outrivals the lotus, resting on my head, I shall ever worship.
The imagery in this verse is simply exquisite.
Preface.
7. My attempt to declare the knowledge of the' Supreme. who was imperf:eptible to the Gods and the Vedas, and in the presence of th j Lord's devotees who have no infirmity except that of clinging to the Feet of the Lord, after knowing in truth the substance of the \'edas and Agamas and other books of knowledge, is like that of the water standing under the hoof of the cow braving itself out for comparison with the roaring and spreading flood of the seven seas when brought together.
8. Men and women of this world dole over the unmeaning babblings of their darling children, and fondle them ever so much as their greatest treasure. Indeed, the learned, also, out of their gracious r^ard for me will not notice the faults in my verse.
9. My attempt to describe the Veei of 1 lim, who could not be understood by the Vedas, \'ishnu, and Hrahma, by the mind and speech, and by argumentation, will surely excite the laughter of the learned.
la Nevertheless, it is possible by the Grace of (jod, to know Him by the teachings contained in the Agamas, and also by proj)cr argumentation, and to jK-Tceive I lim in our heart by Jnana- Sadana, our doubt having vanished, and to get the darkness of Maya removed, and to dwell in the company of the Holy.
rr. As different ways lead to ihc same town, so will the vanouh religions taught in the Agam is given out by God \\ ho is
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SUTRA I.
I. All the worlds that are denoted by the words he, she, and it, originate, and are sustained and are resolved into its primal condition. Hence, a First cause that can effect these changes is necessitaLed. This resolution is effected by the author of Samha- ram. He reproduces these worlds, ffor the benefit of the eternally bound soulsl as He is the eternally Free, and Intelligent Sat. Hence the First Cause is Hara.
Adhikarana I.
THE UNIVERSE UNDERGOES CHANGE.
2. If the Lokayita could say that this universe undergoes neither creation nor destruction and that it is eternally permanent, then I need no deductive and inductive proof to refute him, as even our own observation shows the origination and destruction of every component part of this universe.
IT NEEDS A FIRST CAUSE.
3. If it be said that it is by nature that the universe undergoes change, then what undergoes change cannot be natural. If it be said that it changes because its nature is so, then except as chang- ing, there is no such thing as nature. The argument that the four elements constitute nature and these undergo change implies a First Cause who brings about such change of condition, as the object-universe is inert,
1. This sutra is divided into three adhikaranas; up to the end of the second sentence is the first. The third and fourth sententes relates to the second adhikarana ; and the last sentence deals with the third adhi- karana; verses 2 to 28 relate to the first, verses 29 to 59 to the second and 60 to 70 to the third adhikarana.
2. In the Para^aksha, the views of other schools were considered and criticized. In the Supaksha, the Siddh.inta is stated and the objections met.
■<•
n
Il6 SiVA.INaNA SJDD"!YAR
self-luminous lead to the same truth. But those, who listen to the inconsistent sayings of people who are led by their own self conctit and not by God's revelation will fall into the depths of the sea, though seeking to reach the heights of Mount Meru.
12. Leaving those who have attained to the Highest know- ledge, and those who are incapable of any, I write this work for those who are in search of a way for reaching the truth, from the instruction imparted to me by my tt?acher by* means of his Sivajnanabotham, derived in succssion from Sanatkumara, Nandi and ParameSvara ; and I call my work Sivajaana Siddhi.
13. Those I>votees of the Lord who worship Him in this birth, owing to the stren§;th of their previous attainments in other births, will be .led to the Purest Seat by the Lord Himself. To others only who desire to seek the goal by the reading of books, do I undertake to show the path of reaching His l,otus Feet.
14. Let me here expound the nature of the Paramesvara, and the books revealed by Him, the subtance of Logic, and the things discoverable by its methods, and the sadana to be pursued by the truthseeker, the nature of both the Bound and Freed condition of Souls, after removing, by question and answers, the false doubts and misgivings induced like a mirage by the various sectarians, and thus try to arrive at clear truth,
15. Let me here expound the truths of Saiva SiddhJnta, following as my chief guide the work of Meykanda Deva, who, out of mercy, adorned my head with his twin feet and placed the knov^ledge the True Self in my heart, and thus plucked rae from the sea of human births and sufiering.
SUTRA I.
I. All the worlds that are denoted by the words he, she, and it, originate, and are sustained and are resolved into its primal condition. Hence, a First cause that can effect these changes is necessita.ed. This resolution is effected by the author of Samha- ram. He reproduces these worlds, 'for the benefit of the eternally bound souls' as He is the eternally Free, and Intelligent Sat. Hence the First Cause is Hara.
Adhikarana I.
THE LNIVERSE UNDERGOES CHANGE.
2. If the Lokayita could say that this universe undergoes neither creation nor destruction and that it is eternally permanent, then I need no deductive and inductive proof to refute him, as even our own obser\'ation shows the origination and destruction of ever}' component part of this universe.
IT NEEDS A FIRST CAUSE.
3. If it be said that it is by nature that the universe undergoes change, then what undergoes change cannot be natural. If it be said that it changes because its nature is so, then except as chang- ing, there is no such thing as nature. The argument that the four clem'jnts constitute nature and thise undergo change implies a First Cause who brings about such ch.ange of condition, as the object-universe is inert.
1. This sutra is divided into three adhikaranas ; up to the end of the second sentence is the first. The third and fourth sentem es relates to the second adhi^^raiTa ; and the last sentence deals with the third adiii- karai^a; verses 2 to 2b relate to the first, vcises 29 to 59 to the second and 60 to 70 to the third adhikaraipa.
2. In the Fara^kslia, the views of other schools were considered anl critici/jcd. Id the Supaksba, the Siddh.inta is slated and llie objections met.
ri8 §IVAJN5NA SIDDHIYAR [Bk. III.
4. Of the four elements, ?.ir produces the other three from itself; fire destroj's other elements; water contains them all and so on; and as such, these elements themselves produce and resolve each from and into the other ; and consequently no First cause is necessar}'. If this be your argument it is faulty; as all these elements undergo evolution and resolution together, and a First Cause which has neither a beginning nor an end is accordingly required.
c • "
KSHANA BHANGA NO EXPLANATION.
5. If the argument is that as all things arise by Kshana Bhnnga, and from the previous attachment, no First cause is necessary, then 3'ou should^ say whether the birth is of things existent or non-existent. Non-existent will never come into being, and the existent need not come into being. Then it must be what is neither or Aiiirvachana (as argued by the Madhyamika).
EVERY EFFECT IS PRODUCED FROM A CAUSE.
6. (Even this argument is faulty) as, if it is only existent, it will come into being ; otherwise it will never come into being, and no origination of the universe is possible. 1 he truth is that effects are produced from causes, as the potter produces the pot &c., from the clay, but could not produce cloth &c., from the same cause.
THE EFFliCT IS IDENTICAL WITH THE CAUSE.
7. If it be asserted, that the sa.me thing is both existent and non-existent and that no efficient cause i^ required, it must stand to reason that no one thing can possess such contradictory qualities. If the cause is said to exist, and the effect not be existent in the cause, this is also incorrect as the effect is really existent in the cause (being identical], and the change necessitates an eiTicitnt First cause.
4. \'erses 2 to 4 refute the Chirvaka's position.
5. This refutes Sautruntika Buddha, ,
6. This refutes the Madhyamika Buddha's position.
7. This meets the Jaina objection.
I
I
A. I.J SUPAKSIIA— SUTRA I. 119
THE WORLD HAS AN END.
8. The birlh and death of the body is seen, but we do not see the end of the world; how do you conclude that the world has also end, (says the Purva Mimamsakal. We reply that this is possible as this illusive world is evolved in succession from Akas, and other elements and is resolved in return.
THE WHOLE AND NOT MERELY A PORTION IS RESOLVED.
9. If it be said, that* only a portion of this universe is destroy- ed and a portion re-formed and that the w«hole is neither produced nor destroyed all at one time, No. The universe, as a whole, in due time, is destroyed and reproduced, as the seeds produced in the autumn are destroyed in the hot season.
TIME IS No FIRST CALSE.
>
10. If it be said that it is lime that produces these changes and is the only God, No; Time is in itself inert and non-intelligent. '1 hough it is true, we find 1 ime producing changes, it is because, God as the Lfticient Gause actuates 1 ime which is the instru mental cause.
PARAM.lNL" ARE NOT THE PRIMAL CALSE.
»
11. If it be said that the atoms reproduce themselves as the universe, after the primal resolution, with the aid of karma, No ; because karma and these atoms are said to be inert and Jada. Besides, these themselves undergo resolution at the final destruc- tion of the world.
THEV iRE PRODUCED FROM M.\YA.
12. If it be said, that if the atoms as cause arc destroyed, the universe itself could nut originate. No; fn^m the cause Maya, the universe could be produced. '1 he objeclion that we do not
8 to lo. 7*hese three verses meet the objections of tbe Purva Mmumsa school.
II. This argument is common to the schools of Sautraniika, Vaibhashika, Ajivaka and .Nyaya and Vai^eshika.
13 to 14. Thc*e (*ontinue the argument and show that Maya is tha undifferentiates! cosmi'. nialetul (.aujc, aiid atutub are only the diiictenii- aled coMiiic matter and ciie«.t.
120 §ivajnAna siddhiyAr [Bk. in.
see Maya but only the atoms, is met by the fact that these atoms are the visible product of the imperceptible Miiya.
PARAMANU ARE PRODUCTS.
i^. If it be asked how the atoms can be called a product and not a cause, we find it so by its having form and parts ; and all products like a pot which has form and parts are seen to be destructible. Therefore it is the indestructible Maya that produces these atoms wiih form and parts.
MAYA IS THE PRIMAL MATERIAL CAUSE.
14. The wise declare that the world evolves from Maya, and the common people also can point out that in the seed, the tree and branches &c., are contained in a subtile condition, and other- wise, they wont be produced ; and these words you have forgotten. Understand therefore that Maya is the material cause.
OUT OF NOTHING NOTHING COMES.
15. If you deny that the world is produced from and resolved into a cause, Maya, then you will be asserting the exis- tence of hare's horns. If you again object by saying that it will be true if the dead leaves of a tree will go back into the tree and come out again as fresh leaves, our reply is that when these leaves are reduced to the primal condition, by time and other causes,* they will again come out as fresh leaves.
THE UNIVERSE IS ETERNAL IN ITS CAUSE.
16. As the world is produced as an effect from a cause, and as both effect and cause are real, the world also may be said to be eternal and indestructible. But as a Supreme God creates and destroys it at stated periods, this world may said to have a
15. This meets the arguments of the Sunyavcd:, who denies a Primal cause like maya for the world.
* Mr. Conn points out in his Story of the Gev.r.s, that but for the action of Bacteria, which reduces all dead animals and plants into a con- dition fit for being' assimilafed as food by plants, the world will be fully stocked with dead things and quite uninhabitable.
1 5. The definitions and distinctions drawn A(J/«i« have to be fully borne in mind. And it will explain why even in Siddhinta works like
A. I.J SUPAKSIIA — SUTRA I. 1 29
beginning and to be destructible, on account of the cliange of condition it undergoes.
MAYA CANNOT EVOLVE BY ITSELF NOR BY PURUSHA BLT BY GOD.
17. If you object that Maya does not require any other creator for its underdgoing evolution, Hear then. The universe, appears as the work of an intelligent Being. The Purusha (soul) though intelligent is not conscious unless when in conjunction with the body and senses; and Maya appears as the material cause of such body and senses ; and Maya is not conscious and as such non-intelligent. Hence, the One God (who is self- dependent and intelligent) is necessitated for creating these worlds out of Maya.
CAUSES ARE OF THREE KINDS.
18. Causes are of three kinds; the material cause, the instrumental cause, and the efficient cause. Taking an illustration, the clay is the material cause, the \^heel is the instrumental cause, and the potter is the efhcient cause. Similarly, the Lord, like the potter, creates the wc.rlds from Maya as the material cause, with the aid of H:s Sakti as the instrumental cause.
DIVISIONS OF MATERIAL CAUSE OK .M..V.\.
19. From Vindhu, Maya is evolved, and from the latter Av>-aklam is evolved. From the first, the four Vdclis, Vaikari
Tayumana\ar the world is said to be false, illusive and ephemeral t\:c. They all refer to the changeability and u:istability of the world and the worldly pleasures. •
The last line in the Tamil Verse has to be read with the one which follows and hence its translation is omitted here. The last 6 stanzas establish th* principle of "Kx nihilo, nihil i:t " "(Jut of nothirrg, nothing comes,'* which is called '* ^jDtnHiLUbtr^Ji" Satkaryavadam, a doctiine peculiar to the S-u'-khyas and Siddhanlis; and it conlli ts with Vivarta- vada, though the Vedunla-stitras especially lay stresu on Satkarya vada.
18. The material cause is called in Tamil v.uthal or l"irst and in Sans- krit, UptKl-ma; the instrumental cause is '1 wjai or Sahakiri ; and ellu lent cause is Nimilta. Thift and last verse moet the Sfihkhyan objections.
19 The reader's attention is drav/n to the di.siinctioiis here drawn and what follows. KaiX the tabic uf Talvaspriutcd iu p. 244 Vol. J, .S.I>. may
130 SIVAJXANA siddhivAr [Bk. III.
&c., are evolved. From Maya, Ragam &c., are produced. From Mulaprakfiti. the three gums are generated. And these undergo evolution in the Presence of Siva-Sat.
VAIKARI VACH DEFINED.
20. Vaikari Vcich is the power which is felt in the ear as sound, full of meaning, and understood so by the understanding.
be also referred to usefully. But the terms ?re used var'O'isly. The first budda Maya is also called Malta Maya and Ktujila and Kumjahni, and even as Salti and Vindhu. The four Vachs that are g^enerated from this are, Snhshma or Para or Nf.dha, Paisanti, Madhyama and Vai\ari. The second Maya is called Asuddhaniaya, but in reference to the still grosser one, Mulap?akriti, it is called Suddhasuddha Maya. The tatvas which generate from this are Niyafi, Kalam, Kala and Rdga and Vidya and they form the body of the Kirguna souls or Prajayd Kalars. The last kind of Maya, is \-ariously called Mula-prakriti Prakriti, Pradhana, Avyakta, Mahat or I\Iahan, and its essence are the three gunas, Satva, Rajas and Tamas. A more elaborate table of tatvas containing greater details with references in the Vedas, Upanishats &c. for the various tatvas in- luded in the Siddhanta has been published by Sn Kasivasi Sentinathier which will afford greater help to the student in understanding these details.
This maya sakti of God is not Abhinna or Samavaya but it is Bhinna sakti, called also Parigraha-sakti.
God does not undergo any weariness or trouble in creating these worlds, and the evolution takes place as the lotus undergoes all the vari- ous processes of evolution in the presence of the sun, its light and heat.
It will be noticed how this division of maya is special to Saiva Sid- dhanta. The third class of maya, namely, Mulaprakriti or gross maya is alone recognized by all other Hindu schools comprising the twenty-four tatvas. The Higher Powers of maya comprising th'i el van higher tatvas are not known to these systems. Though some have tried to assert that the higher tatvas could be comprised under the lower. These three divisions correspond to the three divisions of adhvas themselves, called Suddha, l\Iiorama, and Asuddha adhvas, and to the three classes of souls called Nijuanakalar, Pralayakalar and Sakalar, who get their material bodies frome tl.ese three classes of maya and adhvas respectively. The Te.\ts from the Upanishats, Agamas etc., in which these higher tatvas and adhvas are mentioned, will be added in an appendix to this volume.
A. I.] SUPAKSHA — SUTRA I. I
I
This Vach is caused and influenced by ihe bodilj' Udana-ihiyit and by the Prana vayu in forming the letters (Akshara).
MADHYAMA DEFINED.
21. Not audible to the ear, but softly arising and audible in the throat and intelligible to the understanding, guided not by the Prana vayu but by the Udana-vayu, without being able to throw out the well formed letters (sounds), and differing both from Vaikari and Paiaanti, such is the nature o{ Madliyania VCich.
PAISANTI DEFINED.
22. Just as the white and yolk of the egg conceal in them- selves all the body of the pea cock, so»does Pai^anti Vacli contain in itself in an undifferentiated and highly subtile and self luminous condition all thd various sounds.
SUKSHMA V.\CH DEFINED.
23. The Sukshma or Para VCidi is the Luminousness of the Highest body, indestructible in itself, but destructible in its products such as Paisanti &c. If one can witness this subtile light he will reach the unvar}'ing intelligence and bliss and immortality (of Apara-Mukti) without being subject to birth and weariness and change.
23. Vach means speech or sound, sabda or nidha ; and the first pro- duct of evolution from Suddha niiya is this Vach or nudha ; and the symbol is the Damara'a. And all the letters arc said to have been pro- duced by the beating of tfiis Damaraka by Siva, as stated in riinini. From the most subtle, it.passes into the most gross form of sound ; and the Yogi has to ascend up from the gross uadha to I'aranauha.
This Parar.adhi Vach is often mistaken for GoJ on account of its great luminousness, and this place is also mistaken for the final place of rest, and though one who enters this place will not return to the earth, yet this does not constitute I'aramukti. One lias to transcend this i.udlia; hence the term naJhdi la. Mahuvrata Saiva-s postulate uudliam as the place of rest ; Saiva ail#>'avadis, VijfUnakalar ; and Sartkliyas, Putanjalas and Vedantis as Puru&ha tatva. Hence the statement io the next verse, that this Vdcb is not brahman and is derived from buddha nuiya.
132 SivajnAna siddiiiyAr [Bk. Ill,
VACH IS NOT BRAHMAN,
24. These four Vachs become five when united to the five different Kala such as Nivirti. These vachs are not Brahman, are produced from Mahjimaya, not by the process of Parmuwa, nor by thr.t of Vivarta, but by the process of Virti 2iS when cloth is made into a tent.
MURTIS AND THEIR BODIES,
25. To the Mantra Isvaras, and Vidyesvaras, and Sada- Sivas, their Pnda, Varna, Bnvaria, Mantia, Jntvas, bodies, and senses and enjoyment are all formed out of Vindu or Siuidha Muyd Sakti.
SOULS UNDERSTAND WITH HELP OF MAYA.
2G. All the three classes of souls, cannot have any know- ledge unless they are associated with the intelligent Power of Suddha-Maya and the four vachs. When a person can however
24. The five lalas out of which different bodies are produced are (i) Nivirti Kala, \vith Sthuladama Viich, (2) Pra(ish{d Kala, Avith Sfhitla- damVfich (^)Vidya Kala wiih Sthula vach (4) Saufi hala yi\ih siihshma vach ("5) SdhtyaMa kala with s/.hshutadara vach.
Samudaya Viida is the union Hke a heap of gingily seeds, and this is asserted by the Buddhists and Jains to account for evolution ; Nyiiyikas postulate Aiainbha Vada, which is like the weaving of threads into a cloth ; Vivarta is asserted by the Mayavadis, and this is the false appear- ance like a mirage. Pariiiania is of two kinds, (i) where the whole undergoes change as milk into curds, (2) where only a part under- goes change, as where maggots are forn^ed in ghee. The first kind of Parinatna is asserted by Vedfintis ; and the second by Siddhantis. Virti is a kind of SuTishv.a ParimJuia and does not involve much change.
25. 'I'he number of mantra Isvaras of suddha bija tatva are said to be 7 crores. Those who dwell in the Isvara tatva are eight, namely Anautur, Sitlshnar, Sivoitamur, Ekamfrur, Trimurti, Snkafifar and Sika^uli and are also called Ashta-Vidyesvaras. Those who dwell in the plane of the Sadusiva tatva, are called Amisadaslvas and their names are Pravavar, Saduhyar, Tiriur, Karavar, SnSilar, Sukshma or Kalar, Dcsasav and Aiiibu. Most of the authorities are agreed in calling all these Murtis Vijuunakalar.
A. I.] SUPAKSHA — SUTRA I. 133
ascend to the kiiowledge beyond this Mayavic intelligence, then alone can he reach the Feet of the Supreme Siva, whose banner is the Bull.
THE RELATION OF COD AND MAYA TO THE WORLD.
27. All this universe is spread out and multiplied from the Primal invisible and subtle Ma>a into visible and grosser and grosser forms, as life and body ; and these forms again are resolved in the same order and th<?>' appear as one, ditierent, and one-and- different. The One Supreme Being also is one, diiferent, and one-and-diiferent from the world. (Abheda, Bheda and Bedha- beda).
VISIBLE C.KS PROCEED FROM'THE INVISIBLE.
28. If it is objected that the visible cannot proceed from the invisible, and change from Avikara, know how the Akas contains the other elements air and fire &c., and how from the same ether clouds and lightning and thunder start up.
Adhikarana II.
WHERE FROM DOES GOD CRE.\TE ?
29. The pots are produced from the clay by the potter. Isa creatts all forms, and these effects are produced each from its own material cause. Hear, if.you want to know where and how He creates these things. ,
>1E REQUIRES NO SUPPORT.
30. It is not ^possible to understand His nature by anything we sec in this world. As such, there is no one who could under- stand His Supreme Form and Station. However, His action may be compared to that of Time, which brings about the origination, development, and destruction of the seven worlds.
THE UNIVERSE RISES AND MERGES IN COD.
31. As the words and' ideas we had learnt become imbedded in and arise out of our minds, as the difTcrcnt states of wakefulness,
134 SIVAJNANA SIDDHIYAR [Bk. III.
sleep &c., arise and merge in our life, so are the worlds evolved and ingathered by the Supreme God, who stands united and at the same time not united to this world.
THE REASON FOR REPRODUCTION AND RESOLUTION.
32. If you ask why the souls and worlds are reproduced from Hara after resolution, this becomes necessary owing to exist- ence of Anava Mala. The necessity for its undergoing resolution in particular is to be found in the fact thac the bodily energies be- come exhausted. The effects are destroyed and resolved into their cause. And Ua reproduces these forms as before from their cause,
GOD UNDERGOICS NO CHANGE.
33. If you say God will undergo change, once we attribute to him powers of creation tSrc. No. In the presence of the sun, the lotus blooms, the crystal emits fire, and water evaporates.
THE ONE GOU IS THE AUTHOR OF ALL THE THREE FUNCTIONS.
34. If you ask, how it is that we ascribe all the powers to the one God, when all say that these three powers are held by the three different Gods, Brahma, Vishnu &c, our answer is that these Gods, by the power of their Virtue receive the Ajna Sakti of the Lord at His bidding.
TJIE AUTHOR OF SAMHARA IS THE AUTHOR OF OTHER I'UNCTIONS ALSO.
35. At the end of time, only One alone remains. If more than One, theji it cannot he called Samharam. Hara alone remains at the end, as He it is that destroys all. Hence, from Him also, do the worlds originate and develops again.
32. The repeated births are necessary for the purpose of washing ofl the inherent Aijava mala, by gaining experience and knowledge and spiritu- ality. The resolution is retjuiied as rest ior the tired bodily energies, just as we take rest during night to recoup our energies for the task of to-morrow.
33. The sun does not undergo change by any of these operations, and nmch less does God undergo any weariness or change. The three examples are respectively for the three functions.
A. II.] SUPAKSHA— SUTRA I. 1 35
THE REASON OF HIS FUNCTIONING.
^6. If you ask why God should exercise these powers, we may reply that this is His mere play. We may also point out that by these acts of Grace, He makes the souls eat the fruit of their Karma ard thus get rid of their Mala and attain Mukti.
PURPOSE OF FIVE FUNCTIONS,
■J7. Samharam is to jrive rest to the souls ; Snshti is intend- ed for the purpose of enabling souls to eat their Karma and thus to remove it. When souls eat their Kafma, Tithi is exercised. Tirobhava brings about the maturing of mala b}' effecting Karma- samya. He exercises His power ol Anugraha when He frees us from our bonds. All these five functions are acts of His Grace. Revile not.
COD HAS RUP.\, ARUPA AND RUP.VRUPA.
38. If you ask whether the Creator has form or no form or has formless form, I may tell you that all these forms belong to the one and the same Supreme Being.
COD ASSUMES FORMS AT WILL.
39. You object that* when form is ascribed to God, another creator like the one who creates our own bodies will be required, and that if Cod wills His body, the Jivas may be aid to will their own bodies also. But we cannot assume any body we like. Our Supreme God assumes any wondrous form He thinks of, just as Siddhas do.
LIKE FIBDHAS \T.1 DIFFERENTI.Y.
40. You say th.it \i Cod takes form ju.st as Siddhas do, then He Ixrcome^one like ihcm. But these Siddhas exercise these powers
36. What is meant by play here is, that the exercise of these powers is so easy for ilim, as when we say, that it is tnere child's play for him. It also means that these works are peifornied not for his own benefit.
38. The above six stan/as dealt with the subject of God's function- ing the world. This and the following twenty-one verses prove the character of God as the Eternally Free and hitelligent (An.kii mukiu cbitrupa ^%»^'^y.^^ ^^4p(n) as stated in the first sulra. G'jd being akcnbed (Mms etc., ii called Hi:* Taiujlba Ukshava.
136
SiVAjNANA SIDDHIYAR
[Bk. III.
only through the Grace of God. And if all form; are born of Maya, then the forms of God are also from Maya ?
man's body is from MAYA. GOd's FROM CHIT SKTI.
41. The bodies formed of Maya are obtainecby the souls .as necessitated by the Anava Mala. As the Sufeme One is
free from Maya and Anava Mala, and is pure absolte intelligence and imparts both knowledge and power to souls. Hi body cannot be formed of Maya but is formed out of flis own Sali.
his forms REQUIRE NO EVOLUTION.
42. You say that even if Kis form is from akti, it must undergo change, and consef[ueutly God cannot be ternal and so God can only be formless. His is not one of Ife six Adhvas (formless material things) even. As you seem to be irelligent, you had better hear further about the supreme nature of iod.
his forms are not mai-erial,
4 3. All objects of this world 'either have forr or no form, and some objects cannot change their form either. If, therefore, the being of immeasurable intelligence is called forness, we will only be ranking It with one of these objects.
HIS SUPREME N.^TURE ADMITS NO QUEJTIONIV
44. He is not one of those objects which are sutect to bonds and are free. He has neither beginning nor end. He ; intinite. As such, it connot be postulated that my Supreme Farh'- ''- only this
41. This is in answer to the objection raised in the lat sentence of the previous verse. Almost all the commentators agree lat Sakti here means Chit Sakti. •
42. There are formless objects like the adhvas which re limited and are formed of matter, and as such, there is nothing gaitd by simply calling God formless.
44. Following the definition of God as Anadi mukta clt and beyond Time and Space, all these objections do not arisen Compardhe following stanzas from Devaram and Tiruva^agam.
^**>
f^nns are kj,,'
CHIT SAKTl.
•>..:jK[i.
fromSalitiitiia »tbe«erra!arJ! : of ihesiiA tobeintdlioi^p ^rcoi'God.
it fonBomok ather. Ktkje dfcnnks,its:
A. II.]
SUPAKSHA — SUTRA I.
'37
1 re .-i" ^-
and that, aiic.hat He cannot become this and that ; and therefore any such pculate regarding the nature of the Supreme does not admit of any efutation either.
"The Lei, with braided hair and Kis spouse with pencilled brows, live in the bui'ng ground of Kauchi, He knows no sin. ilc is not one of the morta. He has no one as His equal. No town claims riiin as its citizen, .e is beyond compare ; unless we with the aye of His Grace percei\ His true nature, we can't paint Him, and show Him as of such form an .igure."
"This S " - jt attainable by explanation, nor yet by mental grasp, nor by hta ny times, by Him whomso He chooses — by him is He
obtained. Ff ixim the Self, its proper Form reveals." — {^Mn>jija\a 3-2-3.)
^saru^i mssruQssr ujirsmsuiLjiLiT ujsu'?cou^Lcai^
1 ;; J 10 art without pleasure or pnin- Who yet hast both! J '■ to loving ones! Who art all and not ail.
i;,'ent Light and the Deep Daikness !
si be greatness. The first, middle and end,
e of these.
ryiisa-ytoiLjU) QuadjsssiLtu lanaS^^tia^^f
nil Qp^jj)i'j.n<jS(SBjn'i(^u
t_(j Quirp JT,Gaatgetsi lSl^^^ld ieitCSu), a Who is the Vedas and the sacrifice, liim Wlio is the falsehood and ihe Truth ; !i who is the Splendour and the C;looin ; , Him Who ib the Allliclion ami iJciight ; (8
\ ♦-, •> -'- *■
136 SiVAjNANA siddihyAr [Bk. Ill,
only through the Grace of God. And if all forms are born of Maya, then the forms of God are also from Maya ?
man's body is from MAYA. GOd's FROM CHIT SAKTI.
41. The bodies formed of Maya are obtained by the souls as necessitated by the Anava Mala. As the Supreme One is free from Maya and Anava Mala, and is pure absolute intelliger.ee and imparts both knowledge and power to souls. His body cannot be formed of Maya but is formed out of His own Sakti.
HIS FORMS REQUIRE NO EVOLUTION.
42. You say that even if His form is from Sakti, it must undergo change, and conse^jueutly God cannot be eternal and so God can only be formless. His is not one of the six Adhvas (formless material things) even. As you seem to be intelligent, you had better hear further about the supreme nature of God.
HIS FORMS ARE NOT MAlTiRIAL,
^3. All objects of this world either have form or no form, and some objects cannot change their form either. If, therefore, the being of immeasurable intelligence is called formless, we will only be ranking It with one of these objects.
HIS SUPREME NATURE ADMITS NO QUESTIONING.
44. He is not one of those objects which are subject to bonds and are free. He has neither beginning nor end. He is infinite. As such, it connot be postulated that my Supreme Father is only this
41. This is in answer to the objection raised in the last sentence of the previous verse. Almost all the commentators agree that Sakti here means Chit Sakti.
42. There are formless objects like the adhvas which are limited and are formed of matter, and as such, there is nothing gained by simply calling God formless.
44. Following the definition of God as Anadi mukla chit and beyond Time and Space, all these objections do not ariscj Compare the following stanzas from Devaram and Tiruva.9agam. (ij " stDtnuui^'i^ aem:^.(er^iJD ^n^>kjsd&
A. II. J SUPAKSHA — SUTRA I. 137
and that, and that He cannot become this and that ; and therefore any such postulate regarding the nature of the Supreme does not admit of any refutation either.
r\ . . • • .
^tJutp-'itis^d' e^(Wf=ii3fi/ ay SOT 6387,^^
" The Lord, with braided hair and His spouse with pencilled brows, live ID the burn'ng ground of Kaiichi, He knows no sin. lie is not one of the mortals. He has no one as His equal. No town claims riiin as its citizen. He is beyond compare; unless we with the oye of His Grace f>erceive His true nature, we can't paint Him, and show Him as of such form and hgUre."
** This Self is not attainable by explanation, nor yet by mental prasp, nor by hearing many times, by Him whomso He chooses — by him is He obtained. For him the Self, its proper Foim reveals." — {Muj>ja\a 3-2-3. > (2) *' ^sw'^cy^i ^asuQp 'Sa&m^gs a^^sen^ear ^airu(^i ssauQssr jjiraD&jiLitLn ujs^^'SeoijLLa ^
Thou who art without pleasure or pain ; Who yet hast both ! Loving to loving ones! Who art all and not all. The effulgent Light and the Deep Daikness ! The invisibe gteatness. The first, middle and end. And none of these.
Qir,Lta,unLjti Quali^fiLLtLf u>nuS^<ad(^f Q4fg^iluitjS(r^t0 IT SS^JS(g<^
For Him Who is the Vedas and the sat riliLO ,
for liim \\no is the falsehood ami ihe Irulh ;
For Hi-n who is the Splendour and thu Ciluoin ; (or Him Wbu is Ibc Alllictioa uud Dulighl ;
138 SivajnAna siddhiyAr [Bk. III.
HE ASSUMES FORM OUT OF GRACE.
45. As He does not possess the defect as an object of perception, and as He is possessed of both absolute Intelligence and Power, as He is not possessed of likes and dislikes, the Nir- ^ viala God can assume any form out of His Grace.
For Him Who is the Half, Who is the Whole;
for Him Who is the Bond and th"^ Release ; For Ilim Who is the First, Who is the Last ;
Dancing, Pound we the dust of Gold.
45. If an object, He will be capable of change and cannot be called self dependent. If possessed of finite intelligence and power, lie can only be limited. If possessed* of likes and dislikes, He will be subject to sin and sorrow. Not being possessed of these defects, none of the limita- tions which apfJy to human beings and matter apply to him at all.
cj. (l) ^'^smL-un ifl(Th':^'S si^k ^iluk
Qsu<s^t^isisLL sessresshQiSki^iijQesT&sruQ ^ .
These worlds and the spreading darkness
This old divine Light transcends.
This effulgent Light who can know.
It is the crescent-adorned Brahman, the Seers say.
tS/S^Q sesarsssfl ajffZe(r QuLHTQ^uiriujrrai aiftius e)jiT{jLciTr uiflsnuotun (i%Ln\.k,Gh(f
Not the effulgent sun, not the moon, not the vedas
Not Akas, not the earth, not the wandering air nor the flaming fire
Not the clear water is He. When known,
He is the Lord, who out of Grace was united to Uma with
pencilled eyes as His Half. The wearer of serpent-necklace. He is not oue of the Devas noff
one of the mortals.
A. II.] SUPAKSHA — SUTRA I. 1 39
THE REASON OF HIS ASSUMING FORMS.
46. If he did not, out of His Supreme Grace, assume forms, there would be nobody who could give out Vedas aud Agamas, and there would be nobody who could impart instruction, in the form of the Guru to the Gods, men, and the residents of nether regions ; and so nobod}' can secure salvation.
ALL HIS FORMS ARE LO\'E AND ASSUMED OUT OF LOVE.
47. His form is love>; His attributes and knowledge are love ; His five functions are love ; His organs like arms and feet &c., and His ornaments like the crescent moon Sec, are also love. These things are assumed by the NirmaU God, not for His own benefit but for tl:e benefit of mankind. ,
GOD 15 VISV.\DHIK.\ ETC.
4S. None * know that His form transcends the universe. None know that in His form, the universe rises and merges. None know that He is the life and the body of this universe. Ignorant of I lis Supreme form, the}' call Him as one of this world.
&Baj\uiiflQfi ^s^^ijf eitrrsifisoseir eai^is Qii^buifiQ^ uSaruiAl^^ih. Tifuvacagam. The Three and ihirty-three and other Gods Utuierstood not our Siva-Lord,
He rode on Mai ( Vishnu; and came down to the earth Worshipping Mini, Bliss in our heart wiil rise. (2) " 4i*u>iis QuriiQi lujt^LDnjm /.(T2soris;(Ss
0*j(^a(^«i^a< uMfSjS^nn Qug^ — ^^i^&fipjpdjui^ujnir. Where will we get the Agamas, where the religions si.\ Where will be Yoga and where Jtlana. If He with His Aru] Sakri did not show us grace. S{x:ak ' Who can know that Immeasurable Torm ? 47. Cf. "His Head is surely love ; Joy, I lis right wing, delight His left; Bliss is His self, dirahinan, wehereon He rests." Taitt. ii. 5.
48, The author here refers to tho vedic texts in which Kudra is called Vuv4dbika, Vi^VAk^a^a, V'iivADtaryutni and V'i^vasvarupu
140 SivajnAn'a siddhiyar [Bk. HI.
EXFLAi.N'ED BY PURAKIC EPISODES.
49. The}' call Him as one of the Bevas, but they know not that Siva is all the three gods, the half of His body is Uma, that neither Vishnu nor Brahma was able to fathom the great Jyoti. And they neither know what Form arose out of this great Jyoti.
^9. In this verse, the author illustrates by Purariic episodes the vedic texts referred to by him above.
The episode of Brahma and \'ishnu searching for FTis crown and feet and not finding them proves tliat God is Visvadhika The same story which further states thai the three Gods appeared from the great Jyoti shows that God is Visvakaiana. The same story which further states that the great Jyoti subsided into the Linga form shows that God is Visva Antaryami. The purunic episode that Uma, Uaimavati became half of Mis body shows that God is Visvasorupi.
That Siva is all the three Gotls, as it is His power thnt shines in them, and that yet He is different from them, in essence, and that the latter do also belong to the order of souls but to a very high order, is a position which has been very often explained by us. When the power of the Supreme God is manifest in the jierson and body of the Trimurtis and other Higher Powers, Mahesvara and Sadasiva, the identity of the two is perceived, nay, the Light of the supreme is alone perceived, owing to the translucent body of the Gods, just as we perceive only the light and light alone, when looking at a chimney lamp from a distance, and the bright chinmey, corresponding to the person and body of the Gods and jivan Muktas, is altogether imperceptible. Hence the defence of the worship of the three Gods; and of the Lihga which symbolises the fifth order of Gods, the Sad-isivas, which is both form and formless. When we remember how out of Sadasiva Tatvanj the next tatva of Mahesvaras and ihe three lowest, Brahma, Vishnu and Rudra arise, the Liiiga Puraya story that the Great Light (jyotis), "that the Pure i-ight of Lights," the stainless. Part less Erahm, "placed within (man's) radiant highest Vesture" (Mund. 5-1-9) "From whom all words fall back not reaching Him, mind as well" (Tait. ii. 4.) ^Qsn^LnesiA Q^i^Q^'nioeSio Q-^ns^ieSpis^ SmpQ^n &a&aLB ^^?@6»f QtuRsksfi £l&)s\>!f^) ; and "whose form stands not within vision's field, with eye no man beholds Him," (IvLtha. ii. 6 9) "That Bliss Supreme, that all description beggars (Katha. ii. 5. 14.) and who according 10 ajtiother v iwuishat again is "not grasped by eye, nor yet by speech.
A. II.] SUPAKSHA — SUTRA I. 14 1
god's bhoga, yoga and ghora forms, 50. They know not that in His Bhoga Form, He grants enjoyme.it to jivas. They know rot that iu His Yoga form
nor by other powers nor by mere meditation, not even by bold deeds," (Mund. iii. i. 3.), was not perceived by the greatest gods who were waging war against each other out of unmitigated Ahanl^ira ; and that when • ' from that Light and " Life, which flames through all creation," Mund. iii. I. 4), arose ih:^t Mighty Sour.d (Omkara) and subsided into the \'isible from of the Linga (Sad^iva From) and that from this Linga again the three Gods arose "as of that Brahman Suprenle, it hath also been sung, in Him is the three " (bvet. i. 7,) acquires fuil force and meaning and it cannot be relegated as merely a sectarian story. When \'aishnava writers freely quote from Sveta&vatara ' Upanishat for instance, and take the Rudra and Siva of these passages as denoting the Highest Brahman, and put within brackets "Narayana," next to such words, Saivas could not be doing violence to themselves or to any body when they take the Siva and Rudra ot the Puranas (whose sole purpose is to explain and illustrate Vedic Me^/iingsj as denoting the Supreme Brahman. And we heard a Vaishnava pandit explain also that there are other Viihnus and Naraya'-as besides the Highest Narayana who with the Trimurti Rudras are classed as Jivas. And it will stand to reason that the Jivas, Ruira, Narayana cannot surely comprehend either the Rudra, Para, Brahma or Narayaya.Parabrahma. We have ventured upon ihis explanation as one of our respected Vaishnava friends took objection to the story of Siva's feet and crowa being searched as a blasphemous one. What a firm hold this story has got on the popular imagination, will be proved by the standing rtiemorial of the Tiruvantjamalai Temple, and the Kartikai feast, and by Vaishi.)avas also celebrating this fcasl, in the same way they un*vittingly celebrate, Dasara, Brahmotcsava and Kanian Papcjigai. Ai-cordmg to the Saivas, the Kartigai Teast and TiruvapiTamalai celebration, (celebrated in every other Temple also), and the raising of Xht great column of Light, refer to this Lirtga Purana episode; but what explanation Vaishipavas have for the Vishnu Kartigai, we are yet unable to dis:.over, expect tiiat they followed suit.
Th« story of Ardban^t^vara formation clearly illustrates that Sivam and Sdkti is one. Unfa means literally light and wisdom, and this can never be identified with matter and darkness. This episode by the way gives also a ref utatiou to the theory that " UnU ' Ivaji is Maya.
142 SIVAJNANA SIDDHIYAR [Bk. III.
He grants perfection to yogis. They know not that in His fearfal P^orm, He makes the souls eat their Karma. They are fools without discernment who call him one of the gods.
HIS FORMS TRANSCENDENT MANIFEST GRACE.
51. They know, not that His possessing various and incon- sistent Forms prove that He is not of this world ; they know not that all these Forms are manifestations of His Grace. And that His Act of Samahra (destruction) is an act \vhereby He destroys Sin.
51. The great poet Kalidasa brings out the meaning of the first thiee lines as follows, in his Kumard Sambhava.
"No -selfish want e'er prompts a deed of mine ;
Do not the forms — eight, varied forms — I wear
The truth of this to all the v.-orld declare." And he observes in another place
"The gods, like clouds are fierce and gentle too
Now hurl the bolt now drop sweet heavenly dew,
In summer heat the streamlet dies away,
Beneath the fury of the God of day
Then in due season comes the pleasant rain,
And all is fresh and fair and full again." Long before the gifted poet, Lord Krishna brou;;ht out the self- same contradictory character of the Supreme Being in the following passage : (Mahabharata, Anu^asana Parva.)
" Large-armed Yudhishtra, understand from me the greatness of glori- ous, multiform, many-named Rudra. They call Mahadeva Agni, Sthanu, IMahesvara, One-eyed, Tryambaka, the nniver^al formed, and Siva. Brah- mins versed in the Veda know two bodies of this God, one awful, one aus- picious; and these two bodies again have many forms. The dire and awful body is fire, lightning, the sun. The auspicious and beautiful body is virtue, water and the moon. The half of his essence is fire, and the moon is called the (other) half. The one, which is his auspicious body, practises chastity ; while the other, which is his most deadf ul body, destroys the world. From his being lord (lijvara) and great (Mahat), he is called Mahesvara. Since he consumes, sinae he is fiery, fierce, an eater of flesh, blood and marrow, — he is called Rudra. As he is the greatest of the gods, as his domain is wide, and as he preserves the
A. I.J SUPaKSHA — SUTRA I. 143
vast universe, — he is called Mahadeva. From his smoky colour, he is called Dhurjati. Since he constantly prospers all men in all their acts, seeking their welfare (^Siva;, he is therefore called Siva" etc., etc.
European scholars have puzzled and bewildered themselves over this character of Rudra,* and they have sought to explain it on various
* Dr. Muir collates the passages as follows ; " The character ascribed to Rudra in the hymns of the Rig Vsda are most heterogeneous and frequently indefinite. I shall endeavour to gather from diflerent places and to group together those epithets which h'ave most affinity to each other. This God is described as wise, bountiful and powerful, (i. 43, i ; i. 114, 4,) as the strongest and most glorious of beings (ii. 33, 3,) as lord (ISana) of this world, possessed of divine power (ii. 33, 9,) as unsurpassed in might {ibid. 10,) as the father of the world, mighty, exalted, undecayirg (vi. 49, 10,) as cdjgnisant of the doings of men and gods by his power and universal dominion (vii. 46, 2,) as putting the waters in motion (x. 92, 5,) as self-dependent (vii. 46, i,) and as deriving his renown from himself (i. 129, 3 ; x. 92, 9,) as tjje lord of heroes (i. 114, i. 3, 10 ; x. 92, g,) as the lord of songs and sacrifices (i. 43, 4,) the fulfiller of sacrifices (L 114, 4,) brilliant as the sun, and as gold (i. 43, 5,) tawny-coloured (this epithet is frequently applied,; with beautiful chain (ii. 33, 5,) fair com- ple,\ioned (ibid. 8,) multiform, fierce, arrayed in golden ornaments (ibid. 9,) youthful (v. 60, 5,) terrible as a wild beast, destructive (ii. 23, 11,) wearing spirally-braided hair (i. 114, i, 5,) and as the celestial boar [bid, 5). He is fre<^iuently represented as the father of the Maruts or Rudras (i. 64, 2 ; i. 85, 1 ; i. 1 14, 6, 9 ; ii. 33, 1 ; ii. 34, 2 ; v. 52, 16 ; v. 60, 5; vi. 50, 4; vi. ^6, 3; vii. 56, i; viii. 20, 17;. He is once identified with Agni (ii. i, 6). He is drscribed as seated on a chariot (ii. 33, 11,) as weiUHng the thunder- bolt Cxi. 33, 3,) as armed with a bow and arrows (ibid. 10, 14; v. 42, 1 1; 125, 6.) with a stron;,' bov/ and fleet arrows, with sharp weapons, (vi. 74, 4; vii. 49, i; viii. 29, 5). His shafts are discharged from llic sky and traverse the earth Yvii. 46, 3). He is called the slayer of men (r:ri-gh c iv. 3, 0). His anger, ill, will, and destructive shafts arc deprecated (i. 114, 7, 8; ii. 33, I, II, 14; vi. 2«, 7; viii 4O, 3, 4). liut he is a'.bO representd as benevolent (i. 114, 9,) as mild, and easily invogcd (li. 33, 5,) lx;nelicent {ibid. 7,) gracious (^laa* x. 92, 9,) as the < ause or « ondiiion of health and prosperity to man and beast (i. 114, i). He is fre(]ucntly described as the poMctaor of healing; remedies, and u> onco characterized as the
144 SivajnAna siddhiyAr [Bk. III.
hypotheses. Some have thought that the conception of the God was borrowed by the Aryans from the aborigines and savages of Southern India, who they say copied it from the Hamitic tribe of the Jews, and some go to say that the addresses to Rudra as gentle and beneficient, are made by way of flatter}'', and not otherwise, and that his beneficence consisted more in refraining from doing mischief etc., etc. Some of these views we have met elsewhere, and the following remarks may also be borne in mind. European scholars have themselves notoc?. how the God Rudra, even in the Rig Veda, is spoken as the god of stornis and clouds (Indra) and father of Maruts (winds) and as wind itself, (Vayu), and now as fire (Agni) and now as the sun (Surya and Vishnu) and now as the moon (Chandra) and is associated with Soma, as the healer and Supreme Physician. He is spoken of as the Destroyer, and the Des- troyer of Andhaka (yama) in the Atharva Veda. And these scholars speak of the God Rudra having slowly supplanted all the Vedic deities Agni, Vayu, Mitra, Varuna etc., except Vishnu ; and yet they fotget why it is He is spoken of in these Vedas themselves as the Lord of sacrifices (medhapati) and the Lord of all living cieatures (Pasupati — Pasu mean- ing jivas and not cattle) and the ruler (Isana) and God of gods (Mahiidcva) and as deriving his power from himself and as self-dependent. None of these epithets are connected with other gods. And as lord of sacrifice and Pasupati, He gets the first portion of the offering, and the hands have to be washed after giving the first portion. Connecting these with the position He holds in the Upanishats, Itihasas and the Puranas, as the only one without a second, as the Supreme Brahma and consort of Divine knowledge (Uma), the Position of Rudra, as the Supreme Being, identified with all animate and inanimate e>^istence, being the indweller (as Ashta-murti) in all Nature, and who is the Generator, and Preserver and destroyer — the universal Evolver — is readi'Iy perceived ; and as point- ed out by Kalidasa and Arunandi Siva.charya, and by Mrs. Annie Besant, His cruel or destructive aspects, though apparently so, are really the
greatest of physicians (i. 43, 4; i. 1x4, 5; ii. 33, 2, 4, 7, 12, 13; v. 42, 11; vi. 74, 3; vii. 35, 6; vii. 46, 3; viii. 29, 5). He is supplicated for bless- ings (1. 114, I, 2; ii. 33, 6,) and represented as averting the anger of the gods (i. 114, 4; ii. 33, 71). In B. V. (vi. 74, i ff".,) he is connected with Soma in the dual, and entreated along ^vith the latter to bestow good and avert evil.
A. II.] SLPAKSHA — SUTRA I. 145
most beneiicent aspects. This is a'.bO explained by the Purinic descrip- tion of Hirii as "inwardly beneficent" (Antas Satvani) and •'outwardly cruel" (Bahis Tamas). And when we perceive the really beneficent action of the terrible storms and clouds, and thunder and lightiiing, sun and beat in such a purely agricultural country as India, we can also ccnceive, how His Wrath is productive of the greatest benefit to suffering > and sinning humanity from freeing them from this mortal and cfTete body and from this world, as the \'edic Poet so rapturously sings, like a cucumber severed from its s\em (Yajur Veda) to regenerate (srishti) again after proper rest (Samhara) to undergo with greater strength the struggles of Life, and thus eat ofT his karma and eventually obtain final release from birth, and rest in God. The whole diliicutly of Euro- pean scholars will vanish even on their o«vn evolutionary method, if they will only see that in and around the Personality of Kudra or Siva, the Highest Ideal of <h5 God head was slowly and surely accreting from ihe time of the Rig-Veda, and which is most distinctly evolved in some of the Upanishats like bvetasvatara, I\aivalya, Atharvasiras, etc., and much more plainly in the Mahabharata and several of the Puranas, thougli
* _ _
since and after the days of the Mahabharata, the cult of Vishnu, influenced by the tales of Rama and Krishna was gaining greater footing, though it never succeeded in supplanting the oldest faith anywhere in India.
In the stanza again, thd reference to His being the killer (Devourer of Ka^ha L'panishat) is to his power of destroying our Pasa (sin and sorrow and ignorance,*, all our material environments (body etc.) and as the Killer of evil, He is represented as fierce and terrible, and yet as He is the saviour of our soul by this very same act, He is called Siva (gracious; and Sankara (Ikneficent), and bambhu (the beautiful) and Nandi (Lovable;; and '.^e reason is not far to seek why the latter set of names became more popular than the former set of names, such as the generator (Drahma) and Ugra (fire) etc^ Kudra (destroyer^ of sorrow. 'And whsft our author has now in view are all the Puranic «-'>i>odcs in which the Supreme One or His Consort Unia, or His sons ij..aiara) are represented as fiercely contending with .Maninalha and Deinons, and Asuras. the real meaning of which of course is that God is the destrojrer of Lust and Evil and Ignorance, and His aid is absolutely ref|uircd for man to coijqueror sin and death. And tho most popular festivals representing thc5c conquests of knowledge arc the Hrahmotsnva and Dasara and iwnanl'ap(}igai and SkanduSashli and Vinayaka*
1^6 blVAjNANA SIDDIIIYAR [Bk. III.
Chaturthi. \\''riting to the Hirdu some years back on the Brafiviofsava we gave the following account.
THE BRAHMOTSAVAM OR THE CAR-FKAST.
In every grand feast lasting over several days, each day is performed what it called an 'Aitikani (^^bld), a logical term meaning an ancient tradition or truth, and which I may compare to the mystery plays. And the grandest event in a Brahmotsavam is the car- feast; and that feast only ^' is called Brahmotsavam in which the car-feast is one of the events. The Brahmotsavam would mean a feast in honour of the true Brahm or where the Truth of Brahm is manifested.
To describe briefly the festival; the principal th'ng is the huge car, in the body of which all the 'Devas' are worked in wood. We lir-id attached four horse?, and above them is seated a figure with four heads, and behind the figure, its modern representative is the ^ Kammd]a' waving his red handkerchief. Behind him the musicians. In the middle is seated the representation of the 'Deity', wich a single arrow and bow in Its hands. We see the whole town or village turning up to see what is popularly called Kdfchi [sitlL'^.) or Darianu, meaning the manifestation of God's grace.
The breaking of the car's a.xle is also an ordinary event in the car- festival. Now, consider the ancient tradition recorded in the Yajur Veda and elaborated in the Puranas* and Mahabharata, and the story is also alluded to in the Ramayana. The story I alluded to is the story of the • Tiripura-samhara '. I give the story first as given in Yajur Veda (6th Kanda, 2nd Prasna. 3rd Anuvaka and 12th Mantra.)
Teshiim Asurarjum tisi-a piira asannayasmayyava v.atha vajatafha bannita deva jetunna Sakuuvanta U pasadaiva jigi shin tasmaduhur yasthaivam Veda yaUha nopasadavai.
Mahdpuram Jayantitl fa ishnm Somas Kurva ta gnin: anikavi Soman Salyam Vishmm tcjanam
* Matsya Purana, Chapters 129- 14c, Skanda Puiana, Upadesa
Kunda, Chapters 70-72 and Lihga Purana, Piirva, 72 chapter tf. in last: —
Athah bhagavan Rudro Dcvdn avalokyoa Sankaroli
PaSi.nuiii adhipatyam me dattair. hanmi tatosuran.
"Thus Sankara, the Bhagavan Rudra looked to the devas (and said) the
Lordship of Paius was gi\cn to me and tlierefoic I will kill ihc Asuras."
A. II.] SUPAKSHA — SUTRA I. 147
te br-.iva". ka imam aSishyatita Riidrj iti aliriivan rudro vai Kmra ; So.r.ya iviti sobravit Varam Vrira abham eva PasUram Adiiifaterasaniii tasmat rudrah Pasittiam adhipat stin rudroia k brijat Satisrah Piito bhiteva ebyoh
Lokebhys Suran priifiudata.f Three Asilras * had acquired by their iapas (human will and desire) three flaming forts whereby they were committing woe and destruction
t There were the three cities of iron, silver and gold (belonging) to Asuras, The gods not being able to win them (by fight) wished to win them by seige. CThe great) say that He ^the Brahmin etc.) ,who knows (what ought to be known) and he (the non-Brahmin etc.) who does not know — they eCre able to win by seige the great city which cannot be overtaken by tight : (then) the gods made an arrow composed of Agni as (the bottom hilt) wood {,gfisu.), Soma as (the middle) iron (^^affxci) and Vishnu as (the topj ((^^s^-^) and declared (consulted; who will discharge it, and determined Rudra, the ciuel (was) able : He, (the Rudra) said the boon was made over. I am the Lord of Pasus (both the two- footed and four-footed); so Rudra the Lord of Pasus discharged it, broke up these three cities, and blown up them all from these worlds
* Our own account follows the more improved puranic accounts where incidents and details are altered somewhat to bring out the esoteric meaning much more fully-— for instance, tbe Purapic account states that the arrow was never fired and thit the car became a ruin. Cf. Tiruva^^agam. —
^4f.nfifii^ ^jt«a£fi^ua
jr^f^«r Qpu^aQfii^ut. This very stanza is very suggestive of the true meaning ^ F««9;J/ir^,.;> %i, |#avin ' off one's h&man tics, when (ui^aSiLi^o), initiation by tha J I a happens, and then ^ is^Qp ^ g t,: . npui^QUL^/iCv, our Pa^i
buviha and Fita coats are all destroyed.
148 §ivajn;\ka sidditivar [Bk. III.
on men and Devas. The 'devas' repaired in a body to the Supreme and invoked his aid. He consented to destroy them provided each rendered his help as He is described as " ^sstOu^^skld smssi iSiL!n^ ^sjreiauiujeisr ". (He who is not aware of His own greatness). Then the 'devas' shaped the huge car in which each had his part. The upper and lower halves were the heavens and the earth. The sun and the moon became the wheels. The four Vedas became the four horses, Brahma is the ' charioteer, Mount IMeru and Vasuki becarye the bow and string; and the arrow was shaped out of Vishnu, the iron, \'ayu, the feathers, and Agni the head. The structure had become complete and tbe Deity had taken its seat, and the dreaded Asunis were tempted by curiosity and were Hearing to view the 'wonder'. (^/r)i_/^ia;ffLl$) When, lo! pause ! The Devai could not contain themselves and each began to think " I foolishly invoked the aid of 'the one'; what could he do without my help." The very moment the Deity smi'ed ; the three puras (three flaming forts) had joined and were consumed to ashes; and the three Asunis took their stand by the Deity, and the axle broke and the car was a rui-n. 'I'he Devas woke up smashed and addressed the Deity that He was the Pain/ati- and that themselves were all pasns. And from that day, the one began to be addressed as Tripurantaka and Pasupati. And it is to be noted that in Ramiiyana the Deity is addressed as Tripurantaka and Pasupati in tlio same verse.
Now for its meaning. Not to be accused of the foolish and blind error ascribed to the 'modem Hindu Revivalist,' I simply quote the verse from 'Tirumantram' of Tirumular which is being translated and publsh- ed in the pages of the Siddhilnta Dipika.
