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Salva Paripalana Sabhai PublicationW 55.
THE ELEMENTS OF SAVA SIDDIANTHAM
BEING
AN INTRODUCTION TO THE STUDY of
SIVAGNANA SIDDHIYAR
(By a Science Graduate)
REPRINTED FROM THB inspij GiegAN
AT THE
SA IV A PRAK AS A PRESS, JAF FNA
1942.

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III.
CONTENTS
onage to Plaiyar and to the Teacher's
Prefatory Remarks
Object of articles-study of Tamil-its beauty-is it difficult-sole cheap sneers-apology-Will it pay test Hclasses for the study of Siddhiyar and other Shastras -an introduction.
Siddhari tiam: ifs Pre-eniri intence and Catholicity ...,..,...
Siddhantam and Purvapakshams-three ways of acquiring knowledge-the riddle of the Universe and how to explain it-an analogy in ordinary physical ScienceTamilians not exclusive H-truth is tri Luth Wherever found and whether old or new-Vedas and Agamas-isome quotations-Vedantam, what it really is-Sri Kanta and Sankarar-Sankara's devotional works.
The Tri-Padari has and Saikariya Wadair
The law of the 'conservation of matter-Maya-causes and effects-Karinam-the need for an intelligent energiser-Pati (or God)-He is changeless-man's helplessness-Feven infliction of pain is an act of Grace-some analogies-purpose of creation-the root cause of mistry -Anawa Malam-Veedu (or liberation)-no return from it-Mala Bandham is Anadi (beginningless)-Pasu (or Soul)—a quotation—the postulation of Pati, Pasu and Pasam not peculiar to Saiva Siddhantam-the very word "Weedu" implies the existence of the Tri-Padarthas.
Advaitha FF and God's Orin presence
Adwaith am, a relationship-inseparability—some a malogies-not Ekalin (or monism)-various meanings of the prefix 'na" or 'a' -its meaning when prefixed to a numeral-Tatanmiya. In and Adwaitham-Omnipresence-infinity in space—in time-Pasu and Pasam mot evolutes of Brahman-some fallacies-creation is not purposeless-true meaning of "Ekamo-there cannot be a plurality of Gods.
SLLYYSS YYYS LKYYLLS LSLSL SLLYS LLLlLlGCCCGGGGGGltG GGCCCCCLLLLLLLS T GL aCLS
God's independence and soul's dependence-God the Supreme Energiser-soul's dependence on God even in Mukti-the Soul's characteristic of assimilating the
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7-73
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W III.
qualities of whatever it is attached to-the three AvasLLL SK LLSlCLLLHS SLLLLLHH La aLLLLLL SKL HHHH LLLLL associate with the good and avoid the Wicked-raisor d'etre of un touchability—wh y propaganada Succeeds—propaganda through schools-why every religionist considers that he alone is right and all others are wrongLLLLaLLLLLLLLK LLLLLL aaHLLaaaaLLaaLLKJSLLaaLS L GGHLKaLLS LLLJ SLLLLLLaL LLLL LLLLLL J LaaLLLL S S LLLL aLLLLLLLaa LLLL SLLLL aaS vironments-temple worship.
Sadanas or Religious Practices
All religions and religious practices are but paths to the same goal-do good and refrain from evil-doing-Piliiniya. In and Pabam-worship of one's favourite Deity-tolerance of other Creeds is not Polytheistin-Bhakti or Love -Kannappar, the Veddah Saint-his previous birth-Arjuna’s Bhakti—the four Dıthis: Sariya, Kriya, Yogan Hind Gnanam-image Worship, what it. Ileans-all Worship is idola tro Luis more CJ lESS=ä, LI OL ĝi tio E1.
CLLS LCLS L LTCLllCLGLlLTTCH CCLLL LLLGLCCCTCLCTLLmGGGGG
Sivohambhavanai, what it means-Guru and Guru-Sishiya relationship-Krishnan and Arjuna n-Uparma. Il niyar and Krishnan-Siva-Dikshai-Sri Panchaksharam, what it signifies-it S identity with the Mahawa wakiya. Si its central position in the Wedas-its identity with the Illystic syllable Omkara Il-sole scoffers-What the Saints say-Christian prayers and the word "Amen'-Adwaitha bliss, and Christ and Krishinan—reply to scoffers—Mahawakiyas meant for Sadanai
LLS S KLEL 0LLGLCCLGGG LCTLLLLLLL LLL GCLG LLLLLLLlLS CCLLuTS LLLLTl
X.
In the Sanscrit: Weda-Agama Purana-Ithi ka Sa-Simritiesin the Tamil: the Tamil Wedas, Devaran and Thiruvachakam-12 Sai yra Tiru-Murais-Periya Pu Tanam— 14 Siddhanta Shastras; Siwa Gina na Bodham, Siddhiyar, &c-origin of Siwa Gmana Bodham-same novel theories -Lhe word Siwa' and the Rig Weda-the Word"Siwa' and LLLLaa LLLL LaaLLaaLLJJLLLLLLLLaL LL LLLSS CaLCLLaS LCLCLCLS pati, &C. in the Rig Wedal-Sayana's interpretations and translations based on then-conclusions to which Thani-Thamil-Vadam leads-Vedanta Sutras-Bhagavat Gita—the mixed reception accorded to the Gita in SLLLLLLaLLLLLLLaLJSJSaLLLLLL HLatLLLLSJSaaS a aKLaLLS
Siddha ya F and its Author The beauties of Siddhiya-cominentaries-for whom in tended- its logical methods and systematic planning
鳕一芮2
岳3一ö
リー7輩
75ー&5

Alavai for logic)-Parapaksham (or the other side)- Supaksham (or our own side)-tolerance towards other creeds-adoration by Tamil writers, poets and saintsthe author of Siddhiyar-Sakala-Agalnia-Panditar, the high caste Brahmin-Meykanda Devar, the Wellala childtheir meeting and the enlightenment of Arulmandi Devar --some reflections thereon-Meykandan, a born Saint or Avatara-Purushan-Avataras, what are they-God is birthless and deathless-a few quotations.
X. Alava i or fire Prods of Proof (Logica)
Different kinds of proof-four stages of perception subdivisions of Kandal or direct perception-of Karutal or Anuruantin (inference)-the five parts of an argumentSpecious argumentation-Urai or Aga mam (Revelation) —Pothu Iyalpu and Sirap Poul Iyalpu - the import of these terrills in Agamic literature,
XIII. Parabair shair, or the other side
All religions (and philosophies) derived from the Vedas and Agama 5-analogy of the blind men describing an elephant-division into two classes of two groups each,
each group comprising six systeins basis of classification —the extreme heteroid Cox systems-Lokayata Il cor materialism-four sects of Bouddham-Aruhatan or Jainisin (Nikandavadi and Ajeevakan)-the heterodox Systeins-Purwa. Mimamsaid (including Battacha riya's and Prabakara's systems) - Uttara Mima Insai or EkannaWadan (many subsects)-sectarians and non-sectarians, who are they-Sankhiyam-Panchara thran.
XII, Mora Purvapakshans or Prior Sides
8ნწ—ჭ91
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Purvapakshams, what are the-heteradox systems
(contd.)-Tharukkam (including Wyseshikam and Naiyayikam) — words (and expressions) to be understood according to the context-the Yoga systern-the inner heterodox group-the Orthodox group-Sankatpa-Nirakaranam supplementary to the Parapalsham of Siddiyar the creeds examined therein-Some misconceptionsrelation between religion and philosophy-philosophy and logic-heterodox and 'orthodox are relative termsbasis of classification repeated-diplomacy and expediency can have no place in religion nonan of religion to be despised-pseudo-Saivas who bell i Little Siwa peruman and pay lip-service to religion-Sorlle quotations
LL 00CGGtLmlLttTCCC H LLL H CCLLL LLLLTS CTGGTG GkTLT LLCmLmTGGGGLTL LL 000SJ000
Plan of the work the changing world and the changeproducer-God-One only--Adwaitham -- Karmam -

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Maya-God's Omnipresence-Anavam-the soul-it is not a non-entity--not the body--not the five senses-not the subtle body assumed in the dream state-not the lifebreath-not the changeless God-not the aggregate of the bodily senses and organs-not the find and other inner
senses-its conjunction with Alava Malain--it undergoes Avastas by contracting and expanding its bodily organs
the senses cannot know without the aid of God (His
| Tirotana Sakti)-whatever we see is Asiat (insentient and
unstable)--what cannot be seen is non-existent-God is
neither El 5 CE Sa. (Intelligence and Existence),
Su paksharr (confid): the Means and the End ... 777一732
The assimilative character of the Soul-Sat (Sivam) does not enjoy Asat (Pasam)-Asat cannot enjoy Sat-the soul is neither but identifies itself with and enjoys both and
is hence called Satasat-God appears as Guru and imparts
true knowledge to the soul when it is ripe to receive it as a result of the practice of Tapa 5—the analogy of a prince nurtured by Woodmen being rescued by his fatherDikshai-ladder of spiritual progress-the four paths HPada-Mukties FPara-Mukti or Siwa-Sayujian-Seven
stages of enlightenment-three kinds of Gnanam-God is
LLLLLL LLLS LLLLraaLLLLLLLLHHL L LLLLL S LLSLLaaSLLLLLLLJSLLGHLS Hirn with Pati-Gnanam-relinquish the world-contemplate on Sri Panchaksha ram-Science and religion-ParaGnanan and Apara-Gnanam-a warning note-the Mahavakiyas and Sivoha. Inbhavanai-identify yourself with God-action without attachment-disappearance of Pasam--God’s lead-uncea sing knowledge and undying love result in endless Supreme Bliss-Gnana-Darsanam, Siva-Rupan and Atina-Darsanam-Siva-Darsanam and Atina-Suddhi-Attma-Suddhi and Siva-Yogan-SivaBhogam or God-realization-Jivan Muktas, what they do --Periya Pura nam -- Tirul Neerul—the Godly form of Siva Bhaktas-Gmana-Guru-temple Worship-avoid the impure associate with the pure and Worship God as represented in the Guru-Linga-Sangamam, the Teacher, the Temple and the Siva-Bhaktas.
XV. Concluding Remarks
Futility of religious controversy-practice better than noisy talk-study of Tamil-some misunderstandings cleared-extensive reading necessary-an eminent Jurist's views and a personal note-the all-inclusive nature of Saiva Siddhantain-not a new eclectic system--an origiLLLLLL LLLLHHL LLLL LLLLLHH LLLL HHHLLLLLLL LLLLLL S LLLLLLLlLLLL and emphasised portions-conclusion
133-139
 

A PREFACE
LLa LaLLLLL LLLaaaLL LL SL LaCLCaLL aL LLttSL LaaLLLLLLLLYSS LLLK not only made a deep study of the Saiva religion but has also taught it for several years, and his eminent scholarship is equalled only by his will to conform his life to the knowledge he acquires. A LLaa LHHLH CLCLLCLH LLCH La CCH TaLLLCS LLLLLLaLCaS aL CL aaaHHHH LL L LLL LLL LLLLLS
The first half of the book gives a lucid exposition of the Saiva religion and the second half forms a complete guide to the study of Siya-Ga ana Siddiar, Throughout the book, every opportunity is seized to meet the attacks made on Saivism by innocent foreigners, mTaCaCCLCHa LLLLLL0SS a CHa CLLLLLLLL CaLLLaCLS SS LLLLLSL LLLLLL CCLL LLLLLL any opportunity of knowing the value of Onkara, and if he calls it LLt LLK L Haaa LLLLL aaaS LLLLS K LSL LLLLaLLLLLL S0 LLLaS LLLLLL HLHaaaLu wallows on its own evacuation. To the class of ignorant critics belong men like "the highly respected and venerable Christian' who announced at the Jaffna Hindu College some 45 years ago that the Wedas should be thrown into the Bay of Bengal (page 95). These are men who are ignorant not of Saivisin but of their ignorance of Saivism. Those who corne in for severe criticism among interested politicians LLLLLL LLLLL LLaaLLLLLLL LLL LLaa LLLHS LLLLL LLLLLaLLLLSSS
LLLaL LLLLtGLLLLL LLLLL LLLL La L CCHSLLLLLLaLLLLLL S LLLLLLL S LLLL S S LLLLLL CCHMLL 0H LLLLCL LLL CLLLLLL LLaa CGTLLHCC LHH LLLLLL TLLCHaa S Laa LaLC S LLC LL Sanskrit, which, according to then, was the language of the Brahmins. To find a parallel to this we must go to Admiral Rhozhdo
vensky, who (if my line nory is not treacherous) some forty years ago
destroyed a fleet of trawlers in the English Channel, mistaking it for the Japanese Davy, First of all, Sanskrit was never a spoken language. It was the language of the Shastras throughout India, and the spoken language corresponding to it was the Prakrit. Secondly, even if Sanskrit had been the language of a country, it would have been spoken by all classes of people including the Panchanas, The ostensible reasons given by the non-Brahmin leaders for disowning the Wed as are that they offer worship not to God but to such beings as Indra, Mitra and Waruna, that they advocate flesh-eating and animal sacrifice, and that they give to knowledge which cannot be acquired by ordinary mortals. But, the very first Mandalam of Rig Weda (I-22-164) says, "He is one but the
The gentleman had scarcely finished this sentance when he received
LLL LLLLHHL S S LLLLLaL LLLHH LLaaa LLLLLLaL LLL S S SSLLLLa LLLLLLLLY L S LLLLLL LLLLLS
HINDILELLI."

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wise call Him by different names such as Indra, Mitra, Waruna, Agni, Divya..............." Swami Dayanand Saraswati gives a list of one hundred such names, and shows that etymologically they denote God. As regards flesh-eating and animal sacrifice, it is only according to Sayana and men like him that they find a place in some of the Wedas. Swami Dayanand has shown the hollow ness of their interpretation and has conclusively proved that the Ve:das condemn flesh-eating. Even according to Sayana, the horse of the Aswa medba is not slaughtered but is let loose without
апy injuгу.
In the first part of the book dealing with the fundamentals of Saivism, the author draws special attention to certain a spects of it to which previous writers have not given the importance they deserve, One of these is the sisterly attitude of Saivism to all other religions, Just as in a school, all the classes are good for those who are placed in them, so, the various religions are good for those qualified for then and form the rungs of a ladder which takes one to the highest Truth and Bliss. In dealing with advaita II, he puts an end to the controversy that has been raging over it by concluding that it could be comprehended only at the stage of realisation. Just as the relation between and X and Y cannot be known if they are themselves unknown, so the relation between Ta K LL aLLLLL LLL HaaLLLLLLL0LL LLLS 0K LLL HH LCLJKYK KamLKS LL we have no true knowledge of God and soul. In the chapter on Sadanas, the auther shows the indispensableness of in ages for worship and contemplation (except to Gnanis) and the absurdity of a worshipper of one kind of image ridiculing a worshipper of Another kind of image,
There is only one point on which I am unable to agree with the learned author, This is where he descends from the Shastras into the Bible and the Puranas, to find parallels to Saivisia in Christianity. I will lention one of then as a sample. He quotes Thiruvadavurar Pura nam to show that, like Jesus, Manickawachakar invoked the help of God to free himself from his bodily sufferings. It is well to remember in this connection that the Pura na is not intended for the philosopher allone and that it has to be adapted for the use of be average man, who cannot think of a Saint or God having neither likes nor dislikes, neither pleasure nor pain. This is the justification for ascribing to Manickavachalker that appeal to God given in the Puranam. It is for the philosopher to distinguish such products of the poets iமagination from real history. (அறிஞர்கள் காடியே அவற்றைக் is fairs (all). The pre-requisite of a person entering the real Charya Marga is to regard pain and pleasure alike, * It is, therefore,
Pp, 362-364 of Dravida Maba Bashiyam-edition of 1921.
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

LLLLLLLLLL LLLLLLY LLLHHLL S HLLLLHH LLLLLL LLLLL LLTLLLLLLL LLLLLLLKYLLLLLLL S LLCCC LLL Paramacha riyar and entered the Gnana Marga could ever be affected by bodily pain. Both Thiruvilaya dal Puranam and Halasya Mahatmiyam say that he only praised God and give no such passionate appeals.
The second part of the book is invaluable. There are two introductory chapters, the first one on the Siddhanta Shastras and other sacred books, and the second on Siddhiar and its author. The latter chapter gives such a charming account of SaLLLLLLL LLL LLL LLLL SLLLLLLHHL LLtLLLLS LL LLL LLLLL LLLLLS LLLLC LLLLLL GGLLLLL a deep study of it. The subsequent chapters give an exhaustive -Summary of Alawai and Parapakkam, and a detailed a nalysis of Supakkam along with the corresponding sootrams of Shiva
signanabodham. The Parapakkam is supplemented by the author's
own account of the heterodoxies, which are not included in it.
The Saiva World ought to be congratulated on the appearance in their midst of this illuminating study of Saiva Siddhanta, which is likely to be read even by followers of some sisterreligions.
Капdavапапа, S. SHIWA PADASUNDARAMI Chitrabhanu, Anii 24th,

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Forriage to Pilla yarr
Praise and glory to Pillaiyar, Prince of Gods with Pranay' Face, Fountain source of Favour and Grace, Torring mortals that Ilen Ele
To the Teachers
Meykanda. Devar
Oh, when shall we he fit reach sure The Feet of him our Lord Truth. Seer, Who saw the truth Adwaitian pure,
5881 by IT] En de luded hiere,
Arliard Devar Oh, when shall we approah and praise The golden feet of Nandi of Grace Who told the Truth in half a verse
And proved the world a phantom
LEE
I. Prefatory Remarks
These lines are written on the orders of the Secretary of the Saiwa. Paripalana say "orders' as a request from a servant of the community who has done so much for their spiritul upliftment by his multifarious activities as the secretary has
Sabhai -We
THE ELEMENTS OF SAIVA SIDDHANTAM
AN INTRODUCTION TO THE STUDY. OF SIVA GNANA SIDDHIYAR
daoine and CCD tilles to do Cannot but be considered a command to be implicitly obeyed by lesser serwants than he-as he considers that a few articles in the English language may be of some use to Our Englished til cated young Enen, We pleaded our incompetence but our resourceful secretary resurrected and confronted us with a copy of an old lecture which we happened to deliver some 30 years ago and suggested that something in the strain of that lecture was what he had in mind. We make no apology therefore for repeating here some portions of that lecture with necessay nodifications, additions and alterations here and there.
In this modern age, western education is a “sine qua non” for all practical purposes, We mean SO far as Worldly affairs are concerned. It is English education that pays noWadays and it is English-educated men that are looked up to as leaders. And hence the general tendency to

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send our boys to English schools "The system of Hindu Philosobefore they get a good ground- phy which is expounded חן the ing in Tamil. The struggle following pages and its name will for existence and worldly Eje gether new to may an EO TE English-educated Hindu who is alacement is content to learn his religion and and the competition so keen that philosophy from English books the cry in this country for several and translations and from such generations has been "English, Scraps as turn up in newspapers more English, better English" so and magazines", thus begins Nalmuch so that our boys do not have a swa Inipillai his introduction to the opportunity even to read and the Siva Gnana Bodham, And yet write their mother-tongue fluently, "it is the philosopy of the religion And Tamil being not a comput-in which at least every Talisory subject in English schools, speaking Hindu is nore or less and even where it is taken up as brought up and the one philosoin optional Subject the time allot-phy whici obtains predominance ted to it being very limited and in the Tani Lang age." Judgthe boys, more often than noting from personal observation and treating the time allotted to it as what some of our friends have of a sort of leisure period, it is no ten told us, we regret to have to wonder that Tamil Scholarship has admit that these words are all nost lost grouni gradually and is little as true today as when they were more than a spoken language with Written about half a century ago. most of our present day young What a share is this? What a men. Man being a creature of tar-brush to paint us with? Altohis environment and training and gether new? Not to know our rethe education imparted in our ligion? Can it be? Oh, impossible schools being one-sided and nat- Hand yet how true!. How many erialistic, it is but natural that of us do know what and what Some of our young men, especially treasures, gens of thought, are to those whose home-training does he found in the Devarains and not pu t a . curb to the Iılıa terialistic Tiru wa chakarn, irı Tir LI LILuantira IL tendencies of the present system and Tirikkura, in Siva Gnana of education, have their heads Bodham and Siva Gnana Siddhi, turned and become agnostics and in Thayuman aver and the thousInaterialists and call themselves and and one other poems and Saivities only in nate. And when writings known to exist in the they happen to be educated in vast and hoary Tamil? How alien Schools, the transformation. In any of us do know even the is even still more noticeable, elementary principles of Saiva Disinclination to read our Shas- Siddhantam, the Tamilian creed LLLLLL LL LLLLL LaLLL LaaH LuLLLLL L LLaa S LSLS LLaaLLL LLaS LCLCLL0 CLS KLLL pounded follows as a natural coro- the relation between then is why lary to the system of education such in entity as Pathi should be that now prevails in our midst. postulated, What are Pasu End
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

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Pasa In, Bantha In and Weթdu: Sadana and Payan? What a large number of us there are who ignorantly believe that the Saiva Religion is nothing but a form of idola try consisting merely of a mass of meaning less ritulls, WHiԵի has had its day and become out of date and ob Solete and should now Lake room for other and easier systems to practise? How many of us there are who can explain what these Kriyas and images really mean and what grand principles they LLLK LCa0L S S LLLS LLaLaLaLLLLLL SK S LLLLL LL many of us do know what Tiruneeru is and Sri Pancha dich train, Why Nadesar should be represented as stEnding on one foot with So Inany ha Fid SeaCH in a differen Esposture, or why the image of Pillaiyar should be provided with in elephalt head and trunk? Unpleasant questions these are to answer, But it is a fact that Very few of Lus Tamilians know Inlich of either our language or religion. It is indeed to true that most of us know more of other peoples" languages and religions than of our own. We do
not of course, nean to say that
We should boycott everything foreign, Far from it. Lat us by a II means learn whatever others have to teach us. But, what we Lean to say is let us devote
at east as much care and atten
tion to our own mother-tongue and mother-religion. Let us not be like u ndutiful Sons who pa ndër to the delight of others whilst their own mother at hone is starving. We have too long been following the wrong path. Let us
поw cгу "halt" апі гetшгп to nтLilother. Surely the Tiւmil his riches enough to clai at least a portion of the time of her sons, Sweetness enough to deserve being tāsted,
The most oft repeated objec. tion to the study of Tarni is that it issi di Milicit to Li inders La III. There has been some a wakening in recent years and there are young men,-A small minority though they are - who are anxiglls to know something of their national heritage by learning out language our literature and our Sba1strEis, But they lH. bo L1r Lu Dn dBr the handicap that they have had na graduated fo Linda tian in Tani language and grammar to able to read and understand thern. IE it is found necessary to spend a period often or twelve years to get a tolerably decent education in English, it is idle to expect that Tlami I Can ble || Lina Stered immediately we open a book in that |language. Not that Ta Emil is more difficult than English, but the fault lies in our expecting th ; impossible. No Inan in his se Irises expects a young Inia I'll who i has learnt English up to the fourth or fifth standard only to be able to understand Lhei Classical English of Chaucer or Milton or the intricacies of the binatnu theorem or logarithms, but that is exactly what people who speak
of the difficulty of Tamil expect EC || find with litera türe in that language. If only we would de
wote to the study of our nothertongue a fraction of the title. Wrth spend in learning the foreign

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language, if we would divert a Portion at least of the time we now waste in diverse ways to . wards the acquisition of a fair knowledge of the Tamil, there would surely be no occasion to say that "Tamil is difficult to understand. If our English educated young men work hard and toil at it for at least a couple of years and begin to apprEciate it, there would be no turning away from it so sweet it is, so grand so beautiful, Enel dious to the ear and enchanting to the mind, The te geta 5 es it the Illore he would relish it.
Another handicap that willing students abour under is the cheap LLLLaa LaLL HC LLLLL LaY S SS S a aLLLLLLLS times fiul Ing at them by unbelievers. We car only smile and pity the ignorance of those who use such expressions as fossilised archaic stuff of the Tamilians, their "lower' conception of God, &c. We need Waste nu lov der and KLLL LLLL LLLLLL aaLSaLLLLLLLK LLLLLLLaaaSLLLLL but ignorant critics, Our path has been well set for us by our Lord Meykandan:
தம்மை உண்ர்ந்து திண்ம உடையதன்
E.Tfaffs எம்மை உடைமை எமை இகழார், தம்மை உணசார் உண்ாார் உடங்கு இயைந்து
தம்மிற் புணராமை கேள்ாம் புறன்.
LtLLLLLLL L LLLLaCCH LaaLLLLLLLaLLuLLLK SLLLHLHH LLaLLL Lord
Ou mster, they despiseu no LLLLLL L LLHHLHHLLL HLa SLLLLLK S LLLLLL ույught, aTT u DLCCLLKKaS HHa LamaL HM LLLLLLL wgrtl.
Yet another complaint that is often trotted out by Sceptics against the study of our mothertongue is that it does not pay nowadays. Alas! has all sense of duty vanished? has our national Standard of patriotisnu, and III)O- rality so de teriorated, hawe we really sunk so low that we would weigh everything by the rupees and cents it could produce? Is there no such thing as duty? Is there no such thing as lovelove for lowe's own sake and nothing else? Why do we love tLLLLLLL LLLLLLLLYS L S LLLLLLL L L S L prinductive of som Ething in gold or silver? Surely, there is a higher phase of learning. It is the lower phase of it that is conCerned with mercenary motives. Knowledge or wisdon (Gnanan) should be considered as an end by itself, and the higher or real object of all learning is to attain Gnana Lin, which is described as LLaL LaLL aa S LLLa HH LE S S Y LSK SS LSS Ilan of all Eitans, the Soul of Souls, the Life of lives, tig selyi ஆயபலன் என் சொல் வால்றிவன், மற்ருள் தொழாசெனின், Bays Tiruvalluvar What good is there for men in learning, if it gives then for God no yearning
The object of these articles is not so much to give any comprehensiva idea of the eterna
L LLLLaLLL LLaaLH aLLLLK S S LLLLaL LLLLLaKS Siddhanta Philosophy and Religion as to rouse in a few at east of our English educated young men a real interest in WHati 5 Contained in the Tä LLLLK LLL LLL LLLLH LaaaaLLLLL a LLLLLaa K desire to undertake their study.
 
