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
-an^«*
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Digitized by the Internet Archive
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University of Toronto
http://www.archive.org/details/ivajasiddhiyroOOarun
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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.
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 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
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
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
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
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.
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
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.
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
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: —
•
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
*
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.
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
*
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 '
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
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-"
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
*
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.
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
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 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,
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
\
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.
\
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
/
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. ! ! !
\
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 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
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.
* »
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 ?
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.
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,
•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==^)
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
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.
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?
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.
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*.
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
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."
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'
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
*
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
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.
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.
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.
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.
-^
¥:-
ERRATA.
PAGE
LINE
FOR
READ
4
31
antecedentn
on- existence
antecedent non-existence
29
I ',
insensient
insentient
03
7
animal's
animals'
47
21
aud
and
50
21
delusian
delusion
66
I
Statemeet
Statement
69
7
wtjh
-*
with
71
35
conld
•
could
;6
4
ex<iUent
excellent
78
*> —
:>:>
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the
79
10
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conclusions
83
17
intelligeut
intelligent
84
29
sourse
course
83
27
snbstance
substance
100
17
rea
real
lOI
3
in
it
103
23
presense
presence
HI
8
h
is
i»5
23
every here
ever>'where
119
21
cerainly
certainly
121
12
familinze
familiarize
123
8
Goden
Golden
124
3
sucxrssion
succession
126
14
must
must
130
35
forme
from
139
32
Arul-Sakri
Arul-Sakti
141
3
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an
143 Heading A. 1*
A. 11.
M3
7
Kig Vsda
Kig Veda
»43
27
drbcribcd
described
ERRATA
PACE
LIST.
FOR
152
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the
152
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156
23
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162
22
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162
27
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166
17
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166
35
Parcchchd
171 Ilendin
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172
3
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182
2
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191
28
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204
33
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207
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213
20
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229
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230
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231
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231
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232
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242
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243
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Reaching
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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 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 ^
The Publisher,
"THE SIDDHANTA DIPIKA. "
MADRAS, N.C.
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