*' .JSjuueiS!^ 0.«-,tvT i?6Wi_ iijir^Lj jjr^ew&jT
QpuLji LLirskij^ Qpihi£&) srtiBtuih
The ancient of Days, with water in His coral Braids, Destroyed the Triple-city, say the fools. The Three Forts are the product of the Triple mala. Who knows what happened next ? Here the only clue given is that the three pitras * are the product of the three mala or Pasa or Human coats of the soul or Atma. And I proceed
* Pura as used in the upanishats and other places technically mean body.
A. II.] SUPAKSHA — SUTRA I. I49
to draw out the parallel. The Asuras typify the human monad, in itself pure, but working mischief through its encasement in the flesh and senses (flaming forts). Liberation comes when these coverings are destroyed and the feet of the Lord reached. ^^unj::hs^s5r(iy3^ u#aya®z_:2i u^ajjih." To effect this liberation is the effort of humanity, and their labour and perseverance is truly wonderful. They pray to all sorts of gods, and read all sorts of books, and think out all sorts of methods, but the one thing running, through theii; whole fibre, is their Egoism; that pride of self, Ahankara and Mamakara, they do not forget, and it ever and anon crops up. Even when they pray to the 'True One'' this pride of self does not vanish and he exclaims ' What a great juiini, what a great bhakta am I.' "Am I not achieving Salvation by my own Jaanani and by my own Ehakti." This poor human effort can*only provoke a smile, and the huge structure built by this so-called Jnanam and Bhakti falls to pieces. And yet the Asuras who nearing to view the Supreme (they forget their own peril, their self) for the time being unite their three forts, i.e. attain * Qfix^s^^wft-^iTsd, ' and • ^(T^eSVaurQajiTuL^ ' to the indifference of the self, by the balancing of pleasure -and pain, yet these attain to the feet of the Lord, their Mala being destroyed, by the fire, yea, the smile (Grace) issuing from the lips of the Lord. And this is called destruction or samharam. This is merely destructive conquest of flesh, a conquest of Ajnanam by knowledge and Grace of God (FatiJKdKau:). And the heading to Patigam called ' ^^ex^i^iLnrir ' in ' ^(t^^g^sw \ describing ' Tiripura Samharam ' etc , is called jT.aKaverri ' (f^irssrQsjpjS, conquest by Jfiina.) As this conquest by its very nature involves a conflict, and a very fierce conflict too, the Deity is some^imc^ represented in a dread aspect and yet called, ' Sivam ' 'The^lissful*. And when we approach the Place of Peace, when our passions arc reduced to ashes and from which there is no return, this is the rfial imaidnam * or burning ground and not where our eanhly* bodies are consumed from time to tiuie, and ever and anon,
• TLis Kudia Bhumi is represented on earth by the sacred shrine of Vkracasi (licnares) where yogis obtain release through the fontencl and obtain the feet of Siva the blissful, (hence all men aspire to die there-Oh- if only they wiil really r- • '^ 'he true Varanasi!) in the same way as the cave of the yogi, the ! i a for the Dahara upasana is represented
by the sacred sbrine of Chidambara in South India. Tbo word imaiaita both mean cremation and Denares.
150 SlVAjNANA siddihyAr [Bk, III.
to assume another by our flaming unkilled desires and passions. (See a beautiful passage in the first Section of the Open court lectures by that really inspired lady, Mrs. Annie Besant, where the yogi of yogis is described). One thing more. Have we not here discovered the true nature of the Pati, and the 'Mature of the Pasu covered by the pride of Self (Pasa) and the way this puia {thvee f^nras) can be destroyed, and can we then question the propriety, if in this place the 'gods' describe tl^emselves as 'Pasu', and the 'One' as the Pasijpati in the V^da. And can we cavil if the feast illustrating all this is called Brahmotsavam ? As regards the working of thi instituition, if the object of any religious method is simply to draw out man from his own self and to make him looked up to and to own allegiance to the Highest, then I have seen the populace- display more real 'enthusiasm and religious feeling at the drawing of a car in the streets under a burning sun, than the most cul- tured in society in gilded palaces and under zephyr-breathing pankhas."
DLRGA PUJA.
Last Saturday (October ig) was a day of universal rejoicing and sacredness in the land of Ind, and from the poorest peasant and village artisan to the richest and bravest warrior and king, and the devout Brahman, all unite their gladsome heart in doing puja, to the Universal Spirit which is all knowledge and bliss. As is generally the case in Hindu Religion, the central idea is one thing, and it assumes a symbolism, and slowly and surely in course of time, the thought and symbolism is expanded and extended and adopted in the multitudes of creeds and sects, we have among our midst. The central thought is that the Supreme Intelligence and Wisdom arises out of darkness and conquers evil, and tliat it is only with the aid of this Divine Light we can conquer also our darker passions. This idea runs through stories of Indra and Vritra, God and Satan, Ahura and Ahriman, the sun myth, ard Buddha and Maya etc., etc. This central thought is contained in the famous "NaSadAsid" hymn of the Rig-veda (x. 129).
"3. In the beginning there was darkness hidden in darkness; all this was indistinguishable chaos. That which, being everywhere was wrapped in indistinctness grew into one (5«^; by the Great Power (Kriyu Sakti) of the austerity of conicmflation (jnuna Sakti).
4. At first arose Desire (Ichcha Sakti) whicli is the primal germ of mind ; Sages searching with their heart's thought have found the kinship of the i:at in the Aiat.
{
A. II.J SUPAK5HA — SUTRA I. 15 ^
5, This spreading ray of light, was it across, below or abo\e ? These were impregnating powers, these were mighty forces, Self-supforled was below, and the Euerg sir above."
As all the Vedic and mantric ritua's and philosophy were subse- quently clothed in Agamic (Tuntric) symbo'.ism, the thought comprised in the above verses were symbolized by Durga warring with Mahishasura • and trampling him under foot triumphant and her standing also on the bosom of Her Lord biva. Durga is the "Power", "Thought" and '•Desire" (Kiiya, jTiana. and Ichcha^akti or Chit^akti) of the above men'.ioned verses, and she is the Energiser »and her Lord is the Se^f- Suptettlrtg Sat. MahiJt sura, the Asura v.-Jth the bullalo bead (what more stupid than the buffalo to the Hindus?; means Ignorance, Avidya or evil. This is the Universal war going on from eternity, and which war is represented in various shapes from time to time. This exactly is the meaning of the war in the Skanda purara, in the Ramayara and in the Mahabharata.
" Whenever there is decay of Dharma, O ! Bharata, and there is exaltation of Adharma, then 1 myself come forth for the protection of the Good, for the destruction of tiie Lvil doers, for the sake of firmly establish ing Dharma, I am born frotn age to age", says Lord Krishna the master and Guru of Arjuna who is enjoined to fight out the evil in himself, his egoism. This story also is mstructive in this way that without the divine Guru f Aru! Sakti) we cannot know ourselves and our Gcd. And the original of this story and teaching is in AruJ's (Sakti) own person in the famous IJramhi L'panishat (Kena), teaching the nature of the Brahman, the Supreme. This Supreme Wisdom, this Mah."i Sakti, this Great Chit this Mahodevi (whojc feast is* the Mah^noribu) this Durga who is addressed as the "One willf the Biahman" in the famous Hymn of Arjuna io the battlefield of Kuru|jshelra, this Uma (Wisdom, Light; see a beauti- ful article on the derivation of the word and history in the Madras Ma<l by Charles Johnston) highly adorncvl, the daughter of Himavat, te'.ls the highly conceited Devas, who thought the victory was llitirs, when the Brahman it was who obtained the victory. "Iti-sthe Brahman. It is through the victory of Brahman, that you.have thus Ixrcome gteal." This Brahman b (verses i, 2 and 3 of the 2nd karuja) known and thought by one who thinkcst IVe does not know Him, and is not knoun to him who lhinl.:> he knows. The God» each in his own mind, thought he was the great Lcixig, ibe great actor; and their own >ui:>gnilicance and the great
152 SiVAJNANA SIDDHIYAR [Bk. III.
truth, they did not know, till they were told by the Supreme Sakti {Ai-u]) herself. This teaching is repeated in the story of the Tripura Samhara. This is what is taught to Arjuna by Krishria, not to think that he is the actor, that he fights, and that he kills, but that he should dedicate all his acts to isvara as His acts, in whom he must fix his thoughts, attaining a mind perfectly balanced towards evil and good. When therefore Durga or Sakti means Supreme Sakti or Wisdom, it is easily conceivable after - the nine dark nights of conflict of good over evil, all arts and learning and knowledge and work and sport should receive their light and life, and the Puja to Mahadevi, Mahalakshmi, and Mahasarasvati, and weapons and tools (Ayudha puja) &c., should be celebrated. This was originally celebratd in the spring, when after the death and darkness and misery of winter, natu'.e herself put on her: best and freshest robes, and everything assumed beauty and life and light. But it was changed from spring to autumn as Rama worshipped Durga in this season beiore commencing his great fight with Rivana. And Arjuna invokes her aid also in the famous battle of Kurukshetra, and it is said that 'Durga Ki Jai' was the universal war cry in India. And from this also, we gather what were the notions of true warfare among Hindus, Ko war could be justifiable unless its object was to put down injustice and vice and lawlessness; and DO war could be sanctioned which had merely the object of greed and gain and power only.
People may ask why God should be represented as terrible at all, but this goes to the history of evolution of all religious ideas in this land and elsewhere (even the God of the Christians is an angry and jealous god), and we gather also our own feeling on the matter when we speak of " righteous indignation." The story of Uma Haiinavati being the mediator* between tbe Ignorant gods from Indra down words is repeated in ail the Saiva puraijas, with the more explicit mention of Siva as the Supreme Brahman and this has vast bearing also on the history of the evolution of the Brahmic Ideal. This story taken with the stories of Daksha's sacrifice, and the sarrifice performed by the Rishis of Dharuka- vana, leave no doubt about the true meaning.
THU FIKE SACKIMCi;,
In any of its three forms was the original mode of worship by the ancient Aryan, and in this worship all the gods .are inveked. Thereby
* Cf. The famous line "^ntLji-ear Q^arjit cSlem ^ass>^esiu.& «>.t^" "follow the mother and em.brace the father."
A. II.j SUPAKSHA — SUTRA I. 153
the idea of the on!)' One without a second was being forgotten, and the rituals and sacri^.ces became more and more formal. The improving conscience and thought of the people felt that something must be done to make the sacrifice to the One true God more explicit, and to eliminate from the category of the true God, all the minor gods who were till now . ^ addressed as one with God. And greater veneration was being paid to the sound of the Vedas as mantra and not to the true spirit, (this class gave rise to'tHe Piirva ^?.ma^=sa or Sabda Brahma \'adam) and this pernicious influence had also to be checked. ,And hence, the Pauranika, who narrated not facts in political history, but a much more important aspect of histor}', namely, the mental and spiritual history of a people, invented these episodes, to illustrate the usual trend in the public minds, and the changes which were being slowly introduced. The Kena Upanishat story .proves that the earlier gods were even discredited at the time of this Upanishat, and it explains also that the worship paid to these deities in the \'edas was nominally so, but really to the Supreme and that these Gods and their triumphs merely represented the One True God and liis Triumphs.
THE DAK!- HA SFORV,
Would even point to a time when the Aryans had fallen to a lower
level, and the true spirit ,of sacrifices (Dakshayatii-Kriya Sakti; was
totaiiy ignored, and they turned a deaf ear to true counsel, and more
heroic measures were necessary, which was nothing else than the entire
putttDi^ down of sacrifices. And the Gods from Vishnu downwards are
smashed by N'lrabhadra, the creation of God's anger, and th* sacrificial
place is turned to a crematoriutji. And when l^aksha relents, we find
actually in the Vayu Pur^ija (Seethe account in Wilson's Volume^-),
God Siva, telling hi.n that all sacrifices and worship which is not directed
to the glory of the true Bfahian is bound to end in su( h failure, and that
worship really belongs to God, and must be directed to Him solely and
wholely to eniiure salvation. And the proud and haughty Kibliis of
Dtuuk^ivana,
Tiir: 5abda brahmavadin^,
I lad also to he put down similar y, and the l>err which thry created, and
aent to destroy God (Siva), by its fearful noise, represents meily the Veda
(./••r./am-r , pronounred without meaning, ard God Siva, took up this
D«r at Hf. tingers' end. hc!d it up r lose to His ICar, wilhout any v.\i\
efltf (, Only i6 illut.trate, ihiil however loud we may bhcui out the nvnt of
154 §IVAJNANA siddhiyAr £Bk. III.
HE IS THE LIGHT OF LIGHTS.
:2. When Uma out of playfulness .shut the eyes of the Supreme Lord, the whcle worlds became dark, which darkness was
God, ii cannot reach His ears and have any effect, and unless and until we bring to bear our whole heart and whole soul, in His praise. And in this connection how full of meaning is the line from St. Manikkavacagar;
" The Vedas cried Oh Father, and Thou transcendest tar far beyond." and each one of the five wojids following the word Vedas, shows the ever increasing distance between Vedas and God, though in oiher places, God is extolled as ".ooi/^ <oi)c^uQunrr^.wy (The Supreme Truth of the Vedas.) This is the true meaning of these episodes, and Oiieutal Scholars have sought Vainly to read into these, conflicts between a savage creed and the true ancient Gods, and nothing can be further from fart than to say that Siva was not the God of the Brahmans. Lassen truly observes after a careful reading- of Mahabharat that Siva was the God of the upf^r classes, Brahmans and Kshairiyas, and Manu in mentioning the caste of the Gods, makes out that Siva is Brahman, Vishpu Kshatriya, and Brahma Vaisya, and Indra Sudra, and their worship \y <he respective castes are recommended. And Sri Ramakrishna Pramahamsa speaks of Siva as the ideal of all contemplative and self-absotbed men, and as the God of the Yogis; and the description of the Muni, (Vogi) is almost the same as that of kudra even in the Kigveda, (R. V. X. 136) and the Muni and Rudra are declared to drink the Visha together. And in the Maha- bharata, Siva is over and over again spoken of as the Yogi of Yogis. And the form ascribed to Siva, his braided hair, his naked body or body clothed in skins [^JjuoaffLD L\fine(f\,4>(^^nik — Skin consisting of Ambara- Akas), with Upavida of snakes, with his Ganges and Dandu, are exactly the features and accompaniments of a Hrahniir Ascetic (Yogij, and the remarkable resemblance will be strikingly noticed in the Poona Art Pictures of Siva and Parvati, Vasishta or Visvamitra and their wives. And to-day ninety per cent of the Hindu Population wear the emblems of Siva, Ashes and Rudraksha, and the temples of Siva cannot be counted in numbers, and one need only try to count the temples mentioned in Mr, R. Sewell's book on South Indian Antiquities, (Vide the papers on Svetasvatara Upanishat and Saiva Religion in my "Studies").
5.'. "In this Indestructible, (Brahman; the sun and moon were estabiibhed-" (Br. Up. 3.8 11.) 'There shines not the sun, nor moon and
A. II.] SrPAKSHA — SUTRA I. 155
removed b\' His third e^e. Tl^ey know not that by this tradition that ail the Lights of heaven are but reflections of His Supreme Jyoti form.
HE IS YOGI AND BHOGI.
%
5 3. They know not that the Devas felt dejected and unhappy for want of sense-en joyment when the Supreme Siva assumed Yoga. They know not that when God Vishnu persuaded His son Kama Deva to face Siva, the JiJtter burnt him to ashes by His Upper Eye; and when the Supreme however became united to the Gracious Mother, L'ma Haimavati, all sentient creatures recovered their happiness.
THE REASON FOR HIS ASSUMING FORMS.
54. Unless the Supreme can assunie Forms, we cannot have manifestations 'of His Panchakriiya, and of His Grace to His bhaktas. We canr,ot get the sacred Revelations. We cannot eat the fruits of our Karma, and seek release by Yoga, and by sacred initiation. •
GOD IS RUPA, ARUPA AND RUP.lRUPA.
55. Once we assert Form to the Supreme, it follows that It is Formless al^o. From'this again, we derive a third Form which Is neither Form nor Formless. All these three varieties of Forms are assumed only and solely for the purpose of destroying our own physical forms, (cause of birth and death).
COD SHADADIIVA MURTI.
56. If asked why r^od ia spoken of as Adhva Murti (having the Adhvas for His Body), it is because His is Eternal and
stars, nor do these lightnings shine, much less this fire. When he shines forth, all things shine after lliin. liy Brahman s shining, shines here all below." (Svetai. Up. vi. 14; Kajha Up. v. 15; Mu'.i<J. Up. ii. 2, 10; Gita XV. 6.)
55, The first is called the Sakali or Ap;ira, ti)e sc ond is called NtshkaU or Fata, and Ihe third is or bakala-Nishkala or i'arupara.
56. These six adhvas are (i) Kaia, whose subdivisions uro ^ntyattta Kala {mi fi'^irji^ 4ftx), banti l<ala (<nri/iis^), Vidyit (t^^ mjt), Fratiihla {iSc^t^tai-), Nivirti {S^i/^), (2) Dhuvana, (3) \arj?a,
\
i',6
SlVAjNSNA SinDHIYAR
[Bk. in.
omnipres^it and inseparable from all these bodies, and He actuates and moves both Chit and Achit, that the X'edas call Him so.
GOD IS MAXTR-A. MURTT.
57. If asked, why it is the Vedas speak of Mantra more specially as His Body, it is because that, of ihe material causes of the Universe, n-amely, Vindhu (Kunf^aliniK Mohinii ASuddha Maya) and Mahat (Parkritij, the Vindu body is the purest, and is in Union with Siva Sakti.
THE REASON.
58. And because this Mantra originates from this Pure Vindhu, and is caused and permeated by Para^kti and is the cause of man's progress and salvation, all che Vedas speak specially of the Mantras as Hara's Body,
GOO IS PANCHA M ANTRA NTZPTI.
59. If asked why of these Mantras, the Tantras speak of the five mantras, Uana &c., more as His Body, Hear! These five
(4) Maiura, ^5) Pada, (6; Tatva, and these respectively form (i ) members of His body, (a) head, (b) face, (c) chest, {£') arms, [i) feet, (2) hairs, (3) skin, (4; b'xKxi ('5 » iier\'es, (6) Besh and bones. Vide mantra No. 991 in R. A. Sistrin's Luiliia Sahasra Sdma. " Jrjuscefd.ng, etc. ( Shadadhvatita- lupimj. The six adh%'as are, words (Padadhva), worlds (Bhuvana), letters (Varna), categories (Tatva), parts ^Kalaj and Mantra ( Mantradhva) ; of these, three are the parts of of \'imarsa, and other three of Prakaia. The Viru{^ksba Panchasika says, "The qualic)' of Vimar-ia is attributed to three tiz., ut^is, mantras and Idtirs, of Prakasa, is r-orlJs, catigories and farts." About these the Jaanarnava says, "I^ this Chakra there are six
adhvas, O De\'i, adored by warriors, thus one should meditate by six
adhvas upon the pure Srichakra." Thus ends characteristics ascribed to each adhva t. i., adhvas of meditating upon biva, lu., as manifested in words. Sec. The r>akshina,miirti Sam. also: Hear now, O ruier of Yogas, the nature of six adhvas. ...thus one should meditate by six adhvas upon the brxhar-ra."
59. 1 he Pa£cha-mantras are Hiram, Tatpuf^sham, Aghorim, Varna- ievam, and Sadyojatim. They are called Murta-h, Va'tr^irn, H'idaywn, Guh^am, azid M..rti; and their respective functions azt Ai-ugraha, I tro- diiKA, SanihZra, Stiiki and. SnshH. Uana, \s so called as it is Elled with
SB9^..
#^#:
A. III.]
SUPAK5HA — SUTRA I-
»3/
mantras arose first and is the cause of all other Mantras, and are guided by the five First Saktis,
Adhikarana III.
..^ GOD AKD TKIMURTl^.
60. If it be asked how the gods Brahma and the rest are also Forms of Hara, it is so. because it is by the Power of His Sak'ti that these gods perform their functions. 'The objection that if
the highest qualities and is the mler of all and it is called Murta, because it grants the highest wish of Tatpaia. It \% called TaipurusfM heczuse it dvvdis in all souls as Antaryami and it is called alsD Vaktra (mouth) as it fills the worlds with Sapfjjjla, the f>rodact of Sadkam and Bintiu. ChprjM is Aj'iia and A^'nonm is Jvana and as its place is the heart ii is called Hridaya- Vimadtva is so called (Vima—left or cruel) and (Dtva — Prakasa or light) as it plunges the soul in Miyi fiower) in pursuit of Dbarma, Artha and Kama., and its form is light; and it is called gukya as it induces \'ij;':ajia etc., from Bindu, and this is a Siikshma act. Sadyojatam is so-called because it induces from its mere wish Sthula and Sdkshma bodies to souls, thi'bugb mantesvara mantra, and that is the reason why it is called Murti also. These live mantras form five Saktis and tojiether with Harar.i, Jn'umi and Rhodayairi, they form the Ashta Sikti. Hiri^i bakti acts both as Sonihara and Anugraha bakti. Jana^i as Srishp Sakti ; and RksJayttn as both Stithi and Tirobhava Sakli. The Paucba mantras were the first to arise and they are called mantra miila as all others rise from them. • These are called Brahmans also, and there is a special upanishat devoted to it and which is translated into English in the September number of the Siddhanta Dipika (19 12).
It may be noted here that the commentator obser\'es clearly that these mantras are only God's bodies, so called ( U[}a>:hcira ) and not real, as Me is Ckittorufi and can have tio bodies in Maya or Mantra.
60. The power of tbesc Gods is confined to and by the respective Material p^aoes m which they e&ercibe their functtons. Gods>, Brahma and V - ' cannot tv^ ibove the Prakriti plane of the Universe, KuUra
ar.J ' Aii. above the A^uddha Maya plane and so on. So that, an
KL'Wtm and AL wdtker i& eweaually o».e)»:>axy.
t*^
156 blVAjN'SNA SIDDHIYAR [Bk, III.
omnipresent and inseparable from all these bodies, and He actuates and moves both Chit and Achit, that the Vedas call Him so.
GOD IS MANTRA MURTF.
57. If asked, why it is the Vedas speak of Mantra more specially as His Body, it is because that, of ihe material causes of the Universe, namel}', Vindhu (KundaliniV Mohini (Abuddha M.iya) and Mahat (Parkriti), the Vindu body is the purest, and is in Union with Siva Sakti.
THE REASON.
58. And because this Mantra originates from this Pure Vindhu, and is caused and permeated by Parasakti and is the cause of man's progress and salvation, all the Vedas speak specially of the Mantras as Hara's Body,
GOD IS PANCHA MANTRA MURTf.
59. If asked why of these Mantras, the Tantras speak of the five mantras, I^ana &c., more as His Body, Hear! These five
(4) Mamra, (5) Pada, (6) Tatva, and these respectively form (i) members of His body, (a) head, (i) face, (c) chest, (<f) arms, {e) feet, (2) hairs, (3) skin, (4) blood (5) nerves, (6) flesh and bones. \'ide mantra No. 991 in K. A. SJ.strin's Lalita Sahasra Ndma. " Truhscerding, etc. (Shadadhvatita- riipini j. The six adhvas are, words (Padadhva), worlds (Bhuvana), letters (Varna), categories (Tatva), parts ^Kala) and Mantra (Mantradhva) ; of these, three are the parts of of Vimarsa, and other three of Prakasa. The Virupiksha Panchasika says, " The quality of V^imarsa is attributed to three viz., irords, mantras and letters, of Prakasa, is rrorlJs, categories and farts." About these the Jfianarnava says, " !». this Chakra there are six
adhvas, O Devi, adored by warriors, thus one should meditate by six
adhvas upon the pure Snchakra." Thus ends characteristics ascribed to each adhva e. i., adhvas of meditating upon Siva, viz., as manifested in words, &c. The Dakshinamurti Sam. also: Hear now, O ruier of Yogas, the nature of six adhvas... .thus one should meditate by six adhvas upon the SriChakra."
59. Ihe Paucha-mantras are Uanam, Tatpurtisham, Aghoram, Varna- devam, and Sadyojatam. They are called Murtu^h, Vaktrum, Hndayam, Cuhyatn, and M iirti ; and their respective functions are Aaugmha, iiro- dhaiia, Samliura, Stitkl and Srishti. liana, is so called as it is filled with
A. III.] SUPAKSHA — SUTRA L 157
mantras arose first and is the cause of all other Mantras, and are guided by the five First Saktis.
Adhikarana III.
GOD AKD TKIMURTI^.
60. If it be asked how the gods Brahma and the rest are also Forms of Hara, it is so, because it is by the Power of His Sakti that these gods perform their functions. 'The objection that if
the highest qualities and is the ruler of all and it is called Murta, because it grants the highest wish of Taipada. It is called Tatpurusha because it dwells in all souls as Antavyiimi and it is called also Vaktra (mouth) as it fills the worlds \vith Saptajala, the product of Nadham and Bindu. Ghoram is Aj'ana and A^horum is Jvana and as its place is the heart il is called Hridaya. Vamaiiva is so called (Varna- left or cruel) and (Dcva^ Prakasa or light; as it plunges the soul in Miyi (lower) in pursuit of Dharma, Artha arnl Kama, and its form is light; and it is called gtihya as it indu'-es X'ijaana etc., from Bindu, and this is a Sukshma act. Sadyojitam is so-called because it induces from its mere wish Sthiila and Sukshma bodies to souls, th/ough mantesvara mantra, and that is the reason why it is called Murti also. These five mantras form five Saktis and together with Harar.i, Janani and lilwdayatri, they form the Ashta Sakti. flirani Sakti acts both as Samhtira and Anugraha Sakti. Janaui as Srishji Sakti ; and Rliedayatri as both Stithi and Tirobhava Sakti, The Paficha mantras were the first to-arise and they are called mantra miila as all others rise from them. • These are called Brahmans also, and there b a special upanishat devoted to it and which is translated into English in the Septen»ber number of the Siddhanta Dipika (19 12).
It may be noted here that the commentator observes clearly that these mantras are only God's bodies, so called f Upachara) and not real, as Me is Ckiliorupi and can have no bodies in Maya or Mantra.
60. The power of these Gods is confined to and by the respective Materia! pUoes in which they exercise their functions. Cjods, Brahma and Vishi)u, carmot rijte ibove the I'rakriti plane of the Universe, Kudra and Mahe^vara above the A^uddha Maya plane and so on. So that, an Ail'taer and Ail worker i& etbcncially D».ei» ary.
158 SlVAjNANA SIDDHIYAR [Bk. III.
these gods perform these functions, no other God as Hara is necessary is met by the fact that these Gods can only perform one and only function each.
god's SAKTl ONE.
61. The Sakti is not many but only one. It appears as various by its manifestation in various functions. Just as the one Supreme Law and Power vested in the person of our AugUbT Sovereign appears as various when executed by Her Majesty's ministers of state, Hara actuates all Gods and grants boons and salvation according to His own Supreme Will.
FORM OF SAKTI.
esiuiijs^^ioioiap i3^:^!T.^m Sij0aS^'hl'W Qif!sia'jjQ(ij£\}evau), IT IS PURE INTELLIGENCE.
62. The form of this Sakti is Pure Intelligence. If asked whether Supreme Will and Power are also found in this Supreme Intelligence, yes. Where there is intelligence, there is will and power. As such the Power and Will will be manifested also by the Supreme Chit Sakti,
61. One minister of State works for peace, another for war. One educates, another punishes. One is engaged in collecting Kevenue, another in spending. One attends to Home affairs and another to Foreign affairs. And all these derive power from one a'nd the sanse source. The com- mentators mention the incidents of the Daksha's Sacrifice, Markandeya's salvation, the churning of the Ocean etc., r.s illustrating that none of the Lower Gods can act independently of the sweet will of the Supreme Paramasiva.
62. The saying" Knowlodge is Power" explains the statement above. The phrases ^ssiL^uSle\iiT, ldsto^pulSsv that cannot be obstructed or hidden applied to the Supreme Intelligence, have to be remembered particularly. The Siddhanta does not conteiriplate any Power or Intelligence which can even temporarily undergo obscuration or change or become impure. In the presence of this Supreme Sat Chit, there can be no darkness, no ignorance and no sorrow at any time. Darkness, ignorance and sorrow
A. III.] SL'PAKSHA— ?UTRA I. 159
ichcha, jnaXa and KRIYA SAKTI.
6;^. This one ParaSakti becomes three as Ichchi, jnana and Kriya Saktis. Ichcha Sakti may be defined as the Supreme Love, desiring the welfare of all living creatures. As Jnana Sakti, God knows all, and the wants of each and ever}'' one, and grants their deserts. By His Gracious Kriya Sakti, the Lord creates all these worlds.
♦ • JiVA IS* NOT EQUAL TO GOD.
64. Can thejivaby possession ofhi£>will, intelligence and power be said to be equal to God ? No. 1 hese powers ot the Jiva are veiled by the eternal mala or impurity. 1 he soul knows by the Grace of God, according to karma performed by him. Tlie
cannot be postulated by attributing any veiling or obscuration to this bupieme light. The Supreme light unlike the Earthly suns, shines every- where and at all times and in all splendour, undiminished and unobscured though the poor mortals as we are, cannot and will not perceive this light, owing to the veil or covermg over our eyes (and not over God, mind), just as the blind man fails to per:eive light on even a bright noon day. The little covering is over the blind man's, little man's little eyes and not over the sun, (try to cpmpare the dimensions man's eye and that of the sun), though the poet sings that even a small umbrella can hide the sun. The poet fergets that it is not the great sun the umbrella hides, but his little head. There are many similiar fallacies in popular speech, and this one particular fallacy is a fruitful source of error.
63. At the sight of the jivas Weltering in sin and suflTering, God's Love is excited, and He wHf^ to save the souls, and intelligently sets about adjusting mians to this end, and the sperial utrais adopted for their salvation is by creating theSe worlds for gaining experience and wisdom. The following-verse fram Mahubharata show that tlie worlds are created for the enjoyment of jiva; " Know O Kesava, that this all, consisting of animate and inanimate existence, with heaven and other unseen entitifs; which occurs in these worlds, and which has the All pervading Lord for its soul, has Howed from Mahe:^vara, and has been created by Him for the enjo)'menlof Jiva." The fo!k)wing line from l.incrson shows also what tht br:st Chri^ttian opinion is. " Kverything is prospective, and man ts to live hereafter, that the v^ur(d is fur hi;* edu'-aliun ib the only s^nd soiulioQ of the enign.a,"
l60 SlVAjNANA SIDDHIVAR [Bk. III.
soul is not self-dependent enough to secure the fruits oi his works or salvation, himself.
HIS DIFFERENT FORMS.
65. When pure J nana, He is called Siva in. When Pure Kriyd, He is called Sakti. When J nana and Kriya are equally balanced, He is called Sadasiva. If kriya predominates, He ie called MaheSvara. If jnana predominates He is called Vidya In these Forms or Bodies, He performs the various functions, constituting Reabsorption (Layaj, Enjoyment (Bliogaiand Creation (Adhikara).
HIS J^VANTARA BODY.
66. "1 hese five forrns of Sivam, Sakti &c., form His Five- self- hi minonus Bodies. As these Siva-Tatvas are in existence befjre the generation of I'ime itself, these may be said to be eternal (Nitya). The order is not order in Time, therefore, but order in manitestation of Jnana and Kriya Sakiis.
GOD NIRVIKARl.
67. As one actor plays the part of many chiracters such as Ravana, Rama etc., so. the Supreme One works in all these Forms and yet remains one and unchanged. All these Forms are His Sakti. He and His Sakti are related as the tree and its inner solid core [euj^sici'),
GOD UNKNOWABLE EXCEPT THROUGH HIS GRACE.
6%. Just as the crystal appears as the various colours reflected on it, yet remains unchanged, so God manifests Himself as variously as His Sakti Forms, and rem,ains Pure and one. And He cannot be perceived except when He manifests Himself in His
Arul Sakti.
65. The first two forms, Sivam and Sakti constitute the Laya or Nishkala Body. Sadasiva is the Bhoga-Form or Nishkala Sakala body. Mahesvara and Vidya are the creators and constitute the Sakala-Form.
66. We will have to note that there are forms of Matter which lie beyond Time and Space too. These bodies are called Svatanlia, as the^e bodies are the purest and moit tianslucent and God's Light shines in iis own Form.
A. III.] SUPAKSHA — SUTRA I. l6l
THE CXU'ERSE IS .WTX:R GOd's IMAGE, MALE AND FEMALE.
69. All this Universe is of the Form of Si'^'am and His Sakti, Of Their form, are all males and females, possessing marks and qualities agreeing and differing from each other. By the Power of irakti, are a'l our welfare secured. People do not understand the secret meaning of the Sivalinga and Pita.
^&:Qf>^&i QjjtrsQuirai}) ^itiuu&j esr&?e\.eisr(njQesr iiSiaZ&i\aufD eScBiiLiii^QuJear^ tSleaajijsii—fr uSiu&JiSl ^Q€sr, GOD IS ALL AXD NOT ALL,
70. S<va is neither a Rupi nor an Arupi. He is neither chit nor achit. He dc>e3 not create nor sustain nor perform other functions. He was never a Yogi noraBhogi. Though present in and pervading all these inseparably, yet, He is of a nature different from all these.
6^::=:x=2a6
69. Compare Mahabharata, pa^'c 74 (Anuia Parva). " This universe of mobite and immobile creatures is pervaded by two kinds of forms (male and female). Every bcinjj with the mark of tlic masculine sex s>hould be known to be of Isana; while every being with the mark of the feminine icx khou'.d be ftnown to be of Uma."
70. After all the abovenamod discus*>ion, note iht bupreme po^ilion assumed by th« Siddhanta finally.
ai
SUTRA II.
Advaita Lakshana.
GOD S RELATION TO THE WORLD.
I. ©-6\)Q«6v/T llitS, Q&j(fr?iJu, U-L-^iLciTiij p&fiujmu ep'iiQ,
^6u©6\'/r a^uS/T«srr, seartD;?;^, ^'^^sgruSair ^ujitk^ Qfs\)^^,
One with the world, and different, and one-and-different, The
Light transcendant, The Lord who guides souls innumerable, in obedience to
His Will (Ajna Sakti) and each ones' karma ; The First Cause, untouched by the defects of His creatures ; Self-luminous Nirmala Being, stands, secondless, pervading all.
I. The author expands this one verse into ninety-five stanzas and the division by commas in the Tamil verse shows the various parts of the same and each is in answer to different objectors. The primary division is into four adhikaranas, and the reader is asked to follow this with the Sivajnanabodha Sutra and churnika and adhikaranas and illustrations. We give very few notes, as the subjecf is more or less fully treated in my edition of StvajTianabodham.
We will also refer to the papers lln our " Studies " on " Mind and Body ", " The Two Gems ", " God and the" World " and our " Keview of Dravida Bhashya ", All knowledge is relative, and the true purpose of Philosophy and Religion is to seek tke relation that subsists between man and the world and God ; and from the relations deduced, we proceed to govern our life and guide our actions. In discussing these relations, some people deny the existence of some one or other, or all, of these things; and some in doing so, assert the identity of the one with the other. Most people do not know however to keep the divisions and sub- divisions separate, and they confound and confuse some and all of them. Now we shall state some of these rjuestions distinctly.
(i) AVhether the existence of all or any one or any two is accepted or denied ?
SUPaKSIIA — SUTRA II. I63
(2) Whether between any two. (a) Both are regarded as substances, (&) or both are regarded only as phenomena, (c) One is substance and the other phenomenon, ' d » One is substance, another is attribute.
(3) What is the relation between these sets ? (a'^ Whether order in place, Co-existence, {b) Order in time, Succession, or cause and eflfect, (c) or any other.
(4) Whether (a) as between substance and attribute, substance and phenomena, cause and effect, substance and cause alone are real ; attrr- bute, phenomena and effect are unreal, {b) whether the latter are real, and the former unreal. •
All these are distinct questions and require distinct answers. And if one wishes to be exact, he must try and answer these questions.
The second Sutra is the Sutra whichMiscusses this Relativiiy. Our name for this relation is Advaifa. This AJvatta relation differs from that of every other sc'hool, though it shows the way to reconcile all these sjhools by accepting the element of truth contained in each.
The word ' Advaita' is interpreted as meaning ^aitanya ' both by the St. Meykaijda Deva; and by Sl^ Nilakantha Sivacharyar in his Bhashya on the \'edinta Sutras. This Advaita, the Bhishyakiira says under II. i. 22, is not that fonn of Visishtadvaita declaring Bhedalhaiii nor is it bhtda as between a pot and cloth, nor absolute Alheda, as that of pearl and silver, ooe of them being illusory, but he sets up a form of Auanya~ vuda, as the non-difference between the body and the embodied or substance and attribute. The Frapancha cannot exist apart from God and is inseparable, and inasmuch as whatever cannot exist apart from another is conditioned by the latter, they may be said to be one; and therefore Brahman is said to be' one with the Chetana and Achelana Prapancha ; and yet there *is a natural distinction between the two, so that the Supreme Brahnjan is ever superior to the other two. Thus be seeks to reconcile the Bhtda and AJiheda Srutis. Tlx: Siddhanta writers also distinguish their .Advaita frotii Bhetia, Ablwxla and Bhcda- btieda doctrines which assert ditlerence like light and darkness, one-ness like gold and ornament, one-and-different like words and meaning, and yet postu'ate Bheda like eye and sun, Abheda like soul and body and BbccUbhcda like the soul and eye-sight. As will be evident, tire analogy of soul and body, vov^els and consonants is to describe the Abhc-Ju relaiionship and this relation is called 'IHitmya ; and bivajnana \'ogi distinguishes two kinds of this; (i; ooe thing up(K>ars as two like the
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164 SIVAJNANA SrDDHIYAR [Bk. III.
Adhikarana. I.
NTAYAVADl's OBJECTION ANSWERED.
2. When all the Vedas proclaim the Oneness of God without a second, why do you potulate a second by speaking of His Presence in souls? No. You misread the Vedas. They onl^ declare that th -re is only One God. His relation to the souls is t?iat of the letter (A) to other letters.
oOD IS ALL AND NOT ALL.
3. As the soul is attached to its forms and organs (physical body) and is yet separate form the body, so also is Isa attached to the souls.' However, the souls cannot become God, and God cannjt become the souls. God is one and different from the souls.
body and the embodied, or substance and attributes, (2) where two things become one by the power of association (^^ ^s^ ^^eo\ and he says the former kind of Tadutmya is called as such, and the latter kind of Tadatmya is called Advaita. And he distinguishes from the above said lelatiod, other kinds of relations like aikkyam, as union of the Akas in the pot and the Maha Akas, Smnavaya, like fire and heat (Samavaya of Tarkikas is same as Tadatmya). Sayyogan;, like fingers on one's palm^ Sorupam union from some one similarity, and Anirvachuuiyam. We may also point out that of all Indian followers of Saiikara, it is Manilal Dvivedi alone who points out in his work on "Monism or Advaitism", whi.h we have quoted at length in our- Dravida Bhashya Review' that Advaita means Ananya and not Eka or Ahhed'a or Abhinna.
2. St. Arul Nandi Sivachariar does not devote much space for the discussion of advaita, and he does not even use the word anywhere in his works. He however defines it as ^mQj-aniLeo, (^aemu-nsniMs^, Q^ssrgv LSIaes!!r^L£lsi!T(^sn-LDeyi ", meaning neither one nor two, nor negation of either'^ in his " Irnpd Irupahtu." The illustration of Vowels and Conso- nants is found in Aitreya Aranyaka " Its consonants form its body ; its vowels, the soul (Atma)." Cf. also. " He who dwells in Atma and within the soul, whom the soul does not know, Whose body (Sanra) the soul is, and who rules the soul within, He is Thy God, the Ruler within. The Immortal". LrihadJJaiiya Up. 3^7, 22.
A. IL] SrPAKSHA — SUTRA 11. I65
Adhiksrana II.
HOW GOD ACTUATES £OCLS AND KARMA.
4. The Sou!, subject to good and bad Karma endures birth and death, and pleasure and pain. The sonl enjoys the fruits of Jvarma through the Power of God, in the same way, as a King- metes out ri\*^rd and punishment in this mundane world or as a physician applies remedies. The fruits Cjannot attach to a future birth by the appropriate bodies etc. of their own force.
THE LOKAYATHa's OBJECTION.
5. If you object to the existence of Karma, by sa^'ing that both pleasure and pain are only natural to us, then natural characteristics must be harmonious. Men should not be subject to pain and pleasure which differ. You again point to a natural fact such as v;ater becoming fragrant whjn flowers are soaked in it and becoming warm when4ieated.
MAN IS DIFFERENT FROII HIS ATTACHMENT .\ND MUST BE INTELLIGENT,
6. Just so; the water becomes fragrant or hot, not by its own nature but by its attachment. So also the two Kinds of Karma become attached to the soul. Pains and pleasures cannot attach themselves to a non-inteiligent, non-conscious substance.
ANOTHER 03JECTI0N. THERE 15 NO FUTURE ST.\TE.
7. It is again objected 'that a man's effort is the cause of his earning wealth and enjoying pleasure. The indolent can never gain nor can they enjoy. If, otherwise, persons must secure wealth who do not, posaes^ industry and effort.
TH£ SAME AN.AVERED.
8. To this wc reply that a man's effort or indolence is the result of his previous Karma. 1 hen again, when a man is most industrious in the pur:>uit of wealth, suddenly he becomes indolent. Then again wealth Secured after great effort is suddenly lost by fire or l^ieft e*.c. Besides, tlie mo->l indolent are aUo rolling in luxury.
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1
1 66 SIVAJN'AXA SIDDHIYAR [Blc IIL
HOW KARMA ACTS.
9. Gain and loss and pleasure and pain, honour and disgrace all thjse six, become attached in the womb. They manifest themselves as the result of one's endeavour. They are the result of the endeavour made in a previous birth. Results of present endeavour will be manifest in a future birth.
HIS aODY IS CAUSED.
10. Karma being acts of the body, how was the body caused you ask. The karma of the last body causes the new body. 1 hey are mutually connected as cause and effect, as the seed and tree mutually cause each other.
HOW OUR FUTURE IS FORMED.
ir. If past Karma is eaten in this birth, how do you get seed for a future birth you ask. This Karma consists of acts producing pleasure or pain. These acts caused the present body and in performing them again, other acts are formed. It is impossible to act without giving rise to other acts. Hence the conneciton.
THE ABOVE POINT ILLUSTRATED.
12. As the fruit of husbandry yeild us food for present enjoyment and*seed for to-morrow, so also, our acts also account for our present enjoyment and form seed, the fruit of which will be enjoyed in a future birth. This is the eternal order of Karma.
g & 10. The author points out how personal effort is necessary in all the stages. Even a seed would not sprout into a tree nor a tree yield seeds without cultivation and watering.
12. The three kinds of Kanna and their definition have to be borne in mind. Sanchita karma follows one from birth to birth. Pvayabdha karma is formed out of Sanchita and is the direct cause of the body and worlds and enjoyments, one is born to in the present existence. Akdmiya karma is the seed gathered for a future sowing while so enjoying and consists of Puriyam and Pdpam. From the beginning of this adhikarapa to this, the Siddhantis position is established as against the Lokayata. Ptdfahdhii is distinguished as Ichchd, like the j>leasure and pain endured by a person in performing a secret sin, Anichchd^ like the results of light- ning, storms etc. and Parcchchd as one sufl'ers punishment meted out by
I
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A. II.] SLPAKSHA — SUTRA II. I67
GOOD AND BAD K.\RMA DEFINED.
13. Karma are either good or bad, performed without harmony by the mind, speech, and body. By good karma, you do good to all sentient creatures. By bad karma, your injure all. The Supreme Lord understands your deserts and makes you suffer^
pleasure or pain accordingly.
« - — - — -_ • — —
the king. They are called also as Drishfam, where results appear at once from our present acts as i^ taking medicines etc., Adnshfam, where pre- sent acts produce results in another life ; D^shfildrishtaiii, where as in performing asvamedha, the present acts yield results in present as also in future life.
13. The definition of Good and Evil, {Hitam and Ahitam) Right and Wrong, Funyam and Papam as herein given has to be noted carefully. It is the doing of acts which give pleasure or pain to all and every sentient creature within one's own sphere, and one's own pleasure and pain is also involved. Humanity is so tied that one cannot think of his own good or his own loss absolutely. It is only when a man judges of his act in their effect on the whole of humanity, that he can be judging rightly. In our view of Putjyam and I'Spam, the doing of good is enjoined as a positive duty, as much as the refraining from evil or injury. The list of thirty two Dharmas or charities contains every one of those active duties which a man can think of to benefit* his fellow creatures by removing their suffer- ings and adding to their pleasure. The sole trait of the Saintly consists in their ovei-.iowing Love towards humanity and in their pain and sorrow at their fallen brethren.
says Saint Umapathi.
We were most pained to see the phrase " desiring the welfare of all " in Gita chap V, 23 most sapieniiy explained to mean " injuring none". This sort of tendency marks the downward fall in Hindu Lthits, and some of the reproaches levelled at Hindu Quietism are not altogether undeserved. Who could do a greater harm to society than by the perverted explanation of the Gita passage as given above? A |X)silivc injunrtion to do good to all is construed into a mere negative injunction to injure none. And how can troubles of the sinning and sorrowing humanity ruffle the undisturbed calmness (A r>u' h a saint We have elsewhere pointed out that such a calmness will not prevent a man from a rebirth but it only presages the »torm that is to follow. Woe Woe to those who would follow out such view* of calmoeM and taintliness. ! ! !
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168 SiVATNANA siddhiyAr [Bk. III.
THE PURVA MIMAMSAKa's OBJECTION ANSWERED.
14. How does God mete out the fruits of Karma you ask. He the Omnipresent does so, out of his Love to his creatures. He blesses those who do good and afflicts those who do wrong.
god's ways are all love.
15. It is out of His Love, He punishes the wicked. H^ punishes those who do wrong and makes them mend their ways and do right. All his acts therefore flow out of His Love.
an illustration.
iC. Parents chastise their refractory children. Is this not out of love? God's anger is also similarly manifested.
FURTHER ORJECTION ANSWERED'
17 & 18. Acts themselves produce fruits; no God is necessary you say. But these acts themselves are lost as soon as performed. You further instance manure and medicine which die and produce results. But this rule does not hold good in every case ; as when you give food and betel to a starving man you secure no strength but faces.
FURTHER ANSWERS
19. Further the example of manure and medicine is not a proper one. But if you still say there are instances where acts performed in one place produce fruit in another, such as Tila- larpana on water Havis on fire and alms, yet these are found to perish even here. How can they produce effects in an another world ?
THE SAME ARGUMENT CONT'NUED.
20. You say that all these acts leave their impress on the doer's mind, and are reproduced from the mind in another birth. If so, sir, the heaven and hell and earth attained to by the virtuous and vicious resolve into your mind and they were born again from your mind. My dear sir, your beautiful words are wonderful !
GOD IS THE SUPREME LAW:
21. The gift and giver, the rites and receiver, all perish ; as such, an Eternal ICnower who can mete out good and bad is
A. II.] SUPAKSHA — SUTRA H. 169
necessary. All good actions are the .ordinations of the Faultless God. If we follow His Law, we will also be freed from our disease.
HOW?
22. Souls enjoy alone in conjunction with body and organs, place and time and order, action and object ; all these latter are non-intelligent and cannot attach themselves to the soul of their own accord. The soul being bound cannot choose these of its owTi power. * As such iH'e Infinite Being brings about their union by the Supreme Power of His Law, ( Anja Sakti) and out of His Supreme Law.
LOVE IS LAW.
23. Good behaviour. Love, Grace, Achara, courteous recep- tion, amity, good sense, blameless austerity, charity, respect, and reverence, and intelligent truthfulness, faultless Samiyasa, humil- ity, if these constitute blameless Virtue, they are also the ordin- ances of the Loving Lord.
LO\'E GOD.
24. When one worships the God he loves, with mind fixed, and mantras and words of praise, and hands showering forth flowers, after getting rid of anger, desire and other faults, and entering on the practice of the above named virtues, then the most .'\ncient of the ancient gods will deign to accept his worship.
23. These virtues are comprised under lyama and Niyama of the «i;^ht kinds of yoya, uud are general to every one, whether he believes iu God or DOt These are not sultwient and as we have elsewhere pointed out, love of God is nscessavy to free one from his sin, though without this moral perfection no further pro>^ress is possible. Heme, the nejtt verse deals with the worship of^^jod.
24. The word tn the text ** @-*^^^ Ojitueuu," "any God loved" is genend and refer to the worship of any deity, the sole rcjuisite \•>e\u^i that be leads a blameiess life, and is filled with true devutiou and perfect Innnooy of thought, speech, and deeds.
It is however contended that biva understands and mctcs out th«
xewzid. Thir, is not a mere mailer of sectarian prejudice. Jf as we con-
|.ri.l si\a stnr ' : r all lliat is highest and noblest and purest incur
: :on of y, it loiiows that such a I'ower can alone cotiicr any
real aud uutim; bcucht. Our '.uucupliuo of what we hope for, our ideal ot
22
\
170 SIVAJXANA siddhiyAr [Bk. III.
AMD THE TRl'E ONE WILL SHOW YOU GRACE.
25. " ii'tT^^n (^ Q^iiiana seoBris.ff^ Q/FtLQ)u.aSiui.Qa a>irQjg:iTQ^ ufrs^i^rrjc, sa.Qa.'/r.xyf^'ji^s Q^uje>ji;3,sir ■■(c^;S?e&ru u®l^;ds(^ud LS!ps(^Lh QcDeonjiasara-iuQcfUJiijiJ)
25. Whatever God you worship, even as Him, the Consort of Uma will appear there. Other gods will d\e and be bom, an^ sin and suffer by performing Karma. He, who is above all this, will understand your true worship and show you Grace.
THE RE A! ON THEREOF
26. When we worship some beings, such as parents, &c., it is not they who show us grace in the future state. Even where these gods show us grace, it is thus. All these gods are under the guidance of the Supreme power ; and the Supreme grants us our prayers through them.
THEREFORE WORSHIP THE TRUE GOD.
2y. If it is Siva who shows you Grace ultimately, the love of Him will be the supreme virtue. All other worship will be
Mukti is also in consonance with our conception of the Deity. And our contention is that the idea of Mukti as postulated in Siddhanta is the hi;.jh- est; and unless one attains to it, there will ahvays be a return, and immort- ality will be merely a shadow. The reason is given plainly in the next stanza where the conception of God as the Ufibom (Ajii) and Nirmala and Nirguga is contrasted with the conception of the deity as subject to all the laws of birth and death. How can,one cure you of a disease, when he is subject to it himr;elf ?
25. Cf. (a) Tiie words of that most ancient poet Nar-klrar.
^^ifl^flQfiUJSuQLOtVtTLO."
26. Just as the honors conferred by the Viceroy of India flo\vs directly also from Her -most gracious Majesty, so do also the gods show grace each in his own sphere of influence.
27. The author explains his true attitude with regard to his own religion and other religions in these verses. He does not condemn the worship of other gods, for the simple reason that all such worship is useful
A. III.] SUPAK5HA — SUTRA II. I/I
lower and vain. The^ highest DhariDa is Siva's command. He ha^ no desires himself; (and so this worship is not for his pleasure";. His sole desire is to do you good. So persevere in His worship.
THH WAY OF WORSHIP.
28. The Supreme accepts worship both in material Forms (Si^'a Liiiga) and in living Forms I'God's devotees) and shows His Grace. If you can place Him in yourlieart and worship, this will
12 that all such worship, if true, tends to raise him from his own low
desires and sdfish instincts, and towards a nearer approach to the Supreme
God ; and the AJi-Seer, and AU-knower, and AU-gracious cannot fail to
taice note of his sincerity and love, and to reward him as he deserves.
Hut however usefu:, the worship of the lower god cannot be the highest
object of our aspiration. We can bow before the Fountain of Grace
itself direct, and drink of the supreme bliss- This is also the teaching of
the Glta, and in reading it, one has only to remember, that whenever Lord
Kfishpa speaks of Himself, he speaks as the supreme Guru and Acharya
of ArjBtia, and as such, represents, the supreme God Himself. Many a
passage will be unmeaning otherwise; and the worship of Himself which
he recommends is not to be take to mean any Saguija worship or the
worship oi any God oth«r that the Highest.
Cf " Become wise at the end of many births, one worships Me. That high«&ouled saint is very rase to whom Vabudeva (the Supreme God) is all." vu. 19.
" Whatever form devotee wisheth, in faith, to worship, that faith in him do I render firm." vii. 20.
" Possessed with that faith, whoso devotes himself to that worship, obtains thence bis wishes, but they are merely granted by Myself," vii. 22.
" iiut to those of small m^dcrbtanding (all) fruit had an ending. The votaries of the deities join the deities ; my votaries join My.self." vii 23.
••This iiT.'.i.'int uof'.l liows mc not as the 6»r//j/cjs and </M</»/«i »." vii. 25. •' :ya bvamia's ttanjlation).
\
\
17? SiVATNANA SIDDHIYAR [Bk. III.
be adequate worship. In any mode, fail not to love and laud him every day.
THE GREATNESS OF SUCH DEVOTIN.
29. Even the sins of the Lord's dev^otees become virtue, the virtues of loveless men are sinful. The austere sacrifice of Daksha was in vain ; while the sin committed by the human child was beneficial. ''
WHERE THE LAW IS CO>;3rAINED, ^ ^
30. The Veda is God's Word. Ihc}^ who do not follow the Word reach hell ; and those who follow reach the worlds of bliss. Men suffer pain or enjoy pleasure according to the ordinances of God. ,
AN ILLUSTRATICW.
31 By the law, the king administers justice and punishes those who do not obey the law. Those, who follow the law, he
29. All sins flow from selfishness, and virtue from selflessness, and love of man and God. This is the tru*^ test of vice and virtue. Even man-made law looks to the intention in the first instance, in defining most crimes. As such, where we may be sure that any act was not prompted by any personal greed, for the avoidance of pain or the gaining of pleasure to the individual but had proceeded out of pure love of God and his fellow creatures that at once ceases to be a vice. In fact, all personal responsibility ceases with such persons, in the same way, as with children, idiots, and lunatics, and the woi'ld have called such grea^ beings fools and idiots.
Cj, **Lj iT6\}Qff!Ti£l QuiuiiSl^^k unssretDLDQineer i§pu^Qeu
^6vu9(5 (^aesBiu^^ih Qs^tuemsusriTuirCoLD." — Taymnauavar. ^As children, lunatics and the possessed, so do hdy Juunis behave." The allu^on in the last line of the text is to the history of St. Dancjisa Nilyanar, one of the Saiva Saints, who, when interrupted in the divine puja, by his own father, struck and severed the latter's foot with a stick. (Vide p. 89, Vol. I, Siddhat^ta Dtpika).
We have already enlarged upon the story of the Daksha sacrifice and its import. Daksha was the first son of God Brahma, and so from the beginning of this world, the contrast between lip service and heart worship has been manifest, between mere rituals and true devotion t© God and love to niao.
( ,
A. 1 1.1 SUPAKSHA — SUTRA II. I
/5
loads with wealth and lands, and clothes them also with powers under the law. Such is also the Power of God's law.
THE king's L.»W not AK EXCEPTION TO THE SUPRE>.rE LAW.
32. Even the act af the king is an act of God's mercy. Those who commit high crimes and misdemeanours are punished surely ^nd suffer and thus work out their Karma. Then they learn to follow the law. Such purified beings will avoid hell. The suffer- ings of man m hell and in earth are really the same.
BECOME B.^LANCED IN GOOD AND EVIL.
33. He who commits wrong against the injunction contained in the sacred ^astras given out graciously by God, will suffer pain in the dark regions of hell, and thus work out his sin. The virtuous man ;jlso works out his Karma by eating the fruits in heavenly regions. This kind of suffering and enjoyment are the two kinds of physic which the Supreme Physician administei:s for the removal of man's mala.