 

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Speaking from personal experiFince we may state that classes Were often inaugurated al various places for the Study of Siva Grana Siddhiyar and other Shastras, and it was indeed very disappointing to find that many of us did not see our way to bene fit ourselves and our brethren by them. No doubt we were notable to Elaintain regular teachers always, but the little a few of us could LLaa KJK YaaLS LLLLLY L LLLLLLLHaa La SLLLLLS nied that by associating with one another and inter-changing views, by every member of a class coming out with his difficulties and trying to explain his fellow members, a good deal of progress can be made. Of course, we tu ay not be able to understand all the in trica te points, there may be difficulties here and there which we may not be able to thoroughly grasp without the aid of a competent teacher, but that is no reason why we should not try and do whatever We can without waiting with folded handstill we are able to procure a competent teacher, so that when the teacher becomes available we may the better understand the knotty points. This is the method which the members of some of the classes referred to had to folllow. It is a Source of great Satisaction to observe that a few at est of the LLC Eers of 5LICH classes - very few they were though-attended the classes regularly and benefitted thereby, The object of these articles, as Laa LHHL S LL L S LLaaLLLL0S aa alpngחuryoung meם IםlHיוו ווו
Ing to a cqu aint themselves with
the grand trill this contained in cur national religion and philosophy while at the same time gaining a fairly Eocid knowledge of our la ng Lagi ; for these Shastras are written in dignified style and are really good specimens of what a book ought to be viewed from a purely literary print of wiew, This the study of these Shastras Serwies H di u ble purpose, bringing LaLa S K LLLK H LOLL LaLLLL LLLLLLKS KK they Bay, தரிசிப் பொதியோடு திரு airey, says the Tamil proverb. We learn language and literature along with religion and philosophy it the sa Ina tine. If one speaks of the literary beauties of Siddhiyar, it is to tell even the LI [ib-i || eo weer wh HL Ea litera ry iri tel= LLLLLL LLLLLL aLLLLLK LLL L LLLLLLLGLL S S LLLLLL him if he makes a careful study LLS S LLLL S LLLLLLaLLLLSS LLLL S S LLLLLL study of the book for the enjoyIn ent of its literary beauties will have the additional effect of inbuirg the reader's mind with the ideas permeating that piece of | terului.
As an in centive to our English educated young men,-and to older m :D tjet, for the mitter of thit,- to in Hugurate classes for the study of Siddhiyar Eind Other Shastras and to benefit by them in large numbers, avեn without the helբ: of teachers, it is proposed to give a brief resume of the teachings therein contained as faithfully as possible. And considering the bulk of the work and the truths the rein taught, it would be presulptuous on 'our part to attempt even a bare outline of the Work in a few newspaper articles
the vastness of

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All that is attempted here is an it advantageous to do so, but we introduction or something like it, have not thought fit to tax the and we would crave of our readers reader with the allusions Except
to take our words in good Part where it seemed distinctly useful and piridon any short Crnings that
may be noticeable. We may to name the authoritie F, the Obher say once for all that ject being not so much to conWe claitn no originality for our pose an essay, nice and elegant, words or ideas. We have freely as to present in a compact form borrowed, translated or copied something valuable and distinctverbatin wherever we considered ly helpful to the beginner.
 
 
 

SDDHYAR-AN INTRODUCTION
II. Siddhantam, -its Pre-eminence and Catholicity
"The word "Siddhan tiam " means conclusion, the final result arrived at Ilogically, It II means the proposition or theory Proved as distinguished from theories refuted, which latter are known as "Purvap.1, k shia Emi'. The Saiva Siddhanta Philosophy is so called as it establishes the final Truth, all other systems being Purvapakshans when viewed side by side with it. Here by the way we may pause to consider what knowledge is. Huxley mentions three ways of acquiring knowledge, to wit: observation, experiment an di reasoning. We too LLaLaLaL LLaLLL LLLL CLLSSS LLCCLLLLHLH SSaC LLLCCaT HLLLCLHH SLLLL inference) and Agamam (or revelation). Under Pratiyakshall We LLaLS LLaLaLLLLL LaL LCLLaLLKaaS SLLLLLLLL LCLLLLCTSS L LLL LLLLLS SLLLL S aaaL H HaaaaaL aLa CCLLL LLLLL SLaCLL aLaS LLLS S HHCC see far ourselves directly that a certain thing is such and such, cir we may reason out its existence from facts already known and conLLLLLL LLLL L aaaaaa aa aLaLaa S CLLLL LLLLLLaS L uLLLLLL LLLL HHHHHHHLL S HLLL aa LLLLLYS LSS cess to either of these processes but Ilay accept that it is such and such on the authority of Bruti or, for the matter of that, sonue reliLLLLLL LLLLL S LLLLL LLL L S LLaL LLL LL L LLa LaaaaaCTCC S LL LLLLLa S aCT LLLL SLLLLLLaLLLL LS SSLKK S S S aLLLLLLLaLLLLL S LLL LLLL L aLLCCCCLLLaLHS Direct perception by itself does not take us far enough. From the LaLH LHHLLL LLLLLL LY L K aLL aLa LLaC HMLL CHCLHHLSS LLLLLL LCC LLLLaa LLLL CLTTS the method of reasoning or logic and here it is that all the different schools of philosophy find themselves at loggerheads with one another. What do we find in the world? We see a lot of things, a lot of phenomena-cooling and staying, staying and going, ever changing from moment to moment-happiness and misery wealth and poverty, virtue and vice, love and hatred, &c, &c. But We find nothing definite as to what these are, whence they come, whither they go or why they are. If we leave Sruti aside, we find that we are unable to answer these and similar questions without resorting to what is called Anunanan or reasoning.
Now let us take the case of the ordinary scientist, Take Heat for instance. What do we find? Heat is found to possess Certin characteristics, and a large number of phenoEI) e na are observed in Connection with it, All these have to be explained, How? Some gifted genius comes out with an ing nious theory

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the theory of Emission. Well, grant the theory, and we have an Explanation of the multitudinous (and some apparently conflicting) phenomena. This was the theory which obtained in Europe in the 17th and 18th centuries, and Sir Isaac Newton the greatest English philosopher who discovered and explained the law of gravitation to the modern world (-though it may here be noted parenthetically that Wedic researches have clearly shewn that this law was known to the Hindus thousands of years age-) was one of the staunchest supporters of this theory. But there were many phenomena which this theory was not able to explain, and the list of thena was gradually accumulting. What was to be done? No better theory was possil, and the theory of emission had to be clung to in spite of its drawbacks for Want of a better theory. At last a new genius was born and he promulgated what is known as the theory of Undulation or Wave theory. This new theory was better able to explain the LLCLGG HCCLLL L L LS L L S LLLL KKHL aLLS LLKCLLLLLCLLL LLLLa LLLL LaaCLCCS The Wave theory bas itself got its own drawbacks, but as the best in hand and being sufficient for all practical purposes, it holds the day
for the presert. At least it was the accepted theory, when we were El School.
Si Enillarly it is with the t cience of Metaphysics (we nean speaking a part from the Sruti). The innumerable phenomena that we see around us, the passions, the joys, the sorrows, &c, the whence and whither and Whit and why of them -it is in explaining these Lihat the different schools of Polufilosophy are enganged. It is because of coil paratively the best explanation it gives to these and similar queries and to the aim and object of creation, that the philosophy of the Saiva Religion is called Siddhantam (or theory proved) in contraditinction to other systeins of philosophy which are all Purvapaksha is of theories refuted) when compared to it.
And it is the peculiar pride of the Tamilian that he is never exclusive, Heis over al-inclusive, He takes quite a commonsense view of things. He knows and readily grants that there are very varying grades and conditions of existence, He knows perfectly well that al men are nøt of the Barne spirituaf development. The LLLL LLLL LLL LLLS LLa aL LS LLLLL LLLCCLS L aLLLLLL S YLLL LLLLLLLLS Each must be served according to his growth and dimensions. As in
the physical, so in the mental and spiritual planes. We read in Sidibulyar:
ஒரு சமயங்கள் பொருள் உணரும் நூல்கள்
ஒன்றேடு ஒன்று ஒவ்வாமல் உளபலவும் இவற்றுள் பாது சமயம் பொருள் தால் பாது இங்கு என்னிங் இது ஆகும் அது அல்லதி எனும் பிணக்கதி இன்றி
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

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நிதியிஞல் இவை எல்லாம் ஒர் இடத்தே நான் நின்றது யாது ஒரு சமயம் அது சமயம் பொருள் நூல் ஆதவினுல் இவை எல்லாம் அருமனற ஆகமத்தே அடங்கி யிடும் அவை இரண்டும் அரன் அடிக்கீழ் அடங்கும்
LLLLaaaHL S LLLL LaaL aaLLLS LLLLu u S LCLLCC LLLLL
LLaLLLLLLLLaS LLLLLS LL LLLLLLLLSYS S S L S S a K KL S LLaaLa 0 S LLLa a LLK religion and what its sacred book, lister: that is the universal religion which without taking sides reconciles their LLLLLLLaLLL S S SLLaL S aLLLL aLaK S SLaLLLLLL S L L S S K S LLLLLLLLYS S LLK S LLLLKS LK LLLL LL LL LLLLL S LCLLLLLL ClLLSSY S L La LaaalCL LLLLa of all religions finds a place in the Wedals and Agamas, LLLK LLLK LLLLLL SSaaHHCCCLLLL SS LLLLLrLLLK LLLK LLaCLC S aL LLLLLL under Hira's Feet.
S LLLLLLaL LGLLuS LLLLLLaL Haa K LLaLLaKK SS LLCLL LLL S L L L S LLS gions of the world as constituting different steps in the ladder of CCLL HCCKKa S aLLLL KLaLLCLCCaa S LLL KKLLaLaaLLLL LL L LLLLLLCLL LLLCH and philosophy in its own platt,
LLL CCCLLC CLCC CCCCLL S LL LLLLL KH LLLLLL a LCTLLLLLL LLLaLLLL LL LCLLLL LLL LLLLLLLLS G LLLL LLLL LL LLLLLL aLLLLL L LLLL LLLS He is never tied down by absurd reverence to whatever is old, regardless of truth. He is ever ready to own the truth even if LL LLLLL LL L LLaL K aaaaS LLLLa L LLLLL LLLLCL LLLL L L S L LL LaaLS LLG LK HKK C LLL LLLL LL L S LL Laa L mCK LL LLLLLLLa LlLLLYSaaa LLaa aLLLL LL HHH HLLLLCH a SaLK SLaLaLaL S SSL true that he loves his country and his people, his la Iguage and his religion, but at the same title he will not be blind to whatever L S LraLL S LLaa LLLL LLL L S LLLLLaLLL LLalLK LLLLLL LLLL LaCCLLS இன்னிய நூலின் விதி அவிரோதமேங், ம்,ன்னேல் பழுதென்றுவித்து (Shui not LLaL LLLLLa S LLLL S S S K lLa La LaaLLLL S SHS S S LL LS LLLSS TTT A AAAAASAS எவ்வகை கிட்டை சொல்விலும், சம்மதமே எமக்கு உந்தீபற, தற்போதம் மாய்க்கு TTT KTTTT SLaL LCtLCCC LCLL LLLCLLL L LLamHLLL LCLCC LLLLLLLa TLLL S LLLL D La L S aS S S S S S S LL L LLalaLLLLLK S S LLL LL S LaLGGLLK S L L LaaLLLLKS LL destry 'Taking"). தொன்மையவரம் எனும் எவையும் நன்குகா இன்று தோன்றிய நூல் எனும் எவையும் தீசா (Everything od is not reces Barily good neither is everything new necessarily bad)
The fountain source of Saiva Siddhan tail is the Sivaganam. The Vedas and Agalmas, the Tamilian holds, areidentical in meanIng, though different inform, "I perceive no difference between the LL L L LLLL aCaaLaS LCLL LLLL LLLL La aLLLLLLLSS S L aCCS LLL aaSSS LLC CCLLLL LTHHLHLHLH LaaaaaaaL0L L LL L LL LSLLLLLLaSaLlLL0KS
வேதமொடு ஆகமம் மெய்யாம் இறைவன் நூல் ஒதும் பொதுவும் சிறப்பும் என்று உன்னும்

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நாதன் உரை இவை சாடில் இரண்டு அர்தம் பேசும் அது என்ன்ரில் பெரியோர்க்கு டிபேதமே
says Tillmoolar, Both the Weda and the Agama are true Revelation. the one being a general treatise and the other a special one, Both LL Laa KLL aLL LLLSS LLLLa La LtL L LLLLaLLLL LLLL L SaLLHK KLYLLLLLL00 between then the Wise see no such difference.
. அனுதி அமலன் சரும் நூல் இரண்டும் ஆான நூல் பொது சைவம் அரும் சிறப்பு நாலாம் .
says Arul nan di Dewar Both are the word of the Nirmala Bing the Wedai being a treatise in general terms and the Agama in more precise form, That is to say, the fortner is capable of interpretation L LLLLLLL LL CuS S LLLLLLaL LLLLLL HHS S LL LLL LLLLaa LLLLSS S SSLLLLLL Muniver, the famous author of the Dravida-Maha-Bhashyan, com. CLL LLLL L aaL aaLT aLa aa LaLCCHSS aT LSLLLL SLS SSS LSLS mentary, Espectively, வேதம் பசு டிசன் பால் மெய் ஆகமம், SEly's in ther LaL LLLL LLL T L L HH K Sa CLLLaHTa LLLL S LLLS TATTT S A AAA TTTT Te TTTu T T T TTT 00 L TLLaCaLLaCCLLS LLLLLL L0LLLLLLYS tall, the cream of the Vedanta D). It is because the Veda is capable of interpretalion in different ways that we find so Lany different schools and sects in India, each with its own interpretation of the LLLLLL LLLL LL LCLLLLKSS LLS SLLLKSK LLLLLS LL LLLLaLLLL GLLLLLL lEEitimate purpose to serve, each in its own place, as was remarked before ) while the Saiva Religion, possessing as it does this authoritative LL LLLLCS LLL LLLLK aa aLLLL maaaKS S KaL S LaLLL S rL GGGH
In concernedly on these would-be World-religionists and fra Eners of
Universal Faiths, Sis urarā Kur Pārr:
. இல் அருட்டிறத்தால் நம்பி நீயே பல் உயிர்த் தொகுதியும் பயன் கொண்டு உய்கென குடிலே என்னும் கடவயல் காப்பன் அருள்வித்து இட்டுக் கருணே நீர் பாய்ச்சி வேதம் என்னும் பாசபம் வண்ர்த்தனே பாசபம் அதனிற் படுபயன் பலவே அவற்றுள், இலகொண்டு உவர்சனர் பலரே இலே ஒரீஇத் தளிர்கொண்டு உவந்தனர் பலரே தளிர் ஒரீஇ இரும்பொடு மலர் பிஞ்சு அருங்ாய் என்றிவை விரும்பினர் கொண்டு கொண்டு உவந்தனர் பலரே இங்வாது உறுப்பும் இவ்வாது பயப்ப ஒரும் வேதாந்தம் என்று உச்சியிற் பழுத்த ஆரா இன்ப அருங்கனி பிழித்து சாரம் கொண்ட சைவ சித்தாந்தத் தேன் அமுது திருக்கினர் சிலரே.
Oh! Lord out of the alundance of Thy Grace, with a view to the salvation of the multitudnous souls, Thou didst in the
 

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Inmiddle of the vast field of KLudilai (Suddha Mawa) plant the s a l of Arti (Grace), irriga te it with the water of Karlinai (Divine Pity) and rear the tree of the Weda. The prodits of L L HHHLLK L LLLL K 0 S LLL LK K LH CCSS LLCH aaHaaa LLL SKKL KYK KKS LLK LLSa aa LaLLLL Lat KS LLLL LL LLLL K a L CLLL L L L L S HH S L aaaS stille the flowers, so Lile the tender Lin ripe fruit and some the L K S HH LLLLL aa LLL aCC LLLS S LLS S aLCLaLC CCLLaaLLa LLC thus useful each in its own way, there is still another product, the best and noblest, the real fruit at the top of this tree, LCL H HHH LLLLLL LLLLaa LLLL LLLLLLaS LLLLLLH HLHH LLLLLL LLLL HaS LLLL Lt delicious fruit, the essence extracted is the honeyed nectar of Saiva Siddhantan, of which a few have drunk.........
The Saiva Siddhanta Philosophy, because of its acceptance of bo bu Lhie Wedas and the Aga Emas as al Li "hori Lative, is also variously KKLLaL LLLLLaLa HH aa KaCS a L S 0aLLLaLLL LaCHHHaHaaS LYaaLLLLSSSaLCCL SLLttaaaCS S S lSS S L aaL K LL LLL LLLL S SLSLLLL aS LLLJ S LLLLLL 0aa S 0 SSS S LLL LLa SaaLLLLLLLaLLL LaLLLL S S LLLLL LSLLLLLLLL LLLLLS LLLLLLaLLLE and Sayana, but the Vedanta of the Upanishads-of the original LLLLLSL a LLaL LLLLL S LLLLLLS LL LL SLLLa LL a LLLLLL LL L LLLLaK LL aLLLLLLLaLLLLL 0 LL LLLL HLLL LLLL aaHCCLL S S L aL LLL L KKSJK LLa Wedantas in the light of whose direct import the earliest extant HLGHHLLtCCC LLaa LLLTa L S L L L L LSCCL C aa L LLL K S HLLLLLS LSS S S aL LLLLLLSS S LLLS LL LLLLaaam S LSL CaLLL LaaLaLLLL LLL KK S LLLS S L LLLLLLLLSSK LCHHHL HLC SS LLLLLLLLS LLLLLL S LLS LLLLLLLGG S LaLaLK LLL L LLaa LLL L0 C aCCS S L LLLSLLLLL LaCuS LLaLaLaS LLa LLL HLL Oriental scholar, the colleague who ultimately converted Professor LLS LLS S LLaL SLS S aa L CLCCSS SaaK K S SSSS a a S SSSS LLLLLLaaLLaLLS S SLLLLSS SS LLLL translation of the Su tras: "I must give it as muy opinion that they (i.e., the Sutras) do not set forth the distinction of a higher and lower knowledge of Brahman, that they do not acknowledge the distinction of Brah in all and Iswara in Sankara's sense, that they do not hold the doctrine of the unreality of the world, that they do not (with Sankara) proclai in the absolute identity of the indiwidual and the high Ft SI". In Enother place he sinys: "The 8th LLLLLL SSa LLa L La KKCCLCC LLLLLLL LLa LLLLLaLLLLLLLaCLLLS LL LLLL LLLL 0 CH LCCC LLLK K LaLLCCLL LL LLL aaaLLLL LLLLHHHSL LLLLLL LLLCLLaaLS L LL LLa LLaLaa0a LLLL LaL LLLLLLCLLL LaL LLL SLSLKLLL LL LLLLLaaa CCLaLLLLSS S LLLLL LLLL LL LLL LLLLHalLLL 00S S LLLLL LLLCLCLLL L LL LKCC aLLLL LLLLLL C L LL LLLL L KaaaLLLLLaL S S LCLS LLL LL a LL CLLLLL LCLCH L0 LLLLaLLLL LLL SCC LLL LLLLLL aa LLLL LL L LLLL LLKS SCS La LHLLLLLL L La aH aaaaS SS LL
LL L LL LCma aLS LrSS S LLLLLL aLLLLL LLLLL S LLK S LLL SL LL LL LLCLLLLLK LLL LLL LLLLLLLaaLaaCL a LLK LLLK LLLLLLLHH LL Hınıkara's Gelse"