33. Both virtue and vice binds man to the earth and form the seed of birth and death. This is one of the central doctrines of Hinduism. Our Christian friends are hardly able to comprehend this truth. But this, by the way, forms also one of the chief points in the Christian doctrine. Accordingly to them, how was the fall of man brought about in this earth. How did sin arise and with it death and birth ? Why by the first Dian disobeying God's law? And what was this law? Do not eat the fruit of the tree of knowledge of good and evil. And what is the meaniDg of this sentence? To' the ordinary Christian, we dare say this unll be quite meaningless.* At any rate, it will be a puzzle to him how the tasting of the know'ixlge of good will be sin. When, however, it is explained Jhat the tree of knowledge of good and evil is merely man's consciousness of good and bad, and his eating of the fruit of them is his foilowing out in action such knowledge. With the feeling of Ahankara and Mamakara ('1' and 'Mine'; most predumiuent in his mind, i.e., with his will as the sole guiding principle and not the supreme will of the Lord, then indeed, he commits sin and lays tlie t^ccd for a course of births and deaths. If avoidilig both good and bad. as he felt it, he simply and calmly subtnittcU to tlic Will of God (and dedicated all his acts and tUui^lits and speech to God's tcxvice and glonhcaiion [^M'^Dut^^^/isjuu.)
\
174 §IVAJNAXA SIDDHIYAR [Bk. III.
THE SAMi: EXPLAINED.
34. He who follows the rules given in books of hygiene will never suHer sickness. If such rules are neglected, sickness will torment a man. The physician will administer medicine to the suffering man and remove his ilhiess. He will cure ills even with- out medicine by an incantation or a mere touch.
So also, does ^iva make them eat Karma and get freedom, '^
BOTH GOOD AND EVIL ARE FOR THB''BENEI-IT OI' lyI.\N.
35. Our earthly .ohysicians cure certain ills by cutting and cauterising. Other ills are cured by feeding with milk and sugar. So also the Lord cures the ills of Karma by subjecting mankind tc pain and pleasure.
LIFE APn:R DEATIi.
36. When the gross body dies, the soul retains its Sukshma Sarira of eight Tatvas, for enjoyment or suffering, in heaven or hell, under the divine decrees, and passes into the womb as an atom before it is bom again into the world.
all sin and suffering will vanish. **LC6uu)ff^oa)uj,«637-0(OT)®ti) oisiieS'StwaSesrQp." (See paper on the Tree of Knowledge of Good and Evil in Studies.)
But this ideal of the highest ethics and religion cannot and does not commend itself to the thoroughly materialised peoples of the West and hence their obtuseness.
As the Supreme Physician who cures our ignorance and sin, He is called Vaidyanatha; and under such name, God is worshipped in the Vaidisvaran Koil in Tanjore District.
35. No body can accuse the physician of partiality in causing pain to one and pleasure to another. The fact is, these acts are not for his own benefit but to benefit his patients possessirig different maladies.
36. The Puri-ashtaka is the Sukshma Sarira or body composed of the five subtle elements, Sabda, sf^aria, rupa, rasa and gai'dha^ and mauas, hiiddhi and ahankara. In this subtle body, tliey undeigo no new experi- ences, but live over the life they have lived in this world, in a more intensified form than on earth. If in this life their thoughts were good and pleasant, they feel thousand times more happy in the astral world, but if they led a vicious life, their bad thoughts' haunt them ever, and theiy suffering is multiplied a thousandfold. After the appointed lime Is o\-er, they are again reborn to work out their further Karma.
(
/
A. II.] SUPAKSHA— SUTRA II. 175
THE SAME.
37. Vv'hen one gxoss body perishes, the soul may take on at once another gross body or it may be dormant like a stone for a time ; and after the alloted time and after enjoying pains of Hell and according to its Karma, it will take on another gross bod3^
AN ILLUSTRATION.
38. Th<j snake dropping its skin, the birds leaving its shell, and the yogi leaving his body and entering another, illustrate the parting of the soul from his gross body after death and its entry into a different world of consciousness, with its intelligence changed as in the passing from a waking state into dream condition.
KARMA DEFINED.
39. Karma comprises virtuous and vicious acts and their results, becoming the cause of loss and gain, pleasure and pain. It is one of the three eternal nialas covering the soul and Irom its appearing in the form of acts of mind, body and speech is named kdwya.
THE TilEORY OF BIRTH.
4 . This karma of ^ood and evil is eternal. Yet it has a boj^nnning as it starts with the acts performed by men in time. It has an end after it is worked out by man fully It becomes attached to maya-mala at the great dissolution of the universe, and is reborn with the subtle body of each soul and is continuous (like a ^.oo^f in each successive rebirths and deaths, and is of difTerent forms (as Sthida, S:';k</inta and Atislikslima) and is yet formles* and acts under ^hc law of Supreme Hara.
• UIU77aCJI.\KYa's STATliMENT.
41. You say that of living beings, both movc.ihle, and i; ' '«r, each of them will only change its body at its rebirth,
41. ihe Bhandchdrya's theory is that grass, herb or bird or animal or man will be reborn as ^;ra^s, herb, etc., respectively and not one itjto arK)ther. According to Madhavuchurya fDvaila School) when mortals teach the : r ' • ■' • n, tScy enjoy tlicrc a:> man or bcabt (x Ijird accordioi: i . ...... .^im on wuiii.
\ \
176
SIVAjNANA SIDDHIYAR
[Bk. III.
i
according to its respective karma, but not its form. But answer me first, whether when human beings enter Svarga and partake of the bliss therein, whether they do so there as human beings or as celestials ?
42. If they enjoy in heaven as.mere human beings, then this heaven ceases to be such. If as celestials they enjoy, your theory that they do not change their forms falls to the ground. Alter enjoying as celestials, when they are rebwn on earth, they will be only reborn as human beings and not as celestials.
SOME ILLUSTRATIONS.
43. Some worms become beetle-^? and some worms become wasps. Similarly beings change their forms according to their Karma. Most of the schools are also agreed on this point, and why should you alone have doubts about it.
THE SAME.
44. The accounts of Agalya becoming a stone, of Maha Vishnu incarnating in several forms, of a spider being bom in the Solar Race of far famed kings, and a rat having become Mahabali, also demonstrate our point.
,. A FURTHER OBJECTION ANSWERED.
45. You say that these instances only show that these change of forms were due to certain causes and not to the eifect of karma. But I have already stated that the Lord is the Witness of ail kinds of karma. As it is, everything follows only the Divine Will.
KARMA INERT UNLESS ENERGISED BY GOD.
46. Karma cannot of itself discover the particular body or the particular world and attach itself to^jiva and the Jiva itseif is equally incapable of choosing the particular, body. .The union and evolution of these bodies are brought about by God. God intelligently gives each a suitable body, according to his karma.
GROSS BODY IS DERIVED FRO.M THE SUBTLE ; NECESSITY OF A CREATOR.
47. If you ask whence the gross body is derived, it is derived from the subtle body. If you ask' again, whether, if so,
47. The question has often puzzled people whether the highef formii of animals, and man can revert in a next birth to stiil lower and
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A. II.]
SUPAKSHA— SUTRA II.
K7
the forms should not all be similar, we answer no. Though gold is one, different kinds of ornaments like chains etc., are made therefrom. 1 he creation of all the.^^e forms and universes are brought about by the only One God, Siva.
HOW THE GROSS BODY IS CAUSED.
I
48. The gross body is not formed by the change and des- ruction of the subtle body, nor the body formed separately in the subtle boHy itself. The subtle body itself possesses the power of creating the gross body, as a tree whe.n cut down to the root is again produced from the root.
different forms. But the difficulty will vanish when as herein pointed out that the diflferent kinds of gross bt)dies possessing form are all derived from the more subtle and formless matter. From this formless subtle matter, it will be as easy to form one body as another, the two chief powers bringing about this form being the Supreme Power of God and the lesser power of the Karma of each individual. Cut we seem to feel doubt as to how the man's .superior intelligence can vanish into the brute s intelligen e. The intelligence does not suffer in any way but is simply covered over or hidden by the particular body for the time being, just letting in a little light or more, and just as we cage a wild animal, so that the brutal instincts of the man may not run riot and cause more damage to himself and others. .\nd the difficulty of most people will vanish also when this fundamental tene: of Hinduism is grasped, namely, that the soul of man is in itself perfect but is eternally covered over by Ai?ava or Avidya and is further covered over by maya mala or matter, and the effect of the last covering is just to give as much opening as is necessary for letting in the light of God, to shine on the individual soul and to make itself yhine. The higher and the higher the body, the greater and. greater, will be the intelligence displayed. But as often happens, man misuses his intelligence and powers ; these have to be curbed and limited again for a time, and so a less developed body is given, where he cannot be able to use all such superior powers he possessed for misrhief. When these powers have been thoroughly subjugated, modulated in perfect harmony, the individual gains back a better body for his further cleansing.
4&. Various theories of formation of the gross from the subtle body are .oasidtred here, and each :r.boo! have a favourite 'JuuWt. According
i43f^y^-}
176 blVAjNANA SIDDHIYAR [Bk. III.
according to its respective karma, but not its form. But answer me first, whether when human beings enter Svarga and partake of the bliss therein, whether they do so there as human beings or as celestials ?
42. If they enjoy in heaven as-mere human beings, then this heaven ceases to be such. If as celestials they enjoy, your theory that they do not change their forms falls to the ground. Alter enjoying as celestials, when they are reborn on earth, they will be only reborn as human beings and not as celestials.
SOME ILLUSTRATIONS.
43. Some worms become beetle*, and some worms become wasps. Similarly beings change their forms according to their Karma. Most of the schools are also agreed on this point, and why should you alone have doubts about it.
THE SA.ME.
44. The accounts of Agalya becoming a stone, of Maha Vishnu incarnating in several forms, of a spider being born in the Solar Race of far famed kings, and a rat having become JVlahabali, also demonstrate our point.
A FURTHER OBJECTION ANSWERED.
45. You say that these instances only show that these change of forms were due to certain causes and not to ihe eifect of karma. But I have already stated that the Lord is the Witness of all kinds of karma. As it is, everything follows only the Divine Will.
KARMA INERT UNLESS ENERGl'-ED UY GOD.
46. Karma cannot of itself discover the particular body or the particular world and attach itself to-Jiva and the jiva itself is equally incapable of choosing the particular^ body. .The union and evolution of these bodies are brought about by God. God intelligently gives each a suitable body, according to his karma.
GROSS bODY IS DERIVED FRO.M THE SUBTLE ; NECESSITY OF A CREATOR.
47. If you ask whence the gross body is derived, it is derived from the subtle body. If you ask' again, whether, if so,
47. The question has often puzzled people whether the highef forma of animals, and man can revert in a next birth to stiil lower and
1' /
A. II.] SUPAKSHA — SUTRA II. 1^7
the forms should not all be similar, we answer no. Though gold is one, different kinds of ornaments like chains etc., are made therefrom. 1 he creation of all these forms and universes are brought about by the only One God, Siva.
HOW THE GROSS BODY IS CAUSED.
I
48. The gross body is not formed by the change and des- ruction of the subtle body, nor the body formed separately in the subtle bo'dy itself. The subtle body itself possesses the power of creating the gross body, as a tree whe.^ cut down to the root is again produced from the root.
different forms. But the difficulty will vanish when as herein pointed out that the different kinds of gross bt)dies possessing form are all derived from the more subtle and formless matter. From this formless subtle matter, it Asill be as easy to form one body as another, the two chief powers bringing about this form being the Supreme Power of God and the lesser power of the Ivarma of each individual. But we seem lo feel doubt as to liow the man's .superior intelligence can vanish into the brute s intelligen e. The intelligence does not suffer in any way but is simply covered over or hidden by the particular body for the time being, just letting in a little light or more, and just as we cage a wild animal, so that the brutal instincts of the man may not run riot and cause more damage to himself and others. -\nd the difficulty of most people will vanish also when this fundamental tene: of Hinduism is grasped, namely, that the soul of man is in itself perfect but is eternally covered over by Agava or Avidyii and is further covered over by mayii mala or matter, and the effect of the last covering is just to give as much opening as is necessary for letting in the light of God, to shine on the individual soul and to make itself yhine. The higher and the higher the body, the greater and. greater, will be the intelligence displayed. But as often happens, man misuses his intelligence and powers ; these have to be curbed and limited again for a time, and so a loss developed body is given, where he cannot be able to use all such superior powers he possessed for mischief. When these powers have been thoroughly subjugated, modulated in perfect harmony, the individual gains back a better body for his further cleansing.
46. Various theories of formation of the gross from the subtle tody are (.onsidered here, and each j.hool have a idsc\i:'nt I'unilt. .\cLordiijg
r/S
blVAlXANA SIDDHIVAR
[Bk. III.
A FURTHER EXPL.O^ATI ON.
49. Under the Divine law, the gross body arises from the subtle body. Without such divine power, it cannot arise of itself, and from the power of Karma alone. The gross body can arise from its material cause, as a tree from a seed, llie tree and 'seeds may be destroyed together, and so the subtle body can also be destro3ed ? No. These bodies arise and periiA and arise Tigain, as the moon and its Kalif waxes arid wanes and waxes again. c
THE ULTIMATE CAUSES OF THE BODY.
50. The cause of the gross body is the Puri-ashtika or subtle body. The cause of «the latter is Mulaprakriti. Its cause is Aauddha Maya or Mohini. Its superior cause is Vindhu or Kunr'ali. Above it, and ener^sing them all is the power of the Lord iSakti' and the Lord Hiraielf Sivaral When the soul reaches the Supreme God. all these cistincti\-e bodies cease, as also the soul's bondage. •
Adhikarana. III.
god's ways.
\\. God's acts are determined by love, we stated before. Making them eat the fruits of their karma in ihe different worlds, and giving each, suitable bodies, God removes the mala by the
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to C"e sc~.r^.. ■.-■f ::"a:"^e
chi::^;:-g in:o anoihe: ^:::.v::e:::. .\:, :;^::--. ;r ^:: : -^e: r. .::-;::: :; .5 the seed giving rise :c :.e :::?. A:::^:.:;:-. :c i ::!:vi, 1: is aKe i::; ;^ i formed in the r.-.c.-.e: r •. .;r.b. A icu: :.i i:iec:y if that it isden^e^.i; the rays 0. :he ..::.":: cne a;:e: i.r.oiher. The dire: e::-e? are very sub'-. e, though each o: : /.e :r::r.ilei is u^:u' :r. e.v pressing -■ . -.-.^e "f the meaning. The author's own siir.iie a :a.:;, .: .. .c , :. ."c: -im ; e .:;e, .inasmuch as even in our preseat gross bcviy. the subtle body is present and is noc des- troyed; and the Suksh.a .:iy recnaio:), eveu .^-^^h the gioaa body miy be cut ogl
•,;iifl^'ti,4...%«y
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A. III.]
SUPAKSHA — SUTRA II.
179
means of these medicines, and gives the souls the highest bliss and crowns them with His own Lotus-Feet.
MAYA, A PURIFICATORY MEAN'S.
52. The body and senses are formed out of (Maya) mala, dirt. Why do you say that this dirt will remove another dirt. (Anava) Mala, you ask. Yes. Just as the washerman washes all clothes clean by mixing^with them cow-dung, fuller's earth, etc., so the Ancient of Days removes our sins with Maya Mala.
t
DEFINITION OF M.AVA.
53. Indestructible, formless, one, seed of all the worlds, non-intelligent, all pervasive, a sakti^f the Perfect Onp, cause of the soul's bod}-, senses and worlds, one of the three m ilas, cause also of delubionj is Maya.
ITS PRODUCTS ; TIME, ETC.
54. From Maya arise Time and order 1 Niyati), and then Kala. Of this, Time acting under the Lord's will rules all the worlds in its three forms of past, present and future, by creating, developing and destroying everj'lhing and giving rise to divisions of time.
NIYATI, KAL.\ AND VIDYA.
55. Niyati brings about order and harmony in the working of Karma ; the energetic Kala arises next and lifting Anava a little, brings into play the soul's active powers; the Vidya tatva arises out of Kala and brings oyt the soul's intellectual powers.
53. The definition has to be carefully noted. Each word in it is in answer to a particuljy school of philosophy. Maya, here means Asuddha Maya, it is called Nitya, as against Kshanika V'adis; formless against Lokayatas; one, as against Surtkhyas ; seed, as against Sunya Vadis ; achit, as against Sivasama Vudis, who identify it with Chit-iakti; vibliu, as against the atomic theory ( Vaiseshikas;; Sukii, as against the W»*iskara's theoiy that it is the Parii.iama of God ; Mala, as against the anirvtic ha: iya docu'iue ; and cause of delusion also, as against a school of Saivas who assert its sole function to be cauj.ing delusion. Sukti heie is DOi the Aliiin. a (It t :u'ti but llje Blum. a I^u/ gruhu iaktt.
• *
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1/8 SIVAJNANA SIDDHIVAR [Bk. III.
A FURTHER EXPLANATION.
49. Under the Divine law, the gross body arises from the subtle body. Without such divine power, it cannot arise of itself, and from the power of Karma alone. The gross body can arise from its material cause, as a tree from a seed. The tree and seeds may be destroyed together, and so the subtle body can also be destroyed ? No. 1 hese bodies arise and perish and arise again, as the moon and its KalvT waxes aiid wanes and waxes again.
THE ULTIMATE CAUSES OF THE BODY.
50. The cause of the gross body is the Puri-ashtika or subtle body. The cause of -the latter is Mulaprakriti. Its cause is Abuddha Maya or Mohini. Its superior cause is Vindhu or Kundali. Above it, and energising them all is the power of the Lord (Sakti) and the Lord Himself (Sivam). When the soul reaches the Supreme God, all these distinctive bodies cease, as also the soul's bondage. »
Adhikarana. IIL
GODS WAYS.
51. God's acts are determined by love, we staled before. Making them eat the fruits of their karma in the different worlds, and giving each, suitable bodies, God removes the mala by the
to one school, the change of body is like one piece of gold ornament changing into another ornament. According to another (Buddhist; it is the seed giving rise to the tree. According to a third, it is like the child formed in the mother's womb. A fourth theory is that it is derived as the rays of the moon one after another. The differences are very subtle, though each of the similes is useful in expressing a phase of the meaning. The author's own simile, a rare, one is the root and the tree, inasmuch as even in our present gross body, the subtle body is present and is not des- troyed; and the Sukshnia body remains, e\'eu though the gross body may be cut off.
/
A. III.] Sl'PAKSHA — SUTRA II. 1/9
means of these medicines, and gives the souls the highest bliss and crowns them with His own Lotus-Feet.
52. The body and senses are formed out of (Maya) mala, dirt. Why do you say that this dirt will remove another dirt . (Anava) Mala, you ask. Yes. Just as the washerman washes all clothes clean by mixing^with them cow-dung, fuller's earth, etc.,
so the Ancient of Days removes our sins with Maya Mala.
t
D.^FINITION OF M.\Y.\.
53. Indestructible, formless, one, seed of all the worlds, non-intelligent, all pervasive, a sakti^if the Perfect Onp , cause of the soul's bod 3', seii-ses and worlds, one of the three m ilas, cause also of delubioni is Maya.
rrs PRODUCTS ; time, etc.
54. From Maya arise Time and order . Niyati), and then Kala, Of this, Time acting under the Lord's will rules all the worlds in its thiee forms of past, present and future, by creating, developing and de^truying ever}'lhing and giving rise to divisions of time.
NIYATI, KAL.\ AND VIDYA,
55. Niyati brings about order and harmony in the working of Karma ; the energetic Ivala arises nt-xt and lifting Anava a little, bnngs into play the soul's active powers; the V'idya tatva arises out of Kala ar.d brings oyt the soul's intellectual powers.
53. The definition has to be carefully noted. Each word in it is in answer to a particulay^ school of philosophy. Maya here means Asuddlia Maya. It is called Nitya, as against Kslunika Vadis; formless against I^jkayatas; one, as against S.irtkhyas ; seed, as against Sunya Vadis ; achit, as against Sivasaina Vadis, who identify it with Chit-iaKti; vibhu, as against the atomic theory ( Vaiseshikaaj; Sakti, as against the Hhaskara's theoiy iliat it is the Pariyama ol God ; .Mala, as against the amrviieha: tya dotAiiiiC ; and cause of delusion also, a^ against a schuul of baivas who a.'.sert its sole fun' tion to be cau' ing delusion. SaKti dcic IQ 001 the AlUin a ch t '.a'ti but llie bhiui.a J^a/ grulia iakti.
l8o blVAJXANA SIDDHIYAR [Bk. III.
RAGAM AND PURU^HA.
56. From Yidya tatva arises Ragam which according to each one's Karma induces Desire for Rhoga or sensory enjoy- ments. When the soul is thus clothed in these organs of action, intellection and volition, this combined tripartite body is called the Purusha tatva.
MULAPRAKRITI ; ITS PRODUCTS. '
57. From Kala rises Prakriti in Avyakta form. This gives rise to the three Guna ; each of the Guna is of three kinds and these Guna pervade everything. And the soul becoming com- pletely of the form of these Guna becomes bound for purposes of enjoymeiit »
CniTTAM AND BUDDllI.
58. From the Avyakta, Chit tain arises, and thinks out every- thing. From the same, arises Buddhi, and becoming attached to
56. This body is also said to five-fold including Time and ISiyati, and hence is called Pancha Kafichuka.
This Purusha Tatva is not a separate Tatva, but it is what consti- tutes the karmic ego or individuality of the soul which thinks that it Js that which acts, desires, and thinks and thps perforins Karma becomes clothed with ignorance and desire etc., enjoys and suffers, and requires merit and demerit ; and becomes attached to the sou! like a shadow and is reborn from birth to birth, and is altogether annihilated at the time of final Moksha (Nirvana). It is this Purusha Tatva which Buddhists recognize and not the real soul ; and according to them ourselves, this undergoes extinction. Still, as the soul is associated with this Purusha Tatva {^^su^s^n^eo), it is certainly the soul that enjoys; and the Purusha Tatva will become dead and inert, the moment the soul turns away from it and towards God.
57. The three Guiias are Satva, Rajas and Tamas. When combin- ing, with each oth.er, and one of the qualities alone predominate, they form into groups of Satva, Satva-Rajas, and Satva-Tamas, Rajas, Rajas- Satva, and Rajas-Tamas etc.
58. If every body is not influenced by his individual good and had Karma, and his own apprehensions of pleasure or profit or loss, then his judgn)ent would be clear and his action true.
The -several influences that act on one's Buddhi are the three (uina, good f-'sid bad Karma, pain and pleasure, fear and Aloha.
A. III.] SIJPAKSHA — SUTRA II. l8l
Dharma and Adharvia, discriminates between the mental percep- tions, and becoming clouded by Moha, pain and pleasure, influ- ences both jnana and Kriya.
AHAXKARA.
59. Buddhi gives rise to Ahankara which is the Seed of
' I ' ness in man, and which says, ' who is there to compare with . fiTe, and which says ' I ' and ' Mine ', and is inseparabl}' connected in man. This. Ahankira is of three kinds, according to each of the three Guna, Satva, etc., namle}' Taijasa, Vaikari and Bhuia.
«
MANAS : JNAXENDRIYA AND KARMENDRIYA.
60. From 7"rt//V25rt arises A/a;/rtS. It perceives objects and re- members and distiguishes and and doujbts them. From Taijasa also arise the Jnanendriyas. From Vaikari, arise the Karmcndriyas.
' JNANENDRIYA AND THHIR OBJECTS.
61. The Jnanendriyas are ear, eye, nose, tongue, and body. Their objects of perception are sound, form, smell, taste and touch. Each of them is unked to a particular material element such as Akiib etc.
KARMENDRIYA AND THKIR ACTION.
C2. The wise declaYe the Karmendriyas to be mouth, feet, hinds, alimentar>' canal, and organs of generation. Their actions are repectively speech, motion, manipulation, alimentation and excretion and pleasure,
A cr,ASsincATic»< of all the above.
63. The Karmendriya and Jnanendriya form external organs. Manas and other faculties form the internal organs (Antahkarana). '1 hose who enquire further will find the Ragam and other faculties ait even internal to these four. And the soul lives con- trolled by these forces generated by Maya.
BiniTA: tanmatras, puriasiijaka, fi^. PVom Hlu'ita are generated the five Tanmatras, Sabda, Sfaria, I<'.tf'>a, Rasa, and Gaudha. They induce knowledge in
64. The former class of Tanm&tras are the objective and the latter subjective, and should not l)e confounded with each uthrr. It is ,1 Jis- tiiiCtioQ o) vet) ^leat (;syi liolugical tm^ttance.
• •
rS2 SlVAjN'AN'A SIDDHIYAR [Bk. IIL
the CKternal organs. The subjective Tanmatras and Manas, Hiiddhi and Ahankara from the Puriashtaka.
THE Frvi: gross elements and their relations to the above.
6;. From the five Tanmdtras arise resjDectively aka§, air, fire, water, and earth. These have qualities one more than the other. The relation of the original Bhiita to its visible products is that of the embodied to the body.
THE QUALITIES OF THE GROS^, ELEMENTS^
66. Akab is space giving room to all other elements. Air moves everywhere and brings together everything. Fire burns and unites things. Water is cool, and it softens things. Earth is hard and it bears all things.
THEIR FORM, COLOUR AND SYMBOLS.
6y. The earth, water, fire, air, and akas art respectively of the form of a square, crescent, triangle, hexagon, and circle. 1 hey are respectively of the colours gold, wliite, red, black, and blue. Their letters respectively are sv, a;, i?, (u, ^.
THEIR SY.MBOLS AND DEITIES.
6Z. Their symbols respectively are : the sword of diamond, lotus, Svastika, the six points, and Amrita Bindhu. Iheir deities are Brahma, Vishnu, Rudra, Mahe^vara, and Sadasiva. The deities of the five Kalas are also the same.
A SUMMING UP AND CLASSIFICATION OF THE T.VTVAS.
69. The first five, named above as Suddha Tatvas, and the next mentioned thirty-one tatvas make up a total of thirty-six.
65. Bhuta, the product of Ahankara, is'^the visible element out of which the gross material elements earth, etc , are finally evolved. This original Bhuta is mental and is subjective. The gross element are object- ive, though all these are products of Maya.
Akas possesses only one quality sound, which is its special one.
Vdyn possesses sound, and its own peculiar quality Sfaria.
Agni possesses sound and touch and its peculiar quality Rupa.
Water possesses sound, touch, form, and in addition Rasa or taste.
EaHk possesses all the above four and its own peculiar quality, Gaiidha or snuill.
69. The commentators add that the first five only are called Chit, as they reile^t the Tiuc Chit, Light of Truth, perfectly. Atma or Purusha
A. III.] SUPAKSHA — SUTRA II. 1S3
Of these, the first are classed as Chit, and one other is the atma. who distingui.^hes the^e as Chit and Achit and hence called, ChUac/iif, and the next thirty are Achit.
ANOTHER CLA<-MFICATION.
70. The first five are classed Sitddlia. 1 he next seven are cli^sed !Sit<idlid6U)i(llia. '1 he next twenty-four from Mahat etc., are classed as A^uddlia. They respective'y form for the Jlva, the regions of Frcraka (Lordship), Blioga (enjoyment), and B/ioi^-a V things enjojed). '
ALL ARE TATVAS.
71. The whole Universe, constituting all that has form, the formless, and those that have form an5 no form, is the hianifcsta- tion of the Tatv^s. These Tatvas manifest themselves, each in three ways, Slhala, Suk>hma and Para. Thejivas that always stand connected with the Tatvas which are under the impelling influence of the Sadakyas, also bear their names. Thus all things are, in fact, Tatvas only.
INNOLCTION' AND EVQLUTIO.V OF THE TAT\'AS.
22. 'I he twenty four Tatvas, from earth to Mu'aprakriti complete their involution in the Atma Tatva, and the six Tatvas beyond the Mulaprakrili, in the Vidya Tatva ; the three, Suddha Tatva upwards, in the Siva Tatva. These three, viz., Atma, Vidya and Siva Tatvas are eternal, say they. '1 he other two Sakti Tatva and Siva Tatva involute in the Suddha Siva. The evolution of the Tatvas also follows the same order.
« » —
tatva is called Chitachit because it becomes light in light and dark in
darkness.
71. ' mJu>>\it o ' in the original, gives us ' those that have form and no form,' Para— Atisukbhma. Jivas here stand for the three kinds of Jtvas, Vijuanakaiar, l'ralayaka'.ar, and Sakalar.
72. biva ih eternal. The other thicc Tatvas are so, only in name. A* tbe Tatva, involute in and evolve from huddha bi\a, it for.ous thai He is tf.e cauje u.' in\o!i:liun and e\ulLltoa.
• •
I84 SIVAJNANA SIDDHIYAR [Bk. III.
Adhikarana IV.
PLACE OF RELIGIONS IN ORDER OF T/.TVAS.
73. All false creeds take iheir stand severally in the Tatvas from Bhutas (elements) to Mohini (.'\buddha Mayii). The six true creeds beginning from Saiva have their respective places in the Tatvas from Vidya upwards. Our Lord is beyond the Tatvas. '
NAVA BHEDA AND THE LORD.
74. The one Lord alone acts, pervading through the nine Vargas: Siva, Sakti, Nada, and Bindu, the formless four ; Sada- biva, of form and without form ; Mahesvara, Rudra, Vishnu and Brahma, the four of form— who manifesting themselves in different Tatvas, perform their several functions,
SAKTI BHEDA.
75. The Sakti kinds appertaining to the manifestations of Siva are seven in number — Sakti, Bindu Sakti, Manonmani, Mahesa, Uma, Lakshmi and Sarasvati. Yet they are all one, Parasakti. Whatever aspect Her Lord manifests Himself in, in that She manifests Herself also.
SAKTI AND SIVA.
y6. It is Sakti who manifests Herself as Nada and the six following Vargas. It is Siva who forms all vargas from Sakti
73. Fahe creeds are eighteen in nnmber, of which six are external, six externo-internal and the remaining six are externo-external. The names of these creeds and their explanation can be gleaned from com- mentaries. 'Creeds' here stand for the deities worshipped by the people who profess them. The Tatvas, which form the seats of the deities, also form the IMukti Sthana of the creeds. 'Our Lord' Sudd ha Siva is the Deity of the Siddhanta Saiva Religion,
74. bakti and Bindu are included among the male engrgies of Siva in spite of their female character, because, unlike Manonmani and other Salais, they partake of the characteristics of both the male and the female energies in causing the manifestations.
75. The manifestations of Siva reckoned here are only seven ; for, Sakti and Bindu have been left out, as they stand midway between the HiaJe and the female energies. ,
A. IV.] supaksha — SUTRA II. 185
upwards. Whatever of shape there is, that proceeds frcm Sakti, is Sakti and Siva combined. The Sakti who mani fests Herself in whatever forms the Sakta wills is His matchless Consort.
THE SAME.
•^ • ^ y^
77, Siva begets Sakti and Sakti begets Siva Both in their^ happy union produce the worlds and the Jivas. Still Bhava (Siva) is a Brahmachari (celibate) and the sweet-speeched Sakti remains a virgin. Sages only comprehend this secret.
THE BONDAGE AND RELEASE OF THE SOUL.
yS. The Tatvas manifesting themselves as the body, senses, worlds and enjoyments, bondage (bandha) and freedom imoksha) arising h"om these, affect the Jivas. He who thus understands the nature of the 7 atvas and eliminates them one by one through Nivritti and other Kalas, realises the Supreme beyond. Such is the true sage just described.
THE UfE OF TirE T.\TVAS.
79. Why do all these Tatvas together affect the Jlvas ? It js for reaping the fruits of past Karma completely, for rootinji: out the ver}' seed of Karma so that it may not arise again, and getting rid of the evil Anava Mala.
Adhikarana. V,
NATUKli Ot ANAVA MALA.
80. .\nava Mala, with its many Saktis, is one. Pervading through ihb numbferless Jivas as the dirt in copper, it binds them
79. Since it is Jivas, not Siva, that ^'et rid of Mala and Kamm by means of the Tatvas, it follows that tlie Tatvas do not affect Siva.
80. The dirt that is inherent in copper can be removed once for all only by alchemical processes; and, when it is so removed, the copper r«;maio8 no longer ropper but is trausformed into replcndent j,'old. Jn like manner, the J»va that is affected by Mala can be freed from it only when bivajr^uia is attained ; and the Jiva that is so freed from Mala lumaitiu
l86 §IVAINANA SIDDMIVAR [Bk. 111.
from J nana and Kriya. It also affords them the capacity for experience, and is ever the source of ignorace.
ANAVA AND MAYA DIFFERENTIATED.
8 1. Do you say, • There is no other entity as Mala (Anava): it is only the effect of Maya.' Understand well that Maya causes Ichcha, J nana and Kriya to arise in tha Jivas but Anava causes the same to disappear; that Aiiava is inherent in the Jivas but Maya is separate from them, and, besides, manifesting itself as the universe, forms the body, senses, worlds and enjoyments.
PURVAPAKSHA VADA.
82. As a black cloud hides from view the brilliant sun, so Maya veils'] nana and Kriya of the JiVdS. The sun begins to shine in his full glory when the cloud vanishes. So, J nana and Kriya begin to shine in the Jivas with the dissolution of the body.
PURVAPAKSHA VADA (CONTINUED) AND SIDDHANTA.
83. As the expansive light disappears when the cloud veils the sun, so J nana and Kriya disappear when the body screens the Jivas.
Siddhduta. Ichcha, JHana and Kriya are manifest in the Jivas when they are embodied. When they are not, nothing but darkness prevails.
SIDDHANTA (CONTINUED).
84. What veils J nana and Kriya of the Jivas is the Anava (whose existence you ignored). Since it is commingled with the
no longer a Jiva but attains Patitva merging -nto Siva. The illustraiion of dirt and copper is favourite with the Siddiianta, and should, therefore, be carefully noted.
CI. This forms an answer to the false creeds' that idcntily Maya with Anava Mala.
82. This is called the Avarana Sakti of Miiya. Its power to enlight- en the soul is called Vikshepa bakti.
83. ' Embodied ' includes both the gross and subtle bodies.
84. By commingled, it is to be understood that Mala is snparable from the Jivas, and by ' one of the qualities ' that it is so very intimately connected with them. The word 'also' indicates that Ayava is uot a quality of the Jivas. Vide following btan;:a.
A. V.j SITPAKSHA — SUTRA II. IS7
jivas, it may also be said to be one of their qualities. Maja graciously provides the Jivas wiih the Tatvas from Kala down- wards, so that they may shake off the shackles of ignorance. These two, therefore, are as opposed to each other as darkness and lamp-light.
jiVA AND M.U-A DIFFERENTIATED.
** 85. Do you mean that ignorance (Avidya) is a quality of Purusha (Jivai? Thea, Purusha should be matter. Would you say that the defect in the eye of a b'.ind man is a quality of the eye itself? Possessing ignorance as its attribute, Mala always remains matter. But Jiva is spirit (Chit) which has Jfiana for its quality.
HOW THE THREE A ALAS ACT.
S6. The .three Malas — Anava, Maya and Karma, delusive in their character, veil the true nature of the Jivas, and produce, in them, illusory enjoyments, bondage and capacity for experience as the sprout, bran and chaff in paddy. There are also two other Malas which we will point out presently.
85. It is clearly shewn by the i.lustialion that Ma'a is a defect, not a quality of the Jivas.
The commentators point out that the nature of this A^;ava or Ajfiuna is neither the opposite ot Jnana (^Jfiana X'irodhi ' nor Jfiana abhava in its divisions of Fra^abhuva, Pratidvamsabhava, Atyantabhava, nor Anyata- j.uina, and vhat it is Jnana tirobhava (i.e.,) concealing or \eiling of juana. They also point out that this is neither Ako'^.du'ea. a connection established at a particular time or iivabhayjka an inherent connection, in which the Aji'iana can never disappear. These distinctions are of the highest import- ance and should be carefully noted as they affect one's view of nature and of man very materially.
The products of At;ava are stated to be Moham, Madam, liagavi, Vishidam, Tiipam, Sosham, and Vichitriyam.
86. Apava Mala, in conjunction with the efficient cause, provides thcjiVas with tfie capacity for experience as the chaff is the efhcient cause of sproutint;. Maya, being the instrumental cause, makes, with its effects — bodies and senses, tlie bondage ol the jivas, as the bian fovouriiM^ the growth (!o-exists with the other ingredients. Karma, being the material cause, affords enjoyments to the Jivas as the sprout beconicu maoifest by a power Uteut in it.
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i88 Sjvajnana siddhiyAr [Bk. III.
THE TWO OTHER MALAS.
Sj. One is Mayeya, which is the effect of ASuddha Maj'a ; and the other is Trodayi, a Sakti of the Pure that commands the three Malas to perform their respective functions. So the learned say. These five Malas stand adhering to the jivas.
This follows Sivajnana yogi's explanation; other commentator's diffe'- as to which is which. Sivagra yogi identities bran with Anava and Maya, with husk ; and with this we are disposed to agree. Though both are coverings of the soul, the connection of Anava is much more immediate and the husk (Maya) is useful in removing the bran (Anava) in pounding (See vsrse 84 above).
All the Three Malas cause Bhanda and cover the soul like the sprout, bran and husk. Karma is the material cause (Mutal karai^am) causing immediately pleasures and pains, and called therefore cause of lihoga.
Maya is called cause of Bhanda and as instrumental cause (Tunai) causes body, senses, etc., making the soul enjoy pleasures and pains,
Amva is called cause of Bhoktritva and is the efficient cause (Nimitta) induces all these for its own removal finally.
Mayeya otherwise called also as Maha Maya is the combination of all the products of Asuddha Maya, from Kala etc., which becomes attached to each individual soul. It is these Mala as attached to each man causes his individuality and which is born again and again, till they aie utterly annihilated in Nirvapa.
87. Mayeya is the Mala that limits Ichcha, Jilana and Kriya of the all-pervading soul.
Tirodhaua or Tirobhdva literally means concealment aud is accord- ingly translated in Tamil as LDan/p^^iu or u)<5s>puL^. In I. 37, this is considered as a Sakti of the Supreme God, in effecting one of the Paiicha Krityas, Tirobhavam. As the Paiicha Krityas are ascribed to the five Murtis from Brahma, Vishnu, etc., the Lord of Tirobhaya becomes Mahesvara. It has its place in the Panchakshara and its symbol ' Na \ (Vide Unmai Vijakkam, w. <^.i, /^2 Studies). The rules for the contem- plation of the/ive letters are given in verses 74 and 79, oivaprakaSam. In the verse before us and in verse 20 Sivaprakasam, this Tirobhava §akti which is really of the Lord is considered as a Mala or Puia, impurity, and the reason is given in verse 8, SivapraJiUiam. ujj85HQpQ£^2esi u^LDes>jr)d(^iM
A. v.] SirPAKSHA — SUTRA II. IS9
L^ ssT f^i i jv "sr j:.^ j^sya^ jlj^.ta/ '^i-z.^^ s^
" It conceals the inteliigence iuUy and brings about Malaparif-aham and hence it is called a Mala. The same Sakti will act as the Grace which will make the soul reach the Feet of the Lord whose braids are adorned with the serpent and Gaiigi and moon".
In V. 20, St 'Umripati Sivachariyar speaks of this as inducing Mala- parifakam again. This he describes more fully in his Ponipalirojai:
j-'svj)iuS'/ri(5
QjjMTeojSueaw^iJIseiL^QiLiiTuiSijb
"The ancient of ancients, with no one before him, thus makes the souls eats the fruit of both kinds of Karma, and on performing good Karma, He makes them e-ater the Puriya lokas in succession without entering the hells, and when he thus nears the good path. He makes them both enjoy the company of true ohaktas and just as a flower becomes a full blown flower from a small bud in good birrhs, and when their Karma b balanced. He watches the proper lime and gives His Grace to them. Praise be to Him."
In Ttrukkalirrupptdiydr, verse 4, it is said ;
•The Dancer in the Ambalam, the Nishka}a, became immanent in the world even as baka,a. Oh my disciple and He e\-en became one witli lue to rid me of my A^ava Mala."
190 §IVAjNAi\A SIDDHIYAR [Bk. III.
RF-IMCARNATION OF THE JIVAS.
S8. The soul, affected by the five Malas— Anava, Maya, Karma, Mayeya, and Trodayi -passes in a moment at the good Lord's behest, through the wheels of birth and death, the higher and the lower worlds, like the w lirling fire brand and the whirl- wind which cease not in their motion.
RARENESS OF THE HUMAN BIRTH.
89, When we consider the case of a Jiva which, after pass- ing through the eighty four hundred thousand kinds of yonis (embryo), of four-fold nature as Andaja, Svetaja, Utbija and
In Tirumantya, this very same aspect is brought out under the head- ing of rirohhdva.
P—sir-o'irLDSu^'desr iLKma^j/Stt'iTQ^,
Him who dwells in souls. The Light that is within us The one who is not separated e\-en one foot from our heart Him who dwells together with the souls 1 lim, the souls did not understand.
The Lord who is born as Bliss
Entered the sonows of the evil Pasa. Heece also He is ca'led i^iQ^&flio ^(3<J"". (The darkness in darkness). In the verse before us, this Sakti is said to order the activities of other malas. From these we gather that the Lord's Power has to come into play in nature and in man and his sheaths of Pasa, an4 while in such close union, He conceals Himself from the souls, and the souls from Him- self, and conceals their intelligence, besides, till they have eaten the fruits of Karma and attain to MalapanpaT<am and hnvinaiyoppu ; and thus becomes the saving Grace which finally unites the soul to His Feet.
88. 'At the good Lord's behest' shows the agent with whose grace the escape from tlie wheel of birth and death can be effected.
89. It is to be noted that the human frame only is fit for the attain- ment of eternal freedom by the Jivas. . . ,
A. v.] SUPAKSHA — SUTRA II. ipi
Sarayuja, becomes human bom, we can but compare il with an individual who has with his own hands swum the white ccean.
RARENESS OF A HIGH CLASS HUMAN BIRTH.
90. It is a great blessing to be born in a land where savages do not inhabit but the study of the four vedas reigns supreme. Escaping birth among the lower classes of the human race, rare is it tkat one should be fortunate to be bom among the people privileged to pprform relijgous austerities, and to profess the Saiva Siddhanta religion without falling into the ways cf other creeds.
R.\RENESS OF BECOMI.SG A SAIVA.
91. Ver>' rare is it that one should be so fortunate as to enter with meekness the Saiva creed unaffected by the pride of riches on the one side and escaping the littleness of poverty on the other. Those who can worship the ci escent-crested Being, wiih the high bivajnana, have attained His Grace.
THE USE OF HUM.'N BIRTH.
92. Was it not the purpose, when the souls were endowed with human birih, that they should, with their mind, speech and body, serve Hara who is anointed with the five-fold products of the cow. 1 he celestials themselves descend on ihe earth and worship Hara. Dumb men, alas! who roam hither and thither, in the fleshy frame, understand not anything (of this higher lifey.
TRANSITORINESS OF THE HUMAN BODY,
93. Perishable in the womb, perishable as soon as it is born, perishable after a little growth, perishable as an infant, perishable
91. Riches are of variou^ kinds of rank, youth, learning, wealth and power. To be born poor is indeed miserable. It is desirable therefore that one should be rich in 3 moderare degree so that he may not go abeg- ging; but, hrj must nqt, however, be proud of it. Such meekness cannot be obtained but by devotion to the Lord, Thus meekness and devotion are almost synonymous, bivajnana knowledge of Siva. M lave attained' expresses certainly.
92. Uy 'dumb men' are meant the beast like men whose aspirations go no farther than the satisfaction of the physiial rravin'^s.
93. iJoiIy in all iib iispccts ib evanescent as mi:,t in the air. W here is rooni then for a tnan'i being {irouJ of his t,trength or youth, power or beauty ?
r
190
SIVAJNANA SIDDHIYAR
[Bk. III.
RE-r,MCARNATION OF THE jiVA
88. The soul, affected by the five Mlas— Anava, Maya, Karma, Miiyeya, and Trodayi-passes in a loment at the good Lord's behest, through the wheels of birth ad death, the higher and the lower worlds, like the whirling fire rand and the whirl- wind which cease not in their motion.
RARENESS OF THE HUiMAN BIRT.
89. When we consider the case of a |i'\ which, after pass- ing through the eigh'^ty four hundred thou.'-ncl kinds of yonis (embryo), of four-fold nature as Aijdaja, ii'ctaj.i, IJtbija and
In Tirnmantya, this very same aspect is brougt out under the head- ing of rirohhava. |
&.<otri>7r il<sS lLQ L-iT [J i^ liiKi^rrQ&fTQ^iL^esT
Him who dwells in souls, The Light that isv'ithin us The one who is not separated even one foo' roin our heart Him who dwells together with the souls II im, the souls did not understand.
The Lord who is born as Bliss
Entered the sorrows of the evil Pasa. Heece also He is ca'led gjf^erfli '^(3"^. (The dar'iess in darkness). In the verse before us, this Sakti is said to orsr the activities of other malas. From these we gather that tht, Lor's Power has to come into play in nature and in man and his sheaths of Mi, an4 while in such close union, He conceals Plimself from the souls, ail the souls from Him- self, and conceals their intelligence, besides, till the have eaten the fruits of Karma and attain to Malapanpaf<am and Ivnuiiyoppu; and thus becomes the saving Grace which finally unites the 3ul to His Feet.
88. 'At the good Lord's behest' shows the agnr with whose grace the escape from the wheel of birth and death can b e (fee ted.
89. It is to be noted that the human frame oiv is fit for the attain- ment of eternal freedom by the Jivas.
t 1
M^
A. v.]
UPAKSHA — SUTRA II.
191
Sarayuja, becomes hman bom, we can but compare it with an individual who has w;i his own hands swum the white ocean.
RAKl-Nli:S OF A HIGH CLASS HUMAN BIRTH.
90. It is a great lessing to be born in a land where savages do net inhabit bui: t a study of the four vedas reigns supreme. Escaping birth amo^ig he lower classes of the human race, rare is it tkat one should bi fortunate to be born among the people privileged to pjefform ligjous austerities, and to profess the Saiva Siddhanta religion wit out falling into the ways cf other creeds.
lAR-IESS OF BECOMING A SAIVA.
91. Very rare is that one should be so fortunate as to enter with meekness the Sj va creed unaffected by the pride of riches on the one side and es iping the littleness of poverty on the other. Those who can wor-h' the ci escent-crested Being, with the high Sivajnana, have attain i His Grace.
IE USE OF HUM.AN BIRTH.
92. Was it not le purpose, when the souls were endowed with human birth, thathey should, with their mind, speech and body, serve Hara \\h is anointed with the five-fold products of the cow. The celest Is themselves descend on the earth and worship Hara. Dum men, alas! who roam hither and thither, in the fleshy frame, unsrstand not anything (of this higher life;.
TK NSlJRI.NESS OF THE HUMAN BODY,
93. Perishable ir he womb, perishable as soon as it is born, perishable after a '. "wth, perishable as an infant, perishable
Riches are ot vg oui^ kinds of rank, youth, learning, wealth and
To be born ,ioc is indeed miserable. It is desirable therefore
" noderare degree so that he may not go abeg-
v'er, be proud of it. Such meekness cannot
to the Lord. Thus meekness and devotion
iiifiuna^ knowledge of Siva. 'Have attained'
91 power.
that one should be r
ging; but, hq must
be obtamed but by <
are almost synonym
expresses certainly. '
92. By 'dumb ci- n we go no farther than i
93. JJoily iti uli is ro(jni then for ;i beauty
the beast like men whose aspirations the physical cravings.
I in the air. Where youth, power or
rgo
§IVAJNANA SIDHIVAR
[Bk. III.
RF.-I.MCARNATION C THE JIVAS.
88. The soul, affected by i\ five Malas— Anava, Maya, Karma, Milyeya, and TrodayI-pa»es in a moment at the good Lord's behest, through the vvheels)f birth and death, the higher and the lower worlds, like the wliiling fire brand and the whirl- wind which cease not in their motia.
RARENESS OF THE UMAN BIRTH.
r
89. When we consider the cae of a Jiva which, after pass- ing through the eigH^ty four hunced thousand kinds of yonis (embryo), of four-fold nature as Kndaja, SvetHJ.i, Utbija and
In Tirumaiiti'a, this very^sanie aspct is brought out under the head- ing of rirobhdva.
^arovQpi^n^ Qfii— Qew 1x9(2) sSfiii)
Him who dwells in souls, The Ii;ht that is within us The one who is not separated em one foot from our heart Him who dwells together with e souls Him, the souls did not understai.
The Lord who is born as Bliss
Entered the sorrows of the evil Ssa. Heece also He is ca'led i^^&Pio ^(TKcii\(The darkness in darkness). In the verse before us, this Sakti is laid to order the activities of other malas. From these we gather tat tht Lord's Power has to come into play in nature and in man and his heaths of fasa, an4 while in such close union, He conceals Himself from le souls, and the souls from Him- self, and conceals their intelligence, be^es, till they have eaten the fruits of Karma and attain to Malaparipaim and Ivuvinaiyoppu ; and thus becomes the saving Grace which finalliunites the soul to His Feet.
88. 'At the good Lord's behest ' sows the agent with whose grace the escape from the wheel of birth andieath can be effected.
89. It is to be noted that the hump frame only is fit for the attain- ment of eternal freedom by the Jivas. 1
go
A. v.]
SUPA ^HA— SUTRA II.
191
rand and ibli
■a wliicli, altopL" and kinds o()i ivdija, iittiijaiii
:htoiitiiiidHiW
s within us Klianouibeait
v;;ir.iiES' ■
;; the acDfijSi
indtbeiOolsfi«i^ ,eYhaveeatiJ)li«*
so'iwHisf*
ent wtH'"*'' )nly isM
!*
I
Sarayuja, becomes human )om, we can but compare it with an individual who has with his)wn hands swum the white ocean.
RARENESS OK ilHIGH CLASS HUMAN BIRTH.
90. Tt is a great blessi j; to be born in a land where savages do net inhabit but the sti y of the four vedas reigns supreme. Escaping birlh among the hver classes of the human race, rare is it tfeat one should be fortiate to be bom among the people privileged to p,ei;form religjcs austerities, and to profess the Saiva Siddhanta religion without llling into the ways cf other creeds.
RARENESS F BECOMING A SAIVA.
91. Very rare is it thalone should be so fortunate as to enter with meekness the Saiva a ed unaffected by the pride of riches on the one side and escaping the littleness of poverty onlhe other. Those who can worship tht :i escent-crested Being, wiih the high Sivajnana, have attained Hi Grace.
THE Ua OF HUM .AN BIRTH.
92. Was it not the pi lOose, when the souls were endowed with human birth, that they hould, with their mind, speech and body, serve Hara who is a )inted with the five-fold products of the cow. The celestials ttmselves descend on the earth and worship Hara. Dumb men alas ! who roam hither a)id thilher, in the fleshy frame, understa 1 not anything (of this higher life;.
TRANSITORI.NE OF THE HUMAN BODY,
93. Perishable in the v mb, perishable as soon as it is born, perishable after a little l perishable as an infant, perishable
91. Riches are of variou,s J ids of rank, youth, learning, wealth and power. To be born poor is in d miserable. It is desirable therefore
ire degree so that he may not go abeg-
be proud of it. Such meekness cannot
■c Lord. Thus meekness and devotion
knowledge of Siva. 'Have attained'
that one should be rich in ging; but, hq must ngt, hw> be obtained but by devotif^^" are almost synonymou expresses certainly. 92. By 'dumb go no farther than
is room thci beauty ? "^
'-ai cravinf^s.
t
''ke men whose aspirations
s mi'.it in the air. W here Tengtii or youlli, [lower or
-^^i.
192 SIVAJNANA SIDDHIYAR [Bk. III.
as a youth, perishable as a grey-haired old man, any wise, Death dogs the foot-steps of the flesh. Therefore, look to your freedom (from bondage) while yet you are strong.
TRANSITDRINESS OF WORLDLY EXPERIEN'CE.
94. When one sense experiences, other senses are away. The experiences of a single sense are not exhausted at once. In a certain state, all experiences vanish. The annoying life-experiences are either instantly vanishing sometime after as dreams. If (this truth is) understood, (freedom) is attained.
MEN OF PROSPERITY WITH PRIDE .^RE CORPSES.
95. With spices smeared and with garlands adorned, wearing cloths of gold and followed by attendants, men of prosperity, speechless and devoid of understanding, lounging proudly in the palanquin borne by carriers, on either side fans swinging, amidst the harmonious music of the instruments and the wild sound of the clarion, are but corpses.
WORLDLY POVERTY VERSUS DIVINE RICHE?.
96. Behind men who lead the life of a corpse, you move about like walking corpses, straining your body, soul and under- standing together for nourishing your body which appears and vanishes in a moment. Knowing thus, you do not even once worship Hara. (If you do so) He will see that beings higher than you fall prostrate at your feet.
94. 'Sense- experience* signifies experience induced by external objects. As the experiences are so multifarious and varying, they cannot all be grasped at once by the intellect that resides in the body. The peculiar state referred to is sleep or swoon. ' Life experiences ' also include the objects that form the stage of experience.
95. With all the embellishments that riches can afford, what better profit can men derive than corpses if they do not open their eyes of Understanding.
96. To support this body is not a great thing. For the mattet of that, the creator Himself will take care of your body if you fail to feed it. Therefore worship Him always, aiming at liberation from ignorance and bondage. When higher beings themselves tender their homage to you, no mention need be made of beings of your kind.
n •
SUTRA III.
Pasu Lakshana.
THERE IS A SOUL ; ITS NATURE.
•» • •
I. There is a soul separate from the body. It is existent \ k is united to a body, and possessed of fa*ults (the feeling of ' I ' and 'Mine'); it wills, thinks and acts (Ichcha, J nana and Kriya) ; it becomes conscious after dream ; it experiences pleasures and pains, (the fruits of Karma) ; it undergoes the five avast-lias ; and it rests in Turiyatita.
I. Each one of these statements is made in answer to a different theory as regards the soul. It is said to be • existent,' in answer to those who deny the reality of a soul-§ubstance, as such a thing is implied in the very act of denial. The next statement is made in answer to those who would assert that the body itself is the soul, and that there is no soul other than the body. The fact is, though the soul may be in con- junction and correlation with the body, yet it asserts its own independ- ence when it calls, "my body, my eye" etc. Another asserts that the five senses form the soul. To him the answer is made that the soul is possessed of more powers than those exercised by the jTdr.ei.dyyas. Another states that the Sukshum >arira forms the soul. The answer is that after awaking, one becoming* conscious must be different from the dreambody. Frana is shown* not to be the soul, as there is no conscious-s Dees in deep sleep, though, Prana may be present. It is different again from God, as instead of its intelligence being self-luminous, it understands only in conjunction with the different states of the body. The combina- tion of all the above powers cf the body is shown not to be soul,' inasmu' h as it subsists even in th«e Junyattta condition when all tho- bodily functions cease.
This stanza is further important as it gives a clear and concise deli- cition of the boul or J.v^airna, a definition which we fail to get in any other system. It is shown to be different from the body coinpobcti of lUyA and itb orfjdu'.ts, iJuJdhi, u:i):je!>, etc , and altio dillcrcnl from God.
193
SIVAJNANA SIDDHIYAR
[Bk. III.
I
>
as a youth, perishable as a grey-haired old ms, any wise, Death dogs the foot-steps of the flesh. Therefore, lok to your freedom (from bondage) while yet you are strong.
TRANSITORINESS OF WORLDLY EXPER:N"CE.
94. When one sense experiences, othe senses are away. The experiences of a single sense are not exhasted at once. In a certain state, all experiences vanish. The anno^n^; life-experiences are either instantly vanishing sometime' after 3 di earns. If (this truth is) understood, (fi;eedom) is attained.
MEN OF PROSPERITY WITH PRIDE ARE OKPSES.
95. With spices smeared and with garlans adorned, wearing cloths of gold and followed by attendants, nen of prosperity, speechless and devoid of understanding, loui,nng proudly in the palanquin borne by carriers, on either side fas swinging, amidst the harmonious music of the instruments ail the wild sound of the clarion, are but corpses,
WORLDLY POVERTY VERSUS DIVINE iCIIE;.
96. Behind men who lead the life of corpse, you move about like walking corpses, straining your bey. soul and undei*- standing together for nourishing your bod> which appears and vanishes in a moment. Knowiug thus, yo do not even once worship Hara. (If you do so) He will see th; beings higher than you fall prostrate at your feet.
94. 'Sense-experience' signifies experience indiwd b)' external objects. As the experiences are so multifarious and vary^g, they cannot all be grasped at once by the intellect that resides in th body. The peculiar state referred to is sleep or s^voon. ' Life experieres ' also include the objects that form the stage of experience.
95. With all the embellishments that riches an afford, what better profit can men derive than corpses if they do ut open their eyes of Understanding.
96. To support this body is not a great thig. For the mattet of that, the creator Himself will take care of your boy if you fail to feed it. Therefore worship Him always, aiming at Jiberatin Tiom ignorance and bondage. When higher beings themselves tendetheu homage to you, no mention need be made of beings of your kind.
C
onlyinco-r
o;l
til*-
i^^J^
**^ :r<
M^
r^ •v^»*Ti.'
>
SURA III,
Pasu <akshana.
THERE IS A UL ; ITS NATURE.
r. There" is a soul se; a te from the body. It is existent \ k is united to a body, and pc .essed of fa'ults (the feeling of ' I ' and 'Mine ') ; it wills, thinks a 1 acts (Ichcha, Jiiana and Kriya) ; it becomes conscious after di im ; it experiences pleasures and pains, (the fruits of Karma) ; ; undergoes the five avast^ias ; and it rests in Turiyatlta.
I. Each one of these staten nts is made in answer to a different theory as regards the soul. It ib ; id to be 'existent,' in answer to those who deny the reality of a soui-:;u tance, as such a thing is impHed in the very act of denial. The next tatement is made in answer to those who would assert that the body self is the soul, and that there is no soul other than the body. The fa is, though the soul may be in con- junction and correlation witn the ody, yet it asserts its own independ- ence when it calls, " my body, m eye " etc. Another asserts that the five senses form the soul. To hi the answer is made that the soul is possessed of more powers than lose exercised by the Jf,aner,dr>yas. Another states that the Sul'shma rlra form.s the soul. The answer is that after awaking, one becoming onscious must be different from the dreambody. Prarja is shown* no' t< )e the soul, as there is no conscious- ness in deep sleep, though, fri^ "(7 lay be present. It is different again
from God, as instead of its in^' only in conjunction with the > ' tion of all the above po\". inasmuch as it subsibio c, bodily functions cease.
This stanza is fi nition of the other \\
( e I f-ip' ""-luminous, it understands i t - .ii(j body, Tho rnmhinri-
shown
^*>
m-*-
194 sivajnAxa siddhiyar [Bk. III.
It is not to be identified with any one or with all or any combination and permutation of the bodily functions ; nor is it a combination of the body (Maya) and antahkaranas and God nor any uhhasa of these. But how it is found? It is always found in union with a body, gross or subtle; and the mystery of this union is of more serious import than most other problems. It is possessed of certain powers, will, intellection, and power, but distin- guished from the Supreme Will and Power, inasmuch as this is fauity^or imperfect and dependent. It is possessed of feeling and emotion, and suffers pain and pleasure as a result of its ignorance and union with the body , and this sufTering is not illusory, which must distinguish it again from God, who is not tainted by any and who has neither likes nor dislikes, ' Qsuesar'HsibV Qaucsar t-n ssiLci^eon&sr ', * upppQr^eis \ ' LLeviSlevaeisT ', • #(65<f a) i^G\)nair \ etc. •>
The soul is also limited by its coats, and this limitation is not illusory either.
Even after saying all this, there is one characteristic definition of the soul, which is alone brought out in the Siddhanta and in no other school, and which serves to clear the whole path of psychology and metaphysics, of its greatest stumbling blocks. We mean its potter
^ijueouiriu Spjrd\.) ", to become iiidenfical witk the one it is attached to, and erasing thereby its own existence and individuality, the moment after its union with this other, and Us defect or inability to exist independent of cither the body or God as a foothold ov rest {^u ^r jjisQ^ms^asr/fi SppGyxLtmcDLD). So that the closest physiological and biological experiment and analysis cannot discover the soul's existence in the body, landing, as such, a Buddha, and a Schopenhaur and a Tyndal in the direst despair and pessimism ; and it is this same pecuiiar.ty which has foiled such an astute thinker as Sankara, in his search for g soul when in union with God. The materialist and idealist work fiora opposite extremes but they Hieet with the same difficulty, the diiiiculty of discovering a soul, other than matter or God. Hence it is that Buddha, and his modern day repre- sentatives the agnostics (it is remarkable how powerfully Buddha appeals to-day and is popular with these soul -less and God-less sect) declare the search for a psyche (soul) to be vain, for there is no psyche, in fact. And the absurdities and contradictions of the Indiaii idealistic school flows freely from this one defect of not clearly differentiating between God and soul. This power or characteristic of the school is brought out in the
SUPAKSHA — 5UTR.\ III. 195
analogy of crystal or mirror, (see last note in my edition of Light of Grace or Tiruvarutpayan) and the defect of the soul is brought out by comparing it to the agni or tire which cannot become manifest except when it is attached to a piece of firewood or wick. When once we understand this particular nature of the soul, how easy it is for one to explain and illus- trate the Tatvamasi and other mantras, which are to be taught to the dis- ciple for practising soul elevation. And in my reading, I never came upon a more roraarkable bcsk than a small pamphlet of Professor Henry Drummond called the "Charged life", in which the analogy of the mirror is fully brought out, together with a full explanation of the process by which the soul-elevation is effected, The text chosen by the learned theologian is that of St. Paul which we quote also.
" We all, with imveiled face, rejle:ting as a mirror, the glory of the Lord are transformed into the same image, from glory to glory, even as from the Lord the spirit."
He paraphrases the sentence as follows : " We all reflecting as a mirror the character of Christ are transformed into the same image from character to character — from a poor character to a better one, from a better one to one a little better still, from that to one still more complete, until by slow degrees the perfect image is attained. Here the solution of the problem of sanctification is compressed into a sentence, reflect the character of Christ, and you will become like Christ", or as we will say, reflect the image of God in yourself, and you will become God like, or God.
But how is the poor character to be made better and better, or the reflecting image clearer and clearer? It is by cleansing the mirror (soul) freer and freer from dirt, an^ bringing it more and more in line with the efTulgent light, that this can be effected, and v/hen the minor is absolutely perfect and nearest, the H|^ht shines brightest, and so overpowers the mirror, that the mirror^ is lost to view, and the glory and Light of the Lord is felt For, observes the learned I'rofesbor truly, " What you are consciotzs of is the 'glory of the Lord.' And what the world is conscious of, if the result be a true one, is also the 'glory of the Lord.* In looking at a minor, one does not see the mirror or think of it, but only of what it reflects. \'fyr a mirror quver calls attention to itself — except when there are ttzvr, i:i it." These flaws aru the colours of the Sitldhanti who com- pares them to tbc mAyfi or body. In union with the body, it is the hody alooe that is co^jiaizcd, and not ihc mixioi-like soul. In union with God,
194
sivajnAxa siddhiyAr
[Bk. III.
V
[
It is not to be identified with any one or with all or any combination and permutation of the bodily functions ; nor is it a combination of the body (Maya) and antahkaranas and God nor any obltdsa of these. But how it is found? It is always found in union with a body, gross or subtle; and the mystery of this union is of more serious import than most other problems. It is possessed of certain powers, will, intellection, and power, but distin- guished from the Supreme Will and Power, inasmuch as this is faulty*- or imperfect and dependent. It is possessed of feeling and emotion, and sufTers pain and pleasure as a result of its ignorance and union with the body; and this sufTering is not illusory, which must distinguish it again from God, who is not tainted by any and who has neither likes nor dislikes,
iB.
S\)n6BT
etc.
The soul is also limited by its coats, and this limitation is not illusory either.
Even after saying all this, there is one characteristic definition of the soul, which is alone brought out in the Siddhanta and in no other school, and which serves to clear the whole path of psychology and metaphysics, of its greatest stumbling blocks. We mean its potcer
^uuig\>uir'Li iSjbjrs\) ", to become indenfical -with the one it is attached to, and erasing thereby its own existence and individuality, the moment after its union with this other, and its defect or inability to exist independent of eithsr the body or God as a foothold or vest [u rrusQ%rru).&srfi Spp&nrsnsnLD). So that the closest physiological and biological experiment and analysis cannot discover the soul's existence in the body, landing, as such, a Buddha, and a Schopenhaur and a Tyndal in the direst despair and pessimism ; and it is this same peculiar.ty which has foiled such an astute thinker as Sankara, in his search for a soul when in union with God. The materialist and idealist work fiOM opposite extremes but they meet with the same difficulty, the diliiculty of discovering a soul, other than matter or God. Hence it is that Buddha, and his modern day repre- sentatives the agnostics (it is remarkable how powerfully Buddha appeals to-day and is popular with these soul-less and God-less sect) declare the search for a psyche (soul) to be vain, for there is no psyche, in fact. And the absurdities and contradictions of the Indiab idealistic school flows freely from this one defect of not clearly differentiating between God and soul. This power or characteristic of the school is brought out in tho
v-^^
f
^ • r
SUPAKSHA — SUTRA III.
19:
analogy of crystal or mirror, (see last note in my edition of Light of Grace or Tiruvarutpayan) and the defect of the soul is brought out by comparing it to the agni or tire which cannot become manifest except when it is attached to a piece of fire\vood or wick. When once w^e understand this particular nature of the soul, how easy it is for one to explain and illus- trate the Tatvamasi and other mantras, which are to be taught to the dis- ciple for practising soul etevation. And in my reading, I never came upon a more remarkable bcsk than a small pamphlet of Professor Henry Drummond called the "Changed life ", in which the analogy of the mirror is fully brought out, together with a full explanation of the process by ■which the soul-elevation is effected, The text chosen by the learned theolot,aan is that of St. Paul which we quote also.
" We all, with unveiled face, reflecting as a minor, the glory of the Lord are transformed into the same image, from glory to glory, even as from the Lord the spirit."
He paraphrases the sentence as follows : " We all reflecting as a mirror the character of Christ are transformed into the same image from character to character — from a poor character to a better one, from a better one to one a little better still, from that to one still more complete, until by slow degrees the perfect image is attained. Here the solution of the problem of sanctification is compressed into a sentence, reflect the character of Christ, and you will become like Christ", or as we will say, reflect the image of God in yourself, and you will become God like, or God.
But how is the poor character to be made better and better, or the reflecting image clearer and clearer ? It is by cleansing the mirror (soul) freer ami freer from dirt, ar\jl bringing it more and more in line with the effulgent light, that this ran be effected, and v/hen the.mirior is absolutely perfect and nearest, the Uj^ht shines brightest, and so overpowers the mirror, that the mirror^ is lost to view, and the glory and Light of the Lord is felt. For, observes the learned Professor truly, " What you are conscious of is the 'glory of the Lord.* And v/hat the world is conscious of, if the result be a true one, is also the 'glory of the Lord." In looking at a mirror, one doe? not see the mirror or think of it, but only of what it reflects. For a mirror qever calls attention to itself — except when there are flaw^ in it." Tncsc flaws aro the colours of the Siddhanti who com- pares them to tbe mayi or body. In union with the body, it is the body aJone that is co^^nizcd, and not the miiiorUke soul, in union with God,
^f^
f«^f
•10 SiVAJNANA SIDDHIYAR [Bk. III.
?OUL IF. OTHKR THAN BODY AND PRANA.
2. Why should you require a soul other than the body?
Does the bod}' itself feel and know ? Then if so, why does not
the body feel when it becomes a corpse? If it be replied that
feeling is absent, as Prana is absent ; then there is no feeling either
in sleep, though Prana is present in the bod}'. . . ____^ ^'
the Glojy and Light alone is perceived and npt the mirrpr-Uke soul either; and the Professor declares, " All men are mirrors — that is the first law on which this formula (of sa'nctification or corruption) is based. One of the aptest descriptiohs of a human being is that he is a mirror," and we must beg our readers to go through the whole pamphlet to note how beauti- fully he draws out this parallefl.
He notes the second principle which governs this process, namely, the law of assimilation or identification. " This law of assimilation is the second, and by far the most impressive truth which underlies the formula of sanctification — the truth that men are not only mirrors, so far from being mere reflectors of the fleeting thirgs they see, transfer into their own inmost substance and hold in permanent preservation the things that they reflect. No one can know how the soul can hold these things. No one knows how the miracle is done. No phenomenon in nature, no pro- cess in chemistry, no chapter in Necromancy can even help us to begin to understand the amazing operation. For think of it, the past is not only focussed there in a man's soul, it is there. How could it be reflected from there if it were not there ? All things he has ever seen, known, felt believed of the surrounding world, are now within him, have become a part of him, in part are him — he ha$ been changed ii.io their image."
These two principles, the law of reflection and the law of assimi- lation in fact underlie our Mantra and Tantra, our Upasana and Sadana, Bhavana and Yoga, and our books instance thp case of the snake charmer chanting the Garuda Mantra in illustration of this second pinciple of assimilation or identification. The doctrine of regarding God as efhcr than the soul requires very elaborate treatment, and we hope to deal with it separately. It is the one point which distinguishes the true \'edanta as borne out by the text of the Vedanta Sutras themselves and which is accepted by all the Tamil philosophers like Tirumular ahd Tayumanavar and others, and the X'edanta so called, as interpreted and expounded by Sankara,
SUPAK5HA — SUTRA III. 19/
THE FU-E SENSES DO NOT CONSTITUTE THE SOUL.
3. If the senses constitute the real soul, then why don't they perceive in sleep. Then the senses perceive one after another and each one a different sensation. You say this is their nature. But it is a defect that one sense does not perceive another sensation. What cognises each sense and sensation and all together must be' different from all these and it is the soul. The five senses have no such cogniti&n.
PR.\NA IS NOT THE SO^L.
4. Prana is the conscious Being as there is no consciousness when the breath is stopped, temporarily or permanently. But it is not conscious in deep sleep. You say this is so, as it is, not in con- junction with the. senses. But if the Praija is the soul, the senses cannot drop when Prana is conscious. The soul really cognises ever>'thing, by controlling the Prana.
Qgi=lC==^)
r
■****.* »■
J)
•ic6
SivajnAna siddiyar
[Bk. III.
SOUL IS OTHER THAN COIT AND PR AN A.
2. Why should you require aioulolher than the bod}'? Does the bod}' itself feel and know ? Then if so, why does not the body feel when it becomes acqDse? If it be replied that feeling is absent, as Prana is absent ; nen there is no feeling either
in sleep, though Prana is present in th body.
__ _ ^ 1 ^
the Glojy and Light alone is perceived an npt the mirro/-Jike soul either; and the Professor declares, "All men are lirrors — that is the first law on which this formula (of sanctification or crruption) is based. One of the aptest descriptiohs of a human being is tht he is a mirror," and we must beg our readers to go through the wholejamphlet to note how beauti- fully he draws out this paralld.
He notes the second principle whiclgoverns this process, namely, the law of assimilation or identification. This law o^ assimilation is the second, and by far the most impressive trth which underlies the formula of sanctification — the truth that men ar not only mirrors, so far from being mere reflectors of the fleeting thii s they see, transfer into their own inmost substance and hold in perma nt preservation the things that they reflect. No one can know how the duI can hold these things. No one knows how the miracle is done. N phenomenon in nature, no pro- cess in chemistry, no chapter in Necroh.ncy can even help us to begin to understand the amazing operation. Fo think of it, the past is not only focussed there in a man's soul, it is there. How could it be reflected from there if it were not there ? All things le has ever seen, known, felt believed of the surrounding world, are ow within him, have become a part of him, in part are him — he has ha changed ihto their image"
These two prmciples, the law of r lection and the law of assimi- lation in fact underlie our Mantra ad Tantra, our Upasana and Sadana, Bhavana and Yoga^ and our ooks instance thg case of the snake charmer chanting the Garuda Marra in illustration of this second pinciple of assimilation or identificatia. The doctrine of regarding God as ether than the soul requires ver elaborate treatment, and we hope to deal with it separately. It is tb one point which distinguishes the true \^edanta as borne out by tfe text of the Vedanta Sutras themselves and which is accepted by II the Tamil philosophers like Tirumular ahd Tayumanavar and otbei, and the Vedanta so called, as interpreted and expounded by Sankara-
PAKSHA — SUTRA III.
197
'tiy does not ivplied lliat feeling eillier
'kesouleithei; le first law on 1. One of the ' and we must i liow beauti-
(ocess, namely, similationistlie [lies tbe formula ors, so far troa inster into tkii 3 the things that xse things, No 1 nature, no pro- help us to begin lepistisnoionlj bcretlectediioi ■m, known, ielt have bec(E
kit mil" , lawoiassiK
lur Upasana aii ihf caseotiii:
ionolthissai
nne of r^^
:eatine5t, ^ ^
•bich I0i^
philKopt"^ li^
THE FIVE SE ES DO NOT CONSTITUTE THE SOUL.
3. If the senses < nstitute the real soul, then why don't they perceive in sleep. T h' the senses perceive one after another and each one a different se sation. You say this is their nature. But it is a defect that one ense does not perceive another sensation. What cognises each sei e and sensation and all together must be* different from all these nd it is the soul. The five senses have no such"cognitit)n.
r 'VK.A IS NOT THE SO^JL.
4. Prana is the c« scious Being as there is no consciousness when the breath is st^ jj: sd, temporarily or permanently. But it is not conscious in deep s ep. You say this is so, as it i^i not in con- junction with the- sense But if the Praiia is the soul, the senses cannot drop when Prai is conscious. The soul really cognises ever>'thing, by controll: g the Prana.
0^=:=:]!:=::^)
t* *< y
SUTRA IV.
Pasu L&kshtiti—ie omimied.)
Adhikarana I.
SOUL IS NOT THE ANTAHKARANA.
1. Ycu say the conscirus being is the Antahkarana. But none of these senses cognise each other's operation. Each in fact performs a different function. The soul understands all, controls all, is in union with them, bringing them into manifestation or not, in the various Avasthas, and stands apart with the consciousness of ' r and ' Mine '.
THE THREE KINDS OF JNANA ; PASA, PASU AND PATIJNANA.
2. Manas, Buddhi, Chittam, and Ahankara are the instru- ments of the soul. The union with the soul is such that the Antahkaranas look as though they were the real soul. Regarding it merely as a light (which aids the eye in darkness), and clearly distinguishing it as such from the soul, he understands his real self. Such knowledge is Pastijndna. Then will be induced the higher knowledge, Patijnana or Sivajndna.
2. The identifying of soul with the Products of Maya is Paiajndna. That the knowledge of one's own nature u distinct from matter and from God is PaiujMna or Atmajnana. Where even this consciouness is merged and lost in contemplation and enjoyment of Tbe,.Highest Bliss, he attains to Patijnana.
The expression * ^ar'SeBriu/S^hV ', ' j£<sn-'Se!jnLj6mir^(^ ^ is very often misunderstood and misinterjweted. It simply means " understanding one- self," "understanding his real nature," and does not mean " understanding oneself as God or as anything else." After attaining this self-know- ledge, the Vedas postulate distinctly a higher knowledge, the knowledge of God and such passages are again misinterpreted to mean that " the soul sees God as himself." When in fact the last two words ' as hiinself ' is nowhere found in the text.
A. I.] SUPAKSHA — SUTRA IV. 199
THEIR AKSHARA.
3. The Akshara, A, U, M, Vindhu and Nada respectively represent and influence Ahankara, Buddhi, Manas, Chitlam, and Soul. .-^Jl these together form the Prarava (sukshma). The way the consciousness rises and falls is as the rise and fall of the waves in the sea. WTien considered deeply, the nature of their action will be manifest.
■> " THEIR DEVATAS,
4. Brahma, \'ishnu, Rudra, Mahesvara. and Sadasiva res- pectively guide the letters A, U, M, Vindu and Nada. It is in this five-fold union the soul cognises, and as such is more like Asat. If one controls in Yoga his two breaths and exarpines them, their nature can oe plainly seen.
THK COMBI\.\TION OF ALL THE FOREGOING IS NOT THE SOUL.
5. If the Ahtui is stated to be the combination of all the above senses and sensations, then the seer will only see them each separately and not as a single whole ^Alma). If you say these various things themselves in fact constitute the soul, then the man who cognises them all together is difterent, as the object perceived is quite distmct from the perceiving subject.
5. The view of the soul (Jivatma) refuted here is credited to the Sautranuka Buddhists by some commentators and to Mnynvadis by others. We have not been able to get from the followers of the latter srhoo) a proper definition of lh«; JsvatmJl, nor a uniform one; and one Svami of Chidambaram wHen we pressed him for a definition state<l that it was an nllafodrda of^the ubhiisa of Brahman, and AmaH<araiia and other lower {nroducts of Maya. Our reply to him was : — which of these was in Daidham, /bonda{,'e; and which of these was to reach Mufji (free- dom)? The abha^a of Brahman is either Brahman or it is not. If it is lirahman, it can buffer no Ujiulagc nor docs it .ei^uiru to be freed. If it b act, then we rck not if it is in honda|.,'c' or not. It cannot matter to as either whether the anta^^karapa and lower u^iiscs do ur do not .suiTcr. And it is here stated 6nce more that our divlini t position is that the Jlvuinia wu'pobtulate is one aba\-e the antaVkaraiias and i^ in no sense an ollaf odriJa oi ',iuy Lumber of tbiu;... lie it ia that is cunbtraincd and
SUTRA IV.
Pasu L&ksliti&— (com lied.)
Adhikarana I.
• c
SOUL IS NOT THE ANTAHK.iANA.
1. You say the conscirus being is le A^itahkarana. But none of these saises cognise each other's oeration. Each in fact performs a different function. The soul uderstands all, controls all, is in union with them, bringing them iio manifestation or not, in the various A vast has, and stands apartwith tha consciousness of ' r and ' Mine '.
THE THREE KINDS OF JNANA ; PASA, PAb AND PATIJNANA.
2. Manas, Buddhi, Chittam, and Aankara are the instru- ments of the soul. The union with the soul is such that the Antahkaranas look as though they were th real soul. Regarding, k merely as a light (which aids the eye v darkness), and clearly distinguishing it as such from the soul, he aderstands his real self. Such knowledge is Pasujndna. Ihen wi be induced the higher knowledge, Patijnana or Sivajndna.
2. The identifying of soul with the Prod; ts of Maya is Pasajnana. That the knowledge of one's own nature Is distict from matter and from God is PaiujMna or Atmajnana. Where even t!s consciouness is merged and lost in contemplation and enjoyment of Tbjiighest Bliss, be attains to Patijnana. '
The expression ' ^ar.'Sesnu^^t^) \ ' ^asr'^e iijeeai h ^^ ' is very often misunderstood and misinterpreted. It simply nans ** understanding one- self," "understanding his real nature," and doesiot mean " understanding oneself as God or as anything else." After attaining this self-know- ledge, the Vedas postulate distinctly a higher oowledge, the knowledge of God and such passages are again misinterjeted to mean that "the soul sees God as himself." When in fact the Ist two words ' as himself ' is nowhere found in the text.
2:^
wMtv¥'%"
Fl^-.IW.J'^^
r ■- .»—- ;> "
A. I.]
SUP.SHA — SUTRA IV.
199
sattaics
HEIR AKSHARA,
3. The Akshara. P U, M, Vindhu and Nada respectively represent and influenc hankara, Buddhi, Manas, Chitlam, and Soul. All these together orm the Pranava (sukshma). The way the consciousness rises an falls is as the rise and fall of the waves in the sea. When consi( red deeply, the nature of their action will be manifest.
■> ■' HEIR DEVATAS,
4. Brahma, Vishnu Rudra, Mahes^rara, and Sadasiva res- pectively guide the letlei A, U, M, Vindu and Nada. It is in this five-fold union the j ul cognises, and as such is more like Asat. If one controls in ^ iga his twci breaths and exarpines them,
their nature can be pisi'^l^ ^een. t
THE C0MBIN.\TIO.N OK L THE FOREGOING IS NOT THE SOUL.
5. If the Atnid ls ited to be the combination of all the above senses and sensatioi , then the seer will only see them each separately and not as a ^ gle whole (Atma). If you say these various things themselves 1 fact constitute the soul, then the man who cognises them all tog her is different, as the object perceived is quite distmct from the jrceiving subject.
5. The view of the - >i cjivatma) refuted here is credited to the Sautrantika Buddhists hy ? ne commentators and to M^yavadis by others. We have not be' 1 le to j^et from the followers of the latter school a proper definitioi; o ihe Jivatma, nor a uniform one; and one Svami of Chidambaram v. ,ie we pressed hun for a definition stated that it was an nllafodyida ol _i:;t: jha^sa of Brahman, and Antabkarana and other lower products of My Our reply to him was: — which of these was in Bat:dham, Cbonda;'':: a 1 which of these was to reach Mukti (free- dom) ? The abhasa of Irihan is either Brahman or it is not. If it is Brahman, it can suffer n- t nor does it lequi
is not, then we re'-k not liondage or not.
us either whether the ania k a^^ and lower And it is here stated " that our
Jivatnia we"postu!a' m; the ant-' '-
ollafodrida oi Q.Dy ;.«..-. y. lia^o. '' '
\W
-f
'. •<.
>5^i'
SUTRA IV.
PafiU L&ksiinti—{eofiihiue.)
Adhikarana I.
SOUL IS NOT THE ANTAHKARXA.
1. You say the conscirus being is ihtc'lutahkan none of these senses cog^nise each other's opeation. Ea- performs a different function. The soul unirstands all all, is in unfon with them, bringing them int<iTianifestati in the various Avasthas, and stands apart vih tha con of ' r and ' Mine '. I
THE THREE KINDS OF JNANA ; PASA, PASU |JD PATIJNA^
2. Manas, Buddhi, Chittam, and Ahaicara are t ments of the soul. The union with the ail is such Antahkaraoas look as though they were the i il soul. 1 it merely as a light (which aids the eye ki < rkness), a distinguishing it as such from the soul, he unerstands hi Such knowledge is Pasujndna. I'hen will e induced knowledge, Pat ij nana or Sivajndna.
2. The identifying of soul with the Productfcf Maya is
That the knowledge of one's own nature Is distinclfrom matte
God is PaiujMna or Atmajnana. Where even ttisjonsciouness
and lost in contemplation and enjoyment of Thejlghest Bliss
to Patiifiana. *
. . . i ! , . '
The expression ^ ^&Ti^esrtufi^^\ ' ^m'Searufinfr^^^ is
misunderstood and misinterpreted. It simply mea > ** understaj self," "understanding his real nature," and does n( mean " und oneself as God or as anything else." After aiining this^ ledge, the Vedas postulate distinctly a higher knplec of God and such passages are again misinterpre soul sees God as himself." When in fact the is nowhere found in the text.
^ 5-^'
■>->
♦^
f
A. I.]
3. The Als' represent and inf' Soul. All these the consciousnes in the sea. Wb^ w411 be manifest.
• •
4. Brahma, pectively guide this five-fold ui Asat. If one co; their nature car
THE COMB
5. If the above senses an separately and 1 various things ;. who cognises t^ is quite distir.i
5. The vi( ' Sautrantika J others. We ha school a proper Svami of Chid it was an nlhi other lower was in Ba d dom) ? The }3rahinan, it is not, then ' us either \\ And it is ht: Jlvainia '
UPAK5HA— SUTRA IV. THEIR AKSHARA.
a . A, U, M, Vindhu and N '€ :e Ahankara, Buddhi, V ■g her form the Prariava (sukshin. ^ and falls is as the rise and U nsjdered deeply, the nature'
• THEIR DEVATAS,
\' inu, Rudra, Mahes^ara, ;tters A, U, M, Vii^du a le soul cognises, anA in Yoga his two breat! i inly seen.
201
es which has been they require very
? NO.
ualities of Intelli- 0 the Supreme as ition and appears ssessed of senses
OF ALL THE FOREGOIN
!S Stated to be tl
itions, then the Sf
■
a ^lngle whole' \es in fact con? 'otiether is dif
erceivme
f soul (jlvatf
)y some c(
«n a
w
telligence and not it cannot develope
ten take the Isvara
inse. And hence ihe
terpretation of these
iding the Upanishats,
*shat writers had no
'a, Siva, Deva, Maha-
would seem to have.
fall off, sufferings are
• to II).
-■ nmerscd, bewildered by c contented and knows I- iii. I. 2.)
i^conceit, and puffed up :'" to and fro like blind
■3-tandhana Series, where
pe/'^/ we could not hnd the
itii^" at lirihad. vi. 3.9,
ods^ in union with God, it
/jixjc^id, it must be self-lumi- i^BfiSJf -jhincs with the light of tbeH^'tht Lord when in union word '*«•
200 IivajnAna sidbhivar [Bk. III.
dragged by sin and desire, and suffers pain. The foUowing passages from the Upanishads clearly bring out the distinction.
" isa supports all this together, the perishable and the unperishable, the developed and the undeveloped. The Anisa, Aima* is bour.d, because he has to enjoy (the fruits of Karma) ; but when he has known God (Deva) he is freed from all fetters."
'' There are two, one knowing (Isvara) the other not knowing (Jiv^), both u::boyn (Aja), one strong, the other weak ; there is she * the unborn, through whom each man receives the recompense of the works; and there is the Infinite Atmu, (appearing) under all forms, but Himself inactive. When a man finds out these three, that is f Brahma."
" That which is perishable is the Pradhana; the Immortal and imperi- shable is Hara. X The One God (Eko Deva) rules the perishable (Pradhana) and the At:!ta. From meditating on Him, from joining Him, from becoming one with Him, there is further cessation of all illusion in the end." (Svetasvatara Up. I. S to lo.)
* Anisa and Isa, Atma and Paramatma, Purusha and Paramapurusha, Jiva and Param or Brahman, Pasu and Fati, Ajiia and Jna are parallel sets of terms meaning Soul and God. Isa in these passages does not mean a personal God but the Highest Brahman.
* She is Pradhana or Prakriti and not Dev,atma Sakti.
I That here means man, i.e., man when he understands the distinction of the Tripadariha becomes God. The three means Pasu, Pati and Pasa. And isvara and Brahma in the passage do not mean repectively Personal and God Brahm.an but mean the same Being. According to Sahkhyas, a true knowledge of Pasa and Pasu, Prakriti and Purusha, alone gave liberation.
X Professor l\Iax Muller observes on this word, " he would seem to be meant for Isvara, or Deva or the One God, though immediately after- wards he is taken for the true Brahman and not" for its phenominal divine personification only." I.e., in OLe and the same mantra, Hara means both the Personal God and the true Brahman ! When it is further seen how in other passages, the same learned Professor and others of his ilk read Siva and Rudra for the True Brahman, wherein is the real distinction between Isvara and Brahman. The word Isvara or Isa (the first word in the isa Upanishat) originally meant in the Upanishats and Brahma Sutras only the Highest Brahman, i?ot any phenomenal something or nothing. The word ' isvara ' has however been used by Sankara and his followers as meaning the lower Brahman in a restricted sense. Misled by this later
A. II. 1 SUPAKSHA — SUTRA IV. 201
Adhikarana II.
In this adhikarana are reviewed the various theories which has been propounded in rej^ard to the nature of the soul; and they require very close attention.
SOCL IS DERIVED FROM GOD BY PARJXAilA? NO.
6. You state that the soul possessing the qualities of Intelli- gence, Will and Power of the Supreme, stands to the Supreme as heat to fire, as guna to guni in Bhedabheda- relation and appears variously. If so, then the Jiva need not be possessed of senses and organs to become intelligent.
THE SANKHYAN DOCTRINE REFUTED.
7. If it is stated that the Atmx is pure intelligence and not possessed of gmias like Will and Power, then it cannot develope
use of the word, our Professor and others would often take the Isvara and Isa of the Upanishats in the latter restricted sense. And hence ihe in.onsistency and confusion which arises in their interpretation of these passages. Forget for once this distinction when reading the Upanishats, then the whole meaning will be clear. The Upanishat writers had no prejudice in using the words Isa, Isvara, Hara, Rudra, Siva, Deva, Maha- deva, and Mahesvara, as the present day N'edantists would seem to have.
•♦ When that God (Deva) is known, all fetters fall olT, sufferings are destroyed and birth and death cease." (Svetas. i. 8 to 11).
"On the same tree, ttian ^.Anisa) jt7s grieving itnmo-scd, bewildered by his van imfotO'Ce : But when he sees the other, Isa, contented and knows His glory, then his grief passes aw^y." (Mui.idaka iii. i. 2.)
" Fools dwelling tn dar'itrjjs, wise in their own conceit, and puffed up with vain knowledge, go rom.d and rowd staggering to and fro like blind men led by the blind." fKajha i. 2. 5).
See further page .1 it seq. Part 111, Nityanu Sandhana Scries, where a good resume of the whole subject is given Only we could not hnd the text "Alhrayam Purushassvayam Jyoiir-Hhavate" at hrihad. vi. 3.9, and the soul cannot be called self-luminous though in union with God, it may be found to be sclf-Iuminous.
6. God is self-luminous, and if soul is also God, it must be sc!f-lmni- oous also, but (he soul m union with the body shines with the liglit of the body itscif, a^ it «^ill do so with ihc Li^tit of the Lord when in uniou with the Lord. 36
202 blVAjNANA SIDDHIYAR [Blc. U\.
Will and Power. If it is replied that these gunas are acquired from the body and in the Presence of the Atma, then, these powers must be found also when the body is dead or dead asleep. But if it is again said, that this is due to the death or the sleep of the body itself, the statement that these are brought into activity by the Presence of the Afmd stands contradicted.
THE SAME.
8. It is again said that Xhe. guna is induced by the Presence of the /?/ma just as the magnet attracts the iron. If so, it can only induce its own power of attracting objects and not that of repelling objects. On the other hand, the Afiiid induces such varying actions such as thinking, and forgetting, running, sitting, reclinining, standing etc. ,
THE PAURANIKA's DOCTRINE. THE fOUL HAS FORM ? NO.
9. If the soul is said to possess a form, then this form must be apparent in the body. Then alsQ it will become indistinguish- able from matter which undergoes transformation and destruction. It must again be perceived when this Atmd enters the womb. You reply that it is snkshma and imperceptible to the eye. just so, your own words belie your theory that it has a form (perceptible).
THE SOUL HAS NEITHER fUKSHMA FROM.
10. If you say it has sukshma (subtle) form, then you are evidently mistaking the Atma for the subtle cause of the gross body, namely, Manas, Buddhi, Ahankara and the five tanmatras (the Pw'i-ashlaka). If you say no, anci would make it even more subtle than the Puri-ashlaka^ then according to us, there are even tatvas higher than Puri-ashlaka, the Kald, JRdgA, Vidya etc., and all these are material and acliit^ and perishable.
THE iOUL IS RUPARUPA. NO.
11. If the soul is said to be Rnpdrnpa, thera know that Rupa cannot become Anipa, and Arnpa cannot become Rupa. One
n. The commentators ascribe this doctrine to ae^eirn or sa^etrsk (pronounced kaula,(kau!aka, or gaula, gaulaka?) and we are not able to identify who these bchoolineu are. Perhaps they are b-dklas.
c •
A. II.] SUPAK5HA — SUTRA IV. 203
thing cannot have two contradictory natures. If you say, it is like the fire latent in t!-.e wood, then as the fire shows out in visible form when it bums, the soul must become visible. If it does, it will cease to be sat.
THE SAME
12. If you say again that the Atma is Ruparupa (form and formless) like the moon, th>en it must become visible to our eye at some moment. It you reply that this visible body itself is the product and manifestation of Atma, then the Atma can ne\er become freed of Bluinda, it becomes acliit and material.
patanjala's doctrine, soul is apupi and inactive.
13. If you state that the soul is /irnpi (formless) and inactive or (unchangeable)' like Akas, then explain why does the soul, becoming bound in bodies, make it undergo all sorts of motions such as walking, etc.
THE VIEWS OF VAISESHIKA, PURVAMiMA.MSAKA AND OTHERS. IS SOUL ACHIT, CHITACHIT OR CHIT?
14. If soul is Acliit (non-intelligent), then it can have no cc^ition at all. If it is Cliitacliit, then, also what is chit cannot become achit, and vice versa. It cannot be achit in one part, and chit in another part. If again, another asserts that it is not acliif, but cliit, then why is it, that it has no cognition except in union with the body.
PANCMARATRl's DOCTRAE. THE SOUL IS ANU, OR ATOMIC?
15. If ihe soul Is sajd to be Ann or atomic, then it can pass away easily from the^lxxly by any of its outer passages. It cannot
la. One commentator ascribes the purvapaksha views stated in the last four stanzas to a section of the Pcii^charatris.
14. Matter b intelligent, soul is intelligent, God is intelligent. But all these are of different planes, and the lower one pales and is considered non-intelligent in the presence of the superior one. And the soul in par- ticular recaves light from both sides from matter and from God. Soul is luminous but oot self luminous. It cannot illuminate but can be illumi- oated.
204 blVAJNANA SIDDHIVAR [Bk. III.
be kept up in the body. It cannot bear burdens and sufferings. It will be reducing it to the level of material atoms which are Achit. Even as an atom, it will have an organism and accordingly it will be perishable.
THE SA.ME. THE SOUL OCCUPIES PLACE IN THE BODY ?
r6. If you say that the soul is located in some portion erf the body, then it becomes limited like a form, and hence becomes perishable ; and its intelligence cannot be felt all over the body. If you instance lamp and its spreading light, even then the soul will only cognize the things nearest it, as the lamp can light only ■ things near it. Else, as light, its intelligence must be felt through every sense at the same time.
THE JAINa's DOCTRINE. THE SOUL IS ALL OVEK THE BODY?
17. If you state that the soul is spread over the whole body and thus cognises, then it must not undergo sleep and other Avasthas. Besides, it must understand through all the senses all at once. Then the intelligence must be more or less in proportion to the largeness or smallness of the body. Then, again, it must decrease as some one or other organ is>cut off and, it must vanish when the whole body vanishes also.
THE PURVA MiMAMSAKA's DOCTRINE. THE SOUL IS VIBHU.
18. If you say the soul is all pervading then you must explain how it is that the soul undergoes the five Avasthas and enters hell and heaven and how it" cannot perceive all things all at
16. Sivajnanayogi also points out that the analogy is wrong, inas- much the soul and ics intelligence are related as Guni and Guna, whereas there is no such relation between the flame and its light. . He points out that light is but particles of the flame and is one with it ; and the flame as such can be dissipated.
Of course, it is an old and well-rooted fallacy that mind can fill matter or space. The two are utterly contrasted ; mind is the unextended and matter the extended. How can the unextended fill the extended ? It can only do so, if it was the extended, i.e., matter. But mind in present in all and every part of the body, and the nature of this connection is what is really mysterious. The analogy of vowel and consonant is what gives us the barest idea of the nature of this connection.
t •
A. II.] SL'PAKSHA— SUTRA IV. 20
5
once; and how it can know other things when it knows only through some one sense or other.
THE SAME. MAYA CONCE.\LS THE FOL'L ?
19. If you say the soul's intelligence is covered by the dirt of Maya, then it must derive no knowledge through the senses ^nd antahkarana. Then even the freedom from Bandha will not induce Mukti. If he was the ever free and the self-luminous, he can undergo no bondage.
SOCL'S real nature, it 15 ARUPI; VYAPI AND PASU"
20. It is formless (Arupa) and all pervasive (Vibhu) but unlike that of achit or matter. Its V'yapaka cansists in be-
ig. If the ever free entered into bondage, the same causes will operate to bring it into bondage even after it attained to moksha once. If it was all per\'asive, it cannot get limited. If it did this of its own sweet will and pleasure, then the bondage and limitation is only a name and not a reality. And it can restore itself to its pristine purity at any moment. Then again the distinctions between purity and impurity, right and wrong, sin and virtue, good and evil, truth and falsehood, must also be nominal. No one need be advised to follow the true and avoid evil, no one need be advised to practise self-abnegation and sudaiia chattishlayam, follow a guru and perform tapas and worship God. The monstrous results of this doc- trine will be patent to everybody except to those whose vision is com- pletely obscured by blind prejudice. The schools reviewed above postulate soul and maya or prakriti merely and they omit all consideration of another factor namely Ufiava or avidya which covers and limits the soul. Hence the defect in their doctrines. It is this anava which limits or
I *
covers, and the maya it is that tries to lift the veil little and little, as the lamp lights us in darkness, but is of no use in the broad day. Having stated and met the thecries of other schools, the author now proceeds to stale hb own position.
20. In this verse is brought out the real definition of the soul or Jlva, and which is discussed in our notes in the beginning of the sutra. It meets all the conflicting views held by different schools as regards the nature of the Jlva, and shows also how these different views rose also. It is t)ecause of this particular nature, of becoming one with whatever it is united to, that people have been led to deny its existence or to identify it with various organs and senses and (jod. When the true nature of tlie soul is per'-eived, all our diificulties vanish, and we reach the true road wtiKb will lead us ou to the Goal of Liic.
206 MVAJNANA SIDDHIYAR [Bk. III.
coming one with the thing it dwells in for the time being (body or God.) Its eternal intelligence and power is eternally concealed by the Pasa, (bondage) Anava-mala and hence called Pasu.
ITS DIFFERENT MAYA COATS AND THEIR EFFECT.
21. Entering the womb of Maya (Asuddha) it regains dimly its intelligence, will, and power. Putting on the further coats o.f Kala, Raga, and Vidyil, it shines in particular bodicjf. Further donning the cloak of the three giinas and their products such as antahkarana etc., it perceives in advaita union with the same.
ITS PILGRIMAGE.
22. The soul quits a snkshma-sarira and lives in a sthula body, and continues in the five Avasthas, and becomes born and born again, and performing good and bad works, it enjoys the fruits thereof.
THE FIVE KOSAS.
23. The five koSas are Anandamqya, Vijnanamaya, Mano- maya, Pranamaya, Annamaya. Of these one is more subtle
21. These constitute its guna-Sarira, hanchuka-Sanra, and karana-Sartra according to one classification. ,
23. Each one of these kosas is mistaken for the uiind. The materialist mistakes the annamayal»ia for the soul. The AhanMravadi mistakes the Manomaya as the soul. The Buddha mistakes the Vijnanamaya as the soul. And the Vedanti (idealist) mistakes the Anaiidainaya as the soul. Commentators identify the Anna and Pranamayakosas with the Sthula- Sanra, Mar.omayakosa with the Sakshma body, and Vijnana and Ananda- mayakosas with the Karana-Sarira. Sivajfiana Yogi identifies these five kosas respectively with the Sthula, Sukshma, Gupa, Kanchuka and
V
Karana-Sarira as defined in stanzas 21 and 22. ^
When the soul identifies itself with Annamayakosa, it is within it. When it ascends to the Pranamayakosa and cognises the Annamaya as different from itself, it gets out of it and so on. But it is to be noted paricularly here that the highest condition postulated by Vedantis as Anandamaya, where the atma is in its own place, is but an experience derived by the soul at ito first contact and co-ordinate evolution with matter or mayil. What rises even above this is the Siddhanti's soul or Jiva or Pasu or atma and above this and on a higher plane dwells the Supreme Brahman, Siva.
A. II.] SUPAKSHA — SUTRA :V. 20/
(Sukshma) than the one that follow-s it. And these are all evolved from their first cause Maya. The formless Atnia found in these five koSas lives in and out of it.
HOW THESE KOiAS ARE MOVED ?
24. The soul lives and moves and has its being in these respective bodies, as the charioteer and the car, as the showman and the playing dolls, as the maskedman, as the Yogi in another body, as the actor and his different parts.
THE ATMA OR roUL IS DIFFERENT FROM THE BODY.
25. Your body is different from yourself as you say, 'my body', 'my senses', 'my karana ', 'my buddhi ' etc., inasmuch as you also say ' my house ', ' my cattle' etc., what you considered as inseparably from you, you find to be severed as your hairs and nails.
A FURTHER ARGUMENT.
26. When you clothe yourself in silks and adorn yourself with jewels and flowers, you are not conscious that these are different from you. But when they are removed from you, you become consicous of the difference. Just so, know thyself to be different from your body.
SOUL IS DIFFERENT FROM VIJNANA AND ANANDAMAYAKOSAS.
27. I understand that the body (first three koSas) is not myself; but how can you say that my u]i<icrsta7iiii)tif (Vijnana, physical consciousness) is differen from myself? Inasmuch as you say (my understanding). But we say also 'mjvsoul'? He who has really perceived^ the soul wiil not say ' my soul '. It is the ignorant who say so.
THE MEANING OF "MY SOOL."
28. By lakshaiia also we speak cf the Buddhi as Manns, and Af anas as Buddhi ; we. speak of chitta as Jiva, and jivaas chitta ; we speak of Alma as God, and God as Alma (soul). So
34. It will be seen that the idenlihcation and subjection of the man to his part is less and less as ho ascends up ; and in the charioteer h« haw full couUul ovM the car he ;;uidu:i aud lur hiii own bcnaht.
206
i-IVAjNANA SIDDHIYAR
[Bk. III.
coming one with the thing it dwells in for le time being (body or God.) Its eternal intelligence and power i eternally concealed by the Pdsa, (bondage) Annva-mala and bene called Pasu.
ITS DIFFERENT MAYA COATS AND THEI EFFECT.
21. Entering the womb of Maya (Asudaa) it regains dimly its intelligence, will, and power. Putting on.he further coats o^ Kala, Raga, and Vidya, it shines in parti(;'ulr bodie^. Further donning the cloak of the three gurias and the- products such as anlahkarana etc., it perceives in advaita unioiwith the same.
ITS PILGRIMAGE.
22. The soul quits a sTikslima-sarira ad lives in a sihfila body, and continues in the five Avasthas, an< becomes born and born again, and performing good and bad vorks,' it enjoys the fruits thereof.
THE FIVE KOSAS.
23. The five koSas are Anandamgiya, \jnanamaya, Mano- maya, Pranamaya, Annamaya. Of these oe is more subtle
21. These constitute its guna-Sarlva, hanchuha-Sa ra, and harana-Sariva according to one classification.
23. Each one of these kosas is mistaken for th 'tnia. The materialist mistakes the annamayalasa for the soul. The Alia>'aravddi mistakes the Manomaya as the soul. The Buddha mistakes thVijnanamaya as the soul. And the Vedanti (idealist) mistakes the An^^damaya as the soul. Commentators identify the Anna and Pranamayakras with the Sthula- Sanra, Manomayakosa with the Sukshma body, anu/ijnana and Ananda- mayakosas with the Karana-Sarira. Sivajnana Yo^ identifies these five kosas respectively with the Sthula, Sukshma, 'Gga, Kanchuka and Karana-Sarira as defined in stanzas 21 and 22. o
When the soul identifies itself with Annamayakosait is within it. When it ascends to the Pranamayakosa and cognises the Anamaya as different from itself, it gets out of it and so on. But it is tcbe noted paricularly here that the highest condition postulated by Veda;:is as Anandamaya, where the atma is in its own place, is but an expennce derived^ soul at its first contact and co-ordinate evolution vth matter What rises even above this is the Siddhanti's soul o4r'a or F and above this and on a higher plane dwells the Supeme
A. I'-;
frora'. fiveki
respec ■d th body.i
bod)'', as yon as ins
naik
li
w'th j differe
2;
ni}ielf
say in liasn
andi chitta
m^'n
1
A. li.]
i PAKSHA — SQTRA IV.
207
(Sukshma) than the ont hat follows it. And these are all evolved from their first cause Rlya. The formless At ma found in these five koSas lives in and ut of it.
HOW THESE Ko5aS ARE MOVED ?
24. The soul liys and moves and has its being in these respective bodies, as t3 charioteer and the car, as the showman and the playing dolls, s the maskedman, as the Yogi in another body, as the actor and ,3 different parts.
THE ATMA OR OUL IS DIFFERENT FROM THE BODY.
25. Your body i; different from yourself as you say, 'my body ', ' my senses ', ' y karana ', ' my buddhi ' etc., inasmuch as you also say 'my he se ', ' my cattle' etc., what you considered as inseparably from v o you find to be severed as your hairs and nails.
FURTHER ARGUMENT.
26. When you cl he yourself in silks and adorn yourself with jewels and fIo\v(s, you are not conscious that these are dififerent from you. Bi when they are removed from you, you become consicous of t .' difference. Just so, know thyself to be different from yotir boc .
SOUL IS DIFFEREN- FROM VIJNANA AND ANANDAMAYAKOSAS.
27. I understand hat the body (first three kosas) is not myself; but how can ;)U say that my widerstanditig (Vijnana, physical consciousness) , djfferen from myself? Inasmuch as you say (my understand n,: But we say also ' wjv soul ' ? He who has really perceived ti soul will not say ' my soul '. It is the ignorant who say so.
THE EANING OF "MY SOOL."
28. By lakslmva Iso we speak of the Buddhi as Manas, and A/flwas as Bii 1 we. speak of chitta as Jiva, and jivaas chitta; we speak (> as God, and God as Atma (soul). So
24. It will be s' his part is less aim
full control ov«r the
iK.ation and subjection of the man to
208 SiVAjNANA siddhivAr [Bk. Ill
also the phrase of 'my sou)' denotes another, namely, the Supreme Soul dwelling in your soul.
SOME LANGUAGE FALLACIES IK COMMON USAGE.
29. The understanding, body, chitfam-, etc., are one and all called Atmd (in the upanishats) as we speak of the burner (a9srri(5^^6BBrS) as the light itself {<sSsfrs(^). All these senses etc., are different in their action ; and inseparably united to them, the soul cognises them as object. Ihe object {.^^Qun^srr) js separate from the subject {^jS^^-).
THE FIVE AVASTHAS.
30. 1'he soul who cognises through the external senses dreams in sleep, and sleeps soundly with but bare breath and without action or enjoyment ; and waking again, recalls its dreams, and feels its sound sleep and then enters into eating and exercises. This is the way the soul cognises through the five avasthas, with the aid of the physical vestures.
SOUL IS NOT. SELF-LU.MINOUS.
31. If the soul was self-luminous then why does it require the aid of senses and organs. As the soul is concealed eternally by i^nava, its intelligence is restored by the physical senses etc. Its re- lation to its^enses and organs is like that of the king to his ministers.
Adhikarana. III.
RELATION OF SOUL TO THE' LOWER ORGANS AND ITS CONDITION IN THE VARIOUS AVASTHAS.
SOUL IS THE KING.
32. Just as the king, on his return from a possession with his troops, re-enters his palace, leaving guards at the gates of the
32. This is an old Sankhyan analogy (vide Sankhya sutras, v. 115), and this has found its way through the ancient Greeks into the thought of Europe, and Lytton also uses the simile of the king and his ministers in one of his novels.
Sivajnana Yogi thus expands the simile : Soul is king ; Manas is chariot ; I'ra^a and other vayus, the horses; Buddhi is the chief minister;
A. III.] SUPAKSHA — SUTRA IV. 209
different courts he passes through, and finally enters alone the innermost harem, so also the soul passes through the five avasth.-.s in the body, leaving Prdna as the guard of the inner- most portals.
THE NAMES OF THE FFVE AVASTHAS ETC.
33. When the soul is in Jagrfivasthri, it and its organs
number th:r>'-five, and the place is midbrows. In svnpnavasthd,
they number twenty-five, and the place is the throat ; in the
Sus/iitf>fyeivasfhii, they number three, arid the place is the heart ;
in the Tunydvastlia, they number two. and the place is the nablii;
and in the Tiiriyat'ita avastliu, the soul dwells alone.
t •
HOW THESE ARE ENERGISED BY THE VIDYA TATV'AS.
34. In Jajra, all the five Vidya Tatvas (from Siva and Sakti etc.,) are active ; in the Svapna, the first four ; ard in the next, the first three ; and in the Turiya, the first two ; and in the last condi- tion, Siva Tatva alone gui<Jes it. 1 hey are so active, as the soul developes through the Asuddha Maya and Prakriti Tatvas : Undestand this well.
Ahankara is the Driver; and jAanendriyas and K«innendriyas are the footmen ; the midbrows, throat, heart, belly and anus, are the different courts of the palace.
The nature of this passage of the soul from one condition to another has to be clearly noted and realized ; otherwise, tliere will be endless confusion. \ide ppf. 51 1053 bivajuinabodhain for fuller exposition. *
33. The thirty-five arc»the ten Indriyas, and tlieir ten subtle elements, the lanmatras, the ten iVanas, and thii four anta'ikaranas, and soul. The Iwenty-ftve are airive<l at, by otnittinv,' the first, the hidriyas. The thiee are Chitta, I*nij?a and SouL I he two are Prapa and Soul. In the Turiya- Uta, the soul alone exists.
Sivajniina Yogi adds that even in Turiyatlta, the soul is united to the subtle cau:>al matter ; but what is meant is, it had not developed uUo a separate and diffcrentuited organic bo<)y.
t
34. Some ( omrncniators interpret this to mean that (he thiity-live and twenty tive et' ., arc further grouped into groups ui live, elc.
a?
208
SiVAjNANA SIDDHIVAR
[Bk. Ill
also the phrase of 'my souV denotes another, namely, the Supreme Soul dwelling in your soul.
SOME LANGUAGE FALLACIES IK COMMON USAGE.
29. The understanding, body, chittam, etc., are one and all called Afmd (in the upanishats) as we speak of the burner (a9srri@^^«BBr®) as the light itself (■a^srrig). All these senses etc., are different in their action ; and inseparably united to them, the soul cognises them as object. 1 he object {^^QunQ^srr) js separate from the subject [sifSs^i^).
THE FIVE AVASTHAS.
30. The soul who cognises through the external senses dreams in sleep, and sleeps soundly with but bare breath and without action or enjoyment ; and waking again, recalls its dreams, and feels its sound sleep and then enters into eating and exercises. This is the way the soul cognises through the five avasthas, with the aid of the physical vestures.
t
SOUL IS NOT. SELF-LUMINOUS.
31. If the soul was self-luminous then why does it require the aid of senses and organs. As the soul is concealed eternally by ^nava, its intelligence is restored by the physical senses etc. Its re- lation to its,senses and organs is like that of the king to his ministers.
Adhikarana. III.
RELATION OF SOUL TO THE'LOVVER ORG.^NS AND ITS CONDITION IN THE VARIOUS AVaSTHAS.
SOUL IS THE KING.
32. Just as the king, on his return from a possession with his troops, re-enters his palace, leaving guards at the gates of the
32. This is an old Sankhyan analogy (vide Safikhya sutras, v. 115), and this has found its way through the ancient Greeks into the thought of Europe, and Lytton also uses the simile of the king and his ministers in one of his novels.
Sivajnana Yogi thus e.xpands the simile : Soul is king ; Manas is chariot ; I'r^a and other vayus, the horses; Buddhi is the chief minisler;
C S
C '
A. III.]
SUPAKSHA — SUTRA IV.
209
1
different courts he passes through, and finally enters alone the innermost harem, so also the soul passes through the five avasthc^s in the body, leaving Prdna as the guard of the inner- most portals.
THE NAMES OF THE FI\-E AVASTHA5 ETC.
33. When the soul is in Ji\^'rtivasfhtl, it and its organs number thirj'-five, and the place is midbrows. In svnpfulvastha, they number twenty-five, and the place is the throat ; in the Sits/in/>fynvasfhd, they number three, and the place is the heart ; in the Tunydvasiha, they number two, and the place is the nablii; and in the TitnydtUa avasthd, the soul dwells alone.
HOW THESE ARE ENERGISED BY THE VIDYA TATVAS.
34. In jajra, all the five Vidya Tatvas (from Siva and Sakti etc.,) are active ; in the Svapna. the first four ; ard in the next, the first three ; and in the Tunya, the first two ; and in the last condi- tion, Siva Tatva alone gui(jes it. 1 hey are so active, as the soul developes through the Asuddha Maya and Prakriti Tatvas : Undestand this well.
Ahankara is the Driver; and Jaanendriyas and Karmendriyas are the fofjtmen,- the midbrows, throat, heart, belly and anus, are the different courts of the palace.