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As remarked above, Sri Kanta has written a commentary on the Wedanta Sutras in the light of the direct import of the original| aCCaLLLLLLL LLK LLL aa S SSLLLLLL H LLL HC S LL LLLLLLaKaa LLL aa S LLLLLLCLLS In entry in the English language has been brought out recently by A. Mahadeva Sastri of Mysore (the translator of the Bhagavat Gita and of some of the Upanishads with Sankara's cominentaries). A Tamil rendering by Sri Kasi was Senthinatha Aiyer is also now avaiLL aLS L CHHHaaHLCSSS LL S LLaaaa LLL S SttLLLLLLLLS LLLLLLLLYS ninja and Madhwa is not a long one; and a commentary on this continentary was afterwards written by the famous Appaiya Dikshitar who lived about 300 years ago. Of the many Bhashiyans on the LLLYLaLLL LLaaLLLL LHHLLLLLL LYLLLLLLLS LLLL LL LLLLLL L LLLLHLaLLLLL LLLLL S LLLLL LLL earliest Sri Kanta (or Tiru Nila kanta Siwacbariyar, His he is better LLGLL LLL LLLLLL G LLLLLL LLLLLLaLL LLL LLLaLLLL LL LLLLLLLK LaCLL C LLLLLL LLLLL S LLLLS S temporary of Govinda Yogi, the guru of Sankarachariyar; so that, it appears that Sankara Was a junior Con temporary of Sri Kanta. Sankara, as is well known, was a philosopher and dialectician of no, lean order. His was a nasterly mind, consuminate abilities he possessed, and his controversial powers were insurpassable. He has Written a large number of cornmentaries, on many of the rimare iruHHaLLa aCLLLLLSS S LLLa S LLLLLL S SS SLLLKS S S LLLS GLLLLS SS S LLS L0SKKLLL LLLL LLLLLLLLS S SS LLCLLL S CHGLLLLLL S LL S LLLL SS a SSLLL S LLL LLLK still young when he departed this world-) was spent in the preaching of religin and in putting down the malpractices that prevailed in India in his time. He is said to have toured the country from North El South and East to West, preaching and teaching, ever debating and ever vanquihing. In fact his turs seem to have been nathing short of triumph I processions, Sri Kanta on the other hand Seems to have been a reclust leading a life of sanctity and devotion and imbuing the minds of such disciples as were drawn to him by his sanctity and holy living with such thoughts as he deemed fit.
LL LCS C LLLLLCCC LLK LLaL LLaaa LLLL LaLLLLL LLCaC Saaa SLLSS SaLLLSS SaaaSS Sankara, in one of his tours, appears to have come near the Ashrama of Sri Kanta and hearing of the greatness and holy living of the old Ilan (and perhaps of the fact that he had composed a commentary on the Vedanta Sutras), to have gone in to challenge and overthrow LLLLT LLLL LL LL LLL L S LLCKS LLaL LL LLLLL LL HL L LLLS S LLL HLGLLaa S thusiast is said to have ultimately found out the inferiority of his theories and being ripe to receive the Truth, he is said to have fall endown at the feet of the veteran Sage and to have Besought him to initiate him in the path of true Gnanam. Under Sri Kanta's inspiral tion, Sri Sankara is said to have composed the Sountaria Lhari and other devotional works. This is how the Nilakanta Wijayam" is said to describe their uleeting. On the contrary, the "Sankara Wijayan" which describes the life and explits of Sankara is said to bold that it was Sankara who came out victorious in the philosophi:
 

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cal contest, Presumably the followers of either, or perhaps both philosophers who wrote the respective works in praise of their masters have magnified something, more or less, Be that as it nay, it is certain that the two philosophers were contemporaries, that they Inet each other and that in his later days Sri Sankara becattle a uCCLL LLLLCCCC CC CCTTTLaLL aaC L CHLaaL LLLLL S LLCLL SLLLLL S LS In one of these works he refers in most adoring terms to the great Tirl Gnana Sanքa nther and spaaks of hin its "the Tanii | child" SLLGG LLLL L0LLSS S LLLLLLaLLLLLL SS SS LLLLLL SL S S LLLL S S S S L LL SLSS LaaaCmKLSS LLa L LLLLLL C CLLaaS LLLL S SS S CCKKS LL aaLS LLLLL S S S 0 LL L S S L LLaa LCLL L S SS aHa S S L S S LaLCS S LLLL S S S LLLa S L Saaaaa LL Pasupatibi, (-note the use of the term "Pasu-Pathi'-). Washing by KmaLaL CLLa LL LLLL LaS aLaS LLL HHHL C SSaSa LK flesh a fresh oblation, and a woodinan the greatests of Bhaktas. LLLLLa a LLaaL TaL aaaLL LL LL LCLLLLLLLLKS S L LLL tt La0LLaa aaaa a refers reverently to be unworldly deeds of the saints. Iyapakayar. aTLLLL L C t LLaa C S LLS S aaa LL L a L L S Thou didst shew Thy Holy Presence before those who wronged a wife a son and a father, respectively, I am incapable of hartning anյbody. I do not know how Thou wouldst do any favour to Line,

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S S S
III.
The Tri-Padarthas & Satkariya Vadam
One important characteristic of Siddhantam consists in its clear tLLCHGL LLL LLLL aH LLS LLL LLaaaa LLLLCLCLCCCC S G S L LCLLLL LLLLLL S TTTTT TT SLS stairgini (SoitKariya Wadairn). Nothing that exists can't ever be destroyed neither can anything new ever be created. (Så t existence, KariLLLLLLLJ LLCLLLaLLS LLLL LK KKLLLLaaSS TTeTS L TTS L L S LS Siva Gnana Botham. This is the very same principle that is known to the nodern scientist as the principle of the conservation of matter'. When a thing is said to be newly produced all that is actually done is simply to take up some substance that is already in existence and shape it into a new form. When the world (Prapanchan) is said to be destroyed at the time of Pralayan (deluge), what really takes place is not its annihilation or reduction to nothing, but merely its resolution into its component elements and dissolution into its ultimate cause. And again, the world is said to be created when all these diverse forms are reproduced from this same primordial something into which they were dissolved at the time of the last Pralayam. This something it is that is known under the name of Maya', and this Maya the Siddhanti holds is something which really exists and is not a non-antity. Just as the terms "Wedantam' which we have already discussed and Adwaitham' which we shall discuss shortly, so this term "Maya' it should carefully be understood carries quite a different meaning to the "Maya' of other schools, Between this "Maya' and the "Maya' of Sankara for inst tance there is as much difference as exists between a man or a log of wood and a ghost or an apparition. Unapathiyar gives the following short definition of Maya in his Siva prakasam:
உருவாதி சதுர்விதமாய் ஒன்றென்ருெங்வா உன்மையதாய் கிததமாய் ஒன்ருய் என்றும் அருவாகிக் கன்மாந்தம் அதுக்கள் யார்க்கும் ஆவாரமாய் அசித்தாய் அகலமாகி விரிவாய தன் செயலின் வியாபியாய் எல்லாம் விரிச்ச விகை புரிந்தடைவின் மேவி அவை ஒடுங் வருகாலம் உயிர்த கொங்லாம் மருவிடமாய் மலமாய் மன்னி இடும் ஆரன் அருளல் மாயைசானே.
Maya becomes manifested as the four-fold Prapancham of bodies, organs, worlds and objects of enjoyment, which differ LCCL C HHHL C S H LLLLLLL LLS LLKLL a LLL LLLLLLLLS LL KKKLLLLLLL aCL LLLLa aa aLLLL L LLLLL LLLLaL00S STLLCLLLLLSS aa aLS
 
 

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insentient innovable and pervading all its evolutes; it is the resting place of Souls at the time of involution and is a Malam
giving the Soul wrong notions. And it acts with the help of the Sakti of the Tutor
This principle of Satkariya Wada in naturally leads us to "the LLLLaLLLL LL LCLLLHHLLS S LaLL CLLLC LLa CCHHHH LLLLLLa LLLLLaLLLLL C LCC LCmS KCLL HH CCLC cause rust have an effect, One person is found to be happy and lCLaLaLL 0 HHLLLCLLLLSSS LLC LaLLLLL LLL LLLL 00S HHH LLLLLL LLLa LLLLLL LL the difference in their previous "Karma' or actions. The happy man HHaaaa LCCLL LLLCC SLaHHmCCLLTS aaaL LLa LaLLLLLLLS LLLL LL a previous birth, while the unhappy creature must have done "Paban' LLLL LaL LLLLLLLLS S LLLLL LLLL LL LL L LHLLLLLLL CC LLLLLLL K HH C S LaHHLHHLS lates good Karna now in this birth he will enjoy hereafter the fruits aaLLLLSS LLLL LL LLL LLLLLLLK K HL LC aa LLLLL LL LLLL LLLL LS KK LaLaLH sowest, so shalt thou reap. The following is a short definition of
Kärma:
எண்ணியிடும் உருவசனுக்கு ஏதுவாகி நானுபோகங்கனாய் காசோற்பத்தி பண்ணிேவரும் ஆதலால் அநாதி ஆகிப் பல் ஆகி அதுக்கள்தொறும் படர்வதாகி எண்ணிவரும் மரவாச சன்மத்தால் இயற்றும் இயல்பினதாய் மதிகதிமாய் இருபயரும் LFFEll புண்ணியம் ஆய்ப் புலர் காங் மாயை மேவிப் பொருத்தும் இது கன்ம மல்ம் புகலும்ாறே.
Karina is the cause (hetu) of rebirths and appears as enjoyments LL LCLCLL LLLLS LLaaaaaaaLLLL LLL S L L L LLLLLLLLS Laa Lalaaa L K0L KK HHH S LL LLLLLL L LLL LLLLHH SLLLL L HH L LLLLLL LLCCLLLLLLLSSSLLLL LCLLLHHHSS Sa S aL LLLLLLK La aLaL LLLSS S S SS LLHHCCC CLLL Laa L a SL HHHLLLLaT S S SLaaL K S H LL LLL LL LLLLLaa S LGL LaK SLLS S S aaaaaL CC LLS L SS K LL L S LLLK CLT LLLLLL L aHl KLaaaaa LHHLHLS LK K K aa LLSS aa HLLLaCCL LLT LaaLL L LLLLL S S SLLLKaS LLLLaaaS aa LLLa LKS S LLLLLLaH L C L LL LLCS SK S LLLL SSS S L aa L Malam is described.
LKaS LaaLL LHHLS LL a a HHHLLLLLLL S LLLL S LL LLLLLL LKaLaS 0SLLLa C a CSttLT 0SSaCaS LLLL LL LL aLaT LL LLL LLLLLL aa S LLLa Ka S S S S CL L LLLL LL LLLKS LLLK KKLLYS L a LLL LH LLL SSLLLL L HH LK 0 LL LLL LLLL S KKLK LLLaL LLLLLaLL LL S La LLLL S S 0aLSS SCC S S LLLLL LLLLaa LLCaLL KaaaL S 0LLaLLaLLLLS LLaaLS L aS LLL L LL LL LLL LLTLLL LLLL Ha LC L S LLLLLLaa S LaaCu S S LLLL S L S L S S S LLLLK intelligent force ?-Well. This force, the Being that Suppies the requigi te

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force or energy, whose handiwork all this Universe is is God (Pati), God it is that evolves all this manifested universe of matter and force out of Maya, and God it is that resolves everything again
into Maya, God is is that induces our good and had Karma, and God it is that makes our good and bad Karma yield the fruits thereof, Unha pathiyar describes Pati as follows:
.பதி பரமே துதான் நிலவும் அரு உரு நன்றிக் குணம் குறிகள் இன்றி ன்ேமல்காய் எமாய நிச்சம் ஆகி நீலகில் உயிர்க்கு உண்ர்வாகி அசலமாசி
ஆண்டிதமாய் ஆனக்த ருவாய் அன்றிச் செலவு அரிதாய்ச் செல்கதியாய்ச் சிறிதாகிப் பெரிதாய் திகழ்வது தந் சிவம் என்பர் தெளிக்தினோசே,
FH til is the Supreme (above Pasu and Pasarn), it cannat definitaYS K K L Y LLL K LLLL LLLLLLL LaaS H LL La L L LLLLaLL LLL H H LLLL SS S S CCaS LL K S K aa a a S H LLLLL LLSS LLLLLa S LLLLLLL L K S L LLLL LL LL L LLLL aaa LL CC a K S LLLS SYC K aS Srriest of the strial, Greatest of the great. This, the wise say is Sivan,
Here a new allestion may crop up. If it is God that acts upon these insentient substances and brings about all these changes, will not. He Himself beliable to change? The answer is simple. He remains in rufiled. In the presence of Him (or His Kriya-Sakti in more philosophic language), all these changes take place, just as the the lotus opens and closes in the presence of the Sun. If not for the Sun the lotus will not open, yet the Sun undergoes no change by the opening of the lotus வள்ளலாற் பொன்னாள் அவர் சோகம் செய்ச்மலத்து TTTS aaK L CLLL a LL LLHCC CCmLLL LLLLLLCLS LL L LCCCLCCC LLS ows suit and expands it as tolews எல்லலாம் வருவிப்பன் விகச் சங்கள் மருங்ான் வானில முர்து இாவி எதிர் முன்ரி அலர்வுறும் ஒன்று அவர்வான் முகை TTT TTTT TTT TTTT T TT A TTS S LL LLL L LLaaLLa LL LL LLLLL LLLS in His presence, சன்னிதிக்கே ஐந்து தொழிலாம்.
It may be granted that Maya and Kalmarn are insentient (jadam) and cannot produce any effect by themselves. But still, it may be asked could not we choose our own Karman and eat the fruits thereo P.And why not we stianipulate with Maya and produce our own bodies and internal and external organs and all this outside world and objects of enjoyment?-Wery good. There can be no harm if we could do it. But the fact of it is, we have not the necessary power. It would be something like a patient suffering with a dire malady and lying in a state of coma or half-conscious condition
 

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attempting to prescribe and compound his own medicine and cure his disease without the help of anybody else. It is the physician that ministers to his wants and cures the helpless patient of his disease. And similarly is it in the case of the Divine Physician. It is God that moulds our bodies and organs and worlds and objects of enjoy ment cut of Maya, and it is owing to Him (and the help of His Arul) that we are able to do whatever we do and eat the fruits of past Karmam. And all this. He does not for any benefit of Himself but it all proceeds out of the abundance of His Arul (Grace) for no other end than that of Inaking us whole and landing us in the peaceful haven known as Moksha. In or Veedu (liberation).
The curious may ask, why why all this Inisery? Why subject us to all these sufferings? Can the infliction of pain and misery be said to constitute Arul? Is it not on the other hand the very opposite of Arul?-No, it is not. Let us take some ordinary examples (of the world). What does the doctor do, for instance?. He cures some diseases with medicines that are very sweet to take others he cures with Inedicines so bitter that we sometimes even prefer the disease to the remedy while there are still other diseases such as ulcers and boils which have to be operated on with knives and other instruments. The king punishes the thief and the robber, and the father beats the wayward child, All these are done not with any evil motive, the intention in every case being to better the patient and reform the miscreant. In the Siwa Giuliana Sidi hi. We read:
மண்ணுளே சிலவியிாதி மருத்துவன் அருத்தியோடும் திண்ணமாய் அறுத்துக்றிேத் தீர்த்திடும் சிலநோய் எல்லாம் கண்ணிய கட்டி பாலும் கலந்துடன் கொடுத்துத் தீர்ப்பன் அண்ணலும் இன்பத் துன்பம் அருத்தியே வினே அநுப்பன்
ஆனேயால் அவனி மன்னன் அருமறை முறை செய்யாரை ஆனேயின் தண்டம் செய்தும் அரும் சிறை இட்டும் வைப்பன் ஆணேயின் வழிசெய்வோருக்கு அரும்பதி செல்வம் கல்கி ஆனேயும் வைப்பன் எங்கும் ஆனேயே துனேயே காண்,
தங்தை தாய் பெற்ற தத்தம் புதல்வர்கள் தம் சொலாற்றின் வத்திடா விடில் உறுக்கி வள்ாரினுல் அடித்துத் தீய பந்தமும் இடுவர் எல்லாம் பார்க்கிடற் பரிவே ஆகும் இந்த சீர் முறைமை அன்ருே ஈசனூர் முனிவும் என்றும்
Some diseases in the world the doctor curgs by cutting and the performance of successful operations. Other diseases he cures by giving Inedicines sweetened with milik and Sugar. Even so does the Divine Physician cure us of our Karmas by helping us to enjoy pleasure and pain.

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By the exercise of his royal prerogative the earthly King punishes and imprisons law-breakers while the law-abiding he
rewards with lands and riches and even clothes them with legal authority, Similar are the actions of the Heavenly King.
Parents chastise recalcitrant children and even tie them up. Just as all this is the outcome of love even so is the Lord's anger (and punishment of evil-doers).
Umapathiyar very beautifully and at the same time succinctly explains what the real purpose of Creation is what the PanchaKritiyas really are and how all this is the outcome of pure unadulterated Arul and Arul alone and nothing else:
ஏற்ற இவை அான் அருளின் திருவிளேயாட்டாக இயம்புவர்கள் அணுக்கள் இடர்க்கடல் நின்றும் எடுத்தே னேற்றம் மிக அருள் புரிதல் ஏதுவாக உரை செய்வர் ஒடுக்கம் இளேப்பு ஒழித்தல் ம்ற்றைத் தோற்றம் மலபாகம் வரக் காத்தல் போகம் துய்ப்பித்தல் திரோதாபி கிறுத்தல் ஆகும் போற்றல் அரும் அருள் அருளே அன்றி மற்றுப் புகன்றவையும் அருள் ஒழியப் புகல் ஒகுதே
These (five-fold acts) the wise say are God's play, intended for the
salvation of souls. Dissolution is for giving them rest, creation
is for mellowing Anava Malam, preservation is for making then eat the fruits of their Karma, immersion or Tirotayi
(literally, concealment) is for giving them a taste or enjoyment
when eating such fruits and salvation is Arul (or Grace). Itself.
Though thus distinguished they (the Pancha Kritiyas) are all Arul
(Grace) only and nothing else.
Now, what is all the misery and suffering we see in the world due to? We see it as a matter of fact that we are subject to a great In any privations and hardships. The misery of birth, the misery of youth, the misery of middle life, the misery of old age, the misery of death and the misery of the life beyond, what are all these due to? We see that we are constantly whirling, round and round as it were, in the ocean of Samsara, Why should this be so?" Is not purity, is not Chaitaniyam, Gnanam pure and unalloyed, is not Anandam (supreme happiness) the essential charact teristic of the Atman? And, why should this perfect and pure being be subject to all this pain and misery?-Well. We see all these effects and, as explained above, there can be no effect without a cause, So that, there Illust be some cause, some defect, some imperfection, some pollution, some veil, some impurity or some such thing,

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which stands at the root of all this trouble. This something it is LLLLLL K SLLLLL LL LLL LLLLLaLLLL LLLLL LLLa LLLLLLLCL LLLL SLLLH HHHHHLLLLLLLS This Anavam is not a mere illusion but a real fact, really existing, and is taken as such by the Siddhanti, Conjunction with this Anavam, i.e., being under its power or influence, is called "Bandhani' or bondage and getting free from it is "Weedu" or liberation. All our efforts and all our struggles, all evolution in fact are directed towards this one end, namely, the breaking off of these shackles, these bonds of naval.
The Siddhanti is a great optimist, a believer in the law of universal progression. He firmly believes that there is such a thing as Moksham or Weedu, complete liberation from the train Enels of the Ocean of Samsara, And, he knows perfectly well that once you at tain this state of complete liberation known as Weedu or Moksham LLLLLL LLLLLL aLLLLL LL LLLLLLaL LLLL LLLLL LL LLL LLLLLLLLHH LLLL LLLLLLLaatLLL LLLLLL Sutta Chaitaniyam or perfect Gnarlam or Supreme Bliss or Sarnathi or whatever else you may callit-once you attain this state, there is no return, no coming back to the woes of Sansara. For what cause is there so to lead you back? Therefore it is that the Sruties cry out with one accord: "Peace for eve' (That from which there LS LLLLL LLLL S S TTS TuS Sltt tTT TTTTAkS TTTT T KTTTTS SLLLLL LLLLH S SLLT endless Faet of Hara and never return).
Here one may ask, whën did Anawa Malam bind the Soul? The LLLCLLLL L aaL LLLLL LLL LaLLLSS S CCHCaCCCCCH LLLLLL LLL LLLL C LaLLLLLLL Caaa LLL time or place take hold of and tackle the soul within its broad folds. Indeed, no time can be imagined, however remote, when such bondage took place, for, were it possible to think of Such a time, it would naturally follow that before that the soul was free, and there is no reason why the free being should have got into thraldon, Besides, if this latter contingency (of the free being ever becoming fettered) were possible, it would be equally possible for the liberated soul (that which has attained Mokshan) to be re-entangled in the snares of Anavan, and there could be no such thing as Moksham worth speaking of and spoken of above as "that from which there is no return. Umapathiyar puts this view most beautifully in the couplet:
ஆக ஆகியேல் அனேவ காரணம் என் முத்திகில்ே பேசாது அகவும் பிணி. (Tiruyarшtрауап...)
If impurity has a beginning, what is it due to? Besides it would Surreptitiously creep in even in Mukti
Therefore it is that the Siddhanti denies the original freedom of Pasu' (soul) and says that the Soul did not get bound with Pasan,

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at any particular point of time. In other words, the Mala-bandham
of Pasu is Anadi (without beginning)
எகமாய்த் தங்கால் எல்ல்ேகளில் மீளும் எண்னரிய சத்தியதாய் இருள் ஒளிர இருண்ட மோகமாய்ச் செம்பில் உறு களிம்பு ஏய்ந்து மித்த மூல மலமாய் அறிவு முழுதினேயும் மறைக்கும்.
Anavam is one and eternal, but possessed of innumerable powers' (Saktics) which move away at their proper time, and
so confoundingly dark that even darkness may be called light
in comparison with it. It is the chief or root Malam which completely shrouds the inteligence of Pasu, even as rust tarnishes the brightness of copper......
என்ன அரிதாய் வித்தமாய் இருள் மலத்தில் அழுந்தி இருவினேயின் தன்மைகளுக்கு ஈடான யாக்கை அண்ணல் அருளால் நண்ணி அவை அவராய் அதஞல் அலகு இல் நிகழ் போகங்கள் அருந்தும் ஆற்றல் புண்ணிய பாவம் புரிந்து போக்கு வரவு உடைத்தாய்ப் புணரும் இருள் மலபாகம் பொருக்கியக்கால் அருளால் உள் நிலவும் ஒழியதஞல் இருள் அகற்றிப் பாதம் உற்றிடும் நற் பக்வர்க்கம் என உரைப்பர் உண்ர்ந்தே
Souls are innumerable, eternal and subject to Anava-malam. They put on bodies of diverse kinds differentiated by the term he, she and it, through the Lord's Grace in accordance with their Karma, do good and evil deeds in eating tha fruits of previous Karna and are subject to birth and death. And when by these processes the Anavam holding them in bondage becomes 'ripened, they get rid of it through Divine Grace, Grace which stood concealed within thern all the time, and attain the Feet of the Lord. So say the great who know.
Such in brief are the definitions of Anavam and Pasu given in Sivaprakasan.
In this connection, we cannot resist the temptation to indulge in rather a long quotation from Nallaswatnipillai's notes on the 2nd Sutram of Siva Gnana Botham. The subject is so important that we feel reluctant to leave it at this stage.
"That man is ignorant in knowledge (Firaa) and is imprudent in his actions (at G.55) is a fact and is taken as a fact by the Siddhanti and is not converted into a myth or Athyasam by a process of verbal jugglery. The explanation offered by the Idealists is no
 