The nature of this passage of the soul from one condition to another has to be clearly noted and realized ; otherwise, there will be endless confusion. \'ide pp*. 51 1053 bivajnunabodham for fuller expobition. *
33. The thirty-five arc»the ten Indriyas, and their ten subtle elements, the lanmatras, the ten IVanas, and the four anta'ikaranas, and soul. The twenty-five are airived at, by omittin^( the first, the Indriyas. The three are Chitta, iVaija and SouL I he two arc i'raga and Soul In the Turiya- Uta, the soul alone exists.
Sivajuiina Yofji adds that even in TuriyatJta, the soul is united to the subtle causal niatter ; but what is meant is, it had not developed uiio a separate and differentiated organic body.
t
34. Some ( omncntators interpret this to mean that the thiity-live and twenty live ef ., arc further grouped into groups ul hvc, el*..
blVAjNANA SIDDHIYAR [^^- ^'^•
210 •*
THE LOWER AND HIGHER AV/STUAS.
,c All the five Avasthas are found united in the j iva ^vhe^
> •. •n;hef oil region. You can perceive their play when these n .5 m the frontal re .on. ^^^^^ ^^^ ^^^^^^^
S^rot «h. Indlr elding .o.sha/ un.e themselves to the five Higher Avasthas, with the Grace of God.
THE FRUITS CF THESE CONDITIONS.
,6 Of these two kinds of Avasthas. the one. lower w.U drag down man into birlhs. Ihe other vvni hi ,
him from birth. The Yogi attaining to samadh. will attain salva tion in the very next birth.
KARANAVASTHA.
., -I he causal or subtle' Avasthas are three, called Kevala SOnhand luddha. The soul is in Kevala when the soul is by U^Vf wlut volition etc.) It is in Sakala, when God un.tes , to alTlts senses and organs. It is in Suddha, when leavmg b.rth, ,t
is free from all mala (impurities).
KEVALAVASTHA.
-S It the Kevalavastha, the soul is non-intelligent, it is formless, Lper-sh^UMe^^U^no^^illi!!!^^
37. h. the K^™''' '"" ; j^ ^ t„i ht c'iamond in a dirty pool, or
o( any kind and .1 .s lost "'^^'^ *'"',%„„„ j. i„ the bakala condi- HUe .he same diamond ^^^J^l^'^lfj^e. through the aid oi the tion, its mt.lhgence "''■• 'f'";£^^, (^„t, of the diamond rellect the physical faculties, just ^= '"e d.flerem "a ^^^^ ^^ .^^
the l.ght, now blue, now red etc. ^f ^„^^,^f \„d%uggedness and dirt is „tt and -^«^;t:tu; n: stliV *f SupL™ lI^M and is „,erged in 'tHHat: G*; Th'se conditions ate fully described in the next three
^''7: This dehnition is impo.tant. There is a verse in almojt *--- terms in the luu^ntra. Evidently both are IranslaUng i.om the same
A. III.] SUPAKSHA — SUTRA IV. 211
Gunas, nor to Ka'a and other Tatvas ; it is action-less, mark-less ; it is not a self-agent ; it cannot enjoy fruits; it is united to Anava ; and it is Vibhu, omnipresent.
SAKAL.WASTHA.
30. In the Sakala, the soul gets a body, and becomes clothed wiih the various organs and senses, internal and external, and the desire to enjoy the objects of the senses, and reincarnates in different births.
suddhavasthA:
40. He becomes balanced in good and evil. 1 he grace of the Lord descends on him. He gets his Guru's blessing. He attains to J nana Yoga Samadhi arid is freed from th^ triple mala. He ceases to be finite in intelligence, and becoming omniscient, he is united to the Feet of the Lord. 1 his is the Suddlia condition.
^afc=Jt^:5^E>
vctse in the Aqama. ^Vibhu is explained to mean as ' not localised in any one place or panic iJar body.'
40. The truth of this verse is often shortly expressed in the phrases: " ^(jaOar Qiuitulj, ujc^uiFuirsJyy"
aod they sum up thn highest teachings.
• •
so 1 RA V.
ON THE RELATION OF GOD, SOUL AND BODY.
GOD, THE SUPREME KNOWER AND INSTRUCTOR. \
I. As the senses can only understand with th.?. aid of the
soul, and yet cannot know the soul, so also the soul can only
understand with the grace of the Lord and yet cannot know Him.
The all-knowing Siva alone knows all and imparts knowledge
to all.
AdhiKarana I.
WHY don't souls ALL EQUALLY UNDERSTAND WELL ?
7. If God imparts knowledge, then every one's knowledge must be equal. If the difference in wisdom is due to Karma, then no God is necessar}'. No. The First Cause gives to each according to his Karma, in the same way as the earth yields according to the labour spent on it, or as the sun brings into bloom the lotus buds.
1. This power of the Lord is called His Tirohhava bahti.
2. Though the soil may be equally good, one man reaps a good crop and another not, as he labours well in it or not. Though the sun is absolutely necessary for the maturity and blooming of tlowers, yet the sun cannot make the bud blossom before its time. This view does not destroy the omni-penetrativeness of God, while'at the same time, it pre- serves to the mdividual his resf)onsibiIity. It i?, this view which saves Hmduism from degenerating into blind Fatalisi'ii or base Pantheism.
The following verse from Ulahudaiya Nayandr e.xpands the simile of the lotus beautifully.
A. II. J slpaksha — SUTRA V. 213
CAN THE 5 0CL UNDERSTAND HIMSELF?
3. The Soul underscands only with the aid of the Supreme Intelligence, and cannot understand by himself, inasmuch as this knowing soul knows only through some sense or other, forgets what it has learnt, and learns from others, and does not know himself the kmower.
Adhikarana II.
HOW COD IMPARTS KNOWLEDGE.
4. The One, Only God graciously imparts knowledge to the soul, by means of the various organs of sense, and sensations, by means of the lummaries, and time. Karma, and bodies, by means of books on logic and philosophy, and by the word of the Guru, inasmuch as the soul in the Kevala condition is formless and non-intelligent.
COD REQUIRES NOT THESE AIDS FOR HIMSELF.
5. The one God knows all and imparts knowledge to all and is the soul of -all souls) and is different from them, and is in all, creating and developing all, without any form, and without
In the Tank of .Xriava Mala, in the mire of Karma, the lotus buld of Maya is planted and it shoots into tlie stalk of twety-four tatvas, and bud with petals o( the seven hi^jher tatvas op to Vidya, and Mahesvara and Sadasiva as Stamens and §akti as the ovary and Nadham and \'indhu as the Pistil. Snch is the Lotds seat formed of my body whi' h TIiou graciously occ'upiest. 1 fancied that I did ocupy it myself. Thou gavest me that Li^jht of Gra'-e to perceive my error. Oh Thou Ambala- vaqa of Tiruvavacjuturai that art non-existent to men in bondage and existent to thoue dwelling in grace and who showcrest His Grace to his devotees ! Cf. illustration C to 3rd Adhikarana of the 9th SUtra Sivajfdnabodha. 3. The soul is not sclf-Juminous or Svaprakasa or Svayamjyoti, and God is defined as Svaparap^akusa, self-luminous and illuniining ail otbers
2 14 sivajn'Ana siddiiiyar [Bk. III.
the aid of any organs or objects or luminaries or time or Karma or body or books etc.
DOES GOD RECEIVE TAINT BY HIS PRESENCE IN THE WORLD?
6. You have forgotten the Vedic text that the worlds under- go change in the mere presence of God. God cannot be enshrouded m Maya, and no Achit can exist in the presence of Siva, (the pure Chit). In His Presence, the embodied^^ souls undergc evolution and are given wisdom.
AL/- ARE BUT PARTS OF HIM.
7. The worlds form His body; thejivas. His senses; the ■ Ichcha, J nana, and Kriy;> Saktis, His Antahkarana. Inducing all the countless Jivas to reap good or evil, according to their deserts, the Supreme Lord dances the Dance of .Creation, Develop- ment, Destruction, Veiling and Grace,
god's GRACE HOW BESTOWED.
8. The Supreme One after inducing thejivas to unite in bodies with five senses, and undergo pleasures and pains, and thus make it gather experience by suffering many births, pities their fallen condition, and graciously grants the Higher knowledge as Guru and grants the Supreme Seat.
god's RELATION TO HIS SAKTI. 9- =Sy(5^^=^ ^^^ luiT^U) ^oeir ^esrs ^(j^'ieiruSesrjS
©(Tjbrfl'SsBT Qtun^fliun (?oU(rLl®a) ^fffaStoSiinu QurTs\) eSj^sar.
9 Hara has Grace for His Sakti. Except as this Supreme Love and Grace, there is no Siva. Without Siva, thtre is no Sakti. Isa removes the illusion of the Souls with his love, and grants them bliss, just as the Sun dispels the darkness shrouding the eyes, with his light.
1 — — — — ^
7. His acts are compared to a dance, as they are solely intended for the beneiits of the souls (spectators) and not for any pleasure or profit of God Himself,
SCTRA VI.
NATURE OF THE SUPREME.
1. If you ask whether God is an object of knowledge or not, then knew, if He is an object of knowledge, He will become Achit and Asat. If He cannot be known, He must be a non-entity. Tho all-pervading Sivam is neither, and is pure Chit and Sat. In the presence of the Sat, cognized by following the True Path, Asat will not appear.
Adhikarana I.
\VH.\T IS ACHIT ?
2. All objects of cognition are Achit. All objects of cogni- tion come into being and are destroyed 'being bound by time) ; they divide themselves into the worlds, bodies and organs (bei ng bound by space) and enjoyments; they are ideiitified at one time by the intelligence as itself (in bandhi) and at another time (in moksha) are seen as sepai*ate ; and they are all products of Maya. Hence all such are Achit or non-lntelligent or Asat (other than Sat.)
•ASAT DEFIVED.
3. The enjoyments of this life, and the bliss of the King of gods, Vishnu and Brahma, the lives of the countless millions of sentient beings, all these, may be compared to the tricks of ihe magician, or the dreams, or the mirage. 1 hey seem only to exist, and then perish instantly. Hence the world is spoken of as Asat.
Adhikarana II.
COD IS NOT UNKOWADLE.
4. If God is unknowibic, then there can be no l)enerit from Him ; He can never pervade us ; neither can we unite with him in
4. Tbe truth is He cannot be known with our Pautbodha, W't can only perceive tlim with His Grace or Sivajnana.
2i6 5iv.\iNA\*A srnDHiySR [Bk. III.
Moksha. He cannot perform the Panchakntyas for our benefit. His existence will be like that of the flowers of the sky and of the rope formed of the hairs of the tortoise.
Adhikarana. III.
GOD IS NOT ANIRVACHANA. '
5. Why should not God be described as (Anirvachana) beins; neither Sat nor Asat nor Satasat ? Well, if the answer to the query whether God is existent or not should be that He is existent, then it only establishes that He is Sat. Hence He is Chit which is past our human thought and speech. It is Achit that can be perceived by our human mind. *
; HOW GOD CAN BE KNOWN. ''
6. 1 he known objects are Achit and perishable ; and the unknown is called Sat; and what is the use, as God virtually is non-existent ? [he knower, will perceive Him with His Grace as ananyn as the knower and the known are one and different and one-and-different. God will be known in the Form of Love (Arul) alone.
Adhikarana IV.
THE yogi's conception OF GOD NOT REAL.
7. If God can be meditated, t.hen as an object of our senses, He becomes Asat. If you regard Him "as not conceivable by our
6. This relation is the Advaita. Till the soul, by God's Grace becomes one with God, it is impossible to know Him. lu tbat condition too, as the soul is one with God, it cannot know Him as other than itself, and the soul itself is Sivam. But if the Jivanmukta should for a time regain his individual consciousness, then he may feel his experienc e of God, just as a man wakin{; from sleep speaks of his e.xperience in sleep. In the next Adhikarana, even the knowledge of Yogi is said to be unreal.
7. The various conceptions of the Yog' are pronounced , to be merely fictitious and symbolic. \'ide, notes on the 6th Sutra in my edition of bivajfwnabodham tor a fuller treatment of the subject.
A. IV.] SUPAKSHA — SUTRA ri. 21/
organs, even that it is of no use. If you contemplate Him a"? beyond contemplation, even then it gives you no benefit, as it is a mere fiction. If you contemplate Him as yourself, that is also a fiction. Giving up these fictitious ideas of God, the only way to know Him is by understanding with His Aru] or Grace.
WHY GOD C.^.NNOT BE PERCEIVED.
>
S. As^God is no^ different from the soul, as He is in the soul, and as He is the thinker of all the soul's thoughts, as in Him there is no distinction of ' I ' and ' mine ', tod canr.ot be perceived by the soul's intelligence.
SOUL IS AND IS NOT COD.
9. When ■'One only without a second ' is postulated, th;i very postulating implies ihat the thing postulated is different. God is not different either, as He is inseparably associated wiili you, and transcends aU discriminating intelligence. As He is ever ihc iusitii c/the soul, the soul can be said to Si\am.
D&^i^^^^i
8. The first three "itatcnients explain the AtKaiia relationship. 1 ho next ar;;i;irx-ot :>ho\vb that in (iod there ib no ciihliu>^.iiui), of J rial ur 11, jruina, am) jTicya. The next verM giv<;s a caution nut lo niibtakc tho »uul tor Oot.'.
24
SOTRA VII.
Atma Darsana.
Adhikarana I & II.
c
Sat cannot know, and asat CANNor i:xi t.
'I (. .
I. If cve'rylhing is Sat, then no conscious knowledge of any- thing can arise. If you s^y that Sat becomes the Icnower by union with Asat (its products — the organs), no ; Asat cannot appear in the presence of Sat, as no darkness can subsist in the presence of light. If you say that Asat itself is «lhe knower, no, it cannot be, as it cannot subsist in the presence of the Sat, and as it is merely the instrument of knowledge of another.
Adhikarana MI.
TU^ KNOWKR of ISO'lM la IIIH SOIL.
2. The knower who knows both Sat and Asat is the Atma (soul). It is neither Sat nor Asat. It is eternal and Satasat. It is not produced from either (as cause and effect). Yet it is pro- duced from them as tlie fragrance comes out of the flower.
IMPUKlTIliS ATTACH TO bOU.L AND NOT TO GOD.
3. Asat and Ajnana cannot attach tviemseh'es to the Sat and Jiianasvarupi and Jyoti (God). All impu|-,ities become attched to the soul. '1 he Vedas declare that the sUuls and Asat exist even eternally with Cod ; as in the instance of the sea and water and salt.
2. As Satasat, it is united to both and in union with each, it identi- fies itself with each so thorou;;lily that it becomes each. This is a {x:culitir characleristic of the Soul, which Tjofcssor Diun-^nioiid calls the law of assimilation.
3. The analogy of the sea is particularly note-worlliy. There is a woild oi dill'uiewcu buluecn the way this aiialo^'y is used by Vcdaulis and
A. IIJ.J srpAKSHA — >utu.\ v:i. 219-
the way it is explained by Siddhantis. The rur%apaksha view is thus set forth by a learned Svami.
"There is but one Atrnan, One Self, eternally pure, w cha:!geab!f^ Wikanged, and all these various charges are but appearances in that One Self. Upon it, name and form have painted all these streams ; it is the . form that made the wave different from the sea. Suppose the wave sub- sides, will the form remain ? No; it will vanish ; the existence of the wave v.as entirely dependent upon the sea, but the existence of the sea was no: at all dependent upon the ^vave. The foiha remains so long as the wave remains, but as soon as the wave leaves it, it vanishes, it cannot remain. This name and form is what it called Maya. It is this Maya that is making individuals, making one appear different from the other. Yet it has no existence. Maya cannot be said to exist. Form cannot exist because it depends upon another's existence. It cannot be said to non-exist, seeing that it makes all this difference. According to the Advaita Philosophy, then, this Maya or Ig. orai.ce, name and form or as it has been called in Europe, ' time, space and causality,' is out of this One Infinite existence, showing us the manifoldness of the Universe; in sub- stance this universe is one."
So according to this Svami, the One Infinite existence is God, and its Form is Maya and its name Ignorance ! GckI is the Sea, and the multi- formed waves, Maya. The one is uuchanged and unchargeable and yet Ihii cha::gts into inutiform waves which are but appearances. But it is on account of these charges and appearnces, dualistic knowledge, and ignor- ances, and sorrow and Samsara results, and the One Infinite Existence which is tter. ally pure becomes fviite and inifiirc\ It is on account of these gpf4araius, God becomes ^ man, a dog, a worm; and but for these a^ipearances Gcxi would r^nain a God. What converts indeed a Divinity into a brute cannot be umdtil and nonexistent, and of no moment as unreal and nbn-exi:>tent, and of no momunt as denotixl by the use of tha word 'but' in the sentences quoted above. If these changes and appear- ancess ate vital, how cau the One Iniinite Existence be called unchanged and uh{Jta»geaMe too? And what constitutes the real difference between chan^eahie and uncliaiigeablo? The very first dcfmiiions which the bcKinner in i'hysical Science meets with an: about 'stable' and 'unstable equilibriums', in nature. The 'stable' is that which remains unatfuc ted wnd without chant^e of form by tlin surrounding forces of nature. ' Unsta- ble* L rx..ly affected by those very same forces and lijcii forms are eaii'y
220 SIVAJXANA siddiiiyAr [Bk. III.
changed. And as examples are given, 'solids', for t lie 'stable', and 'liquids' and 'gases' for the 'unstable'. And what is here called the iinchanged and unchangeable ? It is the sea-water, which physicists expressly call unstable and unchangeable? And yet there is no congruity , in the comparison, and no contradiction in terins ! It is the sea-water that is called here unchangeahle and unchanged, which is ever the sport of the elements and the sun and the moon, which changes with each gust ol the wind and with each phase of the sun and the moon I This ever-changing and tempest-tossed and 'discoloured waters of the deep, are they to be compared with the unchangeable Iniinite One ! The horrors of an howling ifta who has not read of, if one has not actually witnessed.'' And that true poet of-nature makes his Wiranda truly wish
" Poor souls, they i)erished !
Had 1 been any God of power, «
1 would have sunk the sea within the earth." So we would have wished too there was no sea, and no God, if all our sufferings aed sorrows, poverty and miser)', hatred and all the evils of our Samsara-siigaya and ignorance, were hut appearances of this One God ! And then again, on the analogy as e.xplained above, what little of power and self-dependence (Svataniram) is left to this One Infinite Exist- ence ? Is it self-luminous and self-dependent or is it the sport of every chance ? The sea that is played on by every wind and tide cannot be said to have any power and independence. Much less this God who is played on by Maya and ignorance ? Our Svami eloquently asks, " suppose the wave subsides, will the form remain" ? But suppose we ask "when will the wave subside"? What answer will our Svami return to this question ? The waves will subside when tFie winds subsided. When will the winds subside ? Echo answers whep ? When will Maya and Avidya leave us? When our Karma ceas6s. When will our Karma cease? Echo answers when ?
The inherent fallacy in the use of this analogy as above stated is in taking the large body of sea-water as representig God. Though popular use justifies us in taking the sea-space and everything contained in it as the sea, j'et the true sense of the sea is the sea-space, containing water and cvtrything else, the all container, the foirmless, changeless and unchanging and infinite space. In this view how beautiful is Saint Meykaijjdiin's simile as expxiiaed by Ka'rr.tidoiya VaUalur and how full oi;
A. III.] SUPAKSHA — ?UTRA VII. 221
HE\CE GOD IS SVATANTRA AND SOIL IS ASV AT ANTRA.
4. The soul is called qualified Chit aud Sat, as it knows when taught and is eternal. God is eternally Pure and Free and Intelligent and by His grace, He frees the souls of their impurities.
•The Sea is bivam, Water is the Soul; Salt is Anava ^lala, Avidyu or Ignorance ; Ka^^nia is the Wind ; the feelings of ' I ' and * iMine' (Paiu Boiiha or Pasu Jfiana) are the waves. The First cause of all. in accord- ance with your Karma ever makes you revolve, as does a top, in various births in conjunction with yot;r external and internal senses.'
In this view, God's Supreme Omnipresence and Immanence in nature is positively brought out and his Supreme Self-dependence and Svatan- tratvam is net destroyed ; while the soul ib not left without freedom of uill and without means and hopes of salvation. By effort and practice, be can put down his Faiubodha or Jnana, and become balanced in good and bad acts C Karma j, submitting himself to the Will of the Lord, then he can reach the condition of Perfect Calm (Nirvana lit. non-flowing as water or air;. What for? To reflect the Glory and Light of the Supreme Lord and to lose himself in th^it Glory and Light. Look at ihe incom- parable words of Saint Tirumiilar.
" ^eoajjpjD Qfntiaikjsifo n-esajQ^ujiLi ^lo^snJir
•^O Yc Fools, who attempt to speak of the unspeakable,
Can you reach the linut&of the limitless Sea ?
An tlic wavelet'ft >tilIcH water of the deep,
If you lOLf.h peace ul mind,
Then surely will the I^rd \vitb braided hair
Appeat to you in faultless Glory.
'/:'^
:}t
220
SIVAJN'ANA SIDDIIIVAR
[Bk. III.
changed. And as examples are given, ' soiids ', oi the 'stable*, and 'liquids' and 'gases' for the 'unstable'. And V;at is here called the unchanged and unchangeable ? It is the sea-waer, which physicists expressly call unstable and unchangeable? And yethere is no congruity , in the comparison, and no contradiction in terin? ! is the sea-water that is called here Michangeahh and tt::cha>iged, which isner the sport of the elements and the sun and the moon, which changewuh each gust of the wind and with each phase of the sun and the moon This ever-changing and tempest- tossed and 'discoloured waters of th<deep, are they to be compared with the unchangeable Infinite One ! Thaorrors of an howling s.ea who has not read of, if one has not actually ilnessed? And that true poet of.nature makes his Miranda truly wish
" Poor souls, they perished 1
Had I been any God of power,
1 would have sunk the sea within the earth." So we would have wished too there was no se, and no God, if all our sufferings aed sorrows, poverty and misery, hatid and all the evils of our Samsara-sdgaya and ignorance, were bui appearare'^ of this One God 1 And then again, on the analogy as explaine above, what little of power and self-dependence (Svatantram) is left to tis One Infinite Exist- ence ? Is it self-luminous and self-dependent or it the sport of ever' chance ? The sea that is played on by every wii and tide cannot said to have any power and independence. Muchiess this God wl played on by Maya and ignorance ? Our Svami elooently asks, " si the wave subsides, will the form remain" ? But siipose we ask will the wave subside " ? What answfer will our Svami retu question ? The waves will subside when ttte wins subsif' will the winds subside ? Echo answers whey? k'hen ^ Avidya leave us ? When our Karma ceases. Wen ^ cease ? Echo answers when ? !
The inherent fallacy in the use of this analogy^ taking the large body of sea-water as representig G(| use justifies us in taking the sea -space and every' the sea, yet the true sense of the sea is the and everything else, the all container, unchanging and infinite space. In this Meykandiin's simile as exp,aixied by Kanr,^
^***
;^A
^it3^
A. HI.'
4. The so
whai taught a. and Inteiiigeii: impurities.
'AV*;'?!^ — ?tl'n?A \1J.
-a I
Chiiand Sat, as it bv'-v- .:. God -is eternally Pure aixi ¥— < gi-wx, He frees the souls «.
otkis
\20
*The Sea is b: or Ignorance ; K ' Bodha or Pasu an^e with your 1 births in ccmjuE^:,
In this \-iew. ' is positivdy b:; tratvam is net c
" f : is the Soul ; Salt is Anava '
- .\ iad ; the feelings of ' I ' aac T the waves. The First cause « *-- makes you revolve, as does s wt yoyr extensd and imernal senses ..preme Omnipresence and I: and his Supreme Self-depeajsi- ...e the soul is not left wiafc^
*
uill and without me^^a and hopes of salvation. By e- he can put down his ft jbodha or Jnana, and becait "s and bad acts (Karma , ibmitting himself to the VC?
: of Perfect Calm (Nir To reflect the Glory
ir. theft Glory an'
'-molar.
lie
.ias
and
id own
. comprise are of thre«
he can reach the l water or air). '" Lord and to Ic^ parable words o
is Cbitsakti «r lie soul, by :» mound tbep**^
.nally i« '^ ''^"'^^ ,t and be^A'^:*^ '^ ./ara, anc ii--~ ittisakti, Pa^ .s appenOA"'
hod,
iting
lu disci-
c powfirs.
the Acluirya
.111 be given to a
I'.iUa l.^^ralimachilri
.tie reader in releried
roin the coriimcnlarics.
'. «.. I
SCTf<A VIIJ.
Adhikarana I.
TllK WAY JNANA IS IMPARTKD TC THi: f^OlT.. ,
I. Just as ihc King's son taken and brought up amonij savas^es did not know himself to be different from the others till his true father came, and separating him from his wild associates, acknowledged him as his own, and had him respected even as himself. So also, does our Lord appearing as the Gracious Guru separate the sorrowing soul, which is caught amofg the savages of the live senses and is unable to know his own greatness or that of this I'Vlend from its sensory environments, and purifying it of its dross and transforming it even into His own Glory, places it under Mis Flowery Foot.
HOW nn-Fi:RKNT souls are eilOWN GRACE.
■2. 'I he souls are divided into three classes namely Vijnlna- kalar, Pralayakalar and Sakalar. They have respectively attached to them, Anava Mala, Anava Mala and Karma Mala, Anava Mala and Maya Mala. I'o the first two classes of souls, the Supreme with limitless grace shows Himself m Flis Niradhara condition and removes their mala by the two kinds of His ^"akti- nipada (called Tivara and Tlvaratara). To the Sakalars, He shows Himself in the form of the Guru when their mala had become balanced, and removes their sins by ipeans of the four kinds of saktinipdUa.
2. Both Vijnanakalars and Pra]ayakalars have burnt up their Guna body, formed of Prakrit! matter, by the strength of their tapas and yoga. The Vijuiinakalar had also burnt up Karma, and his ATjava or individual- ity alone exists and which separates him from Scvam. And when this individuality also ceases, the supreme union is established. The Vijnana- kalars are of various grades called Pakkuvar (fully matured) and Apakhivar (not fully niaturedj. The latter divide themselves into Uttama, Madhyafna
* ' SUP\J^-^ — SUTRA VIll. 223
r
I
MatOrvi''- '^'^''^S OF DlIvHA.
3, DifTerent \vi ? daiW which the Acharya removes sin are Nayana Dlksha (by lilcarje), Spaisa Dikshd (by the touch) I'dc/iaka D'lks/iiJ (by N'ir\|hing Mantras), Mauasa Diks/ia (by identifying himself with ty Chela), Sastra Dikshd 1 by imparting instruction), Yoi^a Oikslia {by entering the Chela's soul by Vogi). The forms of Hotri Dik:-.ha (sacrihcial Diksha) are also various , and they are 'divided int<5 jfiaria and Kriya Dikshiis. jfiana ^)ik^.ha, are mental acts ; Kriya I.)iksha is given wah the aid of Homa and sacrifices. Kriya Dik^ha again subdivides itself into Bij.nn and Nirbijam.
and Adhama and Vijaanakalakevalas. Th* Uiiamas are the Anusadaiivas and have material bodies formed ol Sadakya talva. The Mahhyamas are the Ashtavidyeiviras and dwell in livara tatva. The Adhamas are the Mahamantras, who dwell in ^uddha-vidyd tatva. N'ijuaiiakala kevalas dwell below this tarva and above Aiuddha Maya. The Anusadasivas and \ idyesvaras become lords of creation etc., also.
The Frajayakalars dwell in the repons of the Kalilti tatvas and own an eight-fold body (Puri-ashtaka;, and are divided into three classes.
ITie Sakalars dwell in jhe regions below Mulaprakriti and comprise all living beings, men, Asuras and Devas up to N'ishiiu and are ol three cla.sf-cs.
Sa/tiiiif'ada is the "descending of the God's Grace, His Chit^akti or divine light." Ab this light enters more and more into the soul, by the rubbing off of th dirt and uneven edges (malaj which sunound the puie crystal, (soul;, the more and moth docs it shine, when finally it is inclistin- guisliably covered up and clothed by the divine light and becomes ono with it The four kinds are Manda, Maiidatara, 1 Ivara, and 1 ivaratara. Ihesc four ^re presi(|cd o\er respectively by Nivritiiiakti, I'ralishfabakti, Vidyasakti arwl bantisakti. hec Table of Tatvas appended herewith and the Tamil commentaries for more detailed infoimation regarding the different classes of souls.
3. Dlksha is from a root * Di' mea:iing to shine. The original use of the word is in connection with the soma sac ritice and meant the initiatory rite ot consideration. In tlie days of tlu: Mahabhurat, the word had under- gune a < hango lonse^iucnt on the change of reli.'^ious polity ilbclf. it iitcuni the iuiiialoiy iitcuf puiilicativu Lcfoic the Chela i-j given hib
224 blVAJXAN'A SIDD [Bk. III.
MRBIJA PiKSHA DE
4. Nirbija Diksha is what can I en to children, to the
very young and very old people, and J. 'men and worldly men,
and ihe sick. 1 he Acharya's son anc t novices (Samayij are
Utadssam. And we quote the following passage from Mahabhaiaia (^Anusasana Parvam b5) wherein Lord Krishna himself describes how he got his Diksha, from Upamanyvi Maharishi, who recounts to him the glories of riim, who is the Lord of Sacrifices a d Vows and who gives him certain mantras and asks uim to recite them continuously. " Eight days, O Bharata, passed there like an hour, all of us thus being occupied with talk on Mahadeva. On the eighth day / ur.dev.iiei.t the Diksha, according to due rites, at the hands of that Brahmana i Upamanyu ). I received the staff from fiis hands. I underwent the prescribed shave. 1 took up a quantity of Kuca blades in my hand. I wore rag for my vestments. I rubbed my person with ghee. I encircled a cord of munja grass round my loins. For one month 1 lived on fruits. The second month 1 subsisted upon water. The third, the fourth and the fifth months, I passed living upon air alone. 1 stood all the while supporting myself on one foot, and my arms also raised upwards and foregoing sleep the while.* I then beheld, O Bharata, in the firmatnent an effulgence, O son of Pandu, 1 saw a cloud looking like a mass of blue hills, adorned with rows of cranes, embellished with many a grand rainbow, wi'th flashes of lightning, and the thuuder-fire looking like eyes set on it. Within that cloud was the puissant Alahadeva Himself of dazzling splendour, accompanied by His spouse Uma."
And It is our contention that in the Mahabharata days, the Agama rites had replaced or were replacing the old sacrificial rites of the Vedas, and modern India differs very little froiii the days of this period but for the rise of the r>ew sects. And the Saivites all over India forming nearly ninety percent of the population retain the'same traditions ; and the initiatory rites of Saivas of lo-day are also called I^''iksha, accompanietl formally by Homa and Yajna, the various forms of which are discussed in the next stanzas.
4. Tlic division here is into what is called Samaya, Visesha and Nirvana Diksha. Those who are entitled to Samaya Diksha are those in the Dasa and Satputramarga. The Sahamargis are entitled to Viiesha Diksha; and juilnamargis to Nirvana Diksha. '*
* Our readers will recall the famous pose of Arjuna in his tapas at Kailuui at: icpicicuted in "The bc\t:n Tagoda."
A. I.] S'JPAKSHA — SUTRA Vlll. 225
purified by '.he initiator^' re'igious ntes (Fama)il!l)arH) and are laught to peribrm the daily rites as far as possible. 'Ihese belong- to the class of Niradhikara initiates. 1 hose who go up higher arc .-^(Y/ji'^Jra initiates. Nirvana Dikshs is also of t\v"> kinds. Satyo Nirvana which leads one at once into Moksha and Asatyo Nirw'iria which leads him only after the parting with the body,
T>in VARIOt.'S FORMS OH SABlJA DiKbH V » »
5. To the highly advanced in learning and character is granted the excellent Sabija Dilcsha. 'I hey are taughl the Nifya, JS'aii;iitfi/ca and Kd»iya duiies. and become clothed with authority as Sathakas, (Cbelas) and Achar>*as. and attain Irecdom. 1 hey are also called Lokadharminis, and iivadharminis. The divisi<jn into Samaya, Vi^e^ha an<i Nirvan.i and Abhishcka comprise the above.
ruf: PVRro:-c o^ djkshA 1? the pvkif:c.«.tion or- thk adhv.vs.
6. Hara destroys the births of the three classes of people mentioned above, by removing their mala, by purifying their Adhvas by means of the Kriya or J nana L'iksha. 1 he pure Adhvas ^paihs) are six in number, nanely, Mantni, Pada, Vart^a, bhuvana, Tatva, and Kala. Of these the lower one is pervaded by the one above in the above mentioned order. '1 hi- last, Ka'a is pervaded by bakti, and bakti's place is in S'-va:ii.
TIIE AUm'Ab AS MANIFESTED BV THE ;.lVRnTI AND PK .T ISllTlTA KALAS.
7. 'I he first five Adhvuis are evolved from the five Kalas. From the Nivfitti Kalifare evolved Mantras two, Pada twenty-
5. Kitya duiies conaibt in bathing and ablmious, worship of God, and keeping', up of th^ sacrc<l tites etc. Nainiittika consi-st in consecrating iinagcb of (jod, in perJorming Dil:sha, anti impailing laio\vlal;;e to disci- ple*. Kaniya consisis in Japam and l^uja with inieni to HCijuirc powfa"s. i»athakai> iuc only cniitied to pL-rform .Nityaand hamya ; the .Xcliarya can perform ail the three. Lokadharmipi I)il<i>ha ib wliat '.an be given U> u OfikaWna. bivadhannipi cao ouly be gtantcd to a Nai^htika I:ii:ihm<ichari by a Naish'^ika BrahtnaLhari. For furtlicr detaib, the reader i'j relcrttd to the commentary erf j6a.napTak<ti>ar.
7. Trc detailt oi a)l thrjt ihould be learnt from the f.oriimcnUirlca,
22(5 blVAjNANA SIDDUIVAK [Bl<. HI.
eight, Varna one, Bhuvana loS, Tatva one, namely earlli, and its deity is Brahma. From Pratisht'id Kala are evolved Mantras two, Pada twenty-one, Varna twenty-four, Bhuvana fifty-six, Tatvas twentj-three ; and its deity is Vishnu.
THE ADHVAS AS M AMFiCSTL 1> BY VIDVA AM) SANTI K.M.AS.
8. Fram the Vidya Kala are evolved Mantras two, Pi^da twenty, X'arpa seven, Bhuvana twenty-seven, Tatvas spven, and its deity is the imperishable Rudra. From Santi Kala are evolved Mantras two, Pada eleven, Varna three, Bhuvana eighteen, and Tatvas ihree, and its deity is Maheavara.
JHE ADHVAS AS MA^'IFIC TED By SANTVATiTA KALA,
V
9. From the Slntyatita Kala arc evolved Mantras three, Pada one, Varna sixteen. Bhuvana fifteen, Tatv''as two, and its deity is Sadabiva. " Hence the total number of Mantras is eleven, I'ada eighly-one, Varna fifty-one, Bhuvana 224, 1 atva thirty-six, and Kala five. '
HOW THi; DU-rr.KENT KINDS OF KAKMA AkU DE: TKOVKD liV THE UniNIi; GLKC.
10. The Karma i>crformed by the .souls by mind, speech and body arc destroyed by these being made to eat the fruits through their cause, the six Adiivas. After the eating thereof, the Ana\a Mala is matured and iJie souls reach a stage of sufficient dc\elop- ment when God appears as the Guru, and destroys the Akdmya l\arma, .so that it may not lead to fut,nre births, and also the Anava mala, i lie Prarabdha Karma is destroyed by the purific- ation of the Adlu'os, and by experience in the body.
10. So that it followb that both Sanchita and Prarabdha Karma can only be destroyed by man's own individual efforts by purifying his facult- ies (.\dhvas) and by tasting the fruits of both good and evil. It is then the Jn<ina:harya appsars and perfects him with his bare touch, by sun- dering the Karma root, and Mu!a lOot. Ik-nce the impoitaucc of the puiiiication ul the AiV^xa^.
A. II.] Stip.\K?ll.\ — SUTRA VIII. 227
Adhikarana II.
THC VARIOL'S STAGE ^ IN ON'./s RELIGIOUS EVOLUTION.
ri. li" one leaving the alien religions, enters the orthodox fold and plods through the paths of Smritis and various Asramas and their duties, practices rare Tapas, and learns rare Vidyas, and' ni^sters the X'edas and understands the excellent Puranas, and reaching a tlear kno\v;*edge of the truths of the Vedas (Vedanla) steps beyond, he will then reach the heights of the Saiva Siddhanla. And after practising Charya, Kriya, and Yoga, he will reach the foot of Siva by means of J liana.
THE DIFFERE.NT ENDS OF DIFFERENT PEOPLE. ■•
12. People be'ieve that the pleasures derived in the company of j-oung and Leautiful damsels is the highest Mukii. Others believe a residence in the different heavens as the highest Mukti ;
ir. Every one must at one time or other either in the present life or in the past pass and have passed tlirough these various phases of thought and action. At all times and in all ages, and in aU countries, there have been people who have hacl no thought except for themselves and their plea.-.ures, who liave denied any other existence but this, who 1 ave denied the existence of any soul or God, who have caied more for the letter of tiie law and the forms of religion than for the spirit, who have lost their head and heart in endless learning and vain disputations, and who mistake symbols for truth. The path of reaching truth is indeed difficult but as men's capacities and developments are varied they canriot but remain in these conditions till their mind is opened out and liberated. And the really tiue and universal religion must recognise the necessity fcr all these stages and beliefs and provide for them. The paths of Charya, Kriya, Yoga, etc., open out only after' reaching a truly developed religious and spiritual seiitiment, and then most religious emotion i:; reaily distinct in kind from mere intellection or perception of ceitain bare truths, Nitya,- nitya-vivekam etc., and hence the latter should not be confounded with the above, and its pjace is very low in the scale of one's spiritual deveJop»neT\t.
12. bach belief and action is consequ/^nt on the particular ends in lifo, wbi:h each 0.18 gradually places before ^iinseU ; and each one thinks his
22S 5]VAJXA\A ^IDPIIIVAR [Bk. Hi.
Others postulate the annihilation of the five Skandas as the end ;
and others again, the becoming possessed of the eight attributes ;
others postulate a condition analogous to stone , and others,
Viveka, (knowledge of oneself as God) ; and others say that the
becoming of the true form of God is the end. What we postulate
•is that the reaching of the Foot of God is the true Mukti.
t-
'IMK DEFlNrnON OF A UNIVERSAL RELIGION.
< (•
idejil is the best and would not be couvinced that it is not the best. As you stay in g noaiigo grove, yoUfWill find different persons entering it with certain definite objects. Some come in to carry away the dropped fuel, and twigs and dead leaves. Others come in for the bunf.hes of the leaves, others came in to gather the fallen young raw fruit a/.fi, and others again for the ^fuily grown unripe fruits, -and others go in for the fruits. Some have greater relish for the unripe fruits than for the ripe fruits : (especi- ally the taste gets peculiarly developed among pregnant women who will not be satisfied by the ofier of the most tasty fruits; ; and some have a liking for fruits v/ith a dash of sourness in it. And when people eat fruits, some think it sweet to bite and eat the fruit whole. Some are particulstr how they clean it; and cut it and some would press the juics carefully and then alone taste it. There is no accounting for tastes as we say ; and each derives some pleasure and profit no doubt and yet any hoixest thinker cannot fail to see that there are various degree^ of pleasure and profit, differing in quality and quantity.
The ei{;ht attributer, (f>iessr(^€;mi}:) of Jainistn is Aoanta-jaanam, Ananta-daiianajii, Ananta-vayara, Ananta-SukJ^am, Nir-niimam, Nir-got- ram, Nir-^'iyosbyani, Sakala-samyata-bhavaiu. In KuraJ, chap. i,v. 9, where the word oscia'^eiw^j.^tfwW' o::curs, Parimelalagar, that prince among tommentators, interprets the word according to the Saivagamas rejecting other interpretations; ;»co.rr..«j;ff^ (gj^su self-dependent, ^iuo^i^uiSlear iQ)j$ oi the immaculate in body, ^lupsas iLfemn^'GSTfi^se^ self-luminous, Qpp^Qpssan fii&i all-knowing, ^u.suujr^Ceau utrriaioffiesr ii:(^^e\) eter- nally free, Gu/r^^t^JsiDi—aDto all-gracious, ^jriiiSailisrruQpsasL-eiDw limitless bliss. It requiies indeed very little trouble to refute the fallacious belief that Saint TiruvaUuvar was. a Jain or a Buddhist,
A. II.]
SUPAKSHA — ?UTRA Vin.
229
13. Religions and postulates and text books are various, and conilict* one with the other. It is asked which is the true religion, which the true postulate, and whith the true book. That is the true Religion, Postulate and Book, which not conjiicting with this or that, comprises reasonably everything loithiii its ozvn folds. Hence all these are comprised* by the Yedas aivd Saivaga- mas. And these two latter are imbedded under the sacred toot of Ilara. *
THE IMPORTANCE OF VEDAS AND .^GAMAS.
14. As ihey expound ail the truths, the Vedas and .^gamas are called " Mudal Nul," " Revealed Books." Their immeasurable meanings are given out duly by those who possess the Grace of God. Others tr>' to interpret them according to their own sen^^e
13. No one can cavi! at the definition herein given, though they naay uot aKfee with the position tha* Saiva Sidtlhanta is the supreme religion. An<l we confess to not having received a better defiinition. Elsewhere we have written on the historical and universal aspects of Saivaism; and we need only ask to-day why books like bivajtlanabodhain
*
and Tayurrunavar's poems are kccepied by all the different schools as expressing their own truths. A distinguished Madhva friend of mine told me after he read thro^h Sivajnanabodham that he was n)istaken in supposing that I wa^ an Advaiti. A learned and zealous brlvaishijava scholar has wiutcn a key or mi.roscoiie to the twelve iiokas of the satiie book. And all followers of Sartkara treat i: only as one of their own books.
14. 'Mudal Nul is defined ais the Books revealed by the Supreme Ileing devoid r>f ail imoerfc- tions, 'Vali Nul' as Hooks agreeing with tiie Mudal Sul m tlieir conclustoris, but varying if necessary in othw dttjulk " Sarbn Nul " though following both the above, yet iiuy coniaui varuuuQj A^d JtfieicD^e*.
2?R
SIV.MXANA ^IDDHIVAR
[Bk. III.
Others postulate the annihilation of the five Skandas as the end ;
and others again, the becoming possessed of the eight attributes ;
others postulate a condition analogous to stoue , and others,
Viveka, (knowledge of oneself as God) ; and others say that the
becoming of the true form of God is the end. What we postulate
-is that the reaching of the Foot of God is the true Mukli.
t-
■niK DEFINITION OF A UNIVERSAI. RELIGION.
< (•
ide;il is the best; and would not be couvinced that it is not the bast. As you stay in g aoaiigo grove, yoUfWill find different persons entering it witli certain definite objects. Some come in to carry away the dropped fuel, and twigs and dead leaves. Others come in for the bunches of the leaves, others came in to gather the fallen young raw fruit q/a), and others again for the »fuily grown unripe fruits, -and others go in for the fruits. Some have greater relish for the unripe fruits than for the ripe fruits: (especi- ally the taste gets peculiarly developed among pregnant women who will not be satisfied by the offer of the most tasty fruits) ; and some have a liking for fruits v/ith a dash of sourness in it. And when people eat fruits, some think it sweet to bite and eat the fruit whole. Some are particular how they clean it ; and cut it and some would press the juice carefully and then alone taste it. There is no accounting for tastes as we say; and each derives sotue pleasure and profit no doubt and yet any honest thinker cannot fail to see that there are various degrees oi pleasure and profit, difft'ring in quality and quantity.
The ei{jht attributes (f./«»r(565WLc) of Jainisrij is Ananta-jnanam, Auanta-dariar.<un, Auanta-vuyara, Ananta-§uk{iam, Nir-namam, Nir-got- ram, Nir-i"iyasbyain, Sakala-samyata-bhavatii. In Kura], chap. i,v. g, where the wo»d &^(^&ii4^9^ occurs, Parimelalagar, that prince among commentators, interprets the word according to the Saivagamas rejecting other interpretatious .• ^«?rii.uj/>5 (OTj^sx. self-dependent, ^Luo^i—uiSlesr iQf/s eo the immaculate in body, '^ujjbss)^ iLi(sssrn^ssr(^se\i self-luminous, QppffiQpeeeih ^&i all-knowing, ^^:U.stiuiT'tQs>j utrf-^. ^oBesr $^(9)^eo eter- nally free, Gu/r^jigjOTi-sDrfl all-gracious, Q/jriiiJ'oiV^(_'(3osa)i_GDu) limitless bliss. It requires indeed very little trouble to refute the fallacious belief that Saint TixuvaU'-^var was. a Jain or a Buddbisc.
*
i
'4r*W. »
Vi^iTTmr-aafea
ii^,^
A. If.] SL'PAKSHA — ?UTRA Vlll. 229
13. Religions and postulates and text books are various, and conilict* one with the other. It is asked which is the true religion, which the true postulate, and wh?ch the true book. T/iaf is the true Religion, Postulate and Book, whicfi not conjlicting icitli this or that, comprises reasonably everything loifhin its ozvn folds. Hence all these are comprised* by the Yedas aiTd Saivaga- mas. And these two latter are imbedded under the sacred Foot of Ilara. *
THE IMPORTANCE OF VEDAS AND AGAMAS.
14. As ihey expound all the truths, the V'edas and .Agamas are called " Mudal Nul," " Revealed Books." Their immeasurable meanings are given out duly by those who possess the Grace of God. Others try to interpret them according to their own sen:ie
13. No one can cavil at the definition herein pven, though they may act a^ree with the position that Saiva Sidiihanta is the supreme rdigjon. Ao»l we confess to not having received a better defiinition. Elsewhere we have written on the historiral and universal aspects of baivaisnri; and we need only ask to-day why books like bivajnanabodham
*
and Tayunutr.avar's poems are kccepied by all the dififerent schools as expressing tncir own truths. A distinguished Madhva friend of mine told me after he read throA^h Sivajaanahodharn that he was mistaken in supposing that 1 wa^ an Advaiti. A learned and zealous brlvaish;iava sci.o^ar ha.^ wriiten a key or mi rosco[;e to the twelve tiokas of the satne bcK^k. tVM ail fcJlouers of Sartkara treat i: only as one of their own book:>.
14. • Mud^l Nut ' is defined as the Books revealed by the Supreme l>-m({ devoid fif ail imoerfctions. ' Vati Nhl ' as Ilooks aijreeing witli liie Mudd Sul in tlieir conciusioiu, but varying if necessary m other detail*. " .Viir6M Nu/ " thouf(i) following bo:h the above, yet iiuy coniaiu VATiaciuQ^i a^d JifTstencCi.
« M^ »-^r — r^sr
rcT-r— aasffl
i##l
230 ^IVAJNAN'A SIDDl II VAR [Hk. 111.
and found various schools. Smrilis and Purai;ias and KalT. Sastras etc., form *' Vali Nul" {svl^jjts^), "Guide books". The Vedanla and Upaiigas form " Sarbd Nrd " (^/ttl/ j»-a)) "aid books " Noihing can compare however vvilh the Vedas and Agamas. We cannot find anything to say to those who would assert otherwise.
WHAT ARE PURVAPAKMIA AND ?IDDH.VNTA WORKS ?
15. The only real books are the Vedas and Saivagamas. 'All other books are derived from these. These two books were eter- nally revealed by the Perfect God. Of them, the Vedas z^ve general, and given out for all ; the Agamas are special and revealed for the benefit of the blessed, and ihoy contain the essential truths of the \'edas ana! X'edanta. lleaee all other books are Purvapaksha books and the Sivagamas alone are Siddhanta Works?
THi; GOAL OK SIDDH.'VNTA,
16. In the .Siddhanta, the .Supreme Siva has graciously revealed that He will, even in one birth, make His devotees Jivan- muktas, after removing their Mala, hy bathing them in the Ocean of I nana and making them drink of Bliss, and freeing them of all future births, will place them under His Feet of Final Mukti. Yet how mad is the world in not believing these Holy words and falling into sin and perdition by saying all sorts of things.
THi: CHARACTERISTICS 01- THE SUPRE.ME GOD.
17. He is the Supreme Lord, in whom all Intelligence, all Power, and all Beneficence is inherent. His Omniscience is mani- fest by His Revealed Works, the Vedas, .and Agamas. His Omni- potence is manifest by His granting the deserts of those who follow and don't follow His commands. As Me removes their Karma by makine them eat their twin fruits, He is beneficent. ' We behold all these Glories in Our Lord Siva.
THE lOrR M.\KGAS OF RE.\CH1.\G GOD.
18. 1 he four ways of reaching God are Saninavi^a, Saha- marga, Satputramarga and Dasamarga. Ihe-c four margas are
17. The very symbols of God §iva show forth His glorious Power, as the autlior of cieatioii, development and Regeneration, TiieUiaiam, and P>Uss.
t •
A. II.] SUPAKSIIA — SUTRA VIII. 23 1
also called jfiana and Yoga, Kriya and Charya-padas. The)' will respectively lead one to Suynjya, Scinlf^ya, SCiniipya and Sulo/ca Mukti. Ihe first kindofMukti attained by Jnuna-mrirga is the final Bliss, < Para-niiikti) the rest are called Pada-niukti.
U.lSAMAKoA UXPLAINICL).
19. Washing and cleaning God's Temples, culling flowers and making various garjands for the adornment of God, founding flower-gardens, and lighting temples, and praising C^od, and obey- ing the commands of God's devotees, alter bowing and humbly receiving their orders, all these are the duties of the Dasamarga, and tho.-5e who work in this path will surely reach Sivaloka.
SATPCrRANr.\RGA EXPLAlNtG.
70. Taking, the fresh and fragrant flowc'rs, Df4f>a and D'lpa, Tiruman jana, and food, ar.d purifying in all the five different ways, and establishing God's symbol {^A^fsai^n^^) and invoking God's Presence therein as Al! Intelligence and Light, and worship])ing the same in all love, and praying to God and praising Him, and performing also Agnihotra etc, all these comprise the duties of Kriyamarga. They v\ho, observe these duties daily will reach Gods Presence.
SAIIAMAKGA EXl'LMNED.
21. In Sahamar^a, one has to control his senses, stop his breaths, and fix his mind, and explore t!.e secretb of the six Aditdras and know their C;*ods, and passing beyond into the
21. The eight forms of*Yoj,'a are Yowja, Niyama, Ataua, Praniyama, f'rutyilara, Dharana, Dhyva, Saumdhi. Of thebe, the last five arc only bct iorth in the text, and thc'liisl three are asbniuod.
Varna conbisis in Ahimsa, Sufyai:, refrainin{j Ironj theft, celibacy or ctia:>tity, merci(ijh)css, devoid of deceitfulm-ss, conlcntediiebS, courajje, taking; little food, and purity.
Styania too&istb in perlorming Taf'ti';, and /a /-an, and Vratam, believ- ing in (jud, and worshipping Him, and reading and inedKatinj^ on tliu ba:>Ua<>, bcin^ i hcerf ul, fearful uf evil, and intellif^cnt.
'Ihe /l«i"<ii arc Svafiiku$aiia, Comukhikiura, I'adniiisaua, Virjia^'a, Stiuhfuiiia, LffhiJ/yiwa, .^Jiiht umi u, und Mayuru»ai.a.
' »
232 5lV.\.lN.\NA SmPMlYXR [Bk. 111.
regions of the br-ighl Chandramai^f^ala, one has to drink deep of the Anirita filling his eyery pore, and dwell fixedly on the Supreme I ighls. If one performs this Yoga of eight kinds, his -sins will fall off and he will get the form of God Himself.
SANMARGA tXPLAINBD,
2 2. In Sanmarga, one studies all the various arts and sciences and \'edas and Puranas and the different religions, and after rating all other knowledge as low, the holds on to the truth of Tri- padartha and finding tfie Path of reaching God .'Diva, and realising the non-distinction o{ Jhdtnni, J nana and Jueya, 1 le bt-comes one with God. .Such great men reach Sivam.
D1FFKRENCI-: OF JNANA AND KARMAMAKO.VS.
23. Rednig jnana Sastras, and teaching an^ explaining them to others, learning them from others, and pondering over their purport, these constitute Jnana worship or Yajiia. and will lead one to the Feet of the Lord. Pure Karma-yajna, Tapas-yajna, japa-yajna, and Dhyana-yajna are each one superior to the one below, and will only induce Bhoga. Ilenco I nana worship is alone pursued by all those who know \.h<^ Mokshamarga.
DTFFl-KtNCE BETWEEN THOSE WHO ENTER S.".N{.\DU1 AND THOSE WHO DO NOT,
?.\. Listening to words of wisdom, meditating on them, clearly perceiving the truth, and Samadhi are the four forms of Jf)ana. Those who attain to San.-adhi at once attain Moksha. '1 hose who do not come up to this cond^ition become Lords of the { leavenly worlds and enjoy great bliss, and by the grace ot God, are reborn in good families, and by the grace o\ Jnanacharya attain to Samadhi, and the F"eet of the Lord.
DIFFERENCE OF VEDIC AND AGAMAM.^RC.AS.
25. Those who perform deeds of charity, Karma-yajnas, Pilgrimages to Holy-waters, observe Asrama duties, and perform Tapas, Santi-vratas, and Karma-yoga will attain to the Highest worlds and will be reborn in no time. I'hose wlio perform jnana- yoga aiid Kriya and Chary a will attain to Pada Mukti; and at the
« » «
A. II.] SUPAKSHA— SilTRA MIT. 233
end of time, if ihey do not yet deserve God's grace, they will be reborn and will attain to Siva by Jnanamarga. If they deserve God's grace, ihey will at once attain God's Feet.
THE MERIT OF GIFTS TO SIVAJNANIS.
26. Even if ver}' slight gifts are made to Sivajiianis, these will increise like the earth into mountains, and the donors will be prevented from falling^ into the ocean of births, and will enjoy supreme happiness in the higher worlds, and losing their sin, they will get one more holy birih, and will even without going through Charya, Kriya, and Yoga attain supreme knowledge and the Lotus Feet of the Lord.
SLPRF.ME MOK5HA IP ALONF. ATTAINABLE BY JNANA
27. The Yedas, Agamas and Puranas proclaim that by I nana alone is attainable Moksha, and 3'et what can we say to those fools who assert otherwise. By Ajnana (Karma) is begotten Fhandam, (attachment). By true J nana is attained freedom. As the darkness Hies away before light, so Ajnana vanishes, and with it Bhandam, and freedom is attained. By J nana, we do not mean the J nana proclaimed by all kinds of low dogmatists but the Knowledge and Love of the One True God.
27. The language of this stanza is plain. T\ic Highest bliss is alone attainable by the aituinment of the Highest Jfiana. The other Margas, Charya, Kriya and Yoga are only steps leading up to Jaana. 'i he fust two Margas are usiuilly tailed .'Bhaktimirgas by other schools but the nord Bhakti is so vague in Its acceptation that it is not taken here to mean a particular Marga. Th*. word is as loosely applied as the word JTami, and what is real Bhakti aVid what is real Jnana has to he determined. But as a matter of fact, Bhakti or love of Go<l in any sense is essential in all the four MArgas we have indicated above. It is love that guides the Charyavan, Kriyavin and Yogi and Jflani. Without this essential love, all their acts would only be bare hypotricy. And Jfiina or knowledge too, is implied in our bhavanas in the lower Margas. But this knowledge is more and more symbolic in the lower stages, and as we ascend in spiritual pov.er and • love, it will bc< ome n.ore and more real.
The greate>t falls' y ut.(,<;nlc^ in coijtra:.iiug Btukli aud Jiuwia. i hcte is 3<J
232 SIVA.1N.\N\ SlDPfllYSR [B]<. III.
regions of the bright ChandramaTjc^ala, one ha^ to drink deep of the Amrita filling: his eyety pore, and dwell fixedly on lire Supreme lights. If one performs this Yoga of eight kinds, his sins will fall off and he will get the form of God Himself.
SANM.^KGA KXPLAINKD,
2 2. In Sanmarga, one studies all the various arts and sciences and \'edas and Puranas and the different religions, and after rating all other knowledge as low, the holds on to the truth of Tri- padartha and finding the Path of reaching God Siva, and realising the non-distinction oi JTuituru^ JTiana and Jncya, I le becomes one with God. Such great men reach Sivam.
DU-HKKENC1-; OF* JNANA AND KARMA'.fAKCAS.
23. Reding jnana Sastras, and teaching an^ explaining them to others, learning them from others, and pondering over theij- purport, these constitute Jnana worship or Yajiiar and will lead one to the Feet of the Lord. Pure Karma-yajna, Tapas-yajna, japa-yajna, and Dhyana-yajna are each one superior to the one below, and will only induce Bhoga. Hence Jnana worship is alone pursued by all those who know th^ Mokshamarga.
Dtri-i:Ki;.N-ci: BcnvEtN Tiiosi; who i:ntick bAM.\um
AND TIIOSi; WHO DO NOT,
.?4. Listening to words of wisdom, meditating on them, clearly perceiving the truth, and Samadhi are the four forms of Jnana. Those who attain to San.adhi at once attain Moksha. '1 hose who do not come up to this condition bicome i,ords of the I leavenly worlds and enjoy great bliss, and by the grace of God, are reborn in good families, and by the grace of Jnanachtirya attain to bamadhi, and the Feet of the Lord.
DIFI'fiKENCE OK VEDIC AND .^Cf.•\.MA^^ARGAS.
23,
Those who perform deeds of charity, Karma-yajnas, Pilgrimages to Holy-waters, observe Asrama duties, and perform Tapas, Santi-vratas, and Karma-yoga will attain to the Highest worlds and will be reborn in no time. Ihose who periorm Jnana- yoga and Knya and C'harya will attain to F\ida Mukti; and at the
■>!
*l
t •
9i?i»
mmm^'^.w^T^'^'m'.^ ,
c^ o -« ■
A. II.]
SUPAKSHA — SUTRA VIII.
233
end of time, if they do not yet deserve God's grace, they will be reborn and will attain to Siva by Jnanamarga. If they deserve God's grace, they will at once attain God's Feet.
TliE MERIT OF GIFTS TO SIVAJNAXIS.
26. Even if ver}' slight gifts are made to Sivajiianis, these will increise like the earth into mountains, and the donors will be prevented from falling^ into the ocean of births, and will enjoy supreme happiness in the higher worlds, and losing their sin, they will get one more holy birth, and will even without going through Charya, Kriya, and Yoga attain supreme knowledge and the Lotus Feet of the Lord.
SLPREME MOK5H\ IS ALONF. ATTAINABLE BY JNANa'
27. The Yedas, .\gamas and Puranas proclaim that by jiiana alone is attainable Moksha, and 3'et what can we say to those fools who assert otherwise. By Ajnana (Karma) is begotten Fhandam, (attachment). By true J nana is attained freedom. As the darkness Hies away before light, so Ajnana vanishes, and with it Bhandam, and freedom is attained. By jnana, we do not mean the Jnana proclaimed by all kinds of low dogmatists but the Knowledge and Love of the One True God.
27. The langtiage of this stanza is plain. The Highest bliss is alone attainable by the attainment of the Highest Jfiana. The other Margas, Charya, Kriya and Yoga are only steps leading up to JiVina. The first two Margas are usiuilly tailed ."Bhaktimargas by otlier scliools but the word Hhakti is so v'ague in its acceptation that it is not taken here to mean a particular M^rga. Th*. word is as loosely applied as the ^Yord jT.aita^ and what is real Bhakti ahd what is real Jfiana has to be determined. But as a matter of fact, bhakti or love of God in any sense is essential in all the fotir Margas we have indicated above. It is love that guides the Charyavan, Kriyavin and Yogi and Jnani. Without this essential love, all their acts would only be bare hypocricy. And Jnina or knowledge too, is implied in our bhavanas in the lower Margas. But this knowledge is more aiuJ more symbolic in the lower stages, ami as we as( end in spiritual power aruJ genuine love, it will bctome niore ami more real. The ^Te»[a>l fal'.a' y undctlics in contra: ting liliukli and Jnana. l hcie i::
• »
r^r*
!♦<«
234 sivajnAna siddhiyAr [Bk. Ill,
no contrast at all but each one involves and implies the other. In social relations whether as master and servant, parents and children, friends, lovers and the loved, the relation will be unintelligible ai:d a sham, if mutual knowledge and love does not exist. And the more one knows the other, his or her goodness and love, the more he comes to love the other. .Love is in fact the fruition of knowledge. And the Highest J nana is when we do know and recognise, how loving God is, how great His Love is, passing the love of master and parent r.nd friend and lover,* yea passing the love of one-self,* how
" Though man sits still and takes his ease God is at work on man ; No means, no moment unemployed To Bless him, if he Uan." — Your.g. or as Saint Tayumanavar puts it,
aSeSiUMjaraf QpusKS iLsoe^ifs^ QsiQ^ar
•The witness who guards me with his loving grace. The One, the Ocean of Nirguria who, every wink of time, is engaged in doing nothing but good to me,' The fact is we can know only and truiy when we can fully realise God's inmost nature, that God is Sivam, " God is Love."
The ignorant think God and Love are difTerent, None know that God and Love are the same. When they know God and Love are the same Then will they enter God as Love. '
As it is, it is the proud boast of Saiva Siddhanta that It is a universal
• Saint Ma^iikkavachakar frequently addresses God as sweeter than his own mother. And what is mOTe Saint Appar says,
'There is ncbodj' who is more loving than myself Yet there is one nioie loving than myself.'
•
c •
A. II.] SVPAKSHA — SUTRA VIII. 235
THE MANIFESTATION OF THE GURU.
2S. (^fiLun i^a asoe&eei^i—^Q^ Qj^iLiu
9-1— hQ^ fast ^ Si— 4- Q fn ^Q ^ nfisr sf -C'lfuQuifAt ^./?xj«p iLir:fiiasr aii^QariTjt Q(^asp
^■jf.s?nsBT uirasTLCirsSp Qr^asr^iQ^nasrir)^
28. Ju5t as the crystal emits fire when brought before the sun, so when the Divine Guru, out of the fulness of His Grace, appears before one, there will arise ^ivajnana in him. 1 hen will he see Sivam, and his owti real self and the whole world in him- self. 1 hen win>he perceive God as the smallest of the small and the greatest of the great, and the Soul of all souls.
THE RESULT OF THE GURu's M.^NIFESTATION.
29. When they are 'sufficiently developed and receive the grace of God, iSattinipada) and wisdom, they are graciously taught
religion and philosophy at once, comprising all schools of philosophy and all kinds of Bhakd and Juanamiirgas and yet differing from them all. *• All and not all," (CTovcvffLCffij jtrslsua/Lc/rx;) is at once a characteristic of the Divine Ideal of the Siddhantis as of their Religion.
* Thou art not aught in the universe. Nor is there aught save Thou. Who can know Thee !•" 28. Cf. iMifuuui—wid^ji ^■jj^iear maiLi—iiGufl/ljfjasr
" Qu^fiLSearQiciisawUf ^anQumh fi tkse)iciL^iLAeir(2t—&sr
liursting the veil of Maya, I gained the sight of Pure Juuna, Gaining, Oh Truth ! 1 saw myself and saw others I saw everything in that condition
Lo! they who did not have sight of '1 hee are men who did not know thcnibciv'c^.
2^6 SiVAjNANA «^IDDHIYAR [Bk. III.
by the Guru ; and by practice of such teaching, they will attain to the condition of Perfect Samadhi. Ihen will they become jivan- muktas in this world. They will have neither likes nor dislikes. They will treat a potsherd and gold at the same value. They will so unite with God that they will never leave God, and God will never leave them ; and dwelling in Him, they will perceive only God in everything. "
THE PROCESS OF UNION WITH GOD. ^
,<_(_(rv«;5 snUL—zQ^ ^ea'^i^ Q^ussiutuntt ji) til earO pair jpija QjtnssrjBdsuasT iBoifpniJi^Qxi.
30. Removing your ignorance bom of understanding (with the bodily senses), and perceiving, without perception (by the lower manas), by the Grace of God, the Supreme Intelligence in his higher self, and seeing Him without seeing, and without the con- junction of the Antahkaranas and Avasf/>us, if you melt yourself in God, then will the Supreme Siva, who is inseparable from everything, appear to you separately, and as one and different from all the world and as Nirddhdra.
30. This is the fatuous stanza which both Saint Tayumanavar and the amhor of Siva-bhoga-$uram had made the "subject of Supreme Praise.
The whole world's knowledge, in half a stanza
He revealed, Oh when shall 1 reach his golden feet.
— St. Tayumdr.avat.
e^c^Q^^^uun^ QuiTj^ii/' — Siva-llioga-saratn. God's Niradhara transcendency is thus defined, in Tinikka\irruppadiyar
A. II.] SUPAKSHA — SUTRA VIII. 2^/
THE NATURE OF THE UNION'.
31. Good Karma will lift one into higher births and worlds; bad Karma into lower ones. As such, sundering both, by the wisdom obtained by the virtue of worshipping the Sacred Being, and without entering into future birth in this world and lower and higher worlds, the person, who becomes a Jivanmukta in this woi*ld, does not care where the sun shines, and feels no want, and leaving his b6dy, enters the Fulness of Supreme God, and becomes one with that Fulness and all in all.
THE NATURE OF jiV.\NMUKTAS.
32. They who attain to Jnana-samudhi, have neither likes nor dislikes ; they desire nothing ; they^care not for sociai etiquette, and Tapas and ASrama rules, and Dhana. They have no impurity in their hearts. They care not for religious marks. They do not follow the lead of their bodily and mental senses. They have no bad qualities and no creed and no caste. They become like chil- dren and mad men and pos^ssed persons, and they may delight in singing and dancing also.
THE SAME.
t
33. 1 hey require not the aids of place, time and postures. They perform actions without any thought of the results ; their minds do not move like a swing ; they never leave the Feet of Lord, in all their daily actions, in walking and sitting, in sleeping or waking, in eating or starving, in purity or impurity, in wealth or poverty, in pain or pleasijre, in enjoyment or separation, in like or dislike, though these actions may or may not be performed like any other person. "* ,
^p(9^iji Qua ^^^i—Qar itip(^d) Quif(i^i—ni^Jj
" Uncreatc, immanent in everything and yet renjaining separate from r.'crything, and yet becoming one with that which becomes one with it, this is the Niradhara."
31. Jfiiiiuiprakii^r deals fully in his communiaiy on the different views rej^arJiu^ ttie oature of the union in .Moksha postulated by vutious Kboo'.s.
238 sivajnAna siddhiyAr [Bk. III.
A PARTICULAR UPASANA TO REACH FAMADHI,
34. If you have not yet reached this condition, then perceive the truth of everything being in God and God being in everything, and control your internal senses, and practise what your Jnana- guru has graciously taught you and reach God who is immanent
, in yourself. Reaching Him, your human faculties will all be con- verted into Divine faculties. Try to realize the transcendent Being even in your waking condition. 1 hen aUo your Sivanbhuti will become your Svanubhi^ti.
Tlli; GRKAT.MESS OF THE jiVANMUKTAS.
35. Those who can realize the Supreme Being even in their waking coMdition, they are t^e saints who have attained to Sarva Nivritti, or absolute renunciation. And how are we to describe their greatness? They even in this life have 'freed themselves from all bonds, and obtaining Sivam, have become God them- selves. Even if they rule and enjoy as crowned kings they will have no attachment to this world. "If one does not reach this Samadhi, even if they get rid of all external bonds, he will enter birth and his mala will not be destroyed.
Adhikarana III.
IS THERE ANUUHUTI IN MOKSHA ?
36. If you say that nothing can be perceived when we lose our senses, no ; nothing can be peiteived by those who have not seen the True. The immature virgin cannot understand what love is. When two lovers unite in joyfuj embrace, their pleasure cannot be expressed in words. They alone can know. Those
34. This is the famous Dhahara Upasana set forth in most Upani- shats. See p. 208, vol. II, of Siddhanta Dipika.
36. As nature avoids vacuum, so the soul cannot exist unless it be filled in by the world or God. So to get freed fiom the world, the only means is to get into the eternal Bliss of God. If not so filled, the soul will again revert back and fall into the world. Such are the logical results which flow from the views of Buddhists and Muyrwildis, and honest
^
A. III.] SUPAK5HA— SUTRA VIII. 239
without the aid of God's grace cannot know them -elves. If any such say they have perceived God with tlieir ordinary senses, it is all a delusion. If they are possessed of God's Grace, they can perceive themselves and God without perception. If they done, their births will not cease, and the Anava cannot be sundered.
peoole like Mrs. Besant do not shrink from stating plainly such a conse- quence. To them, the concluding words of every Upanishat " There is no return, there is no return," are mere comforting words. There is no end to births, and " there is an ever-recurring necessity of Samsara." But the true Advaita-Siddhantis* position is different. He prefers to believe that the words of the Upanisht are true and not empty words. He strengthens his position both by logic arxi experience. St. "^iruvajluvar cot content with stating the position here taken by Sr. Arul Nandi ouce states it twice. «
Desire the desire of Him who is desireless, Desire His Desire, so that desires may leave you.
snkfia'^ ^iTJ^(t^ Q^iTu."
Knowing your true support, you leave your (earthly) support, then will that ill that binds you leave you alone, fully destroyed.
Cf. The Vedic Te.xts :
" By Meditating, the Muni goes to the source of all beings, the wit- ness of all, beyond all darkness " (Kaivaiya Upanishat).
** By churning with J nana afone docs the wise man burn up the bond" (Pasaj (ibid;.
"Knowing the Deva,.the shining one, he is released from all bonds." (Paiasj (b%eta. Up. 1-8.)
"Knowing Him, lia, they become immortal." Ibid. iii. 7.
" When men should roll up the ether like a hide, then only, without 6r&t knowing Siva, there could be an end of pain. (Svet. Up. vi. 20).
"The knower of Brahman rea'hes the Supreme." (I ait. Up. II. ii. i).
"Knowing Siva, he passes into peace for ever," (bvet. Up. iv. 14).
" A man who has left all grief behind, sees the Majesty of the Lord the Paajioniri.:., by the Ciiace of the Creator " (Ibid, iii 20;.
lor furlhct ttcatmcnt of the subject xc the "Note 011 Nirvii?a."
2 38
SIVAJNAN'A SIDDHIYAR
[Bk. III.
h
A PARTICULAR UPASANA TO REACH FAMADHI.
34. If you have not yet reached this condition, then perceive the truth of everything being in God and God being in everything, and control your internal senses, and practise what your j nana- guru has graciously taught you and reach God who is immanent
, in yourself. Reaching Him, your human faculties will all be con- verted into Divine faculties. Try to realize the transcendent Bting even in your waking condition. 1 hen also your Sivanbhuti will become your Svanubhi^ti,
THE GREATNESS OF THE jiV.\N.\IUKT.\S.
35. Those who can realize the Supreme Being even in their waking condition, they are ihe saints who have attained to Sarva Nivritti, or absolute renunciation. And how are we to describe their greatness? They even in this life have 'freed themselves from all bonds, and obtaining Sivam, have become God them- selves. Even if they rule and enjoy as crowned kings they will have no attachment to this world. 'If one does not reach this Samadhi, even if they get rid of all e.\ternal bonds, he will enter birth and his mala will not be destroyed.
Adhikarana III.
IS THERE ANUBHUTI IN MOKSHA r
36. If you say that nothing can be perceived when we lose our senses, no ; nothing can be pert:eived by those who have not seen the True. The immature virgin cannot understand what love is. When two lovers unite in joyfuj embrace, their pleasure cannot be expressed in words. They alone can know. Those
34. This is the famous Dhahara Upasana set forth in most Upani- shats. See p. 208, vol. II, of Siddhanta Dipika.
36. As nature avoids vacuum, so the soul cannot exist unless it be filled in by the world or God. So to get freed fiom the world, the only means is to get into the eternal Bliss of God. If not so filled, the soul will again revert back and fall into the world. Such are the logical results which flow from the views of Buddhists and Mayrivadis, and honest
I
1
**; I .
-»n-- t»-^,-...-T»>M»>--:i;-
A. III.]
SUPAKSHA — SUTRA VIII.
239
without the aid of God's grace cannot know themselves. If any such say they have perceived God with tlieir ordinary senses, it is all a delusion. If ihey are possessed of God's Grace, they can perceive themselves and God without perception. If they dont, their births will not cease, and the Anava cannot be sundered.
peoole like Mrs. Besant do not shrink from stating plainly such a conse- quence. To them, the concluding words of every Upanishat " There is no return, there is no return," are mere comforting words. There is no end to births, and " there is an ever-recurring necessity of Samsara." But the true Advaita-Siddhantis' position is different. He prefers to believe that the words of the Upanisht are true and not empty words. He strengthens his position both by logic an<l experience. St. ^iruvaHuvar not content with staling the position here taken by Sr. Arul Nandi once states it twice. *
upjr^s up^ eSi—jri.^." Desire the desire of Hirp who is desireless, Desire His Desire, so that desires may leave you. "rfffffi^awff 5^ <y.T/fL/Ost_0<a./r^SfiBr u^pfo^^^'f annual enhfi(rT) Qiiru."
Knowing your true support, you leave your (earthly) support, then will that ill that binds you leave you alone, fully destroyed. Cf. The V'edic Texts :
"By Meditating, the Muni goes to the source of all beings, the wit- ness of all, beyond all darkness " (Kaivalya Upanishat).
*• By churning with J nana afene docs the wise man burn up the bond" (Pasa; (ibid;.
" Knowing the Deva.ithe shining one, he is released from all bonds." (I'dias) (Sveta. Up. 1-8.)
"Knowing Him, lia, they become immortal." Ibid. iii. 7. " When men should roll up the ether like a hide, then only, without nrst knowing Siva, there could be an end of pain. (Svet. Up. vi. 20). "The knower of Brahman rea'. hes the Supreme." (I'ait. I'p. II. ii. i). "Knowing Siva, he passes into peace for ever." (Svet. Up. iv. 14). " A man who has left all grief behind, :>ecs the Majesty of the Lord the ra:tj»onlr!.:., by the Gtace of the Cieator." ( Ibid, in 20).
For further treatment of iho subject 'jcc the "Note on Nirvaija."
'iW*^*'^^
r c4 1 N,
240 SlVAjNANA SIDDHIYSR [Bk. III.
Adhikarana IV.
ONE MEANS OF GETTING FKEED : THERE IS NO RETURN FOR THE FREED.
37. Ivnowing the nature of the soul to be h'ke the mirror reflecting various colours, and that it reflects in itself all the actions of the internal and external senses, and knowing that such reflections of the senses are no part of himself, and distinguisKing his own real beautiful self by the Grace of God from the false colours of the senses, ,the seer of such truth will unite with the I.ord and will never after leave Him, like the rushing waters of the river breaking its banks and reaching the ocean, become one with it and can never more returg.
37. The author merely echoes the conduding words of the Upanishats when he says that there is no return for the freed soul/ a subject discuss- ed by Badariiyana in his concluding sutras. Note the use which our Saint has made of the analogy of the Rivers and the Ocean, and the absurd use of it made by Prof. Duessen. (Vide pp. 85 to 87, vol. Ill, S D.) The rough and discoloured diamond or crystal or muddy and dis- coloured water stands for the soul ; and the roughness and discoloration and rust stand for the malas eternally attached to them. But it is possible to get freed from this dirt and discoloration. By polishing and rubbing and filtering (process of births and deaths) the rough diamond can be made smooth and clear, and the muddy water can be made crystallipe. What is the result ? The light that was not seen before is seen now and enjoyed and it is for this light alone that we prize the diamond, so much so that we call them 'Brilliants.' But is this light and brilliance its own? Where was it when it was covered by dust. Where is it when the brightest diamond is kept in darkness ? The fact is, the light is not its own, it comes from another source, it enters it and permeates it and covers it so fully that the crystal is indistinguishable from it. When the diamond is covered by dirt etc., the dirt etc. prevented the Kght froni entering it. When it was in darkness, no light was in union. So in bandha, our maya and m.ala prevent us from seeing the Light; the Light will enter us more and more, the more and more we get freed from this dirt; till at last the Jlvanmukta becomes all Light and all God. The fatal fallacy committed by Mayavadis is in taking the reflected Light as Jiva or Jivatma. It is not Jiva. The Jiva is the crystal or w^ater. 'I'hey say the reflection or light is God and this is quite correct (" ^emuaifit S gsD"-^u,iJ^^ Q^n,^iL.-n''Jec!t " — Appar). The identifying of Jiva with God will be like identifying
« '
A. IV.] SUPAXSHA — SUTRA VIII. 24 1
THE NATfRE OF GOD's OMNIPRESEN'CE.
3S. If God is eveny'where, i^and everything), then there is no necessity for our reaching Him. If He is not everywhere, then He is not God. His connection is like that of the soul in the body. The eye can see all other organs but they cannot see the eye ; the soul can only understand the various tatvas in union n-ith therri. By the grace of the Lord alone, will he attain to the Patijnana. Then will ^e be like the blind man who gees his ej'e-sight restored to him, and perceives God as the Light Of Light.
TO GET FREED FROM VASANaMALA.
39, Just as when you drop a stone into a pond covered with moss, the waters get cleared for a^ while and covered again, the Mala, Maya and Karma will become detached from the man when he is attached \.o God ; they become attached lo him, again other- wise. Those who dwell on the Feet of the Lord with love and steadiness will never lose their samadhi. To those who cannot always fix their minds *on God, we will give another means whereby they can cut their bonds asunder.
water or crystal with Lifjht. But in Moksha, we still reach a process of identification as when we name a diamond, a brilliant. So indeed the Advaita Siddhantis always declare that the freed Jiva is Siva. What occurs is, the individuality of the crystal or water or the river is lost and what is actually perceived is the Light or God. In Moksha, there is feel- ing and there is perception of God but there is no consciousness of such feeling or perception. When consciousness enters, there will be duality. When there is no • onsviousness, there is absolute oneness or Advaitam. The following is pure language of science and is equally applicable to the case before us. »
" When a river^enters the sea, it soon loses its irJividuality, it be:ome3 merged in the body of the ocean, where it loses its cuirent, and whero therefore it has no power to keep in suspension the sediment which it had brought down from the higher lands." r'l he story of a piece of coal p. 42 tievmtt). When the individuality, the feeling of ' I' and ' mine' Ahartkara or Anava is lost, the soul merges in God, and becomes indistinguishable, the Kaimic force is jDsl, and it cannot revert back ( fcuts^LyavLS/r/a/ii/o; "eo — Dev»ra«^i) and become incapable of sinning, and cannot leave the Feet of the Lord. Sec further note to chap. vi. " Light of Grace."
3'
240
blVAjNANA SIDDHIYAR
Adhikarana IV.
[Bk. III.
ONE MEANS OF GETTING FKEED : THERE IS NO RETURN FOR THE FREED.
17. Ivnovving the nature of the soul to be like the mirror reflecting various colours, and that it reflects in itself all the . actions of the internal and external senses, and knowing that such reflections of the senses are no part of himself, and distinguishing his own real beautiful self by the Grace of God from the false colours of the senses, ;,he seer of such truth will unite with the Lord and will never after leave Him, like the rushing waters of the river breaking its banks and reaching the ocean, become one with it and can never more returg.
37. The author nierely echoes the com luding words of the Upanishats when he says that there is no return for the freed soul/ a subject discuss- ed by Badarayana in his concluding sutras. Note the use which our Saint has made of the analogy of the Rivers and the Ocean, and the absurd use of it made by Prof. Duessen. (Vide pp. 85 to 87, vol. Ill, S D.) The rough and discoloured diamond or crystal or muddy and dis- coloured water stands for the soul; and the roughness and discoloration and rust stand for the malas eternally attached to them. But it is possible to get freed from this dirt and discoloration. liy polishing and rubbing and filtering (process of births and deaths) the rough diamond can be made smooth and clear, and the muddy water can be made crystalline. What is the result ? The light that was not seen before is seen now and enjoyed and it is for this light alone that we prize the diamond, so much so that we call them 'Brilliants.' But is this light and brilliance its own? Where was it when it was covered by dust. Where is it when the brightest diamond is kept in darkness ? The fact is, the light is not its own, it comes from another source, it enters it and permeates it and covers it so fully that the crystal is indistinguishable from it. When the diamond is covered by dirt etc., the dirt etc. prevented the Kght fronc entering it. When it was in darkness, no light was in union. So in bandha, our maya and m.ala prevent us from seeing the Light; the Light will enter us more and more, the more and more we get freed from this dirt ; till at last the Jlvanmukta becomes all Light and all God. The fatal fallacy committed by Mayavadis is in taking the reflected Light as Jiva or Jivatma. It is not Jiva. The Jiva is the crystal or water. 'I'hey say the reflection or light is God and this is quite correct (" f^em Ltafi b S gQ.iluJil^^ Qc}n,i!>L-n^Ja!i " — Apparj. The identifying of Jiva with God will be like identifying
t •
V * *• »
^■gr:^*^-:
I
A. IV.]
SUPAXSHA— SUTRA VIII.
241
THE NATURE OF GOD's OMNIPRESEN'CE.
3S. If God is everv'where, i^^and ever}'lhing). then there is no necessity for our reaching Him, If He is not ever>^vhere, then He is not God. His connection is like that of the soul in the body. The eye can see all other organs but they cannot see the eye ; the soul can only understand the various tatvas in union n-ith therri. By the grace of the Lord alone, will he attain to the Patijnana. Then will ^e be like the blind man who gees his eye-sight restored to him, and perceives God as the Light Of Light.
TO GET FREED FROM VAS.^NaM.U-A.
39. Just as when you drop a stone into a pond covered with moss, the waters get cleared for a' while and covered again, the Mala, Maya and Karma will become detached from the man when he is attached to God ; they become attached to him, again other- wise. Those who dwell on the Feet of the Lord with love and steadiness will never lose their samadhi. To those who cannot always fix their minds *on God, we will give another means whereby they can cut their bonds asunder,
water or crystal with Lifjht. But in Moksha, we still reach a process of identification as when we name a diamond, a brilliant. So indeed the Advaita Siddhantis always declare that the freed Jiva is Siva. What occurs is, the individuality of the crystal or water or the river is lost and what is actually perceived is the Light or God. In Moksha, there is feel- ing and there is perception of God but there is no consciousness of such feeling or perception. When consciousness enters, there will be duality. When there is no < onsciousne^s, there is absolute oneness or Advaitam, The following is pure language of science and is equally applicable to Ibe case before us. »
" When a river^enters the sea, it soon loses its irJividuality, it be:ome3 merged in the body of the ocean, where it loses its current, and where therefore it has no power to keep in suspension the sediment which it had brought down from the higher lands." f'fhe story of a piece of coal p. 42 Ncwnes). When the individuality, the feeling of ' I' and ' mine' Ahartkara or Artava is lost, the soul merges in God, and becomes indistinguishable, the Karmic force is ll>st, and it cannot revert back [tcoi fn9sa'iSir^tni^»\^iB» — Dev«ira>h) and become incapable of sinning, and cannot leave the Feet of the Lord. Sec further note to chap. vL " Light of Grace."
3«
\^J
SUTRA IX.
Purification of the Soul.
Adhikarana I.
r
MEDITATE ON SRiPANCHAKSHARA.
I. Ilim, who cannot be understood b}' the PabU and Pasajnana, if you cannot reach, not possessing sufficient Patijilana and love in your heart, and are separated from his Divine Foot, you can reach Him, if you regard the alluring world as a^mirage and get free from its clutches. If you again meditate constantly according to law on the Sri-Panchakshara, The Supreme will graciously enter your heart, driving away 3^our darkness.
PASA AND PASUJNANA DEFINED.
7. Pasujhana consists of the knowledge of the Vedas, Sastras, Smritis, Puranas and Arts, and of the Mantras from Asabhai, Vaikhari to Nadha ; these have effect of inducing future births. The Ahambrahniasmi Knowledge is PaSujnana as the Pasu be- comes bound in a body, has to learn and know from others, and one by one. I'he Supreme Siva knows alone without extrane- ous aid. «.
EXTINCTION OF SENSES IS NO VlOKSHA.
3. If you hold that the extinction of thd senses is alone Mukti, then we may as well hold that the eggs of fishec and fowls, and seeds, and persons dead and in a swoon, in sleep and in yoga, and while bitten by a serpent are all in Mukti condition ! If you would compare the Samadhi condition to the condition of Light, when one's s,hadow gradually lessens and disappears under one at noon,
even then the darkness will not vanish and' this jnana is also
_____^ J
3. In the latter case, no account is taken of the Juunasiirya and bvuce there will be no removal of darkne'.>ii.
A. III.] SUPAKSHA — SUTRA IX. 243
Pasujnana. Know then without knowing, the feet of Him who burnt the Tripura and then you will bum 3'our faults away.
THE NECESSin- FOR DIVINE GRACE.
4. WTiy we say that God can be reached only by the aid of His Wisdom Foot, is because, He can never be reached by our human speech, thought, or action, because His Foot represents ' IJie Light of His Wisdom, and because it is by the aid of His Foot Grace, the soul »is freed from the doubt whether he is one with his bodily oi^ans or senses, and is shown his real self.
HOW COD MANIFESTS HIMSELF.
^iSr3(^it9ij(T Qii,tT0oii^eeru^-ij sit^)^it(^u) saarL^^atsar ^^sbtsshlLi^ tt^uS(v,i.snLLif.d
5. Ihe eye that sees all cannot see itself nor the internal sense that guides it. 1 hese internal senses cannot know them- selves nor the soul. 1 he soul itself which enjoys cannot know itself nor the One who is the Soul of his soul. Hence, Siva, the All-seer, manifests Himself to the soul, and shows him his own Self, and though unseen by the senses stands by the eye of all. If you know Him thus, and se< Him in your heart and join His Foot, the I'aba will drop off/ Zven if the Pasa joins you, stand fast in \ lis Foot. .
Adhikarana II.
now BLISS lb CONFEKRED.
C. If one stands steadfast in the path, leaving tlie acquisition of the ei^ht attributes and eight powers, (Siddhis) alone etc. the worlds of Brahma and other God:»; and passing the bonds of the
*
SUTRA IX.
Purification of the Soul.
Adhikarana I.
r MEDITATE ON SRIPANCHAK?!! ARA.
I. Him, who cannot be understood by the Pabii and Pasajnana, if you cannot reach, not possessing sufficient Patijnana and love in your heart, and are separated from his Divine Foot, you can reach Him, if you regard the alluring world as a^mirage and get free from its clutches. If you again meditate constantly according to law on the Sri-Panchakshara, The Supreme will graciously enter your heart, driving away your darkness.
PASA AND PASUJNANA DEFINED.
7. Pasujhana consists of the knowledge of the Vedas, Sastras, Smritis, Puranas and Arts, and of the Mantras from Asabhai, Vaikhari to Nadha ; these have effect of inducing future births. The Ahambrahmdsmi Knowledge is Pabujnana as the Pasu be- comes bound in a body, has to learn and know from others, and one by one. Ihe Supreme Siva knows alone without extrane- ous aid.
EXTINCTION OF SEN?:ES IS NO VlOKSIIA.
3. If you hold that the extinction of thd senses is alone Mukti, then we may as well hold that the eggs of fishec and fowls, and seeds, and persons dead and in a swoon, in sleep and in yoga, and while bitten by a serpent are all in Mukti condition ! If you would compare the Samadhi condition to the condition of Light, when one's shadow gradually lessens and disappears under one at noon, even then the darkness will not vanish and' this J nana is also
. s
3. In the latter case, no account ib taken of the Juanasurya and h«ijce there will be no removal of darknci»ii.
\
ry
km
t «
«»^»^*i4!ft^
*^ i
li^
•^^ t» ■*'
•^■■■•^-
A. III.]
SUPAKSHA — SUTRA IX.
243
Paaujnana. Know then without knowing, the feet of Him who burnt the Tripura and then you will bum 3"our faults away.
THE NECESSITi- FOR DIVINE GRACE.
4. WTiy we say that God can be reached only by the aid of His Wisdom Foot, is because, He can never be reached by our human speech, thought, or action, because His Foot represents The Light of His Wisdom, and because it is by the aid of His Foot Grace, the soul »is freed from the doubt whether he is one with his bodily organs or senses, and is shown his real self.
HOW COD M.\MFEST5 HIMSELF,
sjazr-ksar ^eaiDSan^) sq^Qiaani^) ,
^jSrd(d^iSjjiT QiLiT0Su^eerxi!a HT^)^a(^j) searL^^eusir ^^asrssaiLi^ iLjjS(iF,i.snLLuf.s s sear ^^ s <s s u esBT s: s SO" sn ^ss^t£>&) iSjDusar
5. Ihe eye that sees all cannot see itself nor the internal sense that guides it. These internal senses cannot know them- selves nor the soul. The soul itself which enjoys cannot know itself nor the One who is the Soul of his soul. Hence, Siva, the All-seer, manifests Himself to the soul, and shows him his own Self, and though unseen by the senses stands by the eye of all. If you know Him thus, and se< Him in your heart and join His Foot, the PaSa will drop off.* Even if the FaSa joins you, stand fast in His Foot. •
Adhikarana II.
HOW BLISS lb CO.Ni'EKRED.
C. If one stands steadfast in the path, leaving the acquisition of the ci^ht attributes and eight powers, (Siddhis) alone etc. the worlds of Brahma and other God^ ; and passing the bonds of the
rc^t
i
I
f
SUTRA IX.
Purification of the Soul.
Adhikarana I.
MEDITATE ON SKiPANXHAKFIl ARA.
1. Ilim, who cannot be understood by the PabU and Pasajnana, if you cannot reach, not possessing sufficient Patijfiana and love in your heart, and are separated from his Divine Foot, you can reach Him, if you regard the alluring world as a^mirage and get free from its clutches. If you again meditate constantly according to law on the Sri-Panchakshara, The Supreme will graciously enter your heart, driving away 3'our darkness.
PASA AND PASUJNANA DEFINED.
2. PaSujnana consists of the knowledge of the \'edas, Sastras, Smritis, Puranas and Arts, and of the Mantras from Asabhai, Vaikhari to Nadha ; these have effect of inducing future births. The Ahambralinidsvti Knowledge is PaSujnana as the Pabu be- comes bound in a body, has to learn and know from others, and one by one. Ihe Supreme Siva knows alone without extrane- ous aid.
EXTINCTION OF SENFES IS NO VlOKSlIA.
3. If you hold that the extinction of thd senses is alone Mukti, then we may as well hold that the eggs of fishec and fowls, and seeds, and persons dead and in a swoon, in sleep and in yoga, and while bitten by a serpent are all in Mukti condition ! If you would compare the Samadhi condition to the condition of Light, when one's shadow gradually lessens and disappears under one at noon, even then the darkness will not vanish and' this J nana is also
3. In the latter case, no account ib taken of the Jnanasurya aiid hwjce there will be no leiuoval of <Iarknci»ii.
t •
km
tr » i^ I
A. III.]
SUPAKSHA — SUTRA IX.
243
Paoujnana. Know then without knowing, the feet of Him who burnt the Tripura and then you will bum 3'our faults away.
THE NECESSIT\- FOR DIVINE GRACE.
4. WTiy we say that God can be reached only by the aid of His Wisdom Foot, is because, He can never be reached by our human speech, thought, or aclion, because His Foot represents * lihe Light of His Wisdom, and because it is by the aid of His Foot Grace, the soul »is freed from the doubt whether he is one with his bodily organs or senses, and is shown his real self.
HOW COD MANIFESTS HIMSELF,
sjsenrijsar ^eawsan^) sq^QTitkiAn^) e-ee9isi.jjiD (^nHr^rr^s ^ aspens a n.^s)
^lirigjiSjff O^^ff^oj/Sesroy^ <iiT.^^iT(^u> sssarL-^eusBT ^^asrssniLi^ iLjjS(7f)i.snLLi^s
5. I'he eye that sees all cannot see itself nor the internal sense that guides it. These internal senses cannot know them- selves nor the soul. The soul itself which enjoys cannot know itself nor the One who is the Soul of his soul. Hence, Siva, the All-seer, manifests Himself to the soul, and shows him his own Self, and though unseen by the senses stands by the eye of all. If you know Him thus, and setf Him in your heart and join His Foot, the I'aSa will drop ofl".* Zven if the Pasa joins you, stand fast in His Foot. •
Adhikarana II,
HOW BUSS IS CO.NKEKREU.
Cj. If one stands steadfast in the path, leaving the acquisition of the ci^jhi attributes and eight powers, (Siddhis) alone etc. the worldi of Brahma and other God:^; and passing the bonds of the
• •
»^«^4H
> •
ti
t
244
SlVAjNANA SIDDHIYAR
[Bk. III.
six adhvas and rejects all these as the veriest lie, then will He who has neither ups nor downs, who has no limiting qualities and is not conceivable by any person, who has desires of His own, enter your heart Himself, filling it with boundless love, and bless you v/ith the rarest joy.
Adhikarana III.
THE TRUE EyPLANATION OF ' TAT\'AMASI.'
Q^iTem^L^Qi^'S (tp sir ^;gsu sis' (n^ esfi-ok p3GvuuiT\o6\)
Q3=!raQiM€aruuirsSlss^ Qs: it sir £3; auissr Qsu/Ssfr^/S eS esa IS §11 LLCV!EisQeire\]e\)iT'SJ S(T^L—^ujn€sr^^vsr f
u€aBreaL-LDemps^ m^isir^CcioSiQsarssr^
UiJiSldsJ'Qs'iTiM^cu^Lj unsu^'SSi^CjS.iT^esaT.
7. Seeing ourselves different from the seen world, and from the unseen God, and loving Him in all humility, and from His intimate connection with us, if we meditate that ' I am He ', then will He appear to us, as one with us. As the poison leaves one
7. Soham = Sa + Aham, meaning 'I and That' or *I and He*. Hamsa is another form of it (Aham + Sa) ; This Soham is regarded as a mantra, based on the Mahavakyas for practice or Bhuvana or Sadhana and not for prcof. The pnnciple is based bn that formulated by western psychologists to the effect that, by practice and in som.e mental disorders, the idea itself becomes an actuahty. The principle enunciated by Saint Meykandan is (' csy^^^=^^ei^ ') ; the soul or mind becomes that with which it identifies itself. It becomes pure matter, body, when it identifies itself as body ; and when it identifies itself as Param, it becomas the Param.
*^ ^esaieu^Q^itL-^^'eS^ iLirssruij^QLLiL(^(Sf)iTesr^ ^iT^3jaS!Q(es)i—^^'sS^ LLiT(^if:n'2errm^(SS)Qen IT.'!.
•Oh ! for the day, when I shall become one (Advaita) with' the ever- lasting Truth and Wisdom as I am one ^^ Advaita) with Anava.'*
I •
S3X.
r"-^.yBgrr-»-^f^'
A. III.]
SUPAKSHA — SUTRA IX.
245
I
1
by the snake-charmer's meditation of Garvda so will our sins fall off and purity be attained. 1 his is the reason why the old Vedas teach us to practice the Mantra ' I am He '.
THE PANCHAK5HARA.
8. Knowing in the Light of Sri-Panchakshara. his subordina- tion to God, and seeing His Form also in the Panch:;k5hara, and doing Aiiga-kara-uyasa (touching the parts of the body with the handj wi:h tlfe Panchakbliara, and worshipping God in the heart of the soul with the Paiichakshara, and reaching the Frontal Brow which is difficult of reach, and pronouncing the Panchakshara according to law, the Lord will appear to the soul, even as the invisible planets Ragu and Ketu appej^r in the sun and the moon.
ANOTHER S.\DHANA.
9. As regarc)s the lotus of the heart, its root is the navel, its stalk are the talvas from the earth, its calyx is the Mohini or lower Maya, the eight petals are the Suddha-Vidya, the markings in these petals are the eight Aksharas' the stamens are the Isvara, Sadlbiva and their Saktis. The pistil and ovary is the Sakti-tatva. And above this Sakti is seated the Supreme Siva. And worship Him knowing this Supreme condition.
THE EFFECT OF THIS INTERNAL WORSHIP.
10. This internal worship or Yajna is regarded as Mukti- sadhana, because it purifies the soul. Using sandal, flowers, Dupa and Dipa and Manjana and food with esoteric meaning, and wor- shipping Him in the Heart; as'one thinks and thinks of Him with J nana, He will gradually enter your heart, as doe.s the light when the mirror is cleared and pleaned. Then the impurities will all disappear. • •
8. The mysteries and the details of this have to be learnt through the Guru.
10. The sandal symbolises Vairugya; flowers, the eight external virtues such as abstaining from killing etc., being the control of the external senses ; — Dupa, incense. Is pride, which has to be offered up ; Dipa, light is one's intellijjence ; the Jiruuia'jat.a, water, is coaltiUcdncsi. ; food is One's egoiam.
»y-
244 SiVAJNANA SIDDHIYAR [Bk. IIL
six adhvas and rejects all these as the veriest lie, then will He who has neither iips nor downs, who has no limiting qualities and is not conceivable by any person, who has desires of His own, enter your heart Himself, filling it with boundless love, and bless you v/ith the rarest joy.
Adhikarana III.
THE TRUE EyPI-ANATION OF ' TAT\'AMASI.'
7. Seeing ourselves different from the seen world, and from the unseen God, and loving Him in all humility, and from His intimate connection with us, if we meditate that 'I am He', then will He appear to us, as one with us. As the poison leaves one
7. Soham = Sa 4- Aham, meaning 'I and That' or 'I and He'. Uanisa is another form of it (Aham + Sa) ; This Soham is regarded as a mantra, based on the Mahavakyas for practice or Bhavana or Sadhana and not for proof. The principle is based bn that formulated by western psychologists to the effect that, by practice and in some mental disorders, the idea itself becomes an actuality. The principle enunciated by Saint Meykandan is (' ^^^ss^^eo ') ; the soul or mind becomes that with which it identifies itself. It becomes pure matter, body, when it identifies itself as body ; and when it identifies itself as Param, it becomss the Param.
'Oh ! for the day, when I shall become one (Advaita) with* the ever- lasting Truth and Wisdom as I am one (^Advaita) with Avava."
«
f
A. III.] SUPAKSHA — SUTRA IX. 245
by the snake-charmer's meditation of Garuda so will our sins fall o.flf and purity be attained. This is the reason why the old Vedas teach us to practice the Mantra * I am He '.
THE PANCHAKSHARA.
8. Knowing in the Light of Sri-Panchakshara, his subordina- tion to God, and seeing His Form also in the Pancliakshara, and doing Ahga-kara-nyasa (touching the parts of the body with the hand) wi:h tire Paiichaksliara, and worshipping God in the heart of the soul with the Panchakshara, and reaching the Frontal Brow which is difficult of reach, and pronouncing the Panchakshara according to law, the Lord will appear to the soul, even as the invisible planets Ragu and Ketu apper^r in the sun and the moon.
ANOTHER S.lDHANA.
9. As regarcJs the lotus of the heart, its root is the navel, its stalk are the taivas from the earth, its calyx is the Mohini or lower Maya, the eight petals are the Suddha-Vidya, the markings in these petals are the eight Aksharas* the stamens are the Isvara, Sadabiva and their Saktis. The pistil and ovar>' is the Sakti-tatva. And above this Sakti is seated the Supreme Siva. And worship Him knowing this Supreme condition.
THE LFFECT OF THIS INTERNAL WORSHIP.
10. This internal worship or Yajna is regarded as Mukti- sadhana, because it purifies the soul. Using sandal, flowers, Ditpa and Dipa and Manjaua and food with esoteric meaning, and wor-
, shipping Him in the Heart; as'one thinks and thinks of Him with J nana. He will gradually enter your heart, as docs the light wlien the mirror is cleared and pleaned. 1 hen the impurities will all disappear. • »
8. The mysteries and the details of thi^ have to be luarul through the Guru.
lo. The sandal symbolises N'ainigya; flowers, the eif^ht external virtues such as abstainin^^ from killing etc., being the control of the e.\teriul teases; — Uufa, incense, Is pride, which has to be offered up; Dipa, light is one's intellifjence ; the 'fir uKuTjai-a, water, is couttntcdness; food is one's egoiatn.
246
SiVAjNANA SIODIIIYAR
[Bk. III.
ANOTHER means; EXTERNAL WORSHIP.
1 1. If one desires to worship God externally, let him take the flowers fallen under the tree and worship and praise the Supreme Siva in some visible symbol in the same manner as in internal worship. Let him be resigned, thinking that he himself is not responsible for good and evil, and let him see God in everything without making distinction of internal or external worship, 'Jl'his will constitute the great merit of superior .Bhaktas, ,
THE^ EFFECT OF SUCH WORSHIP'
12. God will show His Grace removing one's mala, if one worships and sees God present everywhere as fire in wood, ghee in milk, j\nce in fruit and qil in seeds ; such worship will dispose God to enter his heart and remove his tnala and convert him into His own Form and dwell in him in all His glor^?^, just as the iron is converted into the form of the fire ilseif.
c
SCTRA X.
Pasatchayzi.
Adhikarana I.
WHV AKAMYAKARMA CANNOT AFFECT Tl'lE jiVANMLKTA.
1, 'I he good or evil which he performs will redound only on those who do good or evil to him. His faults will vanish when, by soham-relation, he becomes one with God, and dedicates all acts to Hara, and stands fixed in this posture. And God also will hold all his acts as His own and ever\'thing done to him as done to Himself and will remain united to him driving away his faults. The greatest sins, when committed in this condition of all love, will only be good service and not otherwise.
BECAUSE THE JiVANMLKTA IS DEVOID OF THE FEELING OF ' l' AND ' MINE.'
2. As he bums away by the fire of his wisdom the feeling of •r and 'Mine,' that 'I did this,' 'others did that,' and stands steadfast in the path, the Subtle One manifests Himself to him, and drives away his karma. To him who retains this feeling of self, God is non-apparent, and he eats the fruit of his karma and the karma will induce other binhfi. Unless again, he possesses the SivajTtdtia, he cannot drire away the feeling of • I' and ' Mine.'
Adhikarana II.
A WAY WMKM HE IS AGAIN CONSTRAINED BY HIS SENSF.S.
3. Know well that though these senses arc united to you, yet they arc not contro'jcd by you, and that they do so by the command of the Supreme Controller; worship the Feet of Him ^\ ho owns you and the scn.sc.<» ; bum these passions by the Grace of God ; and be still. ^Viid even then if you arc \cd astray, be
• ■
248 sivajnAna siddhiyAr [Bk. III.
resigned that you have nothing to do and that it is the result of previous karma. Then the Akdniyakarma will not be generated and you will not be born again.
GREATNESS OF GOD's BENEFICENCE AND SIVARPANA.
4. God is not partial. He makes each ore reap his own deserts according as he performs good or evil out of his feelivg of self. When one loses his self, then G(?d guards him from the contact of all karma. ^Such people say " O Lord, all our acts are after Thy Will. 1 hou dwellest in us and doth actuate our acts and dost actually perform them too ! I have no will of my own. Thy Will alone shall prevail ! " From such people, all karma will flee away' of itself.
; THE GREATNESS OF SIVAJNANA. c
5. Pilgrimage to distant lands, dwelling in forests and caves; starving oneself, prolonging one's life indefinitely, all these will be of no use if they don't possess Pure Wisdom, and they will be lost again. When they possess this SivajMiia, then even though seen sporting with damsels very fair, decked in fragrant flowers, their heart will be imbedded *ln the Feet of the Blessed Lord and will rest in Bliss.
5. The idea is beautifully expanded by Saint Tayumanavar in the following stanzas: —
@6rfl.T^u LjSjrpsBJSujiar&tls '
eu&,®Qusv Qt-iT^LD Q&.&r'SeiT oSieit/eQu/r) & jfj 9f etcei'iiS e\) eni^Q^eer eiQ/'^em^'ua
«
A. II.] SUPAKSHA — SUTRA X. 249
THE PRINCIPLE ILLUSTRATED.
6. The fire will not bum him who is versed in Agnistambha. The poison will not hurt him who is skilled in medicines and Mantras. The good and evil will not attach to thejnanis even though they may perform all kinds of acts. Even the effects of former acts will cease with this life. The pot smells for a time even after the assafaetida is removed, and the wheel turns round for a time after the potter removed his hands. Similarly the effects of past karma (the Vdsaiiamala) ma}' affect the Jivan- mukta for a time but all will vanish with his body.
We add the translation from the pen of the Hon'ble. P. Riimanathan ICC, C.M.G., of Ceylon.*
While I live in shady grcves, fraj^rant with fresh-bloAvn flowers. While I drink cool and limpid water, and disport myself therein; While I find enjoyment in sandal -so en ted breezes, which move
through the court-like gentle maids ; While 1 revel in the day-like light of the glorious fulUmoon ; While I feast on dishes of various flavours seeming tempered with
ambrosia ; While I am passing off into sleep after much merriment, bedecked
with garlands and perfumed with Scent ; — Grant to n>e, O biva, Who art true, spiritual, and blessed, all filling,
impartite, and substratfc of all, — Grant to me the boon of never
forgetting Thy Grace (so as to avoid the perils of worldly
enjoyment;. »
6. " «(i9uc><r «i^(gQ*K»isop Oa/tar/DjSjgdiD
"lie still, losing speech, said He, Oh mother, I know not its
meaning." — St. Aruna^trindihar. •*Be silent to the Lord and wait i^atiently for Him. (P. S. xxxvii. 7.) ** Truly my soul is silent to the Lord." (P. b. lx. z.)
• Frorr. his "My%ttry of CcJlinta", which forms in fact a beautiful expobiiion of this Suiia and the next, and which every one of our readers 011M nad.
32
250 §1VAJNANA SIDDHIYAR [Bk. III.
The original Sutra in Sivajnanabodham is as follows :
^suQesT ^irQesr ujitSuj ^iQfsjS Quj^i^S uSsiopusssft Spa
The highest injunction is to stand still and do God's will, and become One with him. Unless this stage is reached, his sins cannot leave him. Unless the soul merges its individuality or Egoism or W'ill in,the person of the Universal Will, karma connot cease, and births will result. So long as there is the play of his own Egoism, the superior Light cannot act on it. Tho pure glass is darkened by the dross of individual will and unless this is removed, the full blaze of the Shining One cannot illumi- nate it and convert it into itself. All actions are not prohibited, but even the most viriuous acts unless dedicated to God and done as following His Will, will only produce more karma ; and any act that he may do, even the most heinous one, if done out of obedience to Godr's will ceases to be such ; and even the human law exempts lunatics and children as the acts are not done by their will but by some will outside themselves. This Highest doctrine of Hinduism is what is .stigmatized as the doctrine of Quietism and grossly misunderstood by our own people and by the Westerns. The doctrine is so high and subtle that it is plain it cannot be understood by the ordinary Lokdyata, rolling in purely mundane efTorts and enjoyments. Neither can it be understood by people who cannot understand Christ's precious teaching to show the enemy your other cheek; though they repeat in their daily prayers •' Thy Will be done."
That this Highest Advaita doctrine is also the Highest teaching of Christ can be easily shown. Christ leads his believers to regard him and God as their master and their Lord in th& beginning ; and slowly is reached the doctrine that God is our Father, and we are all his children. But when he is nearing his end, he draws his disciples closer to him and tells them that they shall henceforth not be called 'nis serva'ts but that they are his friends; and the greatness of this relation is expressed by the state- ment " greater love hath no man than this, that a man lay down his life for his friends (St. Jonn xv. 13 and 14). And yet a closer union is taught, a union quite indistinguishable from the advaita union postulated by Saint Meykandan, a union which is complete in itself yet in which the soul is strictly subordinate.
"Abide in me, and I in you. As the branch cannot bear fruit of itself, e.\cept it ab dc iu the Vine, no more can Ye, except Ye abide in me.
A. II,] SUPAKSHA — SUTRA X. 25 I
I am the Vine and ye are the branches. He that abideth in me and I in him, the same brin:,'eth forth mu:h fruit; for without Me ye can do nothing. If a man abideth not in me he is cast forth as a branch, and is vvithered ; and men gather them, and cast them into the fire, and they are burned.'* ( St John xv. 4 to 6). And after giving his disciples a tinal injunction to love one another, {^ssruQgirSLD^^ of twelfth sutra) Christ ptTiys to God. " That they all may be ote ; as thou Father art in me ; and I jn thee,, that they a!«o may be one in us. I in them, and thou in me that they may be made perfect in me." (St. John xvii. 22-23). " O" that day ye shaD know that I am in my father and ye in me, and I in you." (St. John xiv. 20), which recalls the famous lines in the sacred utterances of St. Mapikkavachkar.
e.eBM—i.ff'oir «9a/e<«f »Sq^^^\
Lj-fi'Liirli Qu'rarfortluexj^Q^ua QfiSf.ix:(TQpfiQeo oaf i(tT^ jp
n^LCtL/iXi ^esfeeah Qpfires?ar(Sp. "The Mistress dwells in midmost of Thyself ;
Within the Mistress centered dwellest 'J'hou ; Midst of thy servant if ye Both do well,
To me thy servant ever give the Graca Amidst thy lowliest servants to abide;
Our Primal Lord, Whose Being knows no end ; While dwellest in the sacred golden porch, Still present to fulfil my heart's content."
(From the translation of Dr. G. U. Pope.) The word •.ooL-njaarxs very expressive. It means complete posses- sion and ownership of the other, so that the other is indistinguishable from owner. And Christ stands jor this ti^sai—iunJir who is all Love, whose Love to us is all-absorbing and more than a father's and mother's, and which permeates us through and through, if only we will allow our- selves to be influenced by this Love, without interposing our own will and egoism. And this highest and inner teaching of Jesus Christ is hardly realised by the ordinary Christian Church-goer; and the Rev. Andrew Murray fears that there are many earnest followers of Jesus from whom the aieanir.g of tbi« teaching with the blcuscd cxpcricn' e it promises is
252
SIVAJNANA SIDDHIVAR
[Bk. III.
very much hidden. " While trusting in their Saviour for pardon and (or help, and reaching to some extent to obey him, they have hardly realised to what Closeness of Union, to what intiv.acy of fellowship, to what won- drous Oneness of life and interest, He invited them when He said, " Abide in me." This is not only an unspeakable loss to themselves, but the Church and the World suffer in what they lose." He attributes this to ignorance, and ignorance in the orthodox Church and failure on their part to preach this higher doctrine and he "is confident that if the orthodox church preached this with the same distinctness and insistancy as the doctrine of atonement and pardon through bis blood is preached, that many would be found to accept with gladness the invitation to such a life, and that its influence would be manifest in their experience of the purify and the power, 'ihe love and the joy, the fruit bearing, and all the blessedness which the Saviour connected with abiding in him. These references are from his preface to his beaullful work entitled " Abide in me " and the whole book is a commentary and exposition of the text " Abide in me" from St. John. The whole book should be read to know how much meaning is in these -simple words, but the table of contents will give an idea of the same.
Abide m Christ ;
3-
4-
5- 6.
I. All ye who have covte to Him. 1. And ye shall find Rest to your souls. Trusting Him to lieep you. As the Branch in the vine. As you come to Him by faith, God himself has United you to Hitn.
7. As your Wisdom.
8. As your RighteousMess.
9. As your Satictification.
10. As your Redemption.
11. The crucified one.
12. God Himself will stablish you
in Him.
13. Every moment.
14. Day by day.
15. At this moment.
16. Forsaking all for Him. ij. Through the Holy Spirit. iS. In stillness of soul.
19. In affliction and trial.
20. That you may bear much fruit.
21. So will you have Power in
Prayer.
22. And in His Love.
23. As Christ in the Father.
24. Obeying I^is commandments.
25. That your joy may be full.
26. And in Love to the Brethren.
27. That you niay not give.
28. As your strength.
29. And not in self.
30. As the Surety o^ the Cove-
nant. 31.. The Glorified One.