 
 
 
 
 
 
 
 
 

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explanation at all, as after all the explanations offered, the final fact to be accounted for still remains unexplained, namely, ignorance or Agnanam or A viddhai, the cause of all evil, of all pain. We can explain a joint effect by assigning the laws of the separate causes, or we may explan an antecedent and consequent by discovering the intermediate links, or the explanation may consist in reducing several laws into one more general Law. None of these modes are adopted by the latter school but the explanation attempted falls clearly within one or other modes of fallacious or illusory explanations; and as Dr. Bain points out, the greatest fallacy of all is the supposition that something is to be desired beyond the most generalized conjunction or sequences of phenomena......When we arrive at a finil fact, it is absurd to attempt a further explanation. What I have therefore treated of as an assumption (that man in his nriginal state is ignorant or imperfect or is enshrouded by Agnanan or Anavan) is no assumption aill, but a final fact of our nature. Our nature as it is, is imperfect or, adopting the language of the text, is enshrouded in impurity, Malam, Ana wa Maların, Law of universal Progression or Progress is another law of nature; and Evolution is readily provided; and for bringing about this evolution or births we require an Omniscient, Perfect, Nirmaha Being. In the whole chain of argument, this last is the only thing assurned or inferred. But see the argument on the other side. There is one Brahm, Iswara is generated from the Brahm. Mula prakiriti is produced between them. Light or energy proceeds from Iswara and a particle of this Light becomes evolved into a man, or all ass, or a worm. All these are assumptions pure and simple, there hypotheses it is admitted. Dces this hypothesis stand to reason? Does it furnish us with any satisfactory reasons for all this evolution from Brahm to LHC C HLL LaLLLLS LLLLS S aLLaaL LLLLL LLLL LLLLL S LLaaLLLL LLLL LLL LLLLLL which is on nipresent and Eternal is subject to periods of activity (Srishti) and passivity (Samharam) observes: "But even the real reason for this activity and passivity is unintelligible to our minds". Or as a learned Swami more explicitly and honestly put it: "Why should the Free Perfect and Pure Being be thus under the thraldom of mater? How can the Perfect Soul ble deluded in to the belief that he is imperfect? How can the Perfect become the quasi-perfect? How can the Pure, the Absolute, change even a microscopically small part of its nature The answer is: I do not know."
"You assume that evil or impurity is produced out of good
on purity and then parade your honesty and admit that you don't
know why it is so Don't you think that the fallacy lies more in
your assumption than in any difficulty ? Why should you assume
that evil is produced out of good ? The thing is impossible, You

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must take things as they are, You find good and evil together. Man is impure and weak. It is just possible there is a Being who is pure and strong enough to lift him from the bottomless pit, and LLLLLL LLLLC LL LCCCCLCCHS TTTTAT AeT T TTTS LLLLL L L LL SLaL L SLL active or passive as it is necessary for man to be set on the wheel La S LLaLLaHH LLLLLL LL L S CLLLLLSS LaLLLLLL HLL S S L aaSSSLSLS SSKL SLLLS S LLS S LSL created mån at a particular nu coment and that he co III) mitted sin LLLLLL LLL LLLLLLLK LLLLLL LL LLLLL S LGGHLLLL LLL LLL LLLLLLLLtt LLL LLtLLL LLLL LL LLL LLLLLL world. Man committed sin, because he blad not the understanding to see that his good lay in obeying God's words and he had not the free knowledge or intelligence to foresee all the evil he was to bring upon the earth by his disobedient act. That is to say, he, as created, LLLLLL L LTCCmLLLLLLL LLCCCKS S S L SC LLL C L S CClLLL S S LaaLa S S LLL CLtta S S LLLLLL CLaaTS SS LLCLLL S LLLLL LLLCCLHHL L CCCLLK LLa 0LLLLL S S LLLa S LLLLL LLLL S SLLtLL mechanic, want of knowledge and skill. Man's reason does mot accept the other explanation (no explanation at all-merely a confession L CmHHCCLS LLaL TCLS SS LLCL L SLL L HCCLLLLLLLaS LLLLLLLLS S LLSL S S S that God made such a bad job?...... In what sense God is the creator
is clearly explained in this book and is consistent with nod rin
science. We cannot therefore say that man has an "Adi" (beginning. We simply deny that and say he is "Anadi" (cf. ), with out beginning, eternal, or, more sinpy. that he exists, His existence is taken as a fact and admitting of no other explanation. So his LLLLLLLLLLHL S SLLLLLLC LL LLLLLaLLLLSS La LLLLLL S SLLLLL LLLStttLLLLLLLLS LL LLLLLL with him are also "An adi", without beginning, and the illustrations give LLLLLCCC LCCC Kaaa CHaaaam LLLe LLLLLLT LLL HHaLLLL LLLLCCaa LaLa aaaaCHHSS
This then we see that "we exist, subject to Samsara, and some free Being helps us to get rid of this Samsara. We are the souls SaaLaS LCCLa0LLL L auLLLLL LLL SLCLLCCLLTS LLLLL LLLLL LCLHCCHSS Saa aaa free Being is God (Pati). These (Pati, Pasu and Pasam, are the three Pidarthas or entities postulated in Saiva Siddhantam. These are not in any way peculiar to the Siddhanti. They are recognised all the world over in some for In or other, whether as Brahman, Jiwa and Jagat or as God, mind and body, or under some Other II ETILES:
பலகவே ஆகமம் வேதம் யாவையிலும் கருத்துப் பதி பசு பாசம் செரித்தல். (Siva pragasam).
The object of the Wedas, the Agama 5 and all other blocks is to Explain Pati, Pasu änd Pasaulin.
சுருதிகள் சொல் பல்சமயத் திணிவும் அப் பாசிவ பந்தமென்று உர்நீபற பகர்காமம் வேறு வேறு உச்சீபத. (Awirsotha w Lunthi)
 

(23).
The teaching of all Sruties and religions is Param, Jivam and Bandham. They are called by various natines,
LaaSLCLL LCLLCHLLLLSS L L LCHLHHLHHH C LLaaLLLL S LL LLLCLLS TTLLLLSS S LLLLLLaaaS De vi, Jabowrah, Allah, &c.. So Dime describe Hiun ais * Rupi' (hawing a orin), others say. He is 'Arupi (formless), others again consider Him as "Rupa rupi" (both erndlowed with for um and formless) and still others aLLLL LLLL Ka KC t L CC0 KaLaLL LCLLL HLLL S LLLLLLLLS LtttLL LLL LLmHCH LLLL LLLL LL SLLLaa aaaa LL LLLLHHaLLLLLLLaLS HHHS nipotence, omnipresence, &c, though some ascribe to Himactions LLLLSLLLLH HTCCL LLLS LCCLTTaaLS LLLLLLCLS LCLLLLLLL LLLLaa LT K CCCCCLLLLLCS LL LC0aaT S LLLLLLLLSKKaaaS LLLLL LLLLL S LL S LaLaLLCLCHaKKS LaCLLLLS S S aLaaL S L known as Atina, Jiva, soul mind, &c, and is described variously as Pure, sin full, intelligerit, ignorant, &ci while Pasarill his the appellaLCLLLCCLaSLLLKaS LaLLLLS LL LatS aCLCCLCCLS CCL LLLLLS aS HHCC CH Laaaaaaa LLL aa LLLLLaLLLLL L LLLLLL LLL L LL LLL LLLLL YKLLL L of these, but in so doing they unwittingly commit the Iselves to a S S LaaaaaLLLLLLLaHHHH S LLLS S LLLLL S LLLKLLLLLCLLLLS S S CHCHLHLLK LLL HLK S LLCCH S LLTLS but in so doing they raise therselves (Pasu) to His high pedestal, while those who deny soul lower down the Supreme Brahin an From His Sublimity and those who deny Pasa in deny the world LL LLa C L KLKmLa aC S L LLLLL S LL LLLLLL aYSKLCC SS LLLL HHHLLLLLLL aLCLL positioп,
As stated above, the Tri-Padarthas (Pati, Pasul and Pasari) are LLaLLKaatmL LLLC LLL LLLCC LLLLL L 0LHLL LLL LLLS LLLS LLLL S S LLL LLLLLLL aLLL LaLLLL LLLLCCC LaLLL LLLLLL aaLaCCLL L CCCaaaL L HLLS ly. And herein lies all be difference. Here hay be cited a stanza in which the Tamil poet, most ingeniously proves the existence of these three Padarthas from the word "Weedu" or liberation:
வீடென்று அவிறதருசொற்குப் பொருனோ விடுதல் ஆசவினுல் வீக்குண்டோனும் கட்டுண்டோனும் விள்ங்கும் திடமாகப் பீடுறு கட்டுத் தாஞய்விட்டுப் பெயராது இது சடமாம் பிணிபட்டோன் அசுதந்திரனுகும் பிணிபெயரச்செய்வோன் சீடு சாச்சாம் உண்டாம் ஒருவன் எனும் இவ்வேது விஞல் நிகழ் பதி பசு பாசம் என முப்பொருள்கிச்சயம் என்று அருளி வேடன்ே வெல்லும் குருவாய் எனயாள் மெய்ப்பொருள் யேன்றே வேதகிரிப்பவரோக் வயித்திய வேணிமுடித் தனியே
(Oliviloduk kam) The word "Weedu" or liberation implies the existence of Sone. thing (Pasu) to be liberated from something else (Pasam) by which it was bound up, and this Bandhan being Achit or insentient will not get off of itself, and the person bound being under bondage is powerless to get away from it; so that, there must be somebody (Pati) who is free and who is powerful enough to loosen the "knot". Thus the very word "Weedu" implies the Existence of the three entities, Pati, Pasu and Pasa LL.....

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Adwaitham' and God's Omnipresence
பொய் கண்டார் காணுப் புனிதமெனும் அத்துவித
மேய் கண்ட சாதன் அடிமேவும் நான் எச்சானோ
The Saiva Siddhanta Philosophy is often spoken of as th Adwaitha' Phi Insophy and the Master who gave the Siva-Gnan Botham to the Tamil world, as Adwait ha-Meikandan, he who sa the truth of A waitham (or non-duality). It is falso referred t as Sutta-Adwaitham (or pure Adwaitham) to distinguish it fra other schools which also clail to teach Adwaith-In. This is a ver important term to understand and a knowledge of the systern impossible without a clear grasp of the true import of this term It denotes the particular relationship which exists between God an soul. This relationship is such that while there is a difference in substance, there is at the same tine perceived a sort of complet identity. It is a sort of inseparateness and various are the analogies by which it is sought to explain it. In Siva Gnana Siddhi we read: ஆர்சனத்தின் ஒரி பாவில் செய் பழத்தின் இாதம் எள்ளின் கண் எண்ணெயும் போல் எங்கும் உள்ள் இறைவன் (As hre in Wood, as ghae in m 11: as juice in fruit and as cilin gingelly, Grid is im nanentin every. LLaLLaS LLLLSLLLLLLLL LL LLL LLL LLLLHHS S TT TTT S T T eTT A TTT KTTTS S LLL Tee CT TST T T TTSSS SSLLLL LLLLLL HLLCLLLL LLLS L L LL LLL KaL SL milk It may be likened to the relation that exists between mind and body, or life and body, or mind and the sense of sight or th light of the sun and the light of the eye or the lower and its fragrance or the vowel 'a' and the consonants, lua gara, Garfur மதி, நிலதயிசம், சீ இரும்பு, பாணிஉப்பு, விண்டினிலம், உடல் உயிர், சீர் கிழல், உச்சிப்பளிங்கு, பகல்விளக்குப் பால்சீர் கண் இரவி, உணர்வு ஒளிபோல் பிரிவு ஆரி
as Safi says Siva Gnana Muniver. Adwaitham is inseparability similar to the relationship between music and tune, sun and moon, gidgelly and oil, fire and iron, water and salt, air and space, life and body, water and shadow, sun and crystal sunlight and lamplight, water and milk, sunlight and eyesight, feeling and knowedge. But it is not a relation similar to that between grid and jewels made out of it, these latter being identical with gold in substance though different in outward appearance; nor is it something situilar to the relation between light and darkness which are mutually exclusive of each other. Perhaps, the particular relationship herein intended can be better imagined than described. God is all but all is not God. He is therefore all and not all (Tilsitti i Airway
 
 
 

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LETai). Heis immanent in everything He SOaks everything through and through, but still. He is above everything, slauga in Targ Gaoyi BL-gy terri, says Siva G na na Siadhi.
Adwaitham, the Siddhanti holds, is not Ekam (rath) or LCaLaLLLLLLLS LLLSS LLLLLL S aHtGLLLLLLL LLaaLLLSS S SYT TTS S TTTT TT TTTTT AALS எசுமென்னில் எசுமென்று சுட்டுவதுண்மை யில் பூத்துவிதமென்ற சொல்லே அன் OTTT TTTuTuTT S Y TTTTTTYS LLLLLL aLCL LTCCtLLL LLL LaaatL YKCLLLLL LLLLLL passage as tolows அச்சு விசமென்ற சொல்லின் நகரம் இன்மை இன்மை மறுதலே என்ற முப்பொருளுணர்த்து மன்றே, அவற்றுள் இன்மைப் பொருள்பற்றி அத்துவிதமென்ற மொழிமாத்திரையானே ஒரு பொருளென்றல் பொருத்தமுடைச் தெனின்-சானே சன்ன ஒன்றெனக் கருதவேண்டாமையின் அவ்வாறு ருதும் பொருள் வேறுண்டென்பது பெறப்படுதல்ாலும், என் லுப்பெயர் மேல் வர்த ாசாம் அன்மைப்பொருள் மாத்திரையே உணர்த்திப் பொதுமையில் கின் பசன்றி எனச் சொற்களின்மேல் வந்த சதாம்போல் இன்மை மறுவப் பொருள்களே உணர் க் துதல் வழக்கின் கண் இன்மையின் தத்துவிதமென்கிற மொழிதானே பிறிதிகார னம் வேனட்ாது வேறின்மையை உணர்த்தி கிர்கும் ஆகவலும், இண்டிவ் வன்மாக்கள் பலவும் முதல்வன்தானேயாய்கிற்குமென மேற்கொண்டது என்க. LLLL LL LLL LLLLCLLLaL H LCCCLLL LL HLLCLL LLLLLL CCL LL KaLLaL L L S LLLLLLaaaS K second no one can think of himself as one, and as the very thought i Iupplies two things, The word simply denis the separa te ex s'ence and separability of the two. In this sense it is said that the souls exist as one with the Lord. The prefix "a" has more than one meanS L LLLLLaL LLLL L CCCLLLLLLL L SKKTTT TT LL L LLLLLLLT SKTTTS L LLLL LLLLLL TT TTT L TTMeA SaaLLLLLL S HLHLLaaL L LLLLL LLLLL LaK aS LLLLLLa L LLLLLLKLLaaCH C aaL LLLLLaS Kaaa HHGLGGtS 0 LLLLLCaa STT STuSS LLLLL LLLLLLLHHHHH SKTTTTTS LL L LLaLLLL LL LLLL LLLLLL LLLLLL AA AAAA AA TT SSLLLLLLHHCCS HHC SLLLC CLLT HCCLLLS LLLL LCCCL LL LLLLL LLLLLa LLaLLCHS L aLLLL word Appiramananu (a LLVT TIDIGT Gär), it does not negative the existence of the Pirananan, nor does it mean Kshatriyan or Wysian, &c., who are non-brahmans, but means a nan devoid of the attributes of a brahmin though he is a brahmin by birth.
LLL HHHHH G LHCLLLLLHH LLLLLL LLLLLLLLYLLLLLLSLLLLCLLLLLLL H LLLL LL LLL LLLLtaaL S GL LLLLLLL guish it from other schools of Adwaithan takes the first meaning of T TeT HLL TTT kT LL TTte KKLLLLLLLS LLLLLL CCCLL LLLLCLCLL aa S S CCCLLLCL of Pasu and Pasarn and says there is only one entity Brahm. Wisishdatwaithan (Ramanuja's school) also adopts the negative interpretation but adds that, while God is all-pervasive, soul and Pasam are included in God or in other words they form part and parcel thereof. LLLLLL S LLCCLL LLLCLLLLL LLtK LCLCLHHLLCLL L LLLLLL TT TA TT SLLLLL CLLLLS nymous) interpretation and argues that, just as when one speaks of Adharliam he implies the existence of its opposite Dharman at the Arne time, the word Adwaitham connotes the existence of the One (Brahm) which is other than and quite separate from the second
(Houl).

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Saiva Siddhantain or Adwaitham proper (SuttaAdwaithan) rejects all these interpretations and holds that the prefix 'a' in ad waitham does not negative the positive existence of one or other of the two (Dwaitham) for, if it were to negative the existence of the 'one', it would equally well negative the existenre of the other', and both being negatived we shall be landed in Nihilism. Again, if we can take it as meaning Ekam (or monism) we might equally Well take it as meaning nore than two. The word Anekam (G Fafia), for instance, does not nean none' but indicates "many' (more than one). The other view of tra a Eu (antonymous sense) is equally untenable as if the one (God) and the second (soul) are entirely separate it would be derogatory to God's all-pervasiveness and we shall be predicating ava is Ti (independence) to the soil, which is contrary to both Sruti and Anubhavam (Revelation and experience). The fact is, we have it on the authority of a LL 00K0LS0 LLLaaLLLL LLLLL S LLLLLLLHH LLLLLLaL SLLLLLS SSSJJKK S LLLLt L S S S S LaY0CS Muniver- that when the negative particle is prefixed to the ruine LL CLLGHLH LaLaKKKL LLLLLL CCCL KCC S TT e A A A TTTT SLKYg L aLLSS LLLLLL LLLL L LYL TAAA AAAA KLLttt L SAS but it is used in what is called the San GLITUar or Aa (nondual) sense. In Irupah Irupathu, this is spoken of as sitya rural TTTTTT MLTT TT TATTTTTTT TT TTTTTT SaLLLLL LLLL CCLL LCC LLGLLL LLCCLLLLLLLS From this it is not to be understood that it is something "Anirvachaniyan" (särfararasafu LÉ). Not at all. All this language is used to shew that the relation is such that it could not be easily postulated in words. As we stated above, the relationship can perhaps be hetterituagined than described, And in these realms of Metaphysics, unless and until it comes to a matter of realization, we cannot expect much more than a clear conception, with the mind's eye of these abstruse points. If there is only One Absolute, the very idea of duality is impossible. The word Adwaitham implies the existence of two things and does not negative the reality or existence of one of the two. It simply postulates a relationship between the two.
In this connection we might as well compare the definition of another word having the same prefix "a" given by the EkannaWadies who will not accept any meaning of Adwait haun' other than Ekam' or absolute. Oneness (monism). In discussing the term "A vidya" they say: 'It is not a nere negative of "Widya", since the mere absence of Widya cannot act as the veil of the self. The negative prefix 'a' in Avidya implies only that the thing denote by the word
friend) and 'Adharma (demerit)- not that it is the mere absence of Widya" (commentary of Taitiriya Upanishad by Sankarachariya &c. translated into English by a Mahadeva Sastri of Mysore, Part III, page 33).
is something opposed to or other than Widya,—as in "Amitra" (non
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

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Siva Gnana M univer differentiates, between two kinds of relationship. One is the relationship between a substance and its at tribute (Guni and Guria), Here there is no difference whatever in substance between the two. This is called Tatat niya union (#7 = Trĩ thu +ửLĩ =ử), The other is a relationship between two things which though different in substance are so united that a sort of com: plete identity is perceived between the two. This is what is called SLLLLLLaaaS LLLaaL SLYA ATATA TTTTTTA AA TSS LLa LLLLLaLLLLLLLa LLLLLLLCCLLL LLLLLL and Sakti is Tatan maiwam while that between Siwa and Atrina (Soul) 15. Adwaith a Llu.
God we say is omnipresent or all pervasive (Arificar a WLIT UN LÍN). He is infinite in Epace. The objective phenomena around us we find have a limited existence in space. They have a certain length and breadth and are bounded by other things. Unlike these God has no limiteitherlongitudinally orlatitudinally or in any other way and is unbounded. He soaks through and through everything and all space. Similarly. He is infinite in time. He is Anndi. (or beginningless) and Arantham (or end less). He is ete na (555th) as opposed to the world which is not eternal in as much as it undergoes change. It is an axiomatic truth that whatever changes cannot be eternal, though the basic principle underlying it may be so. The thing itself is not eternal for, we find that it is produced at one motinent, exists for a time and then it is found to decay or disappear. Unlike "Prapan chain', the Supreme One is without a beginning or end. He exists for all time. Thus we see that God is ininite both in place and in time.
Some people however are not content with this infinity thus predicated of Brahman. They would predicate of Ein infinity in a third respect, namely in respect of things. They argue that. He is infinite in respect of things in as much as He is inseparate from them all and He is inseparate from then all because. He is the cause of all. The cause can not be said to be limited by the effect, ber cause the things spoken of as effects have only a nonentary existence and are unreal. Apart from the cause there is no such thing as an effect really existing, it which the idea of the cause may terin nate. They would thus admit the existence of "Brahman' (or Pati) only and den y Pasu and Pasam saying that they are evolutes of Brab Dan. If then there is no such entity as Pasu other than God and if it is God that appears as Pasu and Pasam and is identical with them it is reasona ble to ask:-
What is all this pain and misery we see in the world due to ? Why should we the perfect and free Being be subject to bondage? Why should we suffer so much? Why should there be evil? Our

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friend the monist says "It is due to 'Avidya' (ignorance)." But LLLCCS LHHH aaaCCLCHa S LL LLLL CHaaLCCL TaaL L aaa HLHHC LL LLLLLS who are identical with Him? Our friend answers "Avidya
LLLLLLL aCCL CCTGC C L CLL LaL LS LL LLLLLCCC CLLLL CCLL LLLS the self but to the state of bondage". Whose state of bondage? and what is the organ? Is it something sentientor insentient and is it something identical with ordiferent from God? "It Is a|| a delu
DLaaS HHT LLLLL LCLLLaSLL LLa LLLLLL L Laa CCCCCC LLLL LLLH HLS S YLLLCLS S CaaS aa S LLLaH aaCC LLLKLLLKKS S SSLS S LKSLL L L HaaLLS else? And what is Maya? Is it something identical with or apart LLLL LL L LL LLS S SSL L 0LLCLLLLLLaL S CCLLaLLCCCCCCCLLTS SSLLLLaaa CC LLLHaLa LLS postulated in words), something in describable, something wonderLu || "—Really!
Our friend begins with God only and denies everything else. Then inding himself in a tight corner, he has recourse to a second LLaaCK KLLLLL C LLLLLCLu LaL LK C LLLLLL LLLL LSLC L L LLLLLS SLLYaaLL K YLLLLL LLLLLS LLLLLLa S HLHK LKS LLaaLaaLSKS LLLLLL S L aL LL L LLaLLLLL LLLLTS S LLLLLLaL L aLLa CCaCCCL a L LCLLLLaS SSS SS L purposeless? Is God a lunatic to do it for nothing Or is it intended for self-glorification? Our friend is simply dumbfounded. He is LLLLLL S LLL LLGL LL LLK LS LLL L0C0SKL H L GGLaL L L KLS CLLLLL S LHa question "what is the purpose of creation?" We cannot say that it is CCHLLLLHH LLLLL La KKHCCLHHLLLLa LLLL LLLL aLHHCCLS LC LLL LLHaLLLLLLL LLLL LLLS LaC LLLL LS a LHHL HCCLCLCaaLCLL0L00S C CCCC LLLLLLaaLS S LLL LLLCLLCL L HHHH HHaK LaLCCLLS a CLC S LLLLLL CaHHaaLLLLL LLLL S S LLL LLLLLL LL HKH HHH S a LLL LLHLLL CHL HLHHLLaCCLLm L L LHHaaL arCS LHHLa 0L LLLCCLLaaH aaLLLY SL SLLaLLLLSLLLLLLLL LL CCCCCLS SSSSS LLLSLLaS SLLLH LLLLLL LLLL CaCLCmLH HH L C CCCOLLL a CCL SLCS ttt LLL LLLLL S S C
occasion for it, as creation is due to the Maya of the Supreme'. A
LLCC LCKLCCS LLLLLLL LLLL L LLLLLLLK CCCHLL HCaLLLL LL LL S S LLLL S LLLL S S LL this difficulty is of his own making, due to his wrong hypothesis, and that it all vanishes into thin air if he admit a seconi entity (Pasu) LL HaLLLL LLLL LLLa LS L GLLLLLLS LLLLL S LLLTH L LLLLL S Y S LLLL L S S S LLLLLLLLS sity to indulge in all sorts of verbal jugglery and to beg the question over and over again. Then there is no necessity for him to take the company of the Lokayata' (materialist) and deny Moksha. Then there is no necessity to deny the scriptural injunctions and all th various teachings of all the Aganas and the Wedas, For if there is
HHH LLL aLCCLCLLCL LGLCHH LL LLLKS LaLCL L CTLKS LLLLLL S LLLLL S aLLLtHCLLL S God and not anything else, he may do as he pleases. He need no observe any laws religious, moral or other, it he be so inclined,h may rob his neighbour or conmit Lourder with impunity and indulg in all sorts of vices without hesitating in the east, as he need not fear any suffering therefor, And he need not be righteous or good o law abiding, there being no necessity to be so. Thus the theory o
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

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*Ekian mawa dam" (or monism), when Carried to its logical Conclusions appears to be......... Well, we shall not use any unkind words lest they should jar in the ears of sincere believers in the doctrine of Ekanimavadam and pain their hearts. We would content ourselves with merely remarking that this doctrine appears as far as we can see to be untenable as it leaves too many questions unsolved (- though we should not omit to add here in justice to the theory that it gives most beautiful answers to a host of other questions-.) The Lokoyatan (materialist) has at least the restraint that whatever misdemeanours he commits he should not be caught by the king (earthly king) as he fears corporeal punishment by the king. But even this fear is absent in the case of the Aham-Brahma-Wadi, "I am Brahm doctrinaire, No wonder, therefore that the mighty Sankara, the intellectual giant, irresistible controversialist and versatile commentator that he was found himself unable to resist the holy presence of the lowly sage Sri Kanta and became the humblest of the humble devotees of "Tri-Pura-Antaka” (Aoif - 7 IT šas AES Går), the Destroyer of the triple "cities' (of Anavam, Karmam and Maya), in the closing days of
is life,
If then Adwaitham does not mean Ekam, why do the Wedas repeatedly cry out One, One, Ekain, Ekiam, Ekiatrnavald Withiam?-- True. This truth is not confined to any particular sect or creed. All the Agamas, all the shastras, all religions in fact are loud in the proclamation of this one Grand Truth. The third Adhikaranam (proposition) of the first Sutram of the Siva Gnana Bodham is exclusively devoted to the proof of this Truth, There is but one God (Pat). There cannot be a plurality of Gods, Sir surf as Tsar afiroofs scual Gat. It is the one God that appears in various forms. LT5 ஒரு தெய்வம் கொண்டீர் அத்தெய்வமாகி ஆங்கே மாதொரு பாசஞர் சாம் வரு a f. The mistake which some people commit consists in their misapplication of the word. They would apply it not to God but to all the universe and their own selves. They want themselves to be regarded as God, And, to them, the Divine Seer (Meykanda DeYar) Answers:
ஒன்று என்றது ஒன்றோன் ஒன்றேபதி பசுவாம் ஒன்று என்ற நீ பாசத்தோடு உளேகாண்-ஒன்று இன்ருல் அக்கரங்கள் இன்ரும் அகச உயிர் இன்றேல் இக்கிரமத்து என்னும் இருக்கு.
What the Wedas say is one is indeed one, "Pat" is one only.
But you who say allis one are "Pasu' and are bound in “Pasam'
The Wedas say that nothing can exist without Hill, just in the
same way that the letters of the alphabet cannot have their be
ing without the opening vowel 'a'
7

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Siva Gnana Siddhi expresses the same truth almost identical Words:
ஒன்றென மறைகள் எல்லாம் உரைத்திட உயிர்கள் ஒன்றி கின்றனன் என்று பன்மை விகழ்த்துவது என்னே என்னில் அன்று அவை பதிதான் ஒன்றென்று அறையும் அக்கரங்கள்தோறும் சென்றிடும் அசாம்போல நின்றனன் சிவனும் சேர்ந்தே
It is the same relationship that is referred to by Tiruvalluvar in the 1st Rural அகரமுதல எழுத்தெல்லாம் ஆதி, பகவன் முதற்றே உலகு, and by Umapathiyar in the 1st couplet of Tiruvarutpayan Asir liff Gust அறிவாகி எங்கும், கிகளில் இறை கிற்கும் நிறைந்து
 
 
 
 
 
 
 
 
 
 

W.
"Atu - Atu - Athal (-syg, gy5 grå) or the Assimilative Character and Lack of Independence of the Soul
One great distinction between God and man is that God is independent, Swatantiran (As Girl Tarušas ir arsi Sir Gir), which man is not. The soul is a-Swatantiran or para-tantiran, not independent or dependent on others. In the bandha' or bounden state it is bound by, or dependent on, or partaking of the nature of Pasam and is hence Called Pasu and, being bound by or Lunder the influence of Pasam and helpless to extricate itself from its fetters, it stands in need of the help of the free Being, Pati or God's Grace, பிணிபட்டோன் அசுதந்திரன் ஆகும் பிணிபெயரச் செய்வோன் சீடு TTTTTT LTTe T TT TTTTTTS CL L LCLL LLLL LLLC LLC LLaaaaa LLa 0LLLS lodukkam. The fettered soul is incapable of acting without the help or energising presence of God who alone is independent. இறைவன் தன் சன்னிதிக்கண் உலகின்சன் சேட்டை என்னும் மறைகளும் Linarias Tui, says Siddhiyar You have forgotten what the Wedas Say, that the world gets into action in the presence of God. In Kanda Purana WE TEEd:
செம்மாக்து சற்புகழும் தேவர் குழுஉம் மருள் எம்மான் பிறன்போல் இருக்தி ஒர் திரும்பு கிரீஇ
அம்மா தன் செய்கை அன்ேத்தும் எனக் காட்டின்னே சம்மாலும் முற்றும் சில என்சை சரண் அன்ருே.
The Gods (Davas) were self-conceited and bragged, every one proclaiming his own prowess; but got disillusioned when our Lord appeared in the garb of a stranger and proved by putting up a trifle straw that all actions are energised by Him. It is idle to boast that we too can act independently.
The allusion here is to the story told in Kena Upanishad where the Devas Agni, Warunan, Wayu, &c., had a dispute as to which of them was the strongest. When it was apparent that they could not settle the dispute among themselves there appeared in the vicinity a fair dam Sel (Uma Halimawadi) whom they approached and begged to arbitrate, Uma Deviyar directed then to Siva who appeared at a distance disguised as a Yaksha (guias). The Yaksha planted a straw in front of Him and said that whoever destroyed that straw was the strongest. The Fire-God burnt with all his fury but the straw was unha rimed. The Wind-God blew with all his might but the straw remained unmoved where it stood

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Similarly the other Gods too had their try, but with no bett success. Then it was that the Truth dawned on them that the were powerless by themselves and that any powers they had were derived from the Suprene Energiser,
Every one is aware of the Puranic story of the fight between Brahma (the Creator) and Vishnu (the Preserver) as to which of them was the Supreme God and the appearance in their midst of Siva Peruman in the form of a huge column of Fire whose top and bottom the disputants were unable to find out in spite of their best efforts. This event is celebrated to this day by the lighting of bonfires at Tiruvannamalai and other temples not only in India but also what significance the Vaishnavas attach to this festival,-) and even in our homes in the festival of lights (Satisfa) observed on the night of the Tiru-Karthikey day in the month of Karthikey (November HDecember) every year.
These Puranic and Upanishadic stories are meant to illustrate
not only the proposition that there is only one Supreme Being and that LLLa LLLaLLLL LSLLLLL LLLL CLCC LLSaTtLL S aL S LLLL LLLL LLLL LLLaL LLLLLKS are dependent Beings not independent like God, and that where they exercise any powers it is all borrowed authority derived from the One God, similar to the authority exercised by ministers, judges and other officials by virtue of the powers delegated to them by the LLLLLaL LLLLLLLKLDDLD LLaaLLLLLLLS S TTTT T LTAAATTTL TT TT TTT T eCCTT TTTS ஞேர்கள் புரைத்த அதிகார சத்தி புண்ணியம் சண்ண்லாலே They derive their authority by the command of the Lord as a result of their good Karnain.
It may be conceded that the soul is incapable of standing on Its own legs in the "bandha' or fettered state, but can the same incapacity be predicated of it in the Moksha or freed state? And if so is there such a state as Moksham worth speaking about? Our Lord Meykandan is quite defenite on the point. Liu argin Gas Tyl. u ri yiri. The soul serves God (or is subordinate to Him or is dependent on Hin) in various ways even in Moksham, for if the contrary doctrine that the soul is independent of God in the Moksha state were to be seriously entertained, it would only mean a second and enlarged edition of the Brahma-Wishnu battle with the difference that instead of there being two contestants only for supremacy there would be a whole host of Such contestants, every one of the crowd independent of the rest, and there would be pandemonium, and we LLL LCL aaaLLLL L a S CLLLLLSSLLLLSLLLLL SSSTTT YYT S TTTSTT LLL Polytheism, Therefore it is that the Siddhanti denies the independence of the soul whether in the fettered or freed state and says that
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

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God alone is independent and that the soul is dependent. It may be likened to a creeper which cannot stand by itself but flourishes by clinging to whatever it catches on to, Or it is like a crystal which assumes the colour of whatever object it is placed near. The most favourite simile with our writers is the eye. Das Erfā Sayar TÁ9 GTäe இடத்தில் எல் ஆம், பொருள்கள் இவதோ புவி, Says Umapathiyar. Is the no such thing in the world that appears dark in darkness and shines in the light? Such things are the eye, the crystal, &c. The eye has the capacity to see just in the same Way that the soul has the capacity to know, but when there is no light and it is placed in darkness (Anawa Malam) it is dark and unable to see (know), but when it dawns and the sun (God) rises the eye (soul) partakes of the light (Guanam) and sees (knows.) Just as continued contact with light is essential for the eye to see, contact with God (or His Grace) is essential for the soul to remain in the freed (or Moksha) state. Hence it is that we state that the soul is dependent on God even in
the state of Moksham.
It is this particular characteristic of the Soul, its capacity of assimilating the qualities of whatever it is attached to that is known LLLLLL LLLLL aaLaLLLLL LLK TTTTLTTT Leu keT kTT TT LL ST T T T TATTTT SSLLLLLCLLLT 'that-that becoming") in the words of Meykarıdan: There is no getting away from this basic teaching of Saiva Siddhantain as re. gards the nature of the soul in whatever state it is. The soul undergoes many Avasthas (as isoas it) or states of existence. Three eleimentary Awas thas may be noticed here. ( !) : Kevalarmı (GPassız sül) or lonely state when it is in an undeveloped condition enshrouded in Anavannalam, (2) Sakalarn (FSFS) or bodily state where it is provided with bodies, organs, worlds and objects of enjoyment and 3) Suddham (raisi) or purified state, We have the following slightly expanded definitions of these Avasthas in Siddhiyar
அறிவிலின் அமூர்த்தன் நிச்சன் அாா காகி குணங்களோடும் செறிவிலன் அலாதியோடும் சேர்வுஇவன் செயல்கள் இல்லான் குறிஇவன் கருத்தா அல்லன் போகத்தில் கொள்கை இல்லான் பிறிவு இவன் மலத்திஞேடும் வியாபிகேவலத்தில் ஆன்மா
Non-intelligent, bodiless, imperishable, not possessed with eve. the innermost of the internal organs, actionless, desire-less, not a self-agent, not possessed of the appetite for enjoyment, united to and co-existent with Anawa Malan, such is the soul in its Keva Ette
உருவினைக் கொண்டு போன்போக்கியத்து உன்னல் செப்பல் வருசெயல் மருவிச் சத்தம் ஆகியாம் விடயம் தன்னில் புரிவதும் செய்து இங்கு எல்லாயோனியும் புக்கு உளன் து தனிதரும் சாலமான அவத்தையின் சிவன் சென்றே

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Endowed with a body and internal and external organs and the faculties of desire, knowledge and action, possessed with the appetite for enjoyment, subject to births and deaths, in localized pervasiveness or co-pervasive with the products of Maya, such is the soulin its Sakala state,
இருவினச் செயல்கள் ஒப்பில் இசன்சன் சத்தி சோயக் குருஅருள் பெற்று ஒானயோகத்தைக் குறுகி முன்னேச் நிரிமலம் அறுத்தும் பண்டைச் சிற்றறிவு ஒழிர்து ஞானம் பெருகி நாயகன்சன் பாசம் பெறுவது சுத்தம் ஆமே
When the stage of eyeing good and evil equally is reached and the Lord's Grace descends on the soul, it gets the Guru's blessing, practices Gnana Sadana, gets rid of the three Mals and of is localized knowledge, becomes ominiscient and reaches the feet of the Lord. Such is the Suddha state of the soul.
The soul then, whether it be in its prinitive or earthly or heavenly state is a dependent being and partakes of the qualities of its predominant partner, ஆணவத்தோடு அத்துவிதம் ஆன்து போல் மெய்ஞ்ஞானத் தாணுவினுேடு அத்துவிதம் ஆகும் நாள் எர்ாானோ, says st Thay una na var. Obl for the day when I shall be in Adwaitha union with the immutable Lord, the Embodiment of true Gnanam, even as I am now in Adwaitha Lunion With Ana wa Malam. The idea underlying the 12th Sutram of both Siva Gnana Bodham and Siva Gnana Siddhi is the same. This Sutram runs as follows:
செம்மலர் தோன்றுள் சேரல் ஒட்டா அம்மவம் சுழிஇ இன்பரொடு மரீஇ மால் அற நேயம் மலிந்தவர் வேடடும் ஆலயம் தானும் அசன் எனத்தொழுமே
Wash away the Malas which prevent you from clinging to the lotus-like Feet of the Lord, associate with His Devotees and worship them in their corporeal bodies, which abound with Love after dispelling all darkness, as well as God's Temples as God Himself.
Commenting on the second part of this verse "associate with LLLLLaL LLLLLLLLS aLLS TTtSLLLLLLaLLLLLLLC 0mmLCLL S TTTTTLSCTTT TTTTkTTTSY STTTST ai gaelitsir, because others (i. e., those who are not Siva Bhaktas) would only impart wrong knowledge. If We associate with Godly men and God, we imbibe their qualities and become Godly or Godlike while, on the other hand, if we keep company with the wicked or the impure we ourselves tend to become wicked or impure. This doctrine again is not peculiar to the Siddhanti only but is recognised the world over by almost all religionists and even by the most Worldly-minded people, but
 

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it is the Siddhanti that takes it to its logical conclusion and makes a basic principle of it, Says the grand old poetess Alvaiyar.
எல்லாாைக் காண்பதுவும் சன்றே நீலம் மிக்க ால்வரர் சொற்சுேட்பதுவும் நன்றே-ஈங்ாைர் குனங்கள் டிசைப்பதிவும் நன்றே அவரோடு இணங்கி இருப்பதுவம் சன்று
Desirable it is to the see the good, desirable it is to hear their
words, desirable it is to expatiate on their qualitics and desiran
ble it is to BASSOCliate with them. Un the other hand:
நீயாரைக் காண்பதுவும் தீதே திரு அற்ற நியார் சொற்கேட்பதிவும் ேேச-தியார் குணங்கள் உணரப்பதுவும் தீதே அவரோடு இணங்கி இருப்பதிவும் நீதி
It is most undesirable to see or hear or speak of or associate with the Wicked.
c, f, the proverbi: Luārā filiņu seši pi. Firīgā, the Cow-Calf that follows the pig will also learn to eat filth,
Herein lies the raison d'etre underlying the practice of un touchability and other social customs. We have nn desire to discuss this most controversial question here, but content ourselves with stating that it has a most scientific, hygienic and spiritual background behind it but has degenerated in practice and assumed a cast iron form and that it requires mending (but not ending). We say "but not ending" advisedly, as even those who are loudest in denouncing the custon as a social evil practice it unwittingly in their everyday lives, more or less. We happened to be present once at a gathering of some Jaffna folk in an outstation town some ten or twelve years ago when Jaffna was highly excited with the question of equal seating and interdining of children in Government and grant-in-aid schools. It was night time and time was hanging heavily on us, Warious topics ranging from the most serious to the most trifling were talked about and discussed, and some one started the equal seating and interdining question There was a learned doctor, a highly cultured and most aniable gentleman, who waxed eloquent over the evils of untouchability. It was found however that his children were sent daily to a dista Dit school. When asked why the little ones were not sent to a Tamil school situated much nearer to his house, he explained that that school was attended by the riffraff of the locality and be did not want his children to be spoiled by keeping bad company. Herein then lies the secret that forms the substraturn for the practical observance

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of untouchability even by those who denounce it in theory, an therefore it is that we say that it requires mending and not ending
St. Tiruvalluvar gives a world of advice to mankind in the fol lowing couplets:
பற்றுக பற்றற்ருன் பற்றினே அப்பற்றைப் பற்றுக பற்று விடற்கு, சார்பு உணர்ந்து சார்பு கெட ஒழுகின் மற்றழித்துச் சார்சாா சார்தரும் சோய், Desire the desire of Him who is desireless. Desire that Desire so that all (evil) desires may leave you, If you learn to discard your (false) friend (impurity) and know your (true) friend (God), such action will destroy the ဖြိုးမျိုး disease (Piraraptham and Sanchitan) and no other diseas (Akamiyam) would adhere to you. "irukka littupadiyar expands this latter couplet as follows: சார்பு உணர்ச்து சார்புசெட ஒழுகில் என்றமையால் சார்பு உணர்தல் தானே தியானமும் ஆம்-சார்பு சுெட ஒழுகில் சல்ல சமாதியம் ஆம் சேதப் பட வருவதில்வே வினேப்பற்று.
As it is laid down that one should discard his (false) friend and know his (true) Friend, such knowledge (or union with Gnanam) is contemplation on the Deity and (steadfastness in) the dis card of the (false) friend would result in real Samadhi (Godrealisation), Then there will be no occasion for the perform. ance of (Akamiya) Karmam and the resultant suffering of new births) If it were not for this particular characteristic of the soul of benefiting by instruction and adapting itself to its environments (bodily, mental or spiritual), books will be of no use, Sadanas (or performance of religious practices) become purposeless and there can be no such thing as Moksham or Weedu liberation from suffering). In fact, Umapathiyar uses the fact of the existence of the Vedas and other books (uela a navail gas are Li) as one of the reasons for proving the existence of a separate entity called Pasu, other than Pati who is omniscient and hence requires no books for his edification and other than Pasam which is insentient and cannot therefore learn and derive any benefit from them. Propaganda, whether educational or otherwise, is effective because of this characteristic of man. Trade propaganda, in which the British and comparatively recently the Japanese are adepts, political propaganda, like that of Goebbels of Germany who seems to be an expert in this branch of Statecraft, religious propaganda, like that of the Missionaries, whether open propaganda
 
 
 

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by direct preaching and making conversions or overt and indirect propaganda through the instrumentality of schools, or propaganda of any other variety, it all has the tremendous effect which we find it possesses because of this particular tharacteristic of man. Our leaders urge the education of our children in Hindu schools in a Hindu atmosphere for the same reason. But even in Hindu schools if the Ekan navada or Lokayata element predominates the children imbibe views of a silar nature, while if beaf-eaters or drunkards or those who associate with beafeaters or drunkards be in the ascendant, God save the children Who attend such schools Material gain, the acquisition of a few rupees, nay, of all the riches of the world, is no criterion, no compensation for the moral and spiritual loss, the temptation and the evil example set before the children. "What shall it profit a man if he gain the whole world and lose his own soul?" says Jesus the Christ, one of the noblest teachers the world ever produced whose teachings, alas have been misinterpreted and misunderstood even as the Wed as are often misinterpreted and mistranslated.
Why should the Lokayatan (materialist) reject all testimony other than Pratiyaksham or direct perception, accept the existence of the four grossest“tatwas or elements of earth, water fire and air on ly, deny God and condemn all religion? Says he:
இப்படி அன்றிக் கன்மம் உயிர் இறை வேறுண்டு என்று செப்பினும் அவர்க்கு மண்ணுேர் செய்திடும் குற்றம் என்னுே ஒப்பு இவா மலடி பெற்ற மகன் ஒரு முயற் கொம்பு எறிச் சப்பில் ஆகாயப் பூவைப் பறித்தமை சாற்றினுரே.
வீட்டினே உளதென்று ஓடி மெலிவது இங்கு என்னே வீடு காட்டிஞேர் கண்டோர் கேட்டோர் கரிஅவை உண்டேல் காட்டீர் நாட்டினில் அரசன் ஆனேக்கு இசையவே கடச்து நாளும் இட்டிய பொருள் கொண்டு இங்கே இன்பத்தின் இசைந்தியரே.
......What wrong have the people of this Earth done to those who assert that there are such entities as Karman, Soul and God? Their teachings are like those of one who asserts that the peerless son of a barren woman Inounted up the horns of a hare and plucked a real flower at the top of the sky.
What is the use of (renouncing the self-evident pleasures of the world and) hankering after so-called heavenly pleasures and performing all sorts of penances? If there are any witnesses to prove that they saw or were shown heaven or at least have any hearsay evidence on the point, produce them. (If you hawe
no such witnesses) pray enjoy the pleasures here by acquiring