1 •
«
A. II.] SUPAKSHA — SUTRA X. 253
And it is seen how far these approximate to the thoughts and their order as given out by our Acharyas.
The way to peace and rest does not lie in our secHng and d-csirlng for it. Th: secret of perfect rest is in gi.tii-e sn:-re: itr to God. " Giving up one's whole life to him, for hira alone to rule and order it; taking up His yoke, and submitting to be led and taught, to learn of Him; abiding in Hiin to be and do only what he Wills; — these are the conditions of disci- pleship" (p. ig.) "Unioii v/ith Himself and so with the father is His Highest object." (p. 20.) " O yield yourself this very day to the Blessed Saviour in the surrender of the one thing he asks of you : Give up your- self to abide in Him. He Himself will work it in you. You can trust Him to keep you trusting and abiding." (p. 29) ;
iLtn^Siij aesr2atr eSz^isi@ Qeu^ua
" Only abide in me ; Thou art weak ; but I am strong ; thou art poor, but I am rich. Only abide in me ; yield thyself wholly to my teaching and rule; simply trust my lov'e, my grace, my promises. Only believe; I am wholly thine; I am the vine ; thou art branch. Abide in me." (p. 34.)
In the lesson for the eleventh day, the te.\t from Galatians is quoted. "lam cru-ified with Christ, nevertheless I live; yet not I, but Christ liveth in me" brings out the force of the te.xts " isiruSi^.i^ ^euLLirsarsur, etc.'i quoted above. The ' I' dies and yet not the soul ; and yet the soul is not seen, is not consciousness of its existence. What alone subsists and is felt and is enjoyed is the One God.
Qifiirgg^-far/Dgftaifdj^ (t^iLiii^^^ujiQ/rroiirfyr^u)
iLiit(^misar nj^niQpun'l!! .
" The entire surrender of all self-will (the feeling of ' I* and ' Mine '),
the complete denial to the flesh of its every desire and pleasure, the
perfect separation from the world • in all its ways of thinking and acting,
the losing and hating of one's life, the giving up of self and its interests for
tbe lake of others, this is the dispoirition which marlis him who has taken — — — i
• Such 4)eople are called by the people who are in the centre of the
world instead of being 'centred' in God, mad or tcccntric (t.^, out of the
world's centre.;
254 SlVAjN'ANA siddhiyAr [Bk. III.
up Christ's cross who seeks to say, I am crucified with Christ ; I abide in Christ, the Crucified One." (p. 83.)
Q^iDGMLLirsssr u.euitunu^^ Q^&rQmietstsnJD Q i itlLi—itQ llit ,
r.
When He, His spouse whose eyes shine brjght, mixt with my soul.
And made me His, deeds and enviroments died out ;
Upon this earth confusion died; all other mem'ries ceased;
I low all my doings died, sing we, and beat TeUeijam.
^nssrX^SLLL- &9sir/3'f'feSluu/3ujn^ fim&sumj^i
Though Ether, Wind, Fire, Water, Earth should fail, His constant Being fails not, knows no weariness, In Him, my body, life, and thought and mind were merged How all my self was lost, sing we, and beat TeJJeijam.
(Tiruvachaka : ^suQi^issn—eii Refuge in God.)
&it^uil61''6^ wesTQpiD l£j s ^ nsiT^iMLpli^ eatxi unssr S^iuQesr,
" And the secret of a life of close abiding will be seen to be simply this : As I give myself wholly to Christ, I find the power to take Him wholly for myself; and as I lose myself and all I have for Him, He takes me wholly for Himself and gives Himself wholly to me." (p. 119).
^kfl^asr piis'^ems G srr soar l-0^ got pa!r^esr<f ^tuiT^i Qupp Q^(tiisrQlp&STun&i
•
•
(
A. II.] SUPAK5HA— SUTRA X. 255
" What thou hast given is thee ; and what hast gained is Me ;
O Sankara, who is the knowing one ? I have obtained the rapturous Bliss that knows no end ;
\fet now, what one thing hast thou gained from me ? Our Peruman, Who for Thy shrine has^ taken my heart
Sivan, Who dwellest in Perunturai's Courts ! My Father, and my Masisr ! Thou hast made this frame
Thine Home ; for this I know no meet return."
And we are tempted to quote the whole of the lesson for the 18th day "Abide in Christ, Ik stillness of Soul," as it is the chapter most pertinent to the subject in hand. However we quote the following paras :
** There is a view of Christian life in which it is regarded as a sort of partnershio, in which Goji and man have each to do their part. It admits that it is but little that man can do, and that little dehled with sin; still he must do his utmost, — then only can be expect God to do His part. To those who think thus, ^it is extremely difficult to understand what scripture means when it speaks of our beirg still and doing nothing, of our resting and waiting to see the salvation of God. If af'f^ears to them a per- f'.ct contradiction, when we sf^eal of this quiet- ess and ceasi''g from all effort as th* secret of the h'ghcst activ ty of man and all his fowers. And yet this b what scripture does teach. The explanation of the apparent mystery b to be found in this, that when God and man are spoken of as working to;;ether, there is nothing bl the idea of a partnership between the two partners who each contrijuie their share to a work. The relation ib a very different one. The iVue idea is that of Coof^erat on founded on subordination. As jesus was entirely dependent on the Father for all His words and all His works, so the believer can do nothing of Himself. What he can do of himself is altogether sinful. He must therefore cease entirely from his o>\n doing, and wait for the working of Gotl in him. As be ceases from self -effort, faith assures him that God does what He has undertaken, and works in him. And what God docs is to renew, to itanctify and uakcu all his energies to their Highest power. So that ju'^^t in proportion a^ tic yields hiinbcU a truly pa^bivc iuutiutncnt in the hand
256 blVAjNANA SIDDHIYAR [Bk. III.
of God, so will he be weilded of God as the active instrument of His Almighty Power. The soul in which the wondrous combination of perfect passivity with the Highest activity is most completely realized, has the deepest experience of what the Christian life is," (pp. 127 and 128).
" It is a soul silent unto God that is the best preparation for knowing Jesus, and for holding fast the blessings He bestows. It is when'che soul is hushed in the silent awe and worship, 'before the Holy Presence that reveals itself within, .that the still small voice of the blessed spirit will be heard." Dost thou in every deed hope to realise the wondrous union with the Heavenly Vine ? know that flesh and blood cannot reveal it unto thee, but only the Father in heaven 'Cease from thine wisdom.' Thou hast but to bow in the confession of thine own ignorance and impotence ; the Father will delight to give thee the teaching of the Holy Spirit. If but thine ear be open, and thy thoughts brought into subjection and thine heart prepared in silence to wait upon God, and to hear what He speaks. He will reveal to thee His Secrets. And one of the first secrets will be the insight into the truth, that as thou sinkest low before Him, in nothingness and helplessness, in a silence and a stillness of soul that seeks to catch the faintest whisper of His Love, teachings will come to thee which thou never hadst heard, before the rush and noise of thine own thoughts and efforts. Thou shalt learn how thy great work is to listen, and hear and believe what he promises ; to watch and wait and see what He does ; and then, in faith and worship and obedience to yield thyself to His work, who worketh in thee mightily."
" Then there is the restlessness and worry that come of care and anxiety about earthly things; these eat away (^he life of trust and leep the soul like a troubled sea. There the gentle whispers of the Holy comforter cannot be heard." " Above all there is the unrest that comes of seeking in our own way and in our own strength the spiritual blessing which comes alone from above. Ihc heart occupied ivith its own flans and efforts fov doing God's Will and securing the blessings of abid ng in Jesus must fail cont'nually. He can do Plis work perfectly only when the soul ceases from its work. He will do His work mightily in the soul that honors Him by expecting Ilim to work both to wiU and to do."
A. II.]
SUPAKSHA— SUTRA X.
257
A6B>rUL-UL^^n UJ Gj(n,:sJ^'oBTuSJSStr
:iM
Cease ye from desire ! cease ye from desire 1 Even such desire as the desire to know God. With each desire there follows a sorrow ! As each desire is given up, there is Bliss.
L\sa)aui);S(Tf.i^<fiar i-jiP-etDL-QujirQsBr,
Oh ye fools ! who attempt to speak of the unspeakable. Can you tind the limits of the limhless deep ? '
To him, who attains rest as the waveless sea. Will the Ljrd of the Braided Hair manifest Himself,"
— Tirumantram.
Such is the peculiar teaching held out in the scriptures of the East and the West. But such tOBching is naturally reserved for the most enlightened and highly developed soul in its highest stage of ascent. These occupying the lowest flat cannot understand and grasp the won- drous vision which will break on him at the top. He will naturally take shelter in the shady nooks and corners on the path, not knowing what dangers will lurk in those corners, and not knowing that ere long he will be assailed by the most cruel storms and tempests. The Sainted Pilgrim, on the other hand, even though such storms beset him for part of the way, will never be daunted and will never lose his tiust in God but will even consider them as God's own blessings ; and ere long, passing the region of clouds and winds, and storms and tempests, will pass into the everlast- ing Glory of Sivam from Which there will be no return.
33
256
blVAjNANA SIDDIIIYAR
[Bk. III.
kV.
vil
of God, so will he be weilded of God as the active instrument of His Almighty Power. The soul in which the vnndrous combination of perfect passivity with the Highest activi is most completely realized, has the deepest experience of v.hat h. Christian life is." (pp. 127 and 128).
' " It is a soul silent unto God that is the best 'eparation for knowing Jesus, and for holding fast the blessings He b->tovvs. It is when'the soul is hushed in the silent awe and worship, 'buDie the Holy Presence that reveals itself within, fthat the still small vo;e of the blessed spirit will be heard." Dost thou in every deed hope ) realise the wondrous union with the Heavenly Vine ? know that flesh kI blood cannot reveal it unto thee, but only the Father in heaven ' C( sc from thine wisdom.' Thou hast but to bow in the confession of tine own ignorance and impotence ; the Father will delight to give thee le teaching of the Holy Spirit. If but thine ear be open, and thy thoughts ought into subjection and thine heart prepared in silence to wait uporGod, and to hear what He speaks. He will reveal to thee His Secret: And one of the first secrets will be the insight into the truth, tHat as hou sinkest low before Him, in nothingness and helplessness, in a sllen; and a stillness of soul that seeks to catch the faintest whisper of His Lv^c, teachings will come- to thee which thou never hadst heard, before' th rush and noise of thine own thoughts and efforts. Thou shalt learn h at thy great work is to listen, and hear and believe what he promises to watch and wait and see what He does ; and then, in faith and worshi and obedience to yield thyself to His work, who worketh in thee mighti .'
" Then there is the restlessness and worr^that come of care and anxiety about earthly things; these eat away thWie of trust and heep the soul like a troubled sea. There the gentle whispes of the Holy comforter cannot be heard." " Above all there is the unrtt that comes of seeking in our own way and in our own strength thepi^itual blessing which comes alone from above. The heart occupied wit tis of.'« plans and efforts foy doing God's Will and securing the blessings'/ abid ng in Jesus must fail continually. He can do His work perfecly only when the soul ceases from its work. He will do His work rif^htily in the soul that
honors Him by expecting Him to work both to liil and to do."
«
L«.'i I* 'I
JMK
i^-:
/
**
ii.>>5t»**tirt*?
*^, K ta _■ ^wiBH
A. II.]
UPAKSHA— SUTRA X.
257
leoi^sStt—eSL
is,"
ing Ibe !nce
:eal ,
m'
and
M)
tm
what
e first
Kfore
[soul
come'
[ tbine
ikisto
laitand
,0 yield
mioriet
Cease ye froii; Even such tk With each dc; As each desirL
'ej 3 . cease ye from desire ! J the desire to know God. lie ere follows a sorrow ! : !. 'en up, there is Bliss. '
p-eanjujpp Q. J - isr p ULfesiff Q^ajiLfQpLciTaefrsn&r
Oh ye fools ! \', 'empt to speak of the unspeakable.
Can you find tl e li its of the limWess deep ? '
To him, who atu ir rest as the waveless sea*
Will the L>srd of tt Braided Hair manifest Himself."
— TirumanfraiH. Such is the peculiar tiching held out in the scriptures of the East and the West. But suet caching is naturally reserved for the most enlightened and highly d eloped soul in its highest stage of ascent. These occupying the lowc flat cannot understand and grasp the won- drous vision which will bre <. on him at the top. He will naturally take shelter in the shady nookj and corners on the path, not knowing what dangers will lurk in those c< ners, and not knowing that ere long he will be assailed by the most cruel Sirms and tempests The Sainted Pilgrim, on the other hand, even thoug such storms be will never be daunted an ! 11 never lose \
n
consider them as God's ow blessings ; r
n for part of the way, in God bu* 3ven
ig, passm'
of clouds and winds, and
V
ing Glory of Sivam fro
'vAicii
\
ljKSi;«I Ibeso^
. '^».>.
SOTRA XI.
Patijn&n& — Bhakti Lakshana.
Adhikarana I. " « .
HOW GOD « INSTRUCTS THE FREED ?OUL.
r. As the soul enables the eye which by itself cannot see, to see, and itself sees ; Just so, when the soul becomes freed from the body and purified, Isa enables the soul to know and Himself knows. With this knowledge if one loves God, he will become freed, purified even in this body ; and becoming -^reed of all PaSa, will dwell under the Lotus Foot of Hara, enjoying endless Sivanubhava.
THE JIVANMUKTAS PERCEIVE GOD AL'ONE AND NO SECOND.
2. They who see the Param by Parajnana will alone see Param and nothing else. The knowledge of anything else than God is various and differing Ignorance. The knowledge derived by hearing and reading is also confused knowledge as its source is the higher Maya. The knowledge of Jfiaturu, Jnana and jfieya is Sankalpa or Bhava jnana and not real. The true Jnana is what transcends all these, Sivajilana. Hence, the Jivanmukta perceives Sivam alone. "
^ THE BODY CANNOT PERSIST IN MUKTl.
3. If it is asserted that as the body .is'etemally renewed from birth to birth, from the karmic sukshma body,' even in Mukti the blessed souls will remain clothed in an eternal form, our reply is, that this Mukti can only be a Pada Mukti and is an insufferable condition. If there is a body, then will arise Karma and Maya and other Malas. The body proceeding from the Manas has a begin- ning in reference to its cause, which may be said to be eternal. It is useful as a medicine to destroy our Mala. When the malady is removed, the body dies with it.
A. I.] SUPAKSHA — SUTRA XI. 259
HOW THE jiVANMUKTA FEELS FREE FROM MALA,
4. When the soul unites itself to the unknowable Wisdom true, then Sivam lights it up and the soul becomes a Jivanmukta. Just like the poison counteracted by medicine, and darkness sub- dued by light, and dirt in the muddy water is removed by the clear- ing nut, the Mala present in the Jivanmukta becomes innocuous • without being destroyed; and persisting till the body lasts, it vanishes with' the body itself without attaching itself to any other body.
SOME OBJECnONS Msi.
5. If it is stated that the Anava-Mala being Anadi could not be destroyed, or if it can be destroyed, the soul also must go with it, it is not so. We see the Copper stand as cbpper even after its original verdigris is fully removed by the contact of the Parisavedi (the^Alchemist's stone). And so, the soul gets rid of its mala by union with the Sthanu (the ever-enduring or the self- content). But if it is stated that soul's attaining purity alter getting rid of mala is alon^ mukti, and that it is not necessary for it to unite itself with God, then we say no. The darkness veiling the earth vanish (from our vision) when the sun enters, and not before. Hence, the Mala will only disappear when united to the Sacred Foot.
THE A.VAVAMALA DOES VA.NISH COMPLETELY FOR MUKTAS.
6. Hven though the paddy is united to the bran and husk from the ver>' beginning, yet you can understand the condition when they become separated.' in fact, they are not present in the pure rice. From the separated husk, etc., no new paddy can be generated; they separate^olf completely gradually. Hence, when united to the benolicient Sivam, tlie Mala and Karma and body disappear from the soul. It, however, is united to the bound soul, and hence may be called eternal.
THE INSEi'AKABU:..VESS OF THE SUPREME.
7. The souLs cannot think or act without the aid of the Lords grace at any lime. 1 he Lord entering the soul's heart,
7 S«e for full explanation o\ the analogy of Vowtl and Lonninant **Sludiei» in SaivabUkthoiiia" pp 53 lu 62.
{
SUTRA XL
Patijnana — Bhakti Lakshana.
Adhikarana I. ' « .
now GOD "INSTRUCTS THE FREED FOUL.
1. As the soul enables the eye which by itself cannot see, to see, and itself sees ; Just so, when the sou) becomes freed from the body and purified, Isa enables the soul to know and Himself knows. With this knowledge if one loves God, he will become freed, purified even in this body ; and becoming /"reed of all PaSa, will dwell under the Lotus Foot of Hara, enjoying endless Sivanubhava.
THE jlVANMUKTAS PERCEIVE GOD AL'ONE AND NO SECOND.
2. They who see the Param by Parajnana will alone see Param and nothing else. The knowledge of anything else than God is various and differing Ignorance. The knowledge derived by hearing and reading is also confused knowledge as its source is the higher Maya. The knowledge of Jnaturu, Jfiana and Jfieya is Saiikalpa or Bhava Jiiana and not real. The true J nana is what transcends all these, Sivajiiana. Hence, the Jivanmukta perceives Sivam alone. "
THE BODY CANNOT PERSIST IN MUKTI.
3. If it is asserted that as the body .is'etemally renewed from birth to birth, from the karmic sukshma body,' even in Mukti the blessed souls will remain clothed in an etemal form, our reply is, that this Mukti can only be a Pada Mukti and is an insufferable condition. If there is a body, then will arise Karma and Maya and other Malas. The body proceeding from the Manas has a begin- ning in reference to its cause, which may be said to be etemal. It is useful as a medicine to destroy our Mala. When the malady is removed, the body dies v/ith it.
<- ♦*; »
immaatmtt
^i.^f^.-n»*-imtajnm7
A. I.]
SUPAKSHA — SUTRA XI.
2S9
HOW THE jiV.\XMUKTA FEELS FREE FROM MALA.
4. When the soul unites itself to the unknowable Wisdom true, then Sivam lights it up and the soul becomes a Jivanmukta. Just like the poison counteracted by medicine, and darkTiess sub- dued by light, and dirt in the muddy water is removed by the clear- ing nut, the Mala present in the Jivanmukta becomes innocuous' without being destroyed; and persisting till the body lasts, it vanishes with the body itself without attaching itself to any other body.
SOME OBJECriONS MEi.
5. If it is stated ihat ihe A uava-Mala being AjiaJi could not be destroyed, or if it can be destroyed, the soul also must go with it, it is not so. We see the (Copper stand as cbpper even after its original verdigris is fully removed by the contact of the Parisavedi (the^'Alchemist's stone). And so, the soul gets rid of lis mala by union with the Sthanu (the ever-enduring or the self- content). But if it is stated that soul's attaining purity alter getting rid of mala is alon^ mukti, and that it is not necessary for it to unite itself with God, then we say no. The darkness veiling the earth vanish (from our vision) when the sun enters, and not before. Hence, the Mala will only disappear when united to the Sacred Foot.
THE ANAVAMALA DOES VANISH COMPLETELY FOR MUKTAS.
6. Kven though the paddy is united to the bran and husk from the ver>' beginning, yet you can understand the condition when they become separated." In fact, they are not present in the pure rice. From the separated husk, etc., no new paddy can be generated ; they separate^otT completely gradually. Hence, when united to the benortcient bivam, the Mala and Karma and body disappear from the soul. It, however, is united to the bound soul, aiid hence may be called eternal.
THE INSBPARABLENESS OF THE SUPREME.
7. The souLs cannot think or act without the aid of the Lx>rd's grace at any lime, i he Lord entering the soul's heart,
7 S«e (or full expUnation ol the analogy of Voj^cl and Couiouaut "Studies in haivabiild^iaiila " pp ^^ tu 62.
■^T-Tt-*)
rJ^/n
V*,
v
t
1
7.
SUTRA XI.
Patijnftna — Bhakti Lakshana.
Adhikarana I. ' « .
HOW GOD "INSTRUCTS THE FREED SOUL.
r. As the soul enables the eye which by itself cannot see, to see, and itself sees ; Just so, when the soul becomes freed from the body and purified, Isa enables the soul to know and Himself knows. With this knowledge if one loves God, he will become freed, purified even in this body; and becoming /"reed of all PaSa, will dwell under the Lotus Foot of Hara, enjoying endless Sivanubhava.
THE JIVANMUKTAS PERCEIVE GOD AL'ON'E AND NO SECOND.
2. They who see the Param by Parajnana will alone see Param and nothing else. The knowledge of anything else than God is various and differing Ignorance. The knowledge derived by hearing and reading is also confused knowledge as its source is the higher Maya. The knowledge of Jiiaturu, Jnana and jneya is Saiikalpa or Bhava J nana and not real. The true Jnana is what transcends all these, Sivajiiana. Hence, the Jivanmukta perceives Sivam alone.
THE BODY CANNOT PERSIST IN MUKTI.
3. If it is asserted that as the body .is'etemally renewed from birth to birth, from the karmic sukshma body,' even in Mukti the blessed souls will remain clothed in an eternal form, our reply is, that this Mukti can only be a Pada Mukti and is an insufferable condition. If there is a body, then will arise Karma and Maya and other Malas. The body proceeding from the Manas has a begin- ning in reference to its cause, which may be said to be eternal. It is useful as a medicine to destroy our Mala. When the malady is removed, the body dies with it.
i'<.
ir » * »
■«M Tt^-f^tj^^rz^^mi^
A. I.]
SUPAKSHA — SUTRA XI.
2S9
I
HOW THE jiV.\XMUKTA FEELS FREE FROM MALA,
4. When the soul unites itself to the unknowable Wisdom true, then Sivam lights it up and the soul becomes a Jivanmukta. Just like the poison counteracted by medicine, and darkness sub- dued by light, and dirt in the muddy water is removed by the clear- ing nut, the Mala present in the Jivanmukta becomes innocuous' without being destroyed; and persisting till the body lasts, it vanishes with' the botiy itself without attaching itself to any other body.
SOME OBJECriONS Msi.
5. If it is stated that {he Auava-HIala being AuaJi could not be destroyed, or if it can be destroyed, the soul also must go with it, it is not so. We see the Copper stand as cbpper even after its original verdigris is fully removed by the contact of the Parisavedi (the^'Alchemist's stone). And so, the soul gets rid of its mala by union with the Sihanu (the ever-enduring or the self- content). But if it is stated that soul's attaining purity alter getting rid of mala is alon^ mukti, and that it is not necessary for it to unite itself with God, then we say no. The darkness veiling the earth vanish (from our vision) when the sun enters, and not before. Hence, the Mala will only disappear when united to the Sacred Foot.
THE ANAVAMALA DOBS VANISH COMPLETELY FOR MUKTAS.
6. Even though the paddy is united to the bran and husk from the ver>' beginning, yet you can understand the condition when they become separated." In fact, they are not present in the pure rice. From the separated husk, etc., no new paddy can be generated; they separate^otf completely gradually. Hence, when united to the benoficient bivam, the Mala and Karma and body disappear from the soul. It, however, is united to the bound soul, and hence may be called eternal.
THB INSBCARABIJiNKSS OF THE SUPREME.
7. The souLs cannot think or act without the aid of the Lord's grace at any lime. 1 he Lord entering the soul's heart,
7 S«c for full explanalion ol the analogy of Votuel and Coinouaiit "Studies ill Saivabiildhunu " pp ^3 lu C12.
vfh
'J-Jr
t*4»
260 SIVAJNANA siddhiyAr [Bk. III.
actuating its thought and action is present all in all. These souls cannot reappear unless willed by Him. He stands to them as the letter 'A' stands to the rest of the letters. Therefore how can the Freed Soul be separated forom Hara's Foot.
Adhikarana II.
god's omnipresence and transcendency.
8. If God is omnipresent, He should be seen by every body. No. To the blind, even the Sun is dark. To them who do not possess the eye of God's grace, even Light will be dark. As the sun brings "to bloom the wt^ll-matured lotus, so does the Lord grant the eye of wisdom to, the well-developed souls and appear to them as the Light of Lights. f-
SOME CONCEPTIONS OF MUKTI -UNION REFUTED.
9. If it is stated that God is like the tree's shade which is sought by the tired way-farer, we sa^ • No'. Then the seeker will become the Master (the First Cause). If yet it is stated that the soul becomes one with God, by the soul becoming des- stroyed, then no union is possible of that which is destroyed to another. If it was not destroyed in Mukti, then too, there is no Mukti. If it was not destroyed after union, then what is it which ex- periences Mukti. If the destruction of Self is regarded as Mukti, it conflicts with the principle that the Soul is eternal. If it is likened to the union of water with water,'- then too ihey become equal which they are not.
SO.ME FURTHER CONCEPTIO,N?.
10. When the copper is touched by the Alchemist's stone, it becomes one with Gold. So does the soul become one with our God, when it loses its mala, so you say. No, God is not like
8. It is not that God cannot be perceived everywhere, but we wilfully shut our own eyes by the pride of our self or egoism.
10. The famous American Professor who ha«; succeeded in making artificial, chemical gold is said to have stated that all that he fould assure the public was that it was like gold and possessed all the properties and did not possess the characteristics of the baser metals. So too, all that
« c
A. 11. ] SUPAKSHA — SUTRA XT. 26I
Gold. He, like the stone removes the dirt, and places the soul under His Golden Foot. The stone which removes the dirt from the copper is not itself Gold. The Lord of the Gods does alone possess the powers of Creation, etc. And the Freed Soul is alone capable of enjoying Bliss.
THE T.VO INTELLIGENCES. .
' Ti. If it be Stated that God and Soul being both intelligences (Chit), they are one ; we say • No '; God is Gracious Intelligence (Arul-chit) and the soul is that one which partakes of this Grace. God is the Intelligence Who in order to remove the soul's mala, evolves things through various births and leads it into Moksha. The soul is the one which is subjected to the process'js of evolu- tion, etc. God is the Intelligence which is self-luminous and illu- mines others ; anfl the soul is the one which receives such light and knowledge. Hence, though God and Soul are in union inseparably, they are not one and the same. For instance, can the soul and its Buddhi, though both inteUigent, be equal ? To the soul, as chit, the buddhi is achit. So also to the God as chit, the Soul is acliit.
THE TRUE NATURE OF THE UNION ILLUSTRATED,
12. As magnet attracts a piece of iron, so God draws unto Himself the Soul, and converts it into His own Form, as iron on fire, and destroys its Mala, as the wood is destroj'ed by the fire (rising from and enveloping it), and unites with it, as the salt with water, and subjects and transcends it as Alchemist's stone curbs gold, God transcends all and is in the Final Bliss. He remains united and undistinguished as mixed syrup of cane-sugar, honey, milk and sweet fruit, apd sugar-candy.
^-- »
ti-e can say is that the freed soul is like God, and does not possess the
weakness of humanity. We do not care as to what it is really, so long as we are freed from our evils, and eternal bliss is vou'hsafed to us. The last statement about the freed boul is to avert the possibility of there exist- ing too many first causes. If it was so able, its individuality should be different from that of Gods which is fatal to its Advaita union. Lower beings attaining Apara-mukti can have much power but not those attain- ing Faramukti. Such a freed soul can never return to the earth, (an never return.
SUTRA XII.
Nature of the Sanctified.
Adhikarana I.
HOW THE SANCTIFIED PERCEIVE THE IMPERCEPTIBLE AND DELIGHT IN HIM.
r. The Sivajiianis getting rid of the three pdsas which prevent them from uniting themselves to the Lotus Feet of the Supreme, and joining the company of God's devotees, and wor- shipping them and the forms in temples as His Form, and singing their praises, and dancing in delight, and becoming fully conscious of the superiority of Sivajnanis and the inferiority of others, and bowing low only to the devotees of the crescent-crested God, they roam about the world.
Adhikarana II.
LOVE GOD S DEVOTEES AND OBEY THEM.
2. They love not God, who love not His devotees ; they love not others, neither do they themselves., What is the good of talking about such senseless corpses ? Leave off their company as their union will lead you again into births and deaths. Seek in love God's true devotees, taking their wishes a^ commands, speak humbly, and stand steadfast according to their gracious directions, and worship and bow to them nnd delight and dance.
2. The full force of the last two stanzas are brought out in the follow- ixig Mantra : ,.
He who sees, perceives and ui.derstands this, loves God, delights in God, revels in God, rejoices in God, he becomes a Svaraj, (an Autocrat or Self-Kuler) he is lord and master in all the worlds. But those who think
<
« ' c
A. III.] SUPAKSIIA — SUTRA XII. 263
Adhikarana III.
GOD S DEVOTEES ARE GOD HIMSELF.
3. As God dwells as the soul of soul in each human body designed for the purpose of reaching the Imperceptible One, and infuses His owti Intelligence into them therefor, the form of His devotee is His Form. As he dwells in Sivoham Samadhi, he is even God Himself. As he reaches Him in his heart following the directions of the Guru, he is God Himself. When he and his
differently from this, live in perishable worlds, and have other beings for their rulers. (^Chhandogya Up. vn. 25-2). Cf. Saint Appar.
fjiLituQuifua tSsssfijjjSQujnu) usssBQajrT-tnivQA'iTih fiiru>0ffS0Ui (^u^ius^.e'ih^ ^asrsmununecr
etarjpmnijS iLjn&.ni(^ uSaou-CS^it icevCov/r G <f tar jp ^ T }) s ^'^^L&jJa Q<fk(S&i(T uisoQevir
t
iLf£n9eaSnjnir Q-rpGe^ni^k ^iLQi—nuf.u Quir^ir. Cf. Saint Mapikkavachakar.
Q^'ipiiOuirifi^*eir u<Lii^ »n^fi^i(9^ ir>p«r>p
MJKmiiQsf O«r«gr3s9riyL0«<« ^nna d Qsnmru.ntar
Qu,tS^it^h ^»iean9.iuir gt^ujirQun't/ii,
Oa>m<2ti>ggu, (fitnu.i/ini^ lun'i/QifQub.
2G4 sivajnAna siddhiyAr [Bk. III.
vision fail altogether, he is without doubt, God. If such is the greatness of the God's devotees, worship them with love to get rid of the bonds of sin.
WORSHIP THE FORM IN TEMPLES AS GOD HIMSELF.
4. 1 hey perceive God who perceive His form placed in temples as Himself. They perceive Him also who meditate on Him in the Mantric form. They who worship Him who is omni- present in their own heart, perceive God also. To these Bhaktas, He appears as does the 'fire when churned or as the milk which cannot be perceived before it flows from the teats when milked.
THE ORDER OF WORSHIP AND WORSHIPPERS. • f
5. The practices of the four paths J nana, Yoga, Kriya and Charya are all God's Will. The Jnani is entitled to practise in all the four paths ; the Yogi from Yoga downwards ; the Kriyavan
4. This gives the Sadhana and Phalam of the three classes of Margis. The first class, the Chavyavans require the grosser form of Symbolic wor- ship ; the Kyiyclvans can take to the mantric worship or prayer form ; the Yogis practise heart-worship. But the next verse shows, the followers of the higher are not required to give up the lower forms and they do generally practise the lower forms just to keep their bodily and mental organs engaged till the body is worn out. Cf. the famous verse of Saint Appar.
isSpQp (§\iSl<sm0!r uiToSI/hu(S QisiuQuiTsO
LDZiDjD'J-' iSaorj^incii&ir LCirLCoSsiiJ^ Q<3^iT^tuneir
which of course follows the famous verses in the Svetasvatara Upanishat.
'' One's body taking for the lower stick, aiid for the upper, Om, by meditation's friction well sustained, let one behold Gjod, there lurking as it were."
" As oil in seeds, butter in cream, water in springs, and in the fire- sticks fire, so is God found in the soul, by him who seeks for Him with truth and meditation."
The point is though fire or milk is present in the whole body of the wood or cow, yet when we want to realize it we realize it only at certain points. Nay, the Immensity of the Being is so great that it is impossible to perceive It as It is. And, after all, till the final stage is reached our knowledge cannot but be symbolic.
A. IV.] SUPAKSHA — SUTRA XII. 265
can practise Kriya and Char}a ; the Char^'avan is alone entitled to practise Charya. So that the faultless Jnana-guru is the Guru of all the Margis. He is Cod Himself. Worship Him accordingly.
Adhikarana IV.
, TH'; NECESSITY' OF .\ GURU.
6. By means of Mantras, medicines, Yoga practices and herbs and medicinal stones, and other such means as are set forth in the Taiitras, one can secure the knowledge of the Vedas and the Sastras, know-edge of past, present and future, and the endless
•I ,
occult powers. But the knowledge of God can only be secured by the grace of the Guru, and not by any other means. Even the above-mentioned powers can be secured by the Guru's grace.
IHE DIFFERENT WAYS OF GRACE BY THE Gl"Rl'.
7. uJulScj> tSsu'^eaiaar^ ii uSia^ajasr^ii^ Qearear 21th
uacrirear i^aiQearasrjpidL unnuuar (n^Qssrdirjrx.1 jfjsy^^^^.T'^&tf QtuetSMir iSlsi'Qear QjjGfrnj:
aSuueuiSQ^Su. uS^^^ ■B^ssi i jgiii) uirn^^l
If one does worship his gracious Guru, as the Para- Hrahmam, as Para-bivai?], and Fara-Jfiana, and as all the manifest- ations of Hara, then Guru becoming God Himself will convert the disciple into 1 iis Korm By means of touch, thought atid sight, in the same way as the fowl and tortise and fish hatch iheir eggs b) touch and thought and sight respectively.
May the Grace of Aruj-Nandi descend on all I
I '
Glossary end Index.
[NcTE. — L. denotes terms used in Logic, which are used and explained in the first book. The numbers indicate the pages and the^ references are given where the subject matter is raore or less dealt with.]
A Advaita-Iakshana. Nature of Ad-
vaita. Advaita-siddhanta, 64. Ad^-aita-siddhantis. baiva Siddhan-
tis. Adhyanta-bhava, 4. L. Agalya. A Rishi's wife who was
seduced by Indra. Agastya. A great Rishi, Aghoram. Pleasant; not fearful. Agni. Fire.
Agnihotra. Fire sacrifice Ahankiira, 181. Egoism, Anava,
one of the three impurities. Ahankaravadi. An egoistic person. Ahambrahmasmi, 96. 'I be:ome
God.' Ahimsa, 24. Abstention from killing. Ahitam. Pain,
Aliriman. A Zoroaslrian God. Ahura, The same. Aikyam, 164. A mode of sameness. Aitlgam, 3. Tradition, L. Aja. Birthless. Ajnana. Ignorance. Akshara, 199. Letter; Imperishable. Ajavai. Logic. Anibalam. Court; Mali. Amrita. Immortal ; ambrosia. Ampta Lindhu. Name of an Upa-
Dtbhat.
Abhava, 3. Non existence.
Abheda, 103. Oneness.
Abhidharma, 25. Cede of morality.
Abhinna. Oneness.
Abhinna-Chit-Sakti.* The Intelli- gence which is one with God.
Abhisheka. Bathing in water.
Ach.ala. Unchanging. >
Achaitanya, 39 j
Achit, 203, 215 ^Non-Intelligent.
Achetana J
Adharma. Opposed to virtue.
Adhikara. Authority.
Adhikarana, 125. An argument comprising: Ci) Vishaya — The proposition, (2) Samiaya — The doubt or objections, (i) Piirva,- fa^sha — The Theory refuted, (^) Siddmnta — The Theory proved or est ' ■ (1 and (^} Sixnlaii — The br ■j.itvce in th« argument.
Adbvas, 225. Lit. I'ath. Physical envelopes of the soul through which it ascends up.
Aditi. A V'edic Goddess, correspon- ding to the sun and Kudra; a guest. ■ im. Unpcrccived.
.\ ...iii.4. 163. NuQ-diCfercnt, An- aaya.
268
§IVAJNANA SIDDfllYAR
Anadi. Eternal, Beginningless.
Anadi-mukta, 72. Soul ever-free.
Ananlar, 132. A class of Gods of the order of the Prajayakalars.
Ananta-darsanam. Limitless sight.
Ananta-Jnanam. Endless wisdom.
Ananta-sukham. Limitless bliss.
Ananta-Viryam. Limitless power.
Ananya, 163. Non-diflerent ; in- separable, Advaita.
Andaja, 33. Born of eggs.
Ani5a, 200. Soul.
Anirvachana ] Indescriba-
Anirvachan^yam 126 J ble. '
Aiigas, Parts.
AnantHsana. One of the Yoga postures.
Anvaya-anumana, 6. L.
Anyonya-bhava, 4. L.
Anumana, 2. Inference. L.
Anugraha, 135. Grace, i.
Anvaya. L.
Anubhava, 59- 1 „
Anubhuti, 238. I Experience.
Antas Satvam. Inner purity.
Annamayakosa, 94. See Kosa.
Anu Sadasivas. A class of Gods belonging to the order of Vijaa- nakalas.
Anuvaka. A division of the Veda.
Anu, 29, 204. Atom.
Antaryami. The immanent.
Anusasana parva. A chapter of Mahabharata.
Anyatajfiana. L.
Anta^karana, 10, 104, 198. Inter- nal organs likes manas, etc.
Apanaya, 8. L.
Apurva, 86. Not ordinary; Not easily known.
Apara Mukti, 131. A lower kind
of Moksha. Apakkuvar. Beings not spiritoally
advanced. Arupa, 26, 135. Formless. Arupi, I, 32. One without Form. Anatta, 57. The doctrine of Bud- dhists denying the existence of
the soUl. '
Arthapatti, 2. L. Arjuna, 9. A Hero of the Rlaha-
bharata. Arhatship, 57. Seership. Aru}, 26. Grace. Aru] Sakti. Grace of God. Ardhanarisvarjir, God, half Isvara
and half Uma, Artha. Wealth. Aruga, 66. The Person adored by
Jains as God. Arunandi Sivacharya. The author
of this book. Arunagirinadar, 61. A great yogi,
the author of Timppngal and
Kaniarahtibhuti etc. Asatya. Untruthfulness. Asatvada, 28 ^ 2 c* •
Asat, 108, defined, 215 I ^ ^ w Asat-sat-vada, 28. V 'a ^ •§
Asat-asat-vada, 28 I fc "* '""'
Asatya Nirmana J ^ 'S ""
Asanas, 96 Voga postures. Ashta Sakti Eight Powers of God. Ashta Murti Eight Forms of God. Ashta Vidyesvaras. A class of the
order of Pralayakalas. Asoka, 54. , Well-known Buddhist
Indian Emperor. , Astinasti, 31, 39. Yes and No; a
doctrine of the Jains.
GLOSSARY AND INDEX
269
Asuras. Classes of mortals opposed to the Devas.
Asuddha Maya, 17S, 183. Impure Maya, the secondary evoiute of matter.
Asuddha Adbvas. Impure adhvas.
Athar^'a Veda, 109. The 4th Veda.
Atisukshma. Most subtle.
Atj'aatabha^. L.
Avatars, 116. Incarnations.
Avichcha. Avidya, Anava.
Avidya Ignorance, Anava.
Avasthas, 95, 208, 209, 210. Con- ditions of man in his physical body.
Avyakta, 129. Unmanifest; Pri- mordial.
Avyakrita. Not made.
Ayan. Brahma.
Ayonija, 35. He who is noi bom of the womb.
Abhasa. Modification. Achara. Conduct. Acharya. Teacher, Guru. Adharas. Physical supports or
envelopes. Adimulam. The First Ca'^ise. Agama, 2, 8, 46. The twenty-eight
bivagamas ; the Veda. .. Af^ama-praniiira. .Sruti pramai;)a ;
one of the three modes of proof ;
authority. Ajlvaka, 72, 74. One of the Jain
sects. AjfiUakti, 134. Pow^x of (jcaI. kkU, 28. Ether. Akamiya. See K*rma. Anaoda, i. blisi.
Ananda-maj'a-kosa. One of the physical sheaths of the soul.
Anava, Anava-mala, 134. Defined, 185. One of the three Impuri- ties of the Soul ; Ignorance ; Egoism.
Apastambha Sutras. Code cf ritu- . als framed by Apastambha.
Arambhavada. One of the ]Maya- vada schools.
Asrams, 9. Social orders.
Atma, 27, 28, 29, 43. Soul,
Atma Bandham, 67. Bond attach- ing to the soul.
Atmatatva, 183. See Tatva.
Ayur Veda. Book of Hygienics.
Balarama. Brother of Krishna.
Bhagavan. Lord.
Bhakti Marga. Path of Love.
Bhanda. Bond, limitation,
Badarayara, The author of Ved- anta Sutras,
Bhavana, Mode of thotight, mode of worship, Sadhana.
Bhavana Skanda, 26. One of the five Skandas of the Buddhists ; Tendencies.
Bhashyakara, Author of a com- mentary.
Bhaskaracharya, 105. An expoun- der of Pariijamavada,
Bha{{acharya, 82. ;\ redactor of Purvamlmamsa doctrines.
Bhcda. Different.
Bhedabheda. Different non-diflfer- ent,
Bhiksha<|ana. Mendicant ; Form assumed by God in vanquishing larukAvana Hishis.
^,r-\^
270
sivajnAna siddhiyAr
Bhoda. Knowledge.
Bhoga, 141. Enjoyment; Bliss.
Bhuta, 181. Ahankara united to
Tamas (Guna). Bhutarupa, 26. Material Form. Bhuvana, 132. Worlds. Bothi. The sacred fig tree. Brahma. One of the Hindu Trinity;
the author of creation. Brahinacharya, 24. The life of a
bachelor. Brahmajfiana. Divine Wisdom. Brhmananda, 64. Divine Bliss. Brahma Sutras. The Sariraka ?Ii-
mamsa Sutras ; otherwise called
\'eda,nta Sutras ascribed to Bada-
rayana. Brahmotsava, 146. The principal
festival to God in Hindu temples. Brihaspati, 9, The guru of Indra,
the reputed author of the Char-
vaka system. Buddha, 3, 14, 27. The author of
Buddhism. Buddhi, 10, 181. Intellect.
Chandas. One of the six angas,
relating to Vedic metre. Chandogya. One of the principal
Upanishats. Chandramandala. The world of
the moon. Charvaka, g. Materialist. Charya, 71. I One of the Four Charyapada. j Paths of Salvation. Chaitanya, 39. Intelligence, Chaturthi. Fourth day of the tithis. Chelas. Disciples. Chit, 1,203. Intelligence.
Chitachit, 203. Sat-asat ; Soul, Chitakas, 2. The plane of Intelli-
gence.
Chitsakti, 136, God's Intelligence, considered as His power.
Chitsorupi. God having Intellect for His Form,
Chitambaram, 55. Same as Giit- akas. '
Chitta, 183. Mind.
Dahara Upasana, W^orship of God in the heart, in man's soul.
Daksha, iii, 153. Son of Brahma.
Dakshayani, 15^. Uma, daughter of Daksha.
Dakshinamurti. God Siva when He assumed the form of Guru to teach the sons of Brahma.
Damaraka. 131. Drum.
Darsana. Vision.
Dasamarga. Same as Charyamarga or pada.
Deva. God.
Devaram, 136. The principal Hymn book among Saivas, com- posed by Saints Jnanasambantha Vagisa and Sundara.
Dharma, 34, 35. Virtue, code of Keligioh, of ethics.
Dharana. Ons of the- eight kiuds of Yoga.
Dhyana. Meditation ; One of the eight kinds of yoga.
Dhurjati. Siva.
Dipa. Light.
Digambara, 66. A sect of Jains.
Divyagamas. The sacred Saiva Agaraas.
il
\
,'^y^'i^^i^4
*.fTj
GLOSSARY ANT) INDEX
271
I
Diksba, 223. The initiation and spiritual ceremonies a disciple goes through to secure salvation.
Drishtam. Vision.
Dravidabhashya. The famous Tamil commentary' on Sivajnana bod ham by Sivajnana Yogi.
D'.avya, 24. Substance.
Dupa. Incense.
Durgapuja, 150. The worship of Siva's Sakti during the Dasara festival.
Gandha. Sanda! paste.
Gandhar\-aveda. Science of music.
Ganeia, i, 122. Son of God, Pra- nava symbolised.
Garudamantra. The Sacred sylla- ble for contemplating the'Deity GariKJa.
Gautama, 27. Buddha.
^h^''^ '.Fearful. Ghoram J
Gita, 25, 58, 63, 103. The famous episode in Mahabharata.
Gomukhasana. One of the Yoga postures.
God Kumara. God Subramanya, son of God Siva. »
Grihastha. The house-holder.
Gui?a, 24, 29, 80. Attributt, attri- bute of matter. •
Gtmi, 29. The thing or person possessing an attribute.
Guru, 235. Teacher.
Guhyam. Secret.
H
Hara. God Siva. Harj. (i-^xJ Vishiju.
35
Havis. Oblation.
Hetu, 6. Reason.
Hiranya. Gold.
Hitam. What is pleasurable or
good, Homa. Sacrifice. Hotri Diksha. One of the Saivit^
rites. Hridayam, Heart.
I
Ichcha, I, 99. Will. Ichchasakti, 2. God's power as
•Will. Irupa-Irupabtu. The other work
composed by St. Arunandi Siva-
char)'a. Iruvinaiyoppu. Karmasamya or
becoming balanced in good and
evil, lyama or Yama, 231. One of the
eight kinds of Yoga.
!
Isa, 2. j
liana. ■ God, Siva.
Ibvura J
J
Jada, 127. Matter.
Jagra, 95. \ ^Vaking state. Jugravastha. )
Jaina, 66. A follower of Jainism. Jainism, The Religion of Jains. Jaimini, 53. The author of Purva-
mlmanisa system. Japan). Meditation, worship. Jlva (defined 193) \ Soul, Atma, Sat- Jivatma. J asat, Chitichit.
Jlvanmukta, 57, 237. The soul
that had become freed while the
body exists.
vpiVi
t<4f
270
§ivajnAna siddhiyAr
Bhoda. Knowledge.
Bhoga, 141. Enjoyment; Bliss.
Bhuta, 181. Ahankara united to
Tamas (Guna). Bhutarupa, 26. Material Form. Bhuvana, 132. Worlds. Bothi. The sacred fig tree. Brahma. One of the Hindu Trinity;
the author of creation. Brahmacharya, 24. The life of a
bachelor. Brahmajnana. Divine Wisdom. Brhmananda, 64. Divine Bliss. Brahma Sutcas. The Sariraka ?Ti-
mamsa Sutras ; otherwise called
\'eda.nta Sutras ascribed to Bada-
rayana. Brahmotsava, 146. The principal
festival to God in Hindu temples. Brihaspati, 9. The guru of Indra,
the reputed author of the Char-
vaka system. Buddha, 3, 14, 27. The author of
Buddhism. Buddhi, 10, 181. Intellect.
Chandas. One of the six angas,
relating to Vedic metre. Chandogya. One of the principal
Upanishats. Chandramandala. The world of
the inoon. Ch7irvaka, 9. Materialist. Charyfi, 71. |^One of the Four Charyapada. J Paths of Salvation. Chaitanya, 39. Intelligence. Chaturthi. Fourth day of the tithis. Chelas, Disciples. Chit, I, 203. Intelligence.
Chitachit, 203. Sat-asat ; Soul,
Chitakas, 2. The plane of Intelli- gence.
Chitsakti, 136. God's Intelligence, considered as His power.
Chitsorupi. God having Intellect for His Form.
Chitambaram, 55. Same as Giit- akas. '
Chitta, 183, Mind.
D
Dahara Upasana. Worship of God in the heart, in man's soul.
Daksha, iii, 153. Son of Brahma.
Dakshayani, 15^. Uma, daughter of Daksha.
Dakshinamurti. God Siva when He assumed the form of Guru to teach the sons of Brahma.
Damaraka. 131. Drum.
Darsana. Vision.
Dasamarga. Same as Charyamarga or pada.
Deva. God.
Devaram, 136. The principal Hymn book among Saivas, com- posed by Saints Jnanasambantha Vagiia and Sundara.
Dharma, 34, 35. Virtue, code of Keligioh, of ethics.
Dharana. Ons of the. eight kinds of Yoga.
Dhyana. Meditation ; One of the eight kinds of yoga.
V
Dhurjati. Siva. Dipa. Ligh t.
Digambara, 66. A sect of Jains, Divyagamas. The sacred Saiva Agaraas,
GLOSSARY ANT) INDEX
271
Diksha, 223. The initiation and spiritual ceremonies a disciple goes through to secure salvation.
Drishtam. X'ision.
Dravidabhashya. The famous Tamil commentary' on Sivajfiana bodham by Sivajnana Yogi.
I>Kivya, 24- Substance.
Dupa. Incense.
Durgapuja, 150. The worship of Siva's Sakti dunng the Dasara festival.
Gandha. Sanda! paste.
Gandhar\-aveda. Science of music.
Ganeaa, i, 122. Son of God, Pra- nava symbolised.
Ganidamantra. The Sacred sylla- ble for contemplating the'Deity Garutla.
Gautama, 27. Buddha.
^^°'^ '-Fearful. Ghoram J
Glta, 25, 5S, 63, 103. The famous episode in Mahabhurata.
Gomukhasana. One of the Yoga postures.
God Kumara. God SubramanjAi,
son of God biva. »
Grihastha. The house-holder,
»
Gu^a, 24, 29, 80. Attributt, attri- bute of matter. *
Gtxpi, 29. The thing or person poaiessing an attribute.
Guru, 335. Teacher.
Guhyam. Secret.
Hara. Ilari.
H
God Siva. God Vishi)u.
35
Havis. Oblation.
Hetu, 6. Reason.
Hiranya. Gold.
Hitam. What is pleasurable or
good, Homa. Sacrifice. Hotri Diksha. One of the Saivite
rites. Hridayam, Heart.
Ichcha, I, 99. Will. Ichchasakti, 2. God's power as
•WUl. Irupa-IrupaMu. The other work
composed by St. Arunandi Siva-
chiir}'a. Iruvinaiyoppu. Karmasaniya or
becoming balanced in good and
evil, lyama or Yama, 231. One of the
eight kinds of Yoga.
i
Isa, 2. j
Jsana. ' God, Siva.
Isvura J
Jada, 127. Matter.
Jagra, 95. \ ^Vaking state. Jagravastha. J
Jaina, 66. A follower of Jainism. Jainism, The Religion of Jains. Jaiminl, 53. The author of Purva-
mlmamsa system. Japam. Meditation, worship. Jlva (defined 193) | Soul, Atma, Sat- Jtvatma, J asat, Chitichit.
Jlvanmukta, 57, 237. The soul
that had become freed while the
body exists.
270
sivajnAna siddhiyAr
Bhoda. Knowledge.
Bhoga, i^-T. Enjoyment; Bliss.
Bhuta, i8i. Ahankara united to
Tamas (Guna). Bhutarupa, 26. Material Form. Bhuvana, 132. Worlds. Bothi. The sacred fig tree. Brahma. One of the Hindu Trinity;
the author of creation. Brahmacharya, 24. The life of a
bachelor. ISrahmajnana. Divine Wisdom. Brhmananda, 64. Divine Bliss. Brahma Sutcas. The Sariraka ?Ti-
mamsa Sutras ; otherwise called
V'edanta Sutras ascribed to Bada-
rayana. Brahmotsava, 146. The principal
festival to God in Hindu temples. Brihaspati, 9. The guru of Indra,
the reputed author of the Char-
vaka system. Buddha, 3, 14, 27. The author of
Buddhism. Buddhi, 10, i8i. Intellect.
Chandas. One of the six angas,
relating to Vedic metre. Chandogya. One of the principal
Upanishats. Chandramandala. The world of
the moon. Charvaka, g. Materialist, Charya, 71. (^One of the Four Charyapada. j Paths of Salvation. Chaitanya, 39. Intelligence, Chaturthi. Fourth day of the tithis, Chelas, Disciples. Chit, I, 203. Intelligence.
Chitachit, 203. Sat-asat; Soul. Chitakas, 2, The plane of Intelli-
gence.
Chitsakti, 136, God's Intelligence, considered as His power.
Chitsorupi, God having Intellect for His Form.
Chitambaram, 55. Same as dit- akils. '
Chitta, 183. Mind.
D
Dahara Upasana. Worship of God
in the heart, in man's soul. Daksha, iii, 153. Son of Brahma.
Dakshayani, I5'j.
of Daksha. Dakshinamurti.
Uma, daughter
God Siva when He assumed the form of Guru to teach the sons of Brahma,
Damaraka. 131. Drum.
Darsana. Vision.
Dasamarga. Same as Charyamarga or pada.
Deva. God.
Devaram, 136. The principal Hymn book among Saivas, com- posed by Saints Jnanasambantha Vagiia and Sundara.
Dharma, 34, 35. Virtue, code of Keligioh, of ethics.
Dharana. Ons of the- eight kinds of Yoga.
Dhyana. Meditation ; One of the eight kinds of yoga.
Dhurjati. Siva.
Dipa. Light.
Digambara, 66. A sect of Jains.
Divyagamas. The sacred baiva Agamas.
•;. .1 »
"i^r**^>
GLOSSARY AN*D INDEX
271
Diksba, 223. The initiation and spiritual ceremonies a disciple goes through to secure salvation.
Drishtam. Vision.
Dravidabhashya. The famous Tamil commentary' on Sivajnana bod ham by Sivajnana Yogi.
D'lavya, 24- Substance.
Dupa. Incense.
Durgapuja, 150. The worship of Siva's Sakti dunng the Dasara festival.
Gandha. Sandal paste.
Gandhar\-aveda. Science of music.
Ganesa, i, 122. Son of God, Pra- nava symbolised.
Garudamantra. The Sacred sylla- ble for contemplating the'Deity Gariula.
Gautama, 27. Buddha.
^h^""* '-Fearful. Ghoram J
Glta, 25, 58, 63, 103. The famous episode in Mahabharata.
Gomukhasana. One of the Yoga postures.
God Kumara. God Subramansu, son of God biva. >
Grihastha. The house-holder.
Guija, 24, 29, 80. Attribut*, attri- bute of matter. *
Gupi, 29. The thing or person possessing an attribute.
Guru, 235. Teacher.
Guhyam. Secret.
H •
Hara. God Siva, ilari. God Vishiju.
35
Havis. Oblation.
Hetu, 6. Reason.
Hiranya. Gold.
llitam. What is pleasurable or
good, Homa. Sacrifice. Hotri Diksha. One of the Saivite
rites. Hridayam. Heart.
I
Ichcha, I, 99. Will. Ichchasakti, 2. God's power as
•Will. Irupa-IrupaMu. The other work
composed by St. Arunandi Siva-
char^'a, Iruvinaiyoppu. Karmasaniya or
becoming balanced in good and
evil, lyama or Yama, 231. One of the
eight kinds of Yoga.
I
Isa, 2. j
isana. ' God, Siva.
Isvura J
J
Jada, 127. Matter.
Jigra. 95- j. Waking state. Jagravastha. )
Jaina, 66. A follower of Jainism. Jainism, The Religion of Jains. Jaimini, 53. The author of Purva-
mlmamsa system. Japam. Meditation, worship. Jlva (defined 193) 1 Soul, Atma, Sat- Jivattna. J asat, Chitichit.
Jlvanmukta, 57, 237. The soul
that had l)ecome freed while the
botly exists.
»^t4t
iz:
f4-;
•I^k^^
272
Siv.ajn'An'a siddhiyAr
Jaina (defined) 198. Wisdom, knowledge, Intelligence. PaSa Jnana = 1hQ knowledge of the senses etc., as one's soul. Pain jTidna = The knowledge of one's self; the Ahambrahmasmi know-
, ledge. Pati Juana~The know- ledge of God as the all in all ; the entering into that Divine Self.
Jnanakanda, 8. Portion pi the Vedas and Agamas treating of the paths of Salvation,
Jnanapada or Jnanamarga. Path of knowledge, •
Jfianasambandha. One of the Saiva Samaya Acharyas.
Jnanendriya, 94, 181. Sense organs like the eye etc.
Juanasakti, i. God's Intelligence.
Jnani. Sage or Seer.
Jnanadiksha, 223. One of the kinds of Diksha,
Inanaprakasar, loi. One of the commentators on Sivajuanasid- dhiyar.