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riches as best as possible, only be careful to obey the King's law (and be not caught by him).
Why should the sincere follower of every religion have so much faith as he has in the teachings of his own religion? Why shoul some religionists assert that those who do not believe in their teach ings would be condemned to eternal damnation and suffer th horrors of hell for all time? Why should the good old dames o America and Europe pity the Indian heathens' and contribute liberally for the conversion of those heathens?
Why should Rajagopalachariar, the ardent nationalist that he is, try to force Hindi down the throats of the Tamils? Rajaji forgets-or it may be that he does not know-that Tamil is perhaps the oldest living classical language in the World being contemporaneous with the Sanskrit, Biebrew, Greek, Latin and other ancient languages if not older than at least some of them) which ceased to be spoken languages long ago, while Hindi is a language of yesterday only, a derivative of Sanskrit with an admixture of Persian and other foreign languages. Is it really essential for Indian Nationalism that all Indians should speak Hindi. If one common language is required for intercommunication between people of the different provinces of India, why not allow English to continue to fill that role and let Hindi or any other Indian language supplant English if possible by a process of natural evolution in course of time? Surely our nother-Tamil, the grand old lady that she is, still retains something of her youthful charm, vigour and beauty, so much so, that she does not deserve, to be unceremoniously sentenced to an unnatural death and summarily executed as Rajaji would seen to like.
Again, when an Indian Nationalist of the eminence of Satiyamoortly addresses a Ceylon audience and appeals for justice to the Indians in our midst remarking that our ancestors too were Indians who settled down here from time to time, why should a highly res. pected and venerable figure in the audience retort "But they be came Sinhalese"? And why should another gentleman, and that too a Gandhi. Capped nationalist-let alone the more communally-minded politicians-offer gratuitous advice to the Indians to marry Sinhalese girls and become Sinhalese? What harm is there if they be allowed to retain the use of their sweet mother-tongue and their manners and customs and become (so-called) "Ceylon Tamils' instead, if they so prefer?
Then again, why should the caste-brahmin of South India be so Arrogant as ble is towards his brother-men? Aiud in why should the
 
 
 

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non-brahmin hate the brahmin in return? Why should the non-brahmin acting under the leadership of a quondam Mission School Pundit push the hatred to the extreme extent of disowning the Vedas and other Shastras which are the coln Luon heritage of both the brahmins and the non-brahmins though the brab mins happen to be their custodians for the time being? And why should the Pundit's followers out-herod Herod himself and despise the Vedas and fabricate stories of the existence and loss of other Wed as in ancient Tanilakans to the south of Cape Comorin which was swallowed up by the sea eons ago? And why should they turn and twist the sacred texts of the Devarams, &c. to suit their pet theories? It may be that the brahminis love Sanscrit and Sanscritic writings more than the Tamil and it may be that the majority of brahmins are Smarthas and Ekanmawadies and that they assign quite a secondary place to the Tamil Shastras and sacred Hymns, but that is no reason why others (theso. called Thani-Thamil-Wadies, if a. As a assif) should in their love and Cover-enthusia Sinn for the Tarnil, disown the Wedas and Vedantas, We were reluctant to use harsh-sounding adjectives in speaking of Ekanma Wadam. But this new doctrine of ThaniThamil-Wadam and (shall, we say) Neo-Saivaism which goes to the opposite extreme and despises and disowns the Vedas is so subversive of all religious discipline and religious faith that we have no hesitation in saying that it is pregnant with the utmnost mischief, (-not to use any more un kind word).
The answer to all these questions when carefully analysed will be found to be the same, Habit they say is second nature and is the result of one's environment and training, and where the training starts from the cradle it is extremely difficult to eradicate இனமையிற் கல்வி சிவயில் எழுத்து, instruction received in One's infancy is as ineffaceable as a rock inscription,
Several western writers have stated that man is a creature of his environments, not in an only but all creatures including beasts, birds and even insects. Some ascribe this to a law of nature while others say that it is a providential dispensation intended for the protection of the creatures themselves. We say that it is the essential nature of the soul to imbibe the qualities of whatever it is attached to or associated with. Call it by whatever name, law of nature or God's Ordinance or the soul's characteristic, the fact remains that man his thought word and deed are all very greatly influenced by his environment and his associations. If you frequent holy places you imbibe the holy atmosphere therein and gradually become holy, while if you pass frequently by a house of ill fame or a tavern you become immoral or a drunkard in course of time.

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Temple worship and the worship of Gnanies are intended not so much to please God or the Gnanies but to transform our in nate nature from bad to good, from good to better, from better to best, from darkness to light, from ignorance to enlightenment, Not that God or His Devotees are such vain glorious fools that they like to be praised or adored. By constant association with God and His Devotees in temples and other holy places we assimilate their qualities and our nature gradually approximates to theirs and we finally identify ourselves with God and He with us, Association then with God and godly men in Gods' temples and holy places is the first desideratum to terring men and this, if, persisted in to the exclusion of worldly thoughts, will in the long run lead to the succeeding stages of assimilation, approximation and identification with Godhead. More of this anon.
 

W.
Sadanas' or Religious Practices
புறச் சமய செறிகின்றும் அகச்சமயம் புக்கும்
புகல் மிருதி வழி உழன்றும் புகலும் ஆச்சிாம அறத் துறைகள் அவை அடைந்தும் அரும்தவங்கள் புரிந்தும்
அரும் கலேகள் பல தெரிந்தும் ஆசனங்கள் படித்தும் சிறப்பு உடைய புராணங்கள் உணர்ந்தும் வேத
சிசப் பொருளே மிகச் செனிக் தும் சென்ருல் சைவத் திறத்து அடைவர் இதில் சரியை கிரியா யோகம்
செலுத்தியபின் ஞானத்தால் சிவன் அடியைச் சேர்வர்.
By following the teachings of alien (heterodox) religions, by entering the orthodox faiths, by practising the 'dharma laii down in the Smirties, by acting up to the tenets prescribed for the different Asramas (Brahmachariyam, &c), performing Tapas (religious austerities), learning the various Kalas (arts & sciences), the Puranas and the Vedas, and understanding well the teachings of the Wedantas (Upanishads), if one passes through and completes all these stages successfully (in his innumerable births), he will reach the heights of the Saiva Reli gion and, after practising the paths of Sariya, Kriya and Yoga II, he will get to Gnana-Margam and through it reach the Feet of Sivā, Perlīn.
Having described some of the most essential characteristics of Pati, Pasu and Pasan, we now proceed to the discussion of some of the Sadanas (or religious practices or exercises) prescribed for the attainment of Moksham or Weedu (liberation). Now, what is the way to escape from the ocean of Samsara in which we find that we are being tossed about hither and thither? How are we to break through the bonds of Anawa Malam? What is the best means of attaining LLLLYLLLLLL LHHLHL LLLL LLLaLLLLSS S S LLLLL LL LLLLLLaL H L S S L S S GHLLLLLLL0 S LL SLLLL L LLLLaS S LLLLL suffering is a means to this end. All enjoyment is a means to this end. All religion is a means to this end. All the various religions of the world, with all their contradictions and controversies, are means to this end. In other words, all the religions are to be regarded as so many paths towards this one goal. It may be that one path is more direct and another more crooked or more circuitous than another, or again one path may lead into another as a cross road leads into a main road. But still each is a path. By constant practice of the "Dharma" enjoined by the tenets of his parti

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cular religion, a man approaches nearer and nearen towards God, step by step. This is clearly stated in the verse from the Siva Gnana Siddhi quoted at the top o this article is the same commonSense view the Siddhanti takes, I Waidika Saivam itself, a man is not considered to be as it were rushed into what is called Moksham. Here too there are a larg number of grades and a good many paths. First of all there is the broad division into the states of the Brahmachariyan (bachelor, th Grihastan (householder), the Wanepr asthan (forest-dweller) and the Sanniyasi (hermit who has totally renounced the world.) Every one of these has got his duties to perform, and they have their intergrades. Siddhantan, again, speaks of four paths in the main where with to attain Weedu. There are: Sariya-margam, Kriya-margam, Yoga-margain and Gnana-margam. These again may be divided into a number of grades. For instance, there is the ordinary Sariya, to begin with; higher than this is what is known as Siva-Sariya, Then there is the sub-division into Sariya in Sariya, Kriya in Sariya, Yoga un in Sariya, &c. ending with Gnanam in G na namn. All these are called 'Sadanas' or religious exercises, means to an end. They are non L the end itself.
One of the most elementary Sadanas or stepsto attain liberation is to do good and to refrain from doing evil to our fello creatures. If men realize that all living creatures are the temples LL LLLLL S TTTTTTT TT TLTT T TTTTuTTLTTTSS aLLLC LL LLa LLLLLL LLLCCLa of harning, let alone killing and Eating the carcases of other beings St. Pattinathar puts non-killing and refraining from efiting the flesh of what is killed in the forefront of all virtues, Says he:
கொல்லாமல் சொன்றசைக் நின்ஞமல் குத்திரம் கோள் கனவு கல்லாமல் சைதவரோடு இனங்காமல் கனவிலும் பொய் சொல்லாமல் சொற்களேக்கேனாமல் தோகையர் மாயையிலே செல்லாமற் சேல்வம்தருவாய் சிசம்பாசேசிகனே.
Oh! Preceptor of Wisdom Infinite, grant us the bilon not to kill or eat (the corpse of) what is killed, not to practice trickery or carry tales or steal, not to associate with the wicked, never to tell lies or listen to what is false and not to succumb to the wiles of prostitutes.
Put in positive form, these and cognate virtues are briefly told in the following verse in Siddhiyar:
ஒழுக்கம் அன்பு அருள் ஆசாரம் உபசாரம் உறவு சீலம் வழுக்கிலாத்தவம் தானங்கள் வர்நீத்தல் வணங்கல் வாய்மை அழுகிலாத்திறவு அடக்கம் அறிவுஒடு அர்ச்சித்தல் ஆதி
இழுக்கிலா அறங்கள் ஆஞல் இாங்குவான் பணி அறங்கள்.
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

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Good conduct, love, pity, purity, courtesy, friendliness, good temper, austerity, charity, respect, reverence, truthfulnesa, renunciation humanity discriminating between good and evil, worship and cognate virtues, these constitute Punniya in and they are the coln in and of the Gracious Lord
Punniyam (fråer GP:sf L iii) or good Karmam may be briefly defined as the performance of acts which give pleasure to living beings SKYLTTS S TTT TTTTS L CC CCCaLLLL LL LLCLLCLK SKSLLT TTO AS TTY TTT ATSS LHLaLa LLLLLL STTTTTT C LLL LLLL HHHaCLTS aaTa living beings, performance of acts which give thern pain (உயிர்க்கு E. G. Lai). And these are not confined to bodily actions alone but include those done in all the three ways of thought, Word and deed (மனம், வாக்கு, காயம்),
The worship of God with all the Tri-Karanas (Rifi Tario air literally the three instruments) thought, Word and bodily action is enjoined. We read in Siddhiyar:
மனம் அது நினேய வாக்கு வழுத்த மந்திரங்கள் சொல்ல இன்மவர் கையிற் கொண்டு அங்கு இச்சித்த தெய்வம் போற்றிச் சினம் முதல் அகற்றி வாழும் செயல் அறமானுல் யார்க்கும் முனம் ஒரு செய்வம் வர்தி செயற்கு முன்னியோம் அன்றே.
Contemplating intently with the Illind, praising and chanting mantras with the tongue and offering flowers with the hand, if you worship your favourite Deity, shunning all anger and other vices, and continue steadfast in such worship, the One God who existed before all will appear and recompense you for your worship.
Here we may draw the attention of our readers to the words.gi fia as Elain Gliria (worshipping your favourite Deity), as misunderstandings die hard and hence it is never te o redu ndant to point out and ree DI) phasise the Catholicity and tolerance towards other Creeds and the ail-inclusive nature of the Saiva Siddhanta II. The worship of God is never unproductive, in whatever form you worship Hill and by whatever name you call Him. This a spect of our religion given expression to by our teachers long long ago cannot but be a source of pride and joy to every Tanilian whatever his present creed in these days of boasted toleration and claim of other creeds to be universal faiths. This assertion of the Saiva teachers that the worship of so-called Gods other than Siva Perlman is not without its reward should not on the other handlead cle to the cond clusion that our religion is polytheistic. If there is one religion in this mundane world that is not polytheistic and that emphasises

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this point more than others it is the Saiwa Siddhan tam. Hence it is that our author who freely grants that the worship of one's favourite Deity whoever he may be is productive of its due reward hastens in the last li ne to add: Kupriřášg Liĥ gpo Ritch 5gy Gas iu al Lăar šev......... (the one ancient-most God will appear......). And the reason for the beginningless God appearing and granting boons is not far to seek. There being only one Supreme Being who is birthless and deathless (Sri Lal SAOILSIG) and all other so-called Gods being souls (Pasu) bound by Pasam (fetters) and subject to births and deaths and it being a truism that one fettered person (LMGO:sful "GLIT Gär) cannot possibly remove the fetters of another fettered person (- this would be something like the blind leading the blind or the sick man in a delirious or half-conscious state prescribing medicines and attempting to cure another sick man-) it follows that it is the Ever-Free and all-Powerful Being that has to step into the shoes of the favourite Deity and do the need ful. And this is essential as every action (or cause) must have its effect (-this is Sat-Kariya -Vadam-) and the worship of the favourite Deity in all humility and pure love must have its reward.
One of the safest and surest means of attaining Godhead is Bhakti or Anpu, the practice of Love-love to God, love to His devotees and love to His creatures. Indeed, none of the innu (nerable Sadanas or religious practices prescribed in the different religions will be of any avail unless accompanied with Love. No amount of penance, Self-torture or asceticism will be of any use if it is not accompanied with Bhakti or Love, We read in Tiruman tiram:
என்பே விறசாய் இறைச்சி அறுத்திட்டுப் பொன்போற் கனவிற் பொரிய வறுப்பினும் அன்போ டுருகி அசம் குழை வார்க்சன்றி என்பொன் மணியினே எய்த துண்ணுதே.
Even if people practice religious austerities to the extent of of fering slices of their own flesh as oblation and roast and fry the same in fire with their bones as fuel, it is impossible to reach our precious Gem (Siva Peru Inan) except to those whose hearts are melloWéid and mellt with Lowe.
Now what is this Bhakti or Love? Navalar in his Saiva-Vinavidai Written for the use of Small children gives a very simple definition: ன்பாவது:- ஒருவருக்குச் சம்மோடு தொடர்ச்சி உடையாாய்ச் சமக்கு இனியாா உள்ளவரிடத்தே நிகழும் உள்ள நெகிழ்ச்சியாம் (Appu or Love is the affection or softening of the heart towards those who are near and dear to one). He then proceeds to shew how God is the nearest and dearest friend that we possess, a greater benefactor to us than our
 
 

own selves, not to speak of father, mother or anybody else, Here it would be as well tö Bear in mind the Davara "hymni
என்னில் யாரும் எனக்கு இனியார் இல்வே
என்னிலும் இனியான் ஒருவன் உனன்
என்னுள்ன்ே உயிர்ப்பாய்ப் புறம்போர்து புக்கு
என்னுள்ளே நிற்கும் இன்னம்பர் இசனே,
Dearer to me than Ine there's none, Dearer to Enne than nie there's One, Lika breath in Ine movas He in Out Innu LEDET" Lord Head Wells in me.
How to soster up this Love is thus described in Saiwa-Wina widai:
பாக்களாகிய நம்முடைய இலக்சனங்கள்ேயும், நம்மைப் பக்தித்த பாசங்களின் இலக் கனங்களேயும், பசுபதியாகிய சிவபெருமனுடைய இலக்கணங்களேயும், எத்துணையும் பெரிய சிவபெரும்ான் எத்துரேயும் சிறிய நமக்கெல்லாம் இாங்கி எளி வர்து ஓயாத என்றும் உபசரிக்கும் பெரும் கருன்ேபையும், இவ்வியல்பின் அனந்த கோடியில் ஒரு கூருபினும் உடையவர் பிறர் ஒருவரும் மேக்கு இல்லாமையையும் இடையருது சிக் நித்துச் சிங்கிக் நமக்கு ஆக்சில்பெருமானிடத்தில் அன்பு விளயும் A BELSY way to keep up this constant thought of the Lord consists in repeatLLLLLS S LTTu SLa L LLLLL a m HLLL HH S LLL L LLLLLLLCLDLDH LLLLa Faptatention, கிருவாசகத்தில் உருவாகார் ஒருவாசகத்தும் உருகார், 50 goes the popular saying, Even the hardest hearts must inevitably melt in the long run when these sacred hymns ate properly uttered.
The quality of Love is such that the lover becomes completely merged in the beloved. When you live another, when the love is very intense, you completely lose all sense of yourself and the world around you tard think of mothingelse but the object of your love; for all intents and purposes, the world has ceased to exist before you; you yourself have ceased to exist; nay, you have become one with the ob. ject of your love. When the child is sick, what privations and hardships the nother Lindergoes She will not consent to move even an inch away from her child, she will not eat, she will not sleep, she cares not for hunger or thirst or any of her bodily wants, she cares not for life itself. Such is the power of love. If such is terrestrial love, how much more grand must be this heavenly Love or Bhakti LLLLLL LLLL LC LLm S S K KK LLL H LLLL LL LLL LLL CLLLHHCHCaS La LLLLLLaL Ga S S S0Y L L L SLL L LLLLLCLLLLLLL L HYCLLaallLS S LCCaL LL YG Haa GGL Y a L S KKLLL LL L LLLLLLLLSS aCaLCCLaL LLLLLL illiterate jungler that he was, how his heart sank to think that
S L L L L K a CS C a L L L L Sa STLK LtmumLLS LLLLLLa SuSYS any one to protect or help Hin or give Him food And when he first SEAW Kulumit Devar, how spontaneously he ran up and hugged

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his Lord to his bosom, just in the same way that a young mothe would hug her childl He ate not, he slept not, he watched. H could not recognise either his companions or his aged father or mother and, what is more, he could not feel any pain in plucking ou his own eye, The fact is, he had lost himself. He had lost his individuality, his ego. He had become transformed into Love itself. He had become absorbed into Godhead. Here, it would be well to recall the words of Tirumoolar;
அன்பும் சிவமும் இரண்டு என்பர் அறிவிலார் அன்பே சிவமாவது யாரும் அறிகிலர் அன்பே சிவமாவது யாரும் அறிவசேல் அன்பே சிவமாய் அமர்ந்து இருப்பாரே.
Love and God are, fools say, not one, Love and God they know not are one, Lowe and God when men know are one As Love they merge in God as one,
The greatness of the Bhakti of Kannappar has been conveyed to the World by the words of Kudumit Devar: Sáby a site Juliaisy எண்ணப்பl என் அன்புடைத் தோன்றல் கில்லு கண்ணப்ப as Nakkira Says (Wait Kan nappa, walik Kan nappa, Luny darling child, walit Kan nappal The great Manikkavachaga r refers to his Bhakti and says: As Gréir Garra Luar ஒப்பது ஒர் அன்பு இன்மை சுண்டபின், என்ன்ப்பன் என் ஒப்பிங் என்னேயும் ஆட்கொண்டருளி. (after finding that there was no one to equal Kan nappar in lowe, my Father en slaved me also, --Lme than whom there is no one more undeserving......). Uyya wantha Dewa quotes this in his Tirukkalittu Padiyar and says:
கண்ணப்பன் ஒப்பது ஒர் அன்பு இன்மை என்றமையால் சண்ண்ப்பன் ஒப்பது ஒர் அன்பு அதனேக்=ண்ணப்பர் தாம் அறிதல் காளத்தியார் அறிசல் அல்லது மற்று ஆர் அறியும் அன்பு அன்று அதி.
As Manikkavachagar has stated that there is none to equa Kannappar's love, such love can only be known to Kannapper and to the Lord of Kalatti and to nobody else.
The curious may ask how it was that Kannappar, illitera woodman that he was and unacquainted with the Shastras, attained to such a high state of Godliness without due preparation in the lower grades of the spiritual ladder. The reply lies in the Law of Karma and rebirths, Says Arunandi Devar in his preface to the Siya Guana. Siddhi:
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

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பண்டை இந்தவத்தால் தோன்றிப்பாமனேப் பத்திபன்னும் தொண்டரைத் தானே தூய கதியினரில் தொகுப்பன் மார்க்கர் அண்ட நூல் ஒகி விடு காதலிப்பவர்கட்கு இசன் புண்டரிசுத்தாள் சேரும் பரிசினேப் புகலல் உற்ரும்,
Saints born God-loving through deeds of yore Are blessed by God with God's realms pure, For men, for books for God With yearning, The way to God that leads we sing:
Kannappar then must have passed all the lower stages in his previous births. In Tiru-Kalatti-Puranam we are told that Kanhappar in his previous birth was no other than the great devotee Arjinan, The great Sangam poet Nkkirar too alludes to his former birth in one of his poems, Says he:
வாமான்றேர் வல்ல வயப்போர் விசயரேப் போல் ஆர் தாம் உலகிற் றவம் உடையார்-தாம் ஆர்க்கும் காண்டற்கு அரியாாய்க் காளத்தி ஆழ்வானாத் தீண்டத்தான் பெற்றமையாற் சென்று.
Who is there equal in Tapas to Arjuna in the warrior with the car? He had the rare privilege to touch the person of the Lord of Kalatti whom it is difficult for others to know.
Readers of the Maha Bharata know what sort of a person Arjunan was. A model Kshatriya he was a modal protector of his people, a model warrior; a model father he was a model husband a model brother and a model friend; a model disciple he was and true, a real Bhaktian, a great Gnani. The story goes that when Arjunan was engaged in deep meditation on the Lord, performing Tapas, a Dhanavan, on the instigation of Dhuriyodanan, appeared on the scene in the guise of a wild boar intent on killing Arjunan, Seeing this, the Lord, the Friend of the neek and the bumble and the Servant of EIisservants, hastened to the regio: Lue of His devotee in the guise of a Weddah (hunter) with his retinue. The boar was shot dead, but not until Arjunan had been disturbed from his Tapas (by the clamour of the hunters, the barking, of their dogs and the snorting of the boar) and had aimed an arrow himself. A wordy warfare ensued as to who killed the animal, which ultimately led to blows. Having received a severe thrashing with the bow and engaged in a hand to hand fight, the Krathan (hunter) hurled the king up into the air. Nothing discomfited by the fall, Arjunan returned to the fray, when, lol there was no Krathan to be seen, All was quiet and there was not a soul stirring in the wilderness. The Lord is then said to have appeared to Arjuna D,

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who asked for the boon of Moksham, But it was not to be Arjuna's time had not yet corne. Here on Earth, tin righteousnes: was reigning supreme and virtue was hiding its head in caves and forests, Arjunan Intist live on earth to see the Great War through So, it was decreed that he should for the time being be satisfied wit lesser boons and that in his next birth, that of a Weddah, (he havin despised and chastised the Lord in the garb of a Weddab) he should be received into Bli SS Without im Luch a do.
The four main Margas or paths of Sariya, Kriya, Yogam and Gnanam are briefly explained in beautiful and at the same time easy language by Kadaval Maha Muniver in his "Tiru Wathawulir-Adi gal Puranam, The description occurs where Thakshing hourthy, the Divine Guru who taught the Truth to the Vedic Rishis, Sanakar, Sana nthanar, Sanather and Sanat kumarar, is depicted as initia ting Manika Wachager into the Truth and instructing him with the philoSophy of the Siva Gina na Bodham. We read from the Pura na tin:
ஆவலால் எமக்கு ஆம் மலர் டிரங்கள்
ஆக்கல் அம்மலர் பறித்தல் அம்மால் தா இலாங்கே தீரர்பல் சமைத்தல்
தன்ப்பில் எம்புகழ் சாற்றல் அன்புடன் சாம் மேவும் ஆலயம் அலகிடல் மெழுகல்
விளங்க கல்விளக்கு இடுதல் எம்ஐடியார்க்கு எவல் ஆன்வை செய்தல் இச்சரிiய
இயற்ற வல்லவர்க்கு எம் ட்விகு அளிப்போம்.
Planting and rearing flower plants with religious fervour, culling their flowers and Enaking garlands of various kinds for Us, chanting Our praises, cleaning and washing Our temples and aaaaCS LLLLL LCCCaL S LLLa a a a S K a L L LLLL aKS These form Sariya and those who perfor in the Lil We admit to Our Kingdom,
கந்த வர்க்கமும் கிளர் மகனப் புகையும்
கவின் கொள் பேரும் புனித மஞ்சள்மும் கொர்து அவிழ்த்த நூல் மலரும் மற்று உளவும்
கொண்டு மாயையின் குணங்கள் ஒன்று இலாாய் ஐந்து சுத்தி செய்தி அகம் புறம் இறைஞ்சி
அங்கியின் கடன் கழித்து சுருள் வழி நின்று இந்த இல் பெரும் கிரியை அன்புடனே
இயற்ற வல்லவர் எம் அருகு இருப்பர்.
Gathering sweet-smelling substances, Dupatin (frankin cence, Deepam (lamps), Manchanam (holy water), freshly opened flowers and other necessary accessaries, with pure Lind, doing
 
 
 
 
 
 
 
 
 
 

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the five Suddhies (acts of purification) and worshipping US both internally and externally and fulfilling the duties of Agnikari ya. In (literally fire acts), those who thus perform Kriya as laid down in the Agamas with true love sit by Our side.
முக்குணம் புலன் ஐக்துடன் அடக்கி
மூலவாயுவை எழுப்பு இரு வழியைச் சிக்கெனும்படி அடைத்து ஒருவழியைச்
திறந்து தான் டவச் சிலம்பு ஒலி உடன் போய்த் சச்சு அஞ்சு எழுத்து ஒர் எழுத்து உருவாம்
தன்மை கண்டு அருள் தரும் பெரு வெளிக்கே புக்கு அழுந்தினர் எமது உருப் பெறுவர்
புவியில் வேட்டுவன் எடுத்த மென் புழுப்போல்,
Controlling the mind and the senses, stopping the inward and outward breath and carrying it upwards along the Sushanna (spine) with the Music of Divine Motion, fixing the Lind steadfastly and contemplating on the Sri Pangbaksha ratin (five letters) and realizing their Energence into one and getting illHHKLLLLL L LLL aamCCCHaLa LL LLL LLL C LLaaLLLL S SLLLLLLHLLLLLLLSS aaCLL is Yogan and those who practise this Sadana are transformed into Our Image, like the worm becoming the wasp.
பரந்த வான்கலே முழுதும் ஆகம நூல்
பகுதியும் பல சமய சாத்திரமும் தெரிந்து தேர்ந்து அதில் வாய்ந்த முப்பொருளின்
செய்தியே பொருள் என மனம் தெளித்து புரிந்து போன்ற தின் சிற்றறிவு :னத்தும் போக்கி ரன்வறிவு எனச் சிவ போதம் விரிந்து தோன்றும் நெஞ்சு உடைய வித்தகாே
மேன்மை ஆனாம் மெய்ப் பதம் பெறுவார்.
Learning the expansive Klas (science) and Agains and variLL LKaaaLLL LLLLLS a LLL aaaaKS aK Ha LL L aLLa K K S LLLL after Initure consideration and realizing the truth of the TriPadartha și and getting rid of e.gotistic knowledge and attaining LLLLLL LLLLCaaaHS S0aLL SLa a aLLa S SL L L LLLLLLL S LLLaa LLaLLL LLaaLLLL LLL LLLL LLLLLL LLLL LL LLLLL LL LLLLL LL 0 LL LLLLLLLLS red Feet Sayujiyan or final Beatitude).
Contemplation on the Sri Panchaksh Aram is another important Sadana, a sine gua on to the seeker after spirituality, We shal LLLL HH LLLLL LaS LLaaLLLL LLLLLLLK aHaaaLLLLL LLLL L LL LLLLLL K LLaaL Our ärticles are getting a bit too long.
We shall conclude this article with a few Words regarding

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image worship, in condemnation of which a good deal has been said by a large number of Western writers and not a few of ou own country mea, This form of worship, is recommended by ou teachers and, like all Sadanas, this is only a Sadana and no more only a means to an end and not the end itself. The image is a form used to represent the Lord. It is not the Lord Himself, who is Dameless and tornless (ஒரு சாமம் ஒர் உருவம் ஒன்றும் இல்லான்) and who is beyond the reach of thought, word and the corporeal senses (சொற்பதன் கடந்த சொல்லோன் உன்னத்து உணர்ச்சியிற் கொள்ளவும் படான் கண்முதற் புலனுற் காட்சியும் இல்லோன்),
We read in one of the rare hymns of Ammaiyar (our mother of EKaraikkal)
அன்றும் திரு உருவம் காஞசே ஆட்பட்டேன் இன்றும் திரு உருவம் காண்கினேன்-என்தும்தான் எவ்வுருவோ நூம்பிாான் என்பார்கட்கு என் உரைப்பேன் எவ்வுருவோ தின் உருவம் ஏது.
Then when I became Thy slave, I saw not Thy Holy Form. Neither have I ever seen. It since then even today. What shall I say to those who ask 'what, Oh! is your
Lord's For What form is that, my Lord, Thy Holy Form? Oh,
what f please say,
The factis, the Lord's For In cannot be seen objectively. It has fio be realized through what is known as 'Pati-Gnanam' (also car at says as a tario), of which we shall speak at "greater length on a future occasion. We shall content ourselves with stating here that all Sadanas and all worship, as practised by all religionists, resolve into forms of idolatry in some form or other. Says o Lur Lord Меуkandan:
பாவகமேல் தான் அசத்தாம் பாவாாதீதம் எனில் பாலகம் ஆம் அன்று என்னில் பாழது ஆம்-பாவகத்தைப் பாவித்தல் தான் என்னில் பாவகம் ஆம் தன் அருளால் பாவிப்பது பாம் இப் பாழ்.
If God can be contemplated with the mind, He becomes Asat (or destroyable, as all objects seen by the senses whether external or internal are destroy able), IF He is beyond contemplation, He is a sham only (and of no benefit to us.) If He is neither thinkable nor Linthinkable He be comes a non-entity.
If (you say that) you meditate on the unknowable by assum
ing (the same as being possessed of certain) attributes,
 
 
 
 
 
 
 
 
 

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then too. He is no more than a sham, Know that the Supreme Lord is realizable with His Arul (Grace) and hence is not a non-entity.
Here we prefer to quote the words of the learned writer We quoted in a previous article, Nallaswanipillai comments on this wenba and says: "This verse discusses the various conceptions of God by the Yogis, and they are reduced to either mere idols of the human mind or fiction or non-entity, in all which cases the meditation of God will bring us no profit whatever. When the highest conceptions of God in the Yoga philosophy are thus declared to be mere material idols or myths, it need not be pointed out that any representation of the Unknown and Inconceivable by either the eye or the ear or any other human senses will be equally material conceptions and fruitless. This then is our real reason for the ob jection taken to all forms of idolatry. The religions ordinarily professing hatred of idolatry are based on such narrow philosophic foundations that they simply object to the idols of the eye, namely pictures and statues, &c, but their ordinary conceptions of God con veyed by the language and Sound are equally gross and idolatrous. If you object to a male representation of God in gold or marble as your father and to a worship of the same, why do you call Him Four Father' and "Our Lord' and repeat other names which are ere idols of the ear? and what benefit would it bring you the Worship of these mere names? If you object to locate the picture of the eye in a temple, why do you build Him a temple in words and in your mind and say "Our LLaLLLLLLLS HaaaLYS LLL S a S LLL LLLLaLSES SL LaL heaven of your mind is as unreal a representation of God's abode as the temple of the earth. A prayer is a mere Word or Sound Worship, and all our Mantras fall within this category, God can only beland is therefore represented by In eans of all the hul Eman senses, and the mental conceptions simply follow from the sensory conceptions. Of all these, however, the eye and the ear standing foremost among the most intellectual of the five gateways of knowledge, the symbolic forms of these two senses are deservedly most popular". Here follows an extract from M. Barths' Religions of India: "sacrifice is only an act of preparation, it is the best of acts but it is an act and its fruits consequently perishable. Accordingly although whole sections OE these treatises (Upanishads) are taken up exclusively with speculations on the rites, what they teach Inay be summed up in the words of Mundaka Upanishad "Know the Atman only and away with everything else; it alone is the bridge to inmortality." The Weda itself and the whole circle of sacred science

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are quite as Sweepingly consigned to the Second place, The Wed is not the true Brahm, it is only its reflection. And the science of this i:n perfect Brahm, this Sabda Brahi L11 or Brahm in words, is on
CC L LLLLLLa aLa aLLK L L LLLLLLKYS LLLLa LSLLLLK LLaL L S LLLLL LLLaLLLL LLLL S S L Irie Brahm, the Para Brahi, for its subject."
 
 
 
 
 
 
 
 
 
 
 
 
 

WI.
“Sri Panchaksharam” and “Silvohambavana
One of the most important 'Sadanas' or means of liberation is what is usually Spoken of as "Sohambavana" or "Sivohambavana, meditation on the Lord within one's self, Gnana-Yogam. We often See it resorted to by the teacher in imparting wisdom (Gnanam) to his disciple. As is well-known, a disciple is always expected to look upon his Guru as the Lord Himself. Aranandi Devar for instance refers to his Guru in his Irupah Irupahtu as follows:
கன்துதலும் கண்டச் சறையும் காந்தருளி
மண்ணிடையில் மாக்கள் மவம் அகற்றும்-வெண்ணெய் கால்லுரர் மெய்கண்டான் என்று ஒருகால் மேவுவரால் வேறின்மை
கை கண்டார் உள்ளத்திற் சண். Concealing the upper eye and jet-black throat the Lord appeared at Tiru wennai Nallur to drive away the (darkness of) Malam fron (the hearts of) men. If one contemplates but once on the name of Meykandan he would in mediately realize the inseparate Lord within.
The disciple should not even so much as think of the Guru as an ordinary mortal. And a real Guru is expected to be not a makebelieve Guru but one who has really seen something of the Light and who has so mastered himself as to be able, for the time being at least, to identify himself with the Deity. This Sadana is not an easy thing to practise and is not intended for ordinary people. Only those who are very far advanced in spirituality can successfully practise it and, among others, it is prescribed to no less a personage than a JivanMuktan. These Jivan-Muktas are persons who hawe known the Truth but are still in their bodies owing to the remnants of past Karmam (Pirarap tam) not being eaten up, and this Sadana of Sivohanbavana is prescribed for them so that they may not be affected by Pasan until the time for complete liberation arrives for, owing to the long association of the soul with Anavan, there still lingers taataLLLL LLLLL LLLL LLL lLlLLKK LLtttLSCCKKK LLLLL S LLLaaLtttLS S S L L S SLLLLa LLLLLLLK LLL lingers in a pot in which asafetida (Guy is ruth) was kept and renoved.
Though this Sadana is difficult for us to practice at
our present stage, the principle underlying it may be
easily comprehended. It consists in thinking of ourselves as Godly
12

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by constantly repeating within ourselves "I am Sivam", "I am That'. When we suffer from a severe headache for example, by constantly thinking "Oh, I am all right, I am all right' we actually find that we really get rid of the pain little by little. When a patient is suffering with a severe malady, the physician and our elders would not allow talkative old ladies to speak of the disease as anything serious in the patient's hearing lest the patient be terrified and the malady increase in vigour. "The mind is its own place and in it. self can make a heaven of hell a hell of heaven", what noble words are these which the English poet puts into the mouth of Satant Every one knows the story of the man who illagined that he had swallowed a frog and would not get cured of his disease. So then the principle of Sivohambavana Ilay thus be in a way conceived.
We read in Siva Gnana Siddiyar:
கண்ட இவை அல்லேன் நான் என்று அகன்று காணுச் கழிபாமும் நான் அவ்வேன் எனக் கருதிர் கசிந்த சொண்டிளுெடும் உனத்து அவன் தான் கின்ற கலப்பாலே
சோகம் எனப் பாவிக்கத் தோன் துவன் வேறு இன்றி விண்டு அகலும் மலங்கள் எல்லாம் கருடதியானத்தால்
விடம் ஒழியும் அது போவி விமவதையும் அடையும் பண்டை மறைகளும் அது நான் ஆனேன என்று
பாவிக்கச் சொல்லுவது இப் பாவகத்தைக் கானே,
Dissociating himself from the seen world as being not himself and pondering over the fact that he is not tbe unseen Supreme Para Brahm, if the lowing and faithful devotee Lieditites on Hin losing himself in Him and identifying himself with Him in a but mility and pure love, the Lord who is ever present with him being in Adwaitha relation reveals Himself and removes the Malam and makes him pure; just as the snake-charmer contemplates on Garudan and renoves the poison of snake-bite. This Sa dana, it is which the Wedias teach in the words, 'Abhairn Brahm Asmi" (Ian Brahn), S.C.
The Divine Seer (Meykanda Devar) speaking about Adwaitham incidentally remarks on this point, saying:
அாக்கொடு சேர்த்தி அணேத்த இக்கல் போல் உருக்கி உடங்கு இயைச்து கின்று-பிரிப்பின்றித் தானே உலகாம தமியேன் டினம் புகுதல் யானே உலகு என்பன் இன்று.
Like gold-dust mixed with melted wax, God mixes up 34 Avit souls and is inseparate from them though different
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

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in substance. When Ee enters within me in my freed state I (identify myself with Him and) say I am the world.
Lu D SLLLHH HH C LLLL LLLLLLaL LHHHHHHHHLLLK H aa aaHH LLaLLa S SSK follows, அரக்கை உருச்கி அசளுேடு சேர்க் தி அனேக் கற்பொடி நீள்வரக் ேெகுடு ஒன்ருய் ஒருங்கு இயைந்து சீக்கமின்றி நின்ருற் போல, முதல்வன் உயிர்களின் ஒருங்கு கடி கின்று சீக்கமின்றி உடனுகலால், தானே யாம், உலகேயாம் தானே உலகேயாம் அற்றேல் வாமதேவ முனிவன் முதலியோர் யானே உவ கெல்லாம் ஆபினேன் எனக் கடறு தானும், சர்வஞ்ஞானுேக்கரத்தில் யானே எவ்வா மாய் அவ்வனுமாய் உடலுமாய் கின்றேன் என்று உயிர்கள் மேல் வைத்து ஒதுதலா ஓம், உயிர்களும் இவ்விலக்கணத்தின் ஆவான் செல்லும் போதும் எனின் அம்முதல் வன் பாசிக்கட்டத்தில் ரீந்தித் தீரியாய் கின்ற got ###.g. # சோகம்பாவனேயாற் புகுந் தி வேற்றுமை இன்றித் தோன்றவால் யானே உலசெல்லாம் என்பேன் ஆபினேன் இம் முர்திகர்வுத்து, ஆகவின், அதுபற்றி உயிர்களும் அவ்வருவான் சேறல் இன் ர என்க. இல் வெர்ர்தமை பற்றி அன்றே அருச்சன்ற்குக் ைேத நூல் செவி அறிவுறுத்த சண்ணன் யாரே உலசெல்லாம் ஆபினேன் என்றதும், முதல்வன் தி விச்சுவரூபச்சைச் சான் காட்டியது உம் வினேய வற்றைக் கைவிட்டு என்னேயே வழிபடுக என்றாடம் அதனே துதியாகக் கொண்ட త్రి గ్రా##ణాపాr அவன் கூறிய ஈருந்து நோக்கிச் சாங்காறும் சிவபூசை செய்தது உம் கண்ணன் மேல் இட்டபோ துகள் முதல்வன் திருஆடிமேற் கண்டது:ம் என்க. கண்ணன் உமன்னிய முனிபால் சின் நீச்சை மற்றுத் சன்னேயும் தலவனேயும் உணர்ந்தோன் ஆகவின் சிவோம் பாவனேயைத் தடைப்பட்டேசன் ஆதல் அறிக What an SYL La LLLCKS LLL LK S a LLLLa TaS LLaLLLLSSLS LSL LLLLLL S LLLaC LLLLLL S S LC LCLLK L aCS S S CLCa CCCS LLLLLCLLL LOLLL LLLLLLL S LLaL LLLL LLLL LL S L KK LLHa LLLLLL LLLLL S LLL LL K L L LLLLa LLLLLLS LLLH CLLaL LLH a L a HHLLLLL L LLLS LL L LLLLC CLL LLLLC LCC LLLLLLL C LL LL LLLLKKLSS S L H0LC LLLLLL aLLaaCLLL L CKC aL ?y Guru5נו w Lilaנwadayshiנח
The alusion of Arjunan performing Siva-puja unto Krishnan LLLLLL L LLLSS C C LLLL C LLaL a LaLL LL L CL aLLL LLa LLLLLL LL LLLLLS tLLLL 0 LLKHCL K La CCLK LLL aLa KCCTS HH CC LLaLLLLLLLaa LLC LL LLL LLLaLLL LaLCC L L LL LL LL a LLLLL L SS LLLLLLaaaaLaaaaCC La LLLLLL LLL S CCLaa LLC L aaL S LLLL L aLS C CHCa L strata genn by Jaya tirata in the brother-in-law of Duriyodanan, Arjunan tt L LCL LLLLLL HH LL L KKK L L L S LLLLLLa L aLCaG SLLLLLLS tiratan before sunset the following day, Sri Krishnan at the earnest entreaty of Yu this tiran the righteous, went up that night LLLa LLa TTC S CCC C aaa LLL a L HCaLHHLaa LSLLaLK LLL Kaa SS LLLLLSSS SS a S S C C L S LSHH LLLK aaaaaa LLLLLS aaGGL KKK aaLLLSS S L L LLLLLLTL LLLLLL aT Ca HHa LLLLLL LS to ring him to his senses asked bin to eat something. This Arjunan Would not do as he had not yet performed Siva-puja as was his Wont, and he could not do it now in the middle of the forgst as he had not his Siwalingam with him. So he told his contrade

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(பாவை பங்கன் மேற்புரிந்திலன் இன்னமும் பூசை என்றனன்) and Sikris nan, who was an adept in Yoga-Sadana, finding that his friend could not proceed any further in that state of exhaustion, had LaaLaL SLS S L0aLLaL HLLttt LCLLL C a aaLa LSaaLLa LaL La L HLL S Oa LLCCCCCLLLLLHH Laa LLLL aLTT CCLCLL LCKSLaLL LL L LLLL S saying that he would prove that he was one with Siva on reaching Kailasan, Arjunan bathed in an adjoining LLLLLL S LLLL S S LLLL S LLLLLLa S LLLa SaLLLLL C L0 SS a S LLLa S LLLLLLLLS S LLLLLL shipped at the feet of his master chanting the mantras of the sivagama (மாயன் மேல் மனம் ஒன்றியே சிவாசம உாையிற் சாத்திஞன்) Then he tasted of the dainties presented by his friend and the two great souls were said to have gone their way, And when they saw the LLLLLLSLS S LL LLLLLtC L HS a Laa aLLaL LLLLLL CC LLCL aC L CCLLL LL aaa Feet of Siva, exactly as Arjunan had placed them at the feet of his GLIITILI
From the list sentence of the long extract given above from LLtLtL LLLLLLtt LaaaaLLLLLS aaHaaHaaaLLLaLCLCS S L LCLC LMCCCCC S LLLLLLaaH LLLS learn that Siwohan bawa na is possible only to those who have received Siva. Diksha, i.e., who have got initiated into the Truth at the hands of a competent Guru and know both themselves and the Lord. The story of Sri Krishnan receiving Siva-lDiksha is told i D Kurma Pura LLLa LLLLLLLLYT t L LLLKLLLLHH LLLLLLa K KLLLL S LLLLLLaKS LLL LS LLLL that in a former birth, finding one day that there was one flower short and that he was in the predicament of breaking his vow to worship the Lord with a thousand flowers daily picked out one of his lotus flower-resembling eyes and performed Puja with it, Well this Rrishnan it appears had failed to get himself initiated in due course, but had established a Sivalingan and was performing Puja daily. One day the disciples of the great Rishi Upamaniya Munive LLLLLS SLLLL LL LLLLLLLT LL LLtttLLLLLLL LLLLLL aaLLLLSS S LLLL KLLLLLaL LLLLaLLaL S LLL the place where the flowers used by Krish Dan Were deposited. These were fetched and with them the Rishi performed his Puja, Now this LLLLLL LLLLL S LL S LLLLLLLCK S LLLLLLaaS S aS S S CLCLCC S CCCLLTTL L S S S LLLLLL from distant parts of his realm and using then in his worship and the Rishi then getting these flowers fetched and using thern a new in his devotions. After a time, having noticed what was going on, Krishna's servants went and told their master, Krishnan felt his vanity wounded and went to the Rish to demand an explanation for the insult, for it is a Shastric rule that lowers once used in worship could not be used again. But once he got into the sacred presence of the Rishi, his vanity fled The Rishi calmly told him how his puja was no Puja, he not having received Siva-Diksha from a competent Guru and his flowers could not therefore be considered as having been once used, Krishnan is then said to have begged for and obtained initiation into the Trut
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