^"^^^'^"'^S-lTheknower. jSata, 29. J
Jiieya, 29. The object known.
Jyoti.
The great ar; ri: dra-
Light.
K
Kailasa. The Sacred Siva Hill.
Ivaivalya. The state of Bliss.
Kaivalya Upanishat, One of the Upanishats.
Kali, 6, 132, 179. One of the 36 tatvas. They divide themselves into five kinds: Nivritti, Pratish- tba, Vidya, Santi and Santyatita.
Ka]i. Lit. meaning Fire; Mayiisakti, Sivabakti.
Ka]idasa. matist.
Kalpas. One of the 6 'edic angas. Kama. Desire. Kamadeva, The Gc of Love,
Manmatha. Kamya, Karmic. Kannudaiya Vajlalar, ,-re&t
Tamil SSge, author t Oiu ilodu- kkam, Kaman Pandigai. Feat in honour
of Cupid. Kandaranubhuti, 61. A precious little Tamil poem cm posed by Arunagirinathar. Kapila, V3. The repu;J author of
Sarihhya philosephy, Kapilavastu. The bin place of
Buddha. Karma, it, 17, 19, 20, 2, 42, difin-
ed 167, 175. Karmendriyas, 94, 18 Physical
organg liksithe banc etc. Karmakarida. The [ ' "f the Vedas or Agamas t^iLiiig of rituals. Karmasamya, Beii ed in
good and evil, Iruviiiyoppu.
KSraikkalammaiyar, 5. One of
. ' the 63*Saints authc of the Ar-
puda Tiruvandadi, e:. Karanavastha.^ Condic of the Soul in a subtle boc' ^-i;shma- vastha. Kartikai. The name 'ne
Nov. — Dec. Katchi. Vision. Kesava. G6d Vishiii Kevalavastha. The ni- : dition of the Soul, v tion.
month
,1 con- cvolu-
r,
I
glos<;ary and index
273
Kosas, 206. Phv ic envelopments
of the Soul, II mmber, called
Annamaya, i ra ;maya, Mano-
maya, Vijnanani i and Ananda-
maya.
Krishna. An a\ at;" of God Vishnu.
Kriya, i, 71. Pow , work, rituals.
Kriyasakti, 2. Gc as Power.
KriySpada. 'One of le four margas.
Kshanabhanga. Instruction from
moment to morr.it. Kshatriyas. One othe four Hindu
castes. Kudila. Otherwij called Kunda-
lini Sakti. Th Suddha-maya
tatva. Kumara. God Suramanya. Kumarasamhita, 12. Kalidasa's
famous epic reUing to tt^p birth
of God Subramiya. Kundalakesi, 59. )ne of the five
Tamil classics v a Tain author. Kunti. Mother of andava Princes. Kun Pandiya. Ta Pandiya king
whose disease v s cured by St.
Triujuanasamb. dhar. Kuja]. The sact 1 moral treatise
in Tamil by Striruvajluvar, Kurukshetra. T ■ famo^us battle- field where the urus and PaQ-
davas fought. '
Lalitasahasranan- The thousand
names of S: ai cti. Lokayata, 3, aterialist.
Madhavachu! ya. he famous ach- arya who coiat ated on the Ved-
anta sutras, and propounder of the Dvaita philosophy.
Madhyamika, 24, 50, 51.
Madhyam.a. One of the four vaks.
Mahabali. The king whom God Vishnu as Vamana vanquished.
Maharishi. Great sage.
Mahayana, 49. One of the Bud- dhist schools.
Mahat.» Buddhi; one of the thirty six tatvas.
Mahadevi. The great Goddess, Parvati.
Mahavira. The author of Jaina system,
Mehesvara, 64. God Siva.
Mahabharata, 46. The great Indian epic and Itihasa.
Maha Akas. The unconfined at- mosphere or Ether.
Mahalakshmi. The Sakti of God Vishnu.
Mahasarasvati, The Sakti of God Brahma.
Mai. God Vishnu.
Mala, 20. Impurity, generic name like Pasa for Anava, Maya and Karma.
Malaparipakam. The maturity of mala; the second step in soul's emancipation of the mala bon- dage.
Mamakara. The feeling of me and mine.
Manikkava^agar, 55. One of the four Saiva Samaya Acharyas, author of Tiruvachaka. Maijimekhalai, 25. One of the great Tamil classics, by a Bud- dhist author.
1
3
•l^^v;
t
771
sivajnAna siddhiyAr
Jnina (defined) J98. Wisdom, knowledge, Intelligence. PMa J nana = The knowledge of the senses etc., as one's soul. PaSu jTidna = The knowledge of one's self; the Ahambrahmasmi know-
, ledge. Pati J Ti ana ^- The know- ledge of God as the all in all ; the entering into that Divine Self.
Jfiunakanda, 8. Portion of the \'edas and Agamas treating of the paths of Salvation.
Jnanapada or Jnanamarga. Path of knowledge. <
Jaanasambandha. One of the Saiva Samaj'a Achuryas.
Jnanendriya, 94, iSi. Sense organs like the eye etc.
Juanasakti, i. God's Intelligence.
Jnani. Sage or Seer.
Jfianadiksha, 223. One of the kinds of Diksha.
Jnanaprakasar, loi. One of the
commentators on Sivajuanasid-
dhiyar.
Tuaturu, 93. I T^, ,
_ Vlheknower.
Jiiata, 29. J
Jneya, 29. The object known.
Jyoti. Light.
K
Kailasa. The Sacred Siva Hill.
Kaivalya. The state of r>liss.
Kaivalya Upanishat. One of the Upanishats,
Kala, 6, 132, 179. One of the 36 tatvas. They divide themselves into five kinds: Nivritti, Pratish- tha, Vidya, Santi and Santyatita.
Ka)i, Lit. meaning Fire; Mayasakti, Sivasakti.
Kajidasa. The great Sankrit dra- matist. Kalpas. One of the 6 Vedic angas. Kama. Desire. Kamadeva. The God of Love,
Manmatha. Kamya. Karmic. Kannudaiya Vajlalar, 71. A great Tamil S&ge, author Ci Olivilodu- kkam. Kaman Pandigai. Feast in honour
of Cupid. Kandaranubhuti, 61. A precious little Tamil poem composed by Arunagirinathar. Kapila, V3. The reputed author of
Saiilihya philosephy. Kapilavastu. The birth place of
Buddha. Karma, it, 17, 19, 20, 32, 42, difin-
ed 167, 175. Karmendriyas, 94, 181. Physical
organi likeithe hands etc. Karmakanda. The portion of the Vedas or Agamas treating of rituals. Karmasamya. Being balanced in
good and evil, Iruvinaiyoppu. Ka'raikkalammaiyar, 35. One of the 63' Saints author of the Ar- puda Tjruvandadi, etc. Karanavastha. Condition of the Soul in a subtle body; Sukshma- vastha. Kartikai. The name of the month
Nov. — Dec. Katchi. Vision. Kesava. Gcd Vishnu. Kevalavastha. The driginal con- dition of the Soul, before evolu- tion.
GLOSSARY AND INTEX
VI
Kolas, 206. Physical envelopments
of the Soul, 5 in number, called
Annamaya, Pranamaya, Mano-
maya, Vijnanaraya and Ananda-
maya,
Krishna- An avatar of God Vishnu.
Kriya, I, 71. Power, work, rituals,
KrJyasakti, 2, God as Power.
KriySpada. One of the four margas.
Kshanabhariga. Destruction from
moment to momeut. Kshatriyas. One of the four Hindu
castes. Kudila. Otherwise called Kunda-
lini Sakti. The Suddha-maya
tatva. ^
Kumara. God Subramanya. Kumarasamhita, 142. Kalidasa's
famous epic relating to thp birth
of God Subramanya. Kundalakesi, 29. One of the five
Tamil classics by a Jain author. Kunti. Mother of Pandava Princes. Klin Pandiya. The Papdiya king
whose disease was cured by St.
Tri uj fianasam bandhar. Kuj[^l. The sacred moral treatise
in Tamil by St. Tiruvaljuvar, Kurukshetra. The famous battle- field where the Kurus and PaQ-
<}avas fought. *
Laljtasahasranima, The thourjind
names of SivaSakti. Lokayata, 3, 9. Materialist.
M&dhavacharya. The famous ach- &f7a who commented 00 the Ved-
anta sutras, and propounder of the Dvaita philosophy.
Madbyamika, 24, 50, 51.
Madhyama. One of the four vaks.
Mahabali. The king whom God Vishnu as Vamana vanquished.
Maharishi. Great sage.
Mahayana, 49. One of the Bud- dhist schools.
Mahat. • Buddhi ; one of the thirty si.x tatvas.
Mahadevi. The great Goddess, Parvati.
Rlahavira. The autfior of Jaina system.
Mehebvara, 64. God Siva.
Mahabharata, 46. The great Indian epic and Itihasa.
Maha Akas. The unconfined at- mosphere or Ether.
Mahalakshmi. The Sakti of God N'ishiju.
Mahasarasvati. The Sakti of God Brahma.
Mul. God \'ishiju.
Mala, 20. Impurity, generic name like Pasa for Anava, Mtiya and Karma. Malaparipiikam. The maturity of mala; the second step in soul's emancipation of the mala bon- dage. Mamakara. The feeling of me and
mine. Mai?ikkava<;agar, 55. One of the four Saiva Samaya Achiiryas, author of Tiruvachaka. Maijimekhalai, 25. One of the great Tamil classics, by a Bud- dhist author.
N
274
blVAjN'ANA SIDDHIYAR
Mantra, 5, 8. A sacred syllable or syllables for meditation. Portion of the Veda.
Mantrarajam, i. The king of man- tras. Pranava is socalled.
Mantramurti, 156.
"Manomayakosa, 94, 206, See Kosa.
Maruts. Vedic deities.
Margas, 230, 231, 232. The differ- ent ways of reaching God, called Charya, Kriya, Yoga and Jnana otherwise called Dasamarga, Sat- putramarga, Sahamargaand San- marga, also divided into Karma and Jnanamargas etc.
Matsya purana. One of the 1 8 puranas.
Mauna, 74. Silence.
Maya, 20, 129, (defined 179). One of three impurities or bondages (Pasa) of the soul.
Mayabhandam. Bondage of Maya.
Mayavadi, 49, 93. Hindu Idealist.
Mayan, 113. God of Vishnu,
Mayeya, 118. One of the 5 malas.
Medhapatim. Lord of sacrifices.
Meykandadeva, 59, 123. The fam- ous author of ^ivajnanabodhani in Tamil and the expounder of Saiva Advaita Siddhanta.
Mimamsaka. The follower of Pur- vamimamsa philosophy.
Misrama. Mixed,
Moha. Desire.
Mohini. Other name for Mulapra- kriti.
Moksha, 67. Release from bond- age, Mukti, Mokshanandam, 97. Bliss of
Moksha.
Mudalnul. The first book, the re- vealed book,
Mukti, 19, 23. Same as Moksha.
Mdlaprakriti, 80, 180. Same as Prakriti, Pradhana, gross matter forming the 24 tatvas. The 12 tatvas above it, form Asuddha and Suddha maya. '
Murtam. Form.
Murti, 132. He who has Form ; God, Deva.
N
Nadha, 13 t. The highest ot the
36 tatvas. Nama, 24. Naive, Namarupa Prapancham, 88. World
composed of Name and Form. Namaskanda. One of the Buddhist
elements. Nannul. A Tamil treatise on
grammar.
t
Nandi, 124. The chamberlain of God Siva, the first great teacher after God Siva himself who re- vealed the Saiva Religion.
Narayana. God Vishnu.
Navabheda, 1S4. The nine forms of God.
N'igandu. Lexicon.
Nigama, 8.' L.
Nigrahasthan, 8, L.
Nikandavadi, 66. One of the Jain schools.
Ninmala or Nirmala. The imma- culate God.
V
Nilakantha Sivacharya, 163. The famous Saiva commentator on the Brahma sutras.
Nirguna, i. Without the qualities of Satva, Rajas and Tamas.
/
GLOSSARY AND INDEX
275
Nirgotram. Without gotram.
Niradhara. The absolute.
Nirakara. The same.
Nirisvara Sankhya. The atheistic Sankhya school of philosophy.
Nirnamam. Without name,
Nirvikalpa, 5. L. Freedom.
Niruk-ta. One of the Vedic angas,
Nin-achata, 94. Beyond speech.
Nin-aga, 26, 57. Annihilation, the end postulated by Buddhists.
Nimkari, 160. One who is with- out change.
Xitya. Eternal.
Niyama, 231. One of the 8 kinds of Yoga. ^
Niyati, 179. One of the 36 tatvas.
Nyiya. Reason, Logic,
Nyayika, 3, 132. LogicLm
Pada, 132. One of the' Adhvas — meaning word. Evolutes of matter.
Padamukti. Physical Heaven, tem- porary abodes of Bliss.
Padarthas. Entities.
Paisanti, 131. One of the 4 vafchs.
Paksham, G. L. '
I'cir.charairi, 113, A V^ishnava.
Paficharatra Agamas. Ttte Vaibh- nava Agamas.
PaJkrhakosa, 95. See Kosa.
P^Ukhakafjcbuka. The five coat^;, formed of Kala, etc.
Pafichakritya. 1 he 5 acts of God including Srishti (dreationj, Sti- thi Cprofection), Samhar? Treso- lution;, Tirobhava (roncea'mcnl),
Anugraha ( Uliss;.
Panini, 131. The great Sanskrit grammarian.
Papam, 67. Sin.
Paramukti. Everlasting: Bliss.
Paravach. One of the Vachs.
Paramanu, 127. The subtle atom.
Pararthanumana, 5. L.
Parasurama. One of the Avatars of Vishnu.
Paras^ikti, 2. The great Sakti of the Lord.
Para-tantra, 35. One who is con- trolled by another.
Parapaksha, 9. The theories of schools other than one's own.
Paramesvara, 48, God.
Paramartika, 94, loi Things re- garded in the absolute.
Paramatma, 27. God as opposed to Jivatma, Soul.
Paramartha. The Highest Truth.
Parimelalagar. The famous com- mentator on the sacred Kural.
Parinama, 87. Theory of evolution.
Paririamavada, 103. See Parinama.
Parisesha, 3. L.
Parigraha-sakti. Power of God not inherent in Him.
Parvati. Goddess Uma.
Partha. Arjuna.
Pasu, 23, 193, 205. Soul.
Pasu-lakshana. The nature of the Soul.
Pasa, 23, 59. See Mala.
Pasupati. God Siva.
Pasatchaya, i, 59, 247. The free- dom from Mala or Impurity.
Pati, 23. Lord Siva.
Pati-jrtana, I, 59, 258. Sec Juana.
Patitva. Lordship.
Palafijala. The school of Yoga.
276
SivajxAna SIDDHIYAR
Pauranika. A follower of the Pau- ranic school of Thought.
Periyapuniria, 55. The History of the Saiva Saints in Tamil com- posed by St. Sekkilar.
Pipilika. One of the Buddhist ' arguments ; like creeper.
Pitakas, 24. The canonical books of the Buddhists.
Prabhava, 4. L.
Prabhakara, 86. One of the Purva- mimamsa school.
Pradhana, 200. I Gross matter or
Prakriti, log. J Maya of the low- est order.
Pita, 161. The pedestal.
Prajayakalas, 222. One of the 3 classes of souls with Anava and Karma mala alone
Pramada, 4. L.
Pramana, 3, 4. Prool. L.
Pramithi, 4. L.
Prameya, 4. L.
Pruna, 197. Breath, Life.
Pranava, i, 199. The sacred sylla- ble Om.
Pranamaya-kosa, 94. See Kosa.
Prclnayama. See Yoga, 232.
Prana-vayu, 131. The life breath.
Prapailcha. The world.
Prarabdha, 20. "i „
rj - L ,, 1 \ See Karma.
Prarabdha karma. J
Pratishtakala. See Kala.
Pralidhvamsa-bhava, 4. L.
Pratijna, S. L.
Pratyaksha, 3. L.
Puja. Worship,
Punyam, 67. Virtue, good.
Puranas. The Sacred Histories
of the Indian Religion.
Purusha, iii, 180. Soul, person.
/
Purohit. The priest.
Puriyashiaka, 181. The subjective body of the soul formed of the 5 tanmatras and Manas, Buddhi and Ahankara.
Purvamimamsa, 82, 127. A Vedic school of philosophy.
Purvadarsana-Anumana, 8. L.
Purvapaksha. The argument re- futed.
R
Raga, t8o. One of the 36 tatvas. Rajas, 80. One of the 3 gunas. Ramayana. The famous Itihasa
with Rama for 'its hero. Ramanuja, 56. The expounder of
Vaishnava school of philosophy
and commentator on the Brahma
Sutras, Rudra. Siva.
Rudrabhilmi. The burning ground. Rupa, 26, 135. Form. Ruparupa, i 55. Form-nc form. Rupi, 1,12, 32. One with form. RupSrupi, One with form-no form. Riipa-skanda. One of the five
Skandas or material elements
.accordi,ng to Buddhists.
Sadhana. l\Ieans of Salvation. Sadushtayam. The four. Saguna. Attached to the 3 gunas
Satva, Rajas and Tamas. Sahamarga. See marga. Saint Sundark. One of the four
Saiva Samaya Acharyas. Saint Appar. Do.
Saint Juiinasambandha. Do.
GLOSSARY AND INDEX
'■77
Saloka-mukti. The Bliss of heaven in which the soul is resident in Heaven with God.
Samanya. Ordinary', general.
SamadhL One of the eight kinds of Yoga.
Sarabhava, 3. Z~
Sambandhar. Otherwise called Jnanasambandhar or Tiru-Jilana- sambandhar.
Samhara, i, 114, 135. Destruction, Resolution.
Samavaya, 164. Inherent connec- tion like fire and heat.
Samipya. Dwelling near God in Heaven.
Samsargabhava, 4. *Z,.
Samsara-sagara. The Ocean of Life in the world.
Samanya, 5. L. '
Samudiiya. The collection.
Samudayavada, 132. A view of union postulated by Buddihists.
Saiigraha, 24. Congregation.
Sanatkumara. Son of Brahma, and disciple of God Siva and one of the first teachers of Saiva Religion.
Sankhya, 1 1 1. The school of pM- losophy by this name. »
Sirtkhya kariku. The ajihorisms which explain the Sankhya Phi- losophy.
Sanmftrga. See Marga.
Santiina, 36, 41. Theories of pro- duction of life for one another according to Buddhists. (Dipaka Siantana, Tara Santina, Fipilika Santana.)'
Sarayuja. I3orn of body.
Sapaksham, 0. L.
Sirbu-nul. The works that follow the Revealed works of God.
Saptabhangi, 31. Astinasti doctrine of the Jains.
Sarupya. Dwelling in God's Hea- ven with God's form as His.
Sar\asvatantra, 35. One who con- trols all.
Sat, I, 108. The True.
Sat-asat. Soul, which is neither Sat nor Asat (matter.)
Satvada, 28. One of the 7 kinds of the Sapta Bhangi Nyaya.
Sat-,sat-vada. 1 „ _
c«^ «o,*. rA > See Satvada. Sat-asat-vada. }
Satyam. Truth.
Sattinipada. The Descent of
God's Grace. Satputra-marga. See Marga. Satva, So. Guna. Sautrantika Buddha, 24. A sect of
the Buddhists. Savikarpa, 4. L. SaiyOgam. One of the different
kinds of relations between objects. Sayujya. The real moksha-Bliss
from which there is no return. Shadadhva-murti. He whose form
is the six Adhvans, Siddha. One who has attained
the Psychic powers of the YOgi,
a Yogi. Siddhanta Dipika. A Monthly
Journal published by the Mcy-
kantlan I'ress in which Sivajuana
Siddhiyar originally appeared. It
is now in its 13th year. Skandapurana. One of the eight- een piir^iijas. Skandasashji. The festival in honour
of God Skanda or Subramanya,
278
SIVAJNANA SIDDHIYAR
Skambha. The Sacrificial Post in the Atharva Veda addressed as God Himself.
Smasana. Crematorium.
Smritis. The books prescribing one's duties in Hindu Religion.
Soham. ' I am that * the same as Tatvamasi Bhavana.
Sohambhavana. The same.
Srishti. Creation.
Sthanu. God. •
Stithi, I, 135. Protection or deve- lopment.
Sthula, 38. Gross.
Sthuladama'vach, 132. One of the Vuchs.
Stula sarira. The gross body.
Subramanya, 122. God Skanda, Son of God.
Sukshma, 38, 131. Subtle,
Sukshma sarira. Subtle body.
Sukshma vach, 132. One of the Vachs-
Sukshmadara vach. Do.
Suhrita. The well-wisher.
Sunyam, Void, non-apparent.
Sunyavadis, 49, 128. A class of Buddhists.
Supaksham. One's own Theory.
Sushupti, 95. \ The 31x1 avastha
Sushuptyavastha J of the soul, deep sleep.
Sutra, 26. 1 A string of aphorisms
Sutta, 25. J or verses.
Svanubhuti. Svanubhavam. The experience of the soul in its high- est condition.
Svapna, 95. Dream.
Svapnivastha. Dream condition.
Svaprakisa, 93. Self-luminous.
Svampara-prakusa. Self-luminous and illuminating others.
Svarta anumana, 5. L. Svayambhu. One without origin. Svayamjyoti. Self-luminous Light* Svabha Linga, 3. L.
Sabda, 87. Sound.
Sabda Brabmavadi, 87,154. 'The
Purvamimamsaka. ' Saivagamas. The 28 works of the
Saivas revealed by God. Saiva-Siddhantam. The philoso- phy of the Agamas. Saiva, 191. A follower of Saiva
Religion. Sakalar, On^of the three orders
of souls. Sakti, 122, 158. Power of God, Sakti-bheda, 184. Different kinds
of Sakti. Sambhu. God Siva. Safikara, 56. 1 One of the com- Sartkaracharya. ) mentators on the
Brahma Sutras and expounding
the Ekatmavada Theory. Santikala, 132.15^^5^^1-^ Santyatitakala J Sjvam, 20, 160. God. •Seshvara, 29, 30. Theistic school
of philosophy. Sivalinga, The symbol of God. Sivaloka. Brahmaloka or the Hea- ven in which final Bliss is secured, ^ivajiiana. Divine Wisdom or
knowledge. Sivajfianabodham. The famous
Agama \vv)rk translated by Saint
Meykandadeva into 'Tamil. Sivagamas. The books revealed
by Lord Siva.
/
GLOSSARY AND INDEX
2/9
Sivajnani. One who has attained
to Sivajfiana. Sivajaana-yogi. The famous Tamil Grammarian, poet and philosopher and author of com- mentaries on Sivajaanabodha and Siddhi\*ar. Sivicharya. Teacher of the Saiva
faith. Siva-sama vadis. A school of
Saiva philosophy. Sivarpana. Dedication. Siva-tatva. See Tatva, Siva-sat God as Sat and know-
ledj^e. Sri Kasivasi Sentin^thaiyar. The fjreat Saivite writer, who has translated Srikantha's Saiva Bhashya on the Vedanta sutras into Tamil. Srlkanthar. See Nilakanta 5iva-
charya. Sri Paf.chakshara. The ' sacred mantra of five syllables ; Xama- Sivaya or Sivayanama. Suddha. Pure.
Si; ■ ■■ , Idha mayi. Called also a Maya composed of the ^ -atvas. Suddha mayasakti, 132. Material . power of God composed of the 5iva tatvas. •
Suddhavastha. Pure condition of
the soul freed from matter. Surapadma, 117. The Asura des- troyed by God Kumara. Svetaja, 33. liorn from sweat. Sveta^vatara Upanibh;!!. One of the p>rinclpal Upanishats form- ing one of the Pafl' ha Kudra.
•r
Svft.imh.'ir.'i. A sect of the Jains. 36
Tadatmya, 163. One becoming the other.
Taijasa, 181. One of the evolutes of matter or Prakriti.
Tamas, So. See Gun a.
Tanmatras, 181. See Tatva.
Tantra, 5, 8. One of the divisions of Agama Pramana.
Tapas, 5/. Ascetic practices.
Tarkikas. Logicians.
Tarukavana, 91. The forest where certain Rishis performed Tapas and where they were vanquished by God as Bhikshadana.
Tatpurusba. One of the Brahma mantras.
Tatvamasi. One of the Maha vakyas. 'That Thou art.'
Tatva. Are evolutes of matter or Maya divided into 36 classes. The highest is called Suddha -maya. or Kudila or Kundalini Sakti. From this there are five Tatvas called biva Tatvas The middle most is called Suddhasuddha or Asuddha maya with seven evolutes like Kala etc. From one of these arises Asuddha maya or Mohini, Muiaprakriti or Prakriti, or Pra- dhana with 24 gross evolutes from Buddhi. See the Table oi' Tatvas. Tatvatrayam. A text-book of the
Vaishiiavas. Tailtinya Upanishat. One of the
principal Upanishats. 'layuriunavar. A great Tamil.
Saint of the 17th ceotury. 1 irotlhana. A ixjwer of the Lord uhif-h veils the souls.
28o
§IVAJNAN\ SIDDHIYAR
Tirobhava Sakti. The same. Tirobhava. Same as above. Tiruvachakam. The famous work
of St. Mapikkavachakar. Tiruvannamali. The famous place
in South Arcot District where in
the Shrine, Gcd is worshipped as
Fire. Tiruvadavurar puranam. The his- tory of Saint Maijikkavachakar. Tiruvajluvar. The great' Tamil
moralist, the author of the Sacred
KupaJ. Tiruvarutpayan. One of the fopr-
teen Siddhanta Sastras. Tirumantram. The famous work
of 3000 verses composed by St.
Tirumular. Tirumular. One of the 63 Saiva
Samts. Trodayi. Same as Tirobhava. Tripadarthas. The three entities
Pati, Pasu and Pasa. Tripura asuras. The Asuras with
3 forts vanquished by God Siva. Tripura samharam. The destruct- ion of Tripura. Trimurti, 157. The Trinity. Tryambaka. The Three-eyed. Turiya, 95. The fourth condition
of the soul, beyond Sushupti. Tiriyavastha. The same. Tunyatlta. The fifth condition of
the soul Turiyatita avastha. The same.
U
Uma, 40. Goddftss Parvati.
Umaptisivacharya. One of the 4 Santana Acharyas and author of 8 out of the 14 Siddhanta Sistras.
Uma 1 laimavatl. Daughter of HimOtparvata Maharaja.
Upadesa, 5. L.
Upadesam. The spiritual instruc- tion.
Upasana, 238. Worship.
Upamana, 3. L.
Upameya. L. ,
Upamanyu. The Rishi who, gave initiation to Sri Krishna.
Uttama. The Highest.
Vach. The evolutes of matter from Suddha maya.
Vadana. Same^as Vedana. Sense experience.
Vami, 12. I Follower of Vama
Vamachari. J marga
Vamana. The Dwarf incarnation of God Vishiju.
Vaikari. One of the Vachs.
Vamadeva, A Vedic Rishi.
Varanasi. Kasi or Benares.
Vasana. What becomes attached to man as a result of sense expe- rience or Karma.
Vasanamala, 241. The same.
Vdiikari vach. One of the Vachs.
.VaibhasKika, 24. One of the fol- lowers pf Buddha.
Vaiseshvka. One of the 6 systems of Hindu philosophy!
Varna. Caste or colour.
Vaikuntam. The abode of God Vishnu.
Vasuki. The serpent with which as rope t«ie Gods churned the milky ocean. «
Vilsudeva. God Vishnu.
Vasana-liiiga-anumana, 8. L.
/
GLOSSARY AND INDEX
28T
Vaya Air or Wind.
Vayu-purana. One of the eighteen
puranas.
Vahini. A river.
Vayu-samhita. A portion of the
\'ayu purana or Siva Maha
Parana.
Veda, 46. The Highest authorita- tive book among Hindus.
Vedana. Same as \'adana.
\'edana skanda, 26. See Vadana.
Venantins. Usually those who are Hindu Idealists.
V'ibhu, 204. Omnipresent. Vidya, 179. 1 c, ^ Vidya-tat^-a.}^^^^^^- Vijnanaskanda, 26. One of the
elements according to Buddhism. Vijaanamayakosa, 94. See Kosa. Vijnanakalars, 222. The Highest
order among souls
only Agava-mala. Vinayaka, i. God Gapesa. Vindhu. The 2nd of 36 Tatvas. V'inaya. One of the canonical
works of Buddhists. Viruddhabhasha. Absurd language. \'lrabhadra. A manifestation of
God Siva who destroyed the
Daksha's sacrifice. Vishpu, 114. One of tfte Hinda
Trinity.
Visvadhika, 139. ^od who is be- jood the world
possessing
Visvakarana, 140. God who is the
cause of all. Visvantaryami, 140. God who is
present in all. Visvasvarupi, 140. God who is the
form of all. Visesha, 5. L. Vivartana, 88. Vivarta, one of tb*
idealistis schools, who say souls
and the worlds emanate from
God. Vipaksham, 6. L. Vratam. Fast. Vyatireka-anumana, 6. L. Vyapakatvam. Omnipresence. Vyavahara. As opposed to Para-
marthika ; relatively. V^yapaka, 4, 205. Omnipresent. Vyapti, 4. L, What is contained. \'yapya, 4. L.
Yajna, 64. Sacrifice.
Yajur\-eda. One of the four vedas.
Yama, 131. One of the 8 kinds of
Yoga. Yoga, 71. Psychical and Spiritual
practices of eight kinds, see full
description in p. i 3 1 . Yogapada, 8. See marga. Yogi, 6. One who practices Yoga. Yogachara, 24. One of the schools
of Buddhism.
-^
¥:-
28o
SlVAjNANA SIDDHIYAR
Tirobhava §akti. The same.
Tirobhava. Same as above.
Tiruvachakam. The famous work of St. Mapikkavachakar.
Tiruvannamali. The famous place in South Arcot District where in the Shrine, Gcd is worshipped as Fire,
Tiruvadavurar puranam. The his- tory of Saint Maijikkavachakar.
TiruvaJluvar. The great' Tamil moralist, the author of the Sacred Kuj:aJ.
Tiruvarutpayan. One of the four- teen Siddhanta Sastras.
Tirumantram. The famous work of 3000 verses composed by St. Tirumular.
Tirumular. One of the 63 Saiva Samts.
Trodayi. Same as Tirobhava.
Tripadarthas. The three entities Pati, Pasu and Pasa.
Tripura asuras. The Asuras with 3 forts vanquished by God Siva.
Tripura samharam. The destruct- ion of Tripura.
Trimurti, 157. The Trinity.
Tryambaka. The Three-eyed.
Turiya, 95. The fourth condition of the soul, beyond Sushupti.
Tiriyavastha. The same.
Tunyatlta. The fifth condition of the soul
Turiyatita avastha. The same.
U
Uma, 40. Goddess Parvati.
Umaptisivacharya. One of the 4 Santana Acharyas and author of 8 out of the 14 Siddhanta ^Istras.
Follower of Varna
Uma Ilai avatl. Daughter of HimOtp;vata Maharaja.
Upadesa, L.
Upadesam The spiritual instruc- tion.
Upasana, ^8. Worship.
Upamana,,. L.
Upameya. i.. ,
Upamanyi The Rishi who .gave initiatio to Sri Krishga.
Uttama. he Highest.
Vach. Th/e\ olutes of matter from
Suddha aya, Vadana. hme^s Vedana. Sense
experier Vami, 12. Vamachar marga.
Vamana. The Dwarf incarnation
of God "'shnu. Vaikari. ne of the Vachs. Vamadevf A Vedic Rishi. Varanasi. \;' si or Benares. Vasana. 'hat becomes attached
to man c a result of sense expe- rience oivarma. Vasanamal, 241. The s^ Vdfikari va 1. One of the .Vaibhashik, 24. One of
lowers 9iBuddha. Vaiseshika One of the 6 sys:
of Hindipnilosophy! Varna. Cfte or colour, Vaikuntam The abode of G'
Vishnu. Vasuki. lie serpent with whic^
as ropeihe Gods churned th
milky ocai. «
Vasudeva. Ciod Vishnu. Vasana-liiia-anumana, 8. L.
■zs.
21 30«
-n.
r^n
sa^ ■
¥»«•:
I o(
istnic-
10 gave
;er!tcim I. Sense
arnatiOD
IS,
li. s.
attached Dse "ipe-
anie, Vachs. the fol-
ds'
> ol fe ithwhi'i
l.OSSARY AND INDEX
28 r
h jighteen
of the Maha
thorita-
i'
1
Vaya Air or Wind. Vayu-purana. One i- puranas.
Vahini. A river.
Vayu-samhita. A r
Vayu purana or Parana. Veda, 46. The Hig tive book among Vedana. Same as \ duan Vedana skanda, 26. See idana, Venantins. Usually thosiwho are
Hindu Idealists. Vibhu, 204. Omnipresei Vidya, 179. 1 g ^ I Vidya-tatva.P*®^^^^' Vijiianaskanda, 26. ' 'n of the elements according to E ddhism. Vijnanamayakosa, 94. S< Kosa. Vijnanakalars, 222. Th«riighest order among souls psessing only Anava-mala. Vinayaka, i. God G e Vindhu. The 2nd Oi Vinaya. One of th works of Buddhists. Viruddhabhasha. Abs Virabhadra. A ma iva who sha's sacrifice
114. One ity. dhik^, 139. id the worK
Visvak-arana, 140. God who is the
cause of all. Visvantaryami, 140. God who is
present in all. Visvasvarupi, 140. God who is the
form of all. Visesha, 5. L. Vivartana, 88. Vivarta, one of thfe
idealistis schools, who say souls
and the worlds emanate from
Goo'. Vipaksham, 6. L. Vratam. Fast. Yyatireka-anumana, 6. L. Vyapakatvam. Omnipresence. Vyavahara. As opposed to Para-
marthika; relatively. Vyapaka, 4, 205. Omnipresent. Vyapti, 4. L, W'Tiat is contained. Vyapya, 4. L.
Yajfia, 64. Sacrifice.
Yajurveda. One of the four vedas.
Yama, 131. One of the 8 kinds of
Yoga.
,1 and Spiritual kinds, see full
31- marga
o Yoga, schools
I
I
>*^i
nm
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antecedentn |
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antecedent non-existence |
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insensient |
insentient |
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animal's |
animals' |
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and |
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delusian |
delusion |
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with |
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sourse |
course |
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snbstance |
substance |
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rea |
real |
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presence |
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every here |
ever>'where |
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cerainly |
certainly |
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familinze |
familiarize |
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Goden |
Golden |
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sucxrssion |
succession |
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must |
must |
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35 |
forme |
from |
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139 |
32 |
Arul-Sakri |
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3 |
nu |
an |
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143 Heading A. 1* |
A. 11. |
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Kig Vsda |
Kig Veda |
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27 |
drbcribcd |
described |
ERRATA
•*♦».-•»• <-
PACE I.IXE
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READ
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the |
the |
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downwards |
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156 |
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of of V'imarsa |
of Vimarsa |
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tke |
the |
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27 |
people |
people |
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166 |
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conneciton |
connection |
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Parcchcha |
Farechcha |
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171 Headir |
gA. 111. |
A. 11. |
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Devotin |
Devotion |
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2 |
from |
or |
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II |
.vsrse |
verse |
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moderare , |
moderate |
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conscious |
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33- |
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difteren |
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every |
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Reding |
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without 1 |
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by |
as < |
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forom |
from |
I
\
•. *!
X^\
STUDIES SAIVA-SIDDHANTA
»>_•
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J. M. NALL-\5VAMI PILLAL BJL,
Bs^ 36 or
A »^-. « -^- -J-
.i.Txr*
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crs^-.:5hj.' ~.=~v. zrt'j^d
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ERRATA
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152 |
2S |
down words |
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162 |
22 |
tke |
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27 |
people |
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17 |
conneciton |
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35 |
Parcchchd |
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171 Ilendin |
gA. 111. |
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3 |
Devoiin |
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182 |
2 |
from |
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iSS |
II |
.vsrse |
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28 |
moderare |
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X98 |
2 |
conscirus |
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204 |
33 |
in |
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24 |
dift'erttn |
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-?o7 |
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wiil |
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Reding |
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4 |
forom |
READ
the
downwards
of Vimarsa
the
people
connection
Farechchi
A. II.
Devotion
or
verse
moderate
conscious
t is
different
wi]l
bulb
such
the-
not
by
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assumed
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Reaching
without
r
as ' from
STUDIES
IN
SAIVA-SIDDHANTA
A collection of twenty-four essays in 360 pages embodying the critical researches and deep learning of the Author in the field o! Indian Religion and Philosophy.
BY
Sriman J. M. NALLASVAMI PILLAI. B A., B.L.
Rs. 3 6 or *! 1-25 or 5sh. Post free.
■) ._ ______
Contents.
A glance at the following transcript of the li>t of contents will convince any reader of the clear way in which the principles and tenets of the Saiva-Siddhanta are laid down in his collection.
Flower and Fragrance
The Light of Truth or the
Unmai Vila^-am House of God An Another Side ,
Tattvas and Beyond The Nature of llie Divine
Personality Vowels and Consonants Cod and the World The Two Oems Some aspects of the God I lead Ashiamuhurtam An IJpanishat Text 1 he Svetasvatara l;pani>hat A Chapter from the tural '1 he .\il'alr>gies*in the Gita
The Union of Indian Philoso- phies, an e.xtract from the " Mail "
The IVee of Knowledge of Good and P^vil
The Four Paths
Ihe Personality of God accord- ing to the Saiva-Siddhanta
Advaita According to the Saiva-Siddhanla
The Saiva Religion and the Saiva Advaita Siddhanla Philosophy
1 ho Nature of Jiva
Sri Parvatani
Saivaism in Its Relation to other systems
The Boole "Studie-. in Saiva-Siddlianla " i^ !\My;iI (kiiivri, contains 36-j pages, exclusive of 16 pages of inU«»du(jion by I>r. \. \. Ramai.an, m.a., Ph. D. etc., etc. and is pnnlcd oti Feather weight i^per. It is neatly b<jund in clolh and stamped in gold^
To fhc Subscribers of ihc Siddhrnia Dipika Rs. 2 6 or :^ 1 00 or 4sh Post free, Atrh' to: -Ihc 1 'libit. Iter. SUdh'inlu iJi/nku, Madia:., A'.C-
STUDIES IN SAIVA SIDDHANTA SELECTED OPINIONS.
The Rajput Herald, London, says: "Mr. J. M. Nallaswami Pillai. b.a.,b,l., lias published a book entitled, "Studies in Saiva Siddhanta," whicli lays down clearly tirs principles and tenets of the Suiva Siddlianta. Mr. NullaHwiuni, as fur as we know, is the best scholar in Tamil religious literature and, as such, nio&t fitted t^ expound the Suiva religion, wkich for the chief part lies buried iu'the Taiiiil language "
Extract from J. N. Farquhar's letter addressed to Mr. J. M. Nallaswami Pillar: " I baA'o just arrived in Calcutta. Daring my tour lh:i\eie;id with the very greatest interest a large portion of your " Studies " in the Siddhanta I'hi](i- sopliy, also your, pamphlet on Saint ^ppar aud the fraginoni.s of Nilakaiitha's commentary. I write to express to you my very deep gratitude for yonr kindness in having answered my questions and having given me these pieces of literature. I hope to carry on my studies in the Siddhanta when I ruach'England a month hence."
Extract from the "Madras Mail" dated the 6th March, 1312. " Studios in Saiva Siddhanta" — Mr. J. M. Nallaswami Pillai has njade Saiva Siddhanta Philoso- phy his special field of research for over two decHdes, with the result that he is now looked upon us one of the '.icknowlcdged 'luthorities on all questions relatiiig to the subject. He has written end spoken a great deal regarding the doctrines of the school, and his "Studies in Suiva Siddhanta" now issued in a ooUectod form [the Meykaiidan Press, Madras] will be w.elcomed as an authoritative exposition bused ou the author's critical researches and deep learning. The essays embodied in the work have all appeared at one time or another in the Siddhanta Dipika, tlie Madr:is Eaview, the New Reformer and the pages of other periodicals, and have been widely read and appreciated by students in this country »nd in tiie U'e.«t. The lieadings of the chapters, " The Tattvas and l^eyoud," " 'i'lie Nature of l)i\ iue Personality." " God and World," "Some aspects of Oocll^ead," " The Tree of know- ledKO of (lood and Evil," e*c., etc., give a good idea of the scope of the work. Mr. Nallaswami Pillai's trciitineut of these Is lucid ana scholarly aud ought to suggest lines of research work to others interested in the subjoK't."
Extract from the "Indian Patriot" 23rd and 2 4th February, 1912. " Studies in Saiva Siddhanta" is a recent contribution to tiie I'liilosopliic literature of the world. It is from the pen of Mr. J. M. Nallaswami Pillai, b.a., b.i,., who is a vroll-known figure in the field of original research into the mysteries of the past. The Ixiok embodies his labours in that dirr ction for a ])eriod of fourteen years and contains the several ])a|iers lie contributed, from time to \inie, to three of the monthlies of this Presidency. Kven a cursory reader will l)e struck' with the depth of his scholarship; f>r the exposition of his theme, he nppears to have utilised all the available literature on it, both scientific and philosophic, both ancient and modorn. A profound student of Tamil, ho has not spared pains to
t
t
indent lar^Iy upon the several texts, that bear either directly or indirectly iipun it. His range of iuvesticpition extends from the remoiest portion of the Vtdas to the most modem of scientific truths. The book is remarkable for the close reason- ing which he adopts, for the apt citations which he makes to bear out his contention, and for the happy illofitrations which he brings in to make clear the several qaestions of coctroversy. To some extent, it is unique in as much as the learned writer treads upon a ground which very fpw modern s:i%".»nts have trodden in the exposition of the bro;id principles that underlie the subject . . - "
Extract from the "New Reformer" Vol. Vi. No. II. "Studies in Saiva Siddhaata " — The p>pers that make up this book origin.^liy appeared in t'le Siddhanta Dipika, Madras Review and the New Refoyner. They represent Mr. J. M. Nallaswami PiUji s contribution to the study of Siddhanta durinc: the last fourteen years besides his translntiuiis of Sivajnanabtidham etc., and embody his critical researches and deep learning in the field of Indian Religion and Philosophy. By these works the author has cstnblished his ri^t to be called u grcH^ student of Tamil letters and a relinble interpreter of the Siddhanta. The principles and teiiets of the Saiva Siddhanta are clearly e-xplained in this book. Wc heartily recommend it to all pen^lemen interested in the study of Siddhanta Philosophy. It is neatly bound in cloth and stamped in Gold and can be had of the Publisher, The Siddhant.i Dipika. Madras. N. C.
Extract from the " Christian Cpllege Magazine " Vol. Xil. No. 4. " Studies in S»iva Siddliania' — Tljis- is a collection o( p:ipers in Englibh which fonii, in the worJs of the intr^jduction, " the h.'trvesti of twenty jears' ceaseless re^iearch in a field of philosophy and niVBticisiu, by one who is acknowit-flgcd on all hands to be one of the tnoKt well-informed interpreters of the Tamil d- ' ;e«tt of tL* gr-rat .\giim:c School of TUcnjlit." Most of tlie pupcrs o .. ■.- . appeared as lenders in the Siduliaiita Dipika or the Light of Truth, which Max Muller commended to Oriental etudeuts in his Six Systems of Indian Philosophy. Some others appeared in the Mf dras Review and the New Reformer. Mr. J. 51. Nallaswami Pi'la:, a Pistvict Jfunsiff, has, aniidat the prf-isiMq 'Jiities of hia office, fount! time to contribute- largely to the expo- •ition of ;■ '-^ - ^' ' "r ■ • ''^'hilosopby and Religion of which he is onu of th<» oiost . • ►.■ it will,bc nerebs-iry to udinit that there are
atadenUi <•( the iSaiv* Siddhantn oa ardent au Mr. J. M. NallaBwanii Pillui, it m-ty be iiaaertcd, without fear of contradiction, that there is no one who Iiub written r<>)*ardtn(; the subject to voluiuinoiibly or mo exliauftively. As will be •^ ' a the p ' paper found in tliis yoluine are not tho
r> >:•« of ..... .. ..- ai, nor are these the bulk uf theni. He
h;* .>:<] many aacrod T.unil books. \nd hi:, activitiea have not ceased.
Ye tr* have not roll«Hj by i.ithont adding to hia »tore of knowh dgo and to his powem of exptMaion. and wo tnay still expect to buve the fruita of hit: wider study and inxtu^c judgiucut.
THE SIDDHANTA DIPIKA.
The only montldy Journal that is devoted to the Jjviversi mid eclertir. Bcligion Saivaisiii—the lieli'jion of Love and to the ttearthing the treasures of Tamil Literatitre, History and &rts. 2e ■Journal is the ore/am of thu Saiva Siddhanta Maha Samajavi avd'i.slfr iiahaJix,
Anmial Subscription Post free is Rs. 4/- or S 1'2^^t sh. 5/6.
SELECTED OPTIONS.
Professor Max Mtdlev sa-s : — " Nor should their laboube restricted to Sanskrit texts. In the South of India, there exists a )hilosophical literature which, though it shows clear traces of SansHt influence, contains also cr.ginal indigenous elements of great beauty <i d of great imjortay'Ce for historical purposes. Unfortunately, few sholars only
have taken up, as ye*, the study of the Draviuian 1- es and
literature, but young students who complain that there .ng left
to do in Sanskiit literature would, 1 believe, find their loour amply rewarded in that field.
" Buf such Journals as 'I%e Light of Truth o • the Siddha'a Dipiha... have been doing most valuable service. What we want re texts aid ifanslations, and any information that can throw li^it on tht chronology of Indian Philosophy."
Dr. 0. U. Fof-e M. A., D. D. writes : — " To us Ancient amil Liter- ature has always been a very favourite subject and in th high-ways and by-ways of Tamil Poetry and legend, there is very mua to reward the sympathetic student.
" Sa va Siddha'ta Philosophy 'i'i> ih^ choicest product Oine uravi- dian intellect." *
Rev. Mr. F. Goodwill, follotvs with the remar',- : — " Thos wivo have studied the system unanimously agree that this eulogy i not a whit too enthusiastic or free-worded. That the system is ct/fCi, is at once apparent."
Rev. Mr. Goodwill speaks of its eclectic character ar one will perceive that the word "eclectic " is Hut the translation otche words Siddhanta Sara Sind. Samanisa. AocT we offer a proof of th- Irom the mouths of some great Oriental^ Scholars. who never herd of the Siddhanta. •
Rev. Mr. W. Goudis writes in the " Christian (College l^a;.:'.^ :e " xx. 9 as follows ; —
" There is no School of thought and no system of faith r worship that comes to us with anything like the claims of the Saiva i. ihanta.
" This system possesses the merits of a great antiqui . in the Religious world, the Sawa System is heir to all «that is most ncient in South India, it is the Religion of the Tamil people by thfe*sic of which every other form is of comparatively foreign origin.
" In the largeness of its following, as well as in regard ; e anti- quUy of bome^of its elements, the Saiva Siddhanta is, beyonoci.y other
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form, ihe n ;ion of the Tamil people and ouj^ht to be studied by all Tamil Missinaries.
" We hve hoM-ever left the greatest distinction of this system till last. As a ^-stem of religious thought, as an expression of faith and life, the San Siddhanta is by far the best that South India possesses. Indeed it wold not be rash to include the whole of India, and to maintain tht judged by its intrinsic merits, the Saiva Siddhlr.ta re- presents Thd I. 'gh watermark of 1 1 dian Thought and Indian Life, apart of course frc^ the influences of Christian Evangel."
Rev. G. I. Cobban writing in the ^- Co:femforary Review " said " We find much uth both in books and men; so 'much as to surprise the student and elight the wise Christian Teacher." He wrote to us that he translate long ago Tinivartttfayan or Light of Grace of St. Umapati Sivacharya nd which he still loved.
Mr. V. asippillai, Pvocioy aid Notayy, Jaffna, says : — "There is no doubt poui journal supplies a great want and all Tamils ought to be proud of it ut unlik«j Europeans, our Tamils do not appreciate good solid work. It will take very long before they can really appreciate such works The difficulty with us is payment but 1 hope your Journal will be encoraged as it has established a reputation."
Walter orn Old, M. R. A.S. writes : — " Your excellent, erudite and interesting ^urnal "
The Ri^ut Herald, London, writes: — "All the articles are highly instructive, nteresting and inspirational, and we cannot compare The Siddhanta 'ipika to any existing magazine in India except, perhaps, the Vedic ^lgazine, etc, etc."
Mr. J M. Nallaswamy Pillai one of the great expounder of the philosophy I the Modern World, says: — "The Saiva Religion is the oldest in Jia and is based on the Vedas, Agamas, Itihasas and Puranas ar has the largest foUoWing."
Extmc from the leite/ of Mr.* R. W. Frazer, Professor of Tamil, Telugu and iigh Proficiency Sanskrit in the University of London to the Publisher :- ' I have obtained permission to send you for review in the Siddhanta ' bika and for a note about the great monumental Encyclo- paedia of -eligion and Ethics now appearing in Great Britain, an advance Cf '/ of my article on the Saiva Siddhanta. I do this because of my pro: :nd regard for yout Siddhanta Dipiha znd for the great work it is do w* a, noble spivit of self-sacrifice io bring to light some of the
gteai r. treasures 6f Tamil land May the Goddess of
Learning ilfer prosperity on the Siddhanta Dipika, and may its suppo:'rrs your land know that their labours are being followed elofc. West.*'
A:, . —The Publisher, Siddhanta Dipika, Madras, N.C.
> •
Np«#
•^^^k'l
■M^Pi'%%
THE SIDDHANTA DIPIKA.
The only monthlij Journal that is devoted to the Lniversul and. eclectic lieligion Saivais)u—tlie lieli<fion of Love and to the vnedrtliing t)ie treasures of Tamil Literature, History and iKrts. 'The Jourual is the organ of the Saiva Siddhanta Maha Samajn)n aiul sister HahaJix.
Annual Subscription Post free is Rs. 4/- or S I "25 or sh. 5/6. SELECTED OP8NIONS.
Professor Max Multev says : — " Nor should their labour be restricted to Sanskrit texts. In the South of India, there exists a philosophical literature which, though it shows clear traces of Sanskrit influence, contains also crgriial ir.digeKoiis elements of great beauty ad of great imjoria'-ce for historical purposes. Ui.-fortunately, few scholars only have taken up, as yet, the study of the Draviuian languages and literature, but young students who complain that there is nothing left to do in Sanskiit literature would, I believe, find their labour amply rewarded in that held.
" But" such Journals as rhc Light of Truth o- the Siddka ta Dipila... have been doing most valuable service. What we want are texts aid translations, and any information that can throw light on the chronology of Indian Philosophy."
Dr. G. U. Fo;e M. A., D. D. wyites: — " To us Ancient Tamil Liter- ature has always been a very favourite subject and in the high-ways and by-ways of Tamil I'oetry and legend, there is very much to reward the sympathetic student.
" Sa va Siddha- ta Philosofyhy lii ihe choicest product of the Dravi- dicin intellect."
liev. Mr. F. Goodwill .fo'lotvs with the remar'c : — " Those who liave studied the system unanimously agree that this eulogy is not a whit too enthusiastic or free- worded. That the system is eclectic is at once apparent."
2\ev. Mr. Goodwill speaks of its eclectic character and one will perceive that the word "eclectic " is but the translation of the words Siddhauta Sara and Samamsa. ArO we of!!Jsr a proof of this from the mouths of some great Oriental Scholars who never heard of the Siddhanta.
Rev. Mr. W. Goudi: writes in the " Christian College Magazine " xx. 9 as follows ; —
"There is no School of thought and no system of faith or worship that comes to us with anything like the claims of the Saiva Siddhanta.
" This system possesses the merits of a great antiquity. In the Religious world, the Sarva Sysieu: is heir to all -that is most ancient in South India, it is the Religion of the Tamil people by the side of which every other form is of comparatively foreign origin.
" In the largeness of its following, as well as in regard to the anti- qu'.ly of some ol its elements, the Saiva Siddhanta i:^, beyond any other
c
(
Vll
form, the religion of the Tamil people and ought to be studied by all Tamil Missionaries.
" We have however left the greatest distinction of this sj'stem till last. As a sj'stem of religious thought, as an expression of faith and life, the Saiva Siddkar.ta is by far the best that South India possesses. Indeed it would not be rash to include the whole of India, and to maintain that judged by its intrinsic merits, the Saiva Siddh7n.ta xt- presents The h'gk uaunrMtk of I- dian TI:o::ghi and Ii.dian Life, apart of course from the influences of Christian Evangel."
Rev. G. M. Cobban writing in the '• Co: temforary Revieuf " said " We find much truth both in books and men ; so'much as to surprise the student and delight the wise Christian Teacher." He WTOte to us that he translated long ago Tiruvarutravan or Light of Grace of St. Umapati Sivacharya and which he still loved.
Mr. V. Kasippillai, Prodor a'd Notary, Jaffna, says; — "There is no doubt pour journal supplies a great want and all Tamils ought to be proud of it but unlik'^ Europeans, our Tamils do not appreciate good solid work. It will take very long before they can really appreciate such works. The difficulty with us is payment but I hope your Journal will be encouraged as it has established a reputation."
Walter Gcfn Old, M. R. A. S. writes : — " Your excellent, erudite and interesting Journal."
The Rajfyttt Herald, Lo>don, xvnies . — "All the articles are highly instructive, interesting and inspirational, and we cannot compare The Siddhar.ta Dipif a to auny existing magazine in India except, perhaps, the Vedic Magazine, etc., etc."
Mr. J. M. Sailaswamy Pillai one of the great ex founder of the fhiloso;hy in the Modern [Vor!d, says:- — "The Saiva Religion is the oldest in India and is based on the Vedas, Agamas, Itihasas and Puranas and has the largest follo\^ing."
Ext fact from the ItCte^ of Mr.' R. IV. Frazer, Professor of Tamil, Telugu and High Proficiency' Sanskrit in the University of Lor.don to the Puhlishtr : — " I have obtair.id permission to send you for review in the Siddhar.ta Dit'ika and for a note about the great monumental Encyclo- paedia of Kcligion and I'.thics now appearing in Great Britain, an advance copy of my article on the Saiva Siddhanta. I do this bee ause of my profound regard for your Stddha^ta Dipiha and for the great work i/ II doing in a noble spirit of self-sacrtfice to bring to light some of the
gtcat literal y treasures bi 'I amil land May the Goddess of
Learning confer prosperity on the Siddhat.ta Dipika, and may its supporters in your land know that their latK>urs are being followed clostly »Q the Writ.*' Af>p!y to : -/'/u- /^u6ih/i(r, ^Sidtihanta D.pika, ^*u^dlas, N.C.
ESSENTIALS OF s. s^
%
% % HINDUISM
BY
S. Sabharatna Mudaliyar
Deputy Fiscal. Jaffna.
ROYAL 8vo. 380 PAC^S. Feather Weight Paper. Bound in Cloth and Gold.
A very comprehensive book on Hindu Philosophy very lucidly and clearly written. Every one inte- rested in knowing TRUTH should possess a copy.
PRICE. Re. 3-8-0. Post Free.
To Subscribers of the Siddhanta Dipika, T{S' S-O-O. Post fref:.
«
For copies apply, to ^
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"THE SIDDHANTA DIPIKA. "
MADRAS, N.C.
ESSENTIALS OF % s;
%
%
HIMDUISM
BY
S. Sabharatna Mirialiyar
Deputy Fiscal, Jaffr.
V
ROYAL 8vo. 380 P.CJES. Feather Weight Paper. Bound inCloth and Gold.
A very compreher^sive book or Hindu Philosophy very iucidly and clearly written. Every one inte- rested in knowing TI^UTH should cssess a copy.
PRICE. Re. 3-8-0. Post Free.
*
To Subscribers of i'he Si^aanta Dipika.
For copies apply, to
The Publisher,
"THE SIDDHANTA DIIKA, "
MADRAS, N. C.
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UNIVERSITY OF TORONTO LIBRARY
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Arunanti Civacariyar, Tirutturaiyur
Sivajhana Siddhiyar
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