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from Upamaniyu Muniver. Sri Krishnan then began Siva-puja a new and, later on, became the Guru and Master of his cousin and companion Arjunan. This story is briefly told in a slightly modified form in the Wayu-Sainhita. It is also found in Anusasanika Parwam of the Mahabarata. And Sekklar Nayanar refers to UpaLLLCTCCC LLC TTaCCLL aL SSLCCCLSCCCHH L 0 TTTLOTS STT eT TTT இறையாகிய, மாதவன் முடிமேல் அடிவைத்தவன், he Who placed his feet an the head of Madhavan, the Yathava chief of Duwarakai.
The Man tiram imparted by the Guru to the disciple at the time of Siva Dikshai or initiation into the Truth is Sri Panchaksha ram (literally the Five Sacred Letters), the central Mantiram of the Vedas. What these letters are and how to contemplate on them have to be learnt from the Guru in the prescribed manner. We may however state for the benefit of our readers, to enable them to form a rough idea as to their import, that they represent (1) God, (2) Sakti (or God's Grace), (3) soul (4) Tirotayi (or God's concealing power which helps the Malas to act) and (5) Malam, .....gŞFair agus gara எளில் ஆர்திரோதம் மலம், ஆசில் எழுத்து அஞ்சின் அடைவாம், thus we read L aHLLLL LLLLHHTS CL a Laa L LSLLLL TTTTTS LTT TTTTT TT TT TT L TTS TTTT T T T T OO TTTT S SLLGHLH LLL LLLL Laa LLLL LLCLLL LL the centre with Malam and Tirotayi which cause births on one side La aLLCHH C aa SaLLL LLa uLCLa LaaaaLHHLLLLa HH aaa LLLLLLaLaSS aaCLLS fast contemplation on the Sri Panchaksha ran would result in the shedding of the ens naring Malatu and Tirot ay in due course. The five letters then become three and the Soul is gradually led by Sakti into Siwan. The Mahavakiyas "Tat Twam Asi", &c. are identical in meaning with the Sri Panchaksha rain reduced to three letters. Tat stands for God "Twam" is the Soul and "asi" is the connecting link or Sakti. Con templation on the Sri Panchaksharam is thus found to be identical with the practice of Sivohambava described earlier in
this article,
Further elaboration of the Subject is impossible before initia
tion under the guidance of a competent Guru, but We may add a
LL LLLL LL LLLLLLLK LLL L LaLLLLS LLLLL LaK S LCLLLLLLaLLLL S LLLLLLaLLLL LLLLL S S LaaLa S S LLL
silence scoffers who are in the ascendant nowadays, Before at
tempting this we may repeat as a prelude that the Sri Panchaksha
ran forms the central Mantira III of the Vedas, being found just in
the centre of the Yajur Weda:
மும்மறையுள் ஈடுமறையில் முனிவில் எழு காண்டத்தில் செம்மை தரும் ஈடுர்காண்டம் சேர்ந்த எழு சங்கிதையில்
தம்ம ஈடுச்சிங்கிதையில் ஆதி இறு ஒழித்து ஈடுப் பொம்மல் உற அமர் மனுவின் பொருள் ஆவ்சன் எவன் மைக்க

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Who, ohl son is He that is indicated in the Mantiram nicely seated in the centro of the central Samhita out of the seven Sa Enbitas of the central Kandam out of the seven Kandals of the central Wedan of the three Wedas.
These five letters are generally described as synonymous with the "Wiyasti Pranavam" (or manifested Pravanam), the mystic syllable Omkaram which is always uttered before and after every Mantir am being known as the "Samasti Pranavam” (or un manifested Pranavaln). This Onkaram is of the form of 'Natham' (literally sound), the prime or first product evolved in the process of creation or (we should rather say) evolution. This mystic syllable is generally Xpanded into the letters A, U, M, Winthu (their form) and Natham (their sound) and these represent respectively (1) the soul, (2) Tirotayi, (3) Malam, (4) Sakti and (5) Sivam. San Fä, 23 JA AF TT TTTT L TTS TSTTTTT TTTTTLTTTS LL LL LLL LLLLL S LL S S LLLLLLaL LLLLLaa Payan, The mystic Omkaram thus analysed is known as the Wiyasti Pranavam" and it will be seen that its significance as thus analysed is identical with the import of the Sri Panchaksharam, only the order of the Jetters is slightly different, 'Sivam" standing a the toD, ‘soul' in the middle and "Malam” at the end in the Sri Panchakshiram. It seems unnecessary to tax the minds of our readers by dilating here at greater length on the functions of these letters in relation to the Antakaranas (mind &c.), their presiding Deities, &c.
Professor Max Muller the famous oriental Scholar who has done more than any other single European scholar to popularise the teachings of the Wed as and Vedantas in th West by his voluminous publications (-though it is most ly the Ekanmawada phase of then-) speaks very highly
then that some of our English-educated young men who depend on English translations and other writings of these scholars for their knowledge of Vedic Hinduism are so sceptic as they are and scoff at logo hauras. These oriental scholars with all their learning of and admiration for, these Sanscrit works are still in their beart of hearts the adherents of an alien religion with preconceived ideas and, if we bear in mind that peculiar characteristic of the soul which we dealt with in a previous article (us as a 5 or Fir fia sir, a stratic tasi) which makes it difficult for it to get away from it prepassessions, we can easily understand their inability to appreciate
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

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the secret behind these Mantras, We have ample evidence of the efficacy of certain Mantras in curing physical and mental ills of some varieties and we should not reject the efficacy of this Prince LL LLLLLLL LLLLHHLHHH LLL S LLLLLLLHHLHaLLLHH LLLLLL LLLLL S LLLLLLLLLLLCHTH LLLHH LLLLL hearsay evidence of foreigners. We should rather prefer to trust to the evidence of our own Saints and teachers who saw something of the real Truth than to the opinions of these aliens till we ourselves become capable of understanding thern both by learning and by actual practice after due initiation into the Truth (Siva-Dikshai)
Our Tamil Tiru-Murais (sacred books) simply teem with praises of this Mantiram. We would just give one or two quotations only апd proceed:
காதலாகிக் கசிந்து கண்ணீர் மல்கி ஒதுவார் சமை எல் செறிக்கு உய்ப்பதும்
வேசம் நான்கினும் மெய்ப்பொருள் ஆவரும்
சாதன் ராம ாமச்சிவாயவே (De waran)
With melted hearts and eyes in tears Who ut ters it it leads to baaw'n The Truth proclaimed in all four Wed's That's NaMaSiWa Ya Lord's name.
அஞ்செழுத்தால் ஐக்தி பூதம் படைத்தனன் அஞ்செழுத்தாற் பல யேர்னி படைத்தனன் அஞ்செழுத்தால் இவ் அசல் இடம் தாங்கினன் அஞ்செழுத்தால்ே அமர்ந்து கின்முனே (Tirumantiram)
With the Five Letters did. He create the Pancha Bhutas, With the Five Letters did. He create the diff'rent Yonies, With the Five Letters did. He support the wide world, With the Five Letters did the Lord stand firl.
அஞ்செழுத்தே ஆகமமும் அண்ணல் அருமறையும் அஞ்செழுத்தே ஆதி புராணம் அனேத்தும்- அஞ்செழுத்தே ஆனக்த சாண்டவமும் அப்பாலேக்கு அப்பாலாம் மோனர்த மாமுத்தியும். (Unimali Wilakka D10)
The Five Letters form th". Agam as and Wedas rare, The Five Letters form the Puranas all of yore,
The Five Letters for En Siva's Dance of Ecstacy And th' far far off unceasing calm called Mukti Free.
These quotations are made by way of example. The whole of Our Saiwa literature in Tamil, Dewa ram, Tiruwach aga Emir Tiru-Isa ip

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pa, &c., simply resounds with praises of the Sri Panchaksharam, not to speak of the literature in the Sanscrit to which Max Muller him self has borne testimony. The great Manicka Wachagar commences his Tiruvachagan with this Man tiram: Fulfair u surgis...... (Blessed be the Namasivaya), Meykandan says in the 9th Sutram of Siva LLLLLaL LLLLLaaaaaS STT TTTT TT TTTTTTATSAAA LLLL LLLLCCaLLL LLa LLLLLLL injunction thப5: இனி இவ்விடத்து குதி பஞ்சாக்கரத்தை விதிப்படி உச்சரிக்ள் Grapy contemplate on the Sri Panchaksharam in the prescribed manner). And in Siddhiyar we read.பின்னும், ஒசைதரும் அஞ்செழு ச்தை விதிப்படி உச்சரிக்க உள்ளத்தே புகுந்து அளிப்பன் கவனம் எலாம் ஒட (IP again you contemplate on the Five Luetters as laid down, the Lord will enter your heart and drive away all your impurities)
Here we may observe incidentally that Christians conclude their morning and evening prayers with the word 'Amen." Being LCLLLLL S S LLaaLLaLL LLL LSLLaGH LLLL LL LKYYY LLL LLLLLLLL LLLLLLLaaLJS LLLLL LL LLL LLLLLLSS to say what the original real significance of this word was, but it seeins to bear a strange resemblance to our own Wedic "Allm' with which all Mantras begin and end. Another point worth notice here is that when speaking of creation the Genesis, the first book of the Old Testament of the Christian Bible, states that in the beginnin there was word. And this word "world" would appear to be na other than our "Wach' (artis) and Wach'in its initial or extremely subtle state (assig in a fig) is 'Natham' (a rath) the prime product of creation as enunciated in Saiva Siddhantam, And Natham is identical With the "Sanasti Prana wall" as we have already seen A truth as Swami Vivekananda used to say is one and Truth is God. The Vedas are eternal because all truth is eternal and the Wedals represent Truth. In Siddhiyar we read: Bostoica gilde gasi நூல் அனேத்தும் உரைக்கையிஞல் அளப்பரிசாம் அப்பொருளே அசன் அருளால் அணுக்கள், சருவாகள் பின் தனித் தனியே தாம் அறிச்சு அனவில்.(The Vedas and Aganas are the prime books as they teach the whole Truth, and individuals morse out truths from this immeasurable treasure-house according to their lights......) Yet another point that we wish to note is that Jesus Christ (or Krist, as the word is pronounced) said that he and his Father were one just in the same way that Sri Krishna or (shall we spell the word) Christina said that he was all the world and shewed the Visvarupam (or all-embracing form) of the Lord to his disciple. What do all these and other sillarities suggest? Christ must have been a great Yogi like Krishna who was able to practise Sohanbavana and identify himself with God and his religion was a form of Vedantam, only it was garbed in a different set of clothes in accordance with its environments. The Bible was originally written in Hebrew in Western Asia where Christ was born and in reading about his nativity, we are told that Solae wise men came there from the
E.
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

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East, &c, a faint indication perhaps as to the source of his teachings. LLLLLLLHH LLLLLLLCSKKaLa SLLL LLLLLa S H LLLLL LLLaLLLLSS La LLLaLLLLL D LaaLL LLCCLLLLK and was translated into Greek and from Greek it was translated into English and other languages What changes or interpretations not intended by its original authors it underwent in the course of these translations and retranslations we cannot say. We are only too aware of the havoc which interpretors and translators with preconceived ideas have played with our Wed as and Wedantas. The translators and retranslators of the Bible too were mortals, and it LLL HCLS S LLLL LL S LLLLS LLLLS SY LLLHaaa SLLLLLLLS u LLa Laa S LLLa best of intentions in the world are affected by their environments and cannot easily shake off preconceived ideas either inherited froll their ancestors or acquired. That is the intrinsic nature of the soul (ay a sya sa a) as we said before,
The anguish felt and given expression to by Christ, the son of God (மன்னவன் தன் மகன் வேடரிடத்தே தங்கி வளர்ந்தவன்.போல் in the words of Siddhiyar,) when he was betrayed, reminds us of the anguish of Manicka Wachagar when he too found it necessary 10 Cry ou 1
தொல்கியோர் இருவர் தேடும் சோதியே யாது செய்வேன்,
தில்லேயேசர் பாவ கின்ற தெய்வமே யாது செய்வேன்,
இல்லேபோ கருணே நின்பால் இன்று எனே அடிமைக் கொண்டாய், அல்லேயோ, தமியேன் இன்னல் அமிதியோ அறிந்திடாயோ,
What shall I do, Oh Light, in vain sought by the
two of old 2 What shall I do, Nadiraja, worshipped by Chidambara folk? Has She of Grace deserted Thee today, my Gracious Lord? Is it a sporting mockery that Thou didst en lave me? Dost Thou know this or not this deep anguish of helpless me?
and when Jesus melts in love and appeals to his Father we are also reminded of the words of the same great Saint: stian in it syllur ஒப்பிலா மணியே அன்பினில் விளேர்த ஆரமுதே. (OEl Mother, Oh! Father, Oh! peerless Gen, Ob! Aubrosia born of Lovel...)
The more we ponder over these thern is the more we are inclined to think that it was pure Adwaitha bliss that Christ like Krishna had Elimpses of It was neither Ke wala -adwaith am Armanism) nor Dwaitham (dualism) that they faught, but it was pure adwaitham (nondualism), the an anniyam of Siddiyar (as iful i or non-foreignness). It was neither absolute oneness nor absolute twoness, but Oneness in Wo Dess or unity in variety or inseparateness as expounded by out Lord Adwaitha Meykandan (Aires as Guilfoylstii, he who saw the
l

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truth of Adwaith am ) in this Tamil redaction of the Siwa Gina na BՃd HE Hi
We have digressed a bit. But the digression was inevitable. All what we intended to say is that even the lost learned oriental scholars who speak disparagingly of our Sacred Onkaram are so ignorant that they do not realize that this mystic syllable of the Wed as is not so foreign to their own 'Armen uttered by then at prayer every morning and evening or at least once a week on Sundays when they go to church. -It is a long long time since we heard aHCLLLa LLLLLL LHCLLLaLLCaaL LL LLLLLL aL S LLaSK aaa LaL00K SLLLSS LLLSLS LLL LLaaLLLLSSS CSLLS others or the Bible, We have no copies of them by our side as we pen these words. We hawe quoted from memory. And we should apologize to our readers if we have quoted wrong.
It seems unnecessary to labour the point further, but we would just quote one stanza frorn Kanda Pura na. In and conclude:
தாமறைக் கெலாம் ஆகியும் அர்தரும் சொல்லும் ஒம் எனப்படும் ஒரெழுத்து உண்மையை உணரான் மாமனாப்பெரும் கடவுளும் மயங்கிஞன் என்ருல் நாம் இனிச்சில அறிந்தனம் என்பது இதையே,
If the great Brahma himself who dwells on the lotus got confused being unable Lo fathou Lhe secret of the incomparable syllable "aum' which is uttered at the beginning and at the end of all the Vedas, it is indeed a (huge) joke to pretend that we too know something (of it).
We refrain from dilating on the connected Puranic story here lest we should be accused again of writing a long winding article. Suffice it to say and state the In oral that it would indeed be a wonder of wonders if Max Muller and others of his ilk understood or appreciated the Pranava symbol at its true worth or stated that it was anythiug else than chaff, empty busk devoid of any grain of truth within it. Where Brahma (the Creative Agent) himself got confused, we cannot expect lesser mortals to understand.
From what we have said in this article, sole idea as to what the contemplation of Sri Panchukshiram or Siwohalimbawa na is can be formed. It is one of the means of attaining liberation and though it is never too early to make a start with it in true earnest successful practice is only possible to the nore advanced student. The great mistake which Kavala-adwaithies commit consists in this When they see such words as "Tattwanasi", "Ahambrahmasmi', &c. they at once jump into the conclusion that it is the absolute truth
 
 
 
 
 
 
 
 
 

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that is therein taught and nothing else. They fail to realise that the same words or sets of words do not always convey exactly the LLLLLL LLLLLLLLS LLLLL LL LLLLLS LLL LLa aaLLLLLCLLLLLLL LLLLaL aLLLLLLLaLL LLLLHHLLS ing to the context. Otherwise there is always the possibility of our seeing red everywhere and finding contradictions in the Sruties LLLLLC SSS S 0K S S C S HLatLLLLLLL L S LL SLLLL S SLaaLLLLLL S S S LL S C LHHLLLLLLLLaLLS We have always to be on the alert and guard against mistaking what is taught as a Sadana as constituting an item of proof. If in actuality thou are That, what is this teaching intended for? Who is it that teaches it? And to whom does the teacher teach it? In short, what is the purpose which the Vedas (and all the Shastras) serve? As we had occasion to say in a previous article, these are awkward questions to answer. But the di filicuity warnishes the Tornet you take thern in their proper light. C. F. the contemplation of the Pancha Koshias (Anna maya Kosha, PranaaCLCL LLtCLCaS LL TT LL L LLtCt LLC LCLaaS LaaaaLLTL CCC LLLLLLaS LCLaL GHtaLKS LL1 aya Kosh F1 ) taught in the Taittiri ya Up Inishad. No Stucient of the Upanishads, not even our monistic friends, would assert thlt the Upanishild really teaches that the Soul is the body itself or that it is the breath or the mind, &c. These are all meant as Sadana, HHHLLLLLLL L L L L L S LLLLS C LLLLLL aa LLLa LaL LLLLLLKS LLLLa L a L SLL Con templation on the Sri Pan Chlukish L Tian or Siwahan bawa na taught if the Maha wa kiyas. "These Mahawa kiyas are meant for Sada na Sada na only and nothing else.

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WIII. The Siddhanta Shastras and Other Sacred Books
The Saiva Siddhantam, as we have seen, is based on the Saiva Again as as well as the Vedas. There is a large number of works subsidiary to these in the Sanscrit, The Wedas are four in number and include, of course, the Upanishads which are also known as Wedi fantas, Then there are the Pura nais, whicase number is given als 18; the Ithikasas, of which there are three; and the Suiritis, of which 18 are mentioned; besides a large nu timber of other treatises on religion, philosophy, ethics, &c. The Sivagamas are numbered 28 and there are 207 Upagan as subsidiary to them. Many of these works are considered to be lost; at least for all intents and purposes at the present day they may be so considered, being not available. A good many of thern, provided they are not noth-eaten or destroyed by white ants, may be fond hidden an ongst the hoardings of the more longstanding of our priesthood. A very large number of them may be found in the famous Athinams (or Mutts) at Tiruvavadulturai, Tarumapura II and other places. A few have appeared in print with Tallil renderings Amongst these are Mrigendra Agamam and Poushkara Agamam, both Upaganas, and both most useful books which would amply repay perusia 1. On the lat ter of these, an excellent conmentary is said to have been composed by Umapathiyar, but the one published is with a Tamil sum Linary of a collmentary by Gnanapragasar of Jaffna, The Kamigan, one of the principal Agamas, Wya S also being published Sotlin e ti ne back in parts,
In the Tamil, corresponding to the Wedas, are the De waran and Tiruvachagam, also called the Tamil Vedas, which are the Sacred utterances of the four great Masters of Religion Tiru Gnana Sampanthar, Appar, Sunda rar and Manicka Wachagar. In to the lives and works of these great Masters, we cannot enter here, as they by themSelves would form sufficient material for a series of articles like this, Sufice it to say here, such is the fervour and inspiration they instill in our hearts when sung that even persons of other schools and creeds view them with respect and reverence. But it is to the Saiva Siddhanti that they specially appeal. So great is his veneration for then that even if he were to question the Word of the Lord he will not dare to find fault with the words of these great Masters of Religion. A large number of Devara Lns is now lost. The original number of Pathigans is said to have been 102,000. Of these, what remain to us now are only 797.
With the Dewa ram and Tiruwach agam should be mentioned the
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

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other sacred books contained in the twelve Saiva-Tiru-Murais (in Fasi footer rair) or canonised Sacred Books of the Saivas. The Devarams constitute the first seven of these books. The Tiruvachagan and Tiru-Kovaiyar of Manikka Wachagar form the eighth book. The Tiru. Isaippa and Tiru-Pallandu of nine different Saints Tir El-Malikai-Dewar and others) constitute the ninth book. The tenth book is the Tiru-Man tiram, the 3,000 stanzas of which Tirumoolar is said to have given cut to the world in 3,000 years as a result of actual realization, being engaged in deep meditation and Yogam and uttering one stanza every time he woke up from his Samadhi which (waking-up) he did once in a year. The elewenth book consists of the Tirul-Mukap-Pasuram of TiruAlavai-Udayar and poems by Karaikkal Ammaiyar, Aivadigal Ka duva rkone, Seraman Perumal, Nakkirar, Kalladar, Kapilar, Paran ar Ilam-Peruman-Adigal, Athira-Adigal Patti nattu- A digal and Nampi-Andar Nampi, the last mentioned of whom it was that compiled these eleven books in their present order. The Periya Purana in of Seklar, was afterwards added to make up the twelfth book, and it is very useful to the student of Siddhanta philosophy as furnishing him with clear illum strations of the various truths he comes across in the persons of the great devotees and Saints whose lives it depicts in clear and beautiful language. These poems are all very fascinating and are calculated to inspire feelings of love and veneration in the heart of the loving devotee, besides presenting pearls of Truth to the enquiring student.
Corresponding to the Saiva Agamas are the fourteen Siddhanta Shastras, Of these the Siva Gnana Bodham is the most important. It consists of twelve Sutras, and the original is in the Sanscrit, lt is to be found in the Pasa Wiimosa na Padalam of the RH u rava Agamam. This the Divine Seer, Meykanda Devar of Tiru-WennaiNallur, gave to the Tamil world with his own commentary dividing every Sutram into separate theses or propositions (Atikaranas) and adding illustrations in verses of Wenba metre. On this work of the Divine Seer, the famous Siva Gnana Muniver of Tiruvavaduturai Athina in wrote two cornmentaries, one of which is short and the other, known as the Dravida Maha Bhashiyam, is a voluminous and most valuable work and was till recently kept unpublished in the Athinam. Next in importance and authority to the Siva Gnana Bodham is the Siva Gnana Siddhi, composed by Arulmandi Devar of Tirutturaiyur, the fore most of the disciples of the great Meykanda Devar. This work which we have taken up for study we shall dilute on at some length shortly, Arul nandi Dewar also composed another treatise called Irupah-Irupaհtա, which consists of 20 verses in two different metres and in which the Author addresses certain very abstruse questions on our philosophy

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and religion to his master in such a style that the answers are quite apparent. Manavasakam. Kada nthar of Tiruvathikai, a ca-disciple. of Arulnandi Devar, Composed. Un maiwi lakkan, in which the warious tat was are very vividly explained. A rulinandi Devar had a disciple by the name of Matai Gna na Sampanthar of Tirukkadantai whose disciple Una pathi Dewar of Kotta van Kini di became the author, amongst much else, of the eight works Sivaprakasam, Tiruvarudpayao, Winawenba Pottipahrodai, Kodikkawi, Nencbuwiduthool bu, Un mineri Vilakkal and Sankatpa Nira kara man the first metioned of which (Sivaprakasam) is the most important. This trea. tise follows practically the same plan of work AS its predecessors, the Siwa Giniana Bodham and Silva Gnana Siddhi, and may very well be put down as a supplenent to the study of those two works. The two remaining works Tiru. Unthiyar and Tiru-Kalit tu-Padiyar stand rather apart, They are both a Interior in date to the Tamil Siwa Gina na Bodham. TiruUnthiyar is by Uyya wantha Dewar of Tiruwiyalur who is said to have Corne from the north. The author of Tiru-Kalittu Padiyar is Uwya= va Intha De var of Tiru Kada w ur, the disciple of the author of the preceding work (or, the disciple of Aludaya Devar who was the disciple of the author of Tiru-Unthiyar, as some say). The relation of TiruKalit tu-Padiyar to Tiru-Up thiyar is similar to that of Siddibiyar to Siwa GDiana Bodham.
- These fourteen Siddhanta Shastras together with the twelve Saiva-Tiru-Murais AboveIIIentioned form the bed-rock of Saiva Siddhantain in the Tamil language, and they are based on the Vedas and the Agamas which are in Sanscrit. This is the orthodox view accepted by all without question till about half a century agr, when a new socio-political upheaval known as the non-brahmin movement made its appearance in South India. This as we hinted in a previous article Was the natural outcome of the over bearing a titude of the majority of the brahmins towards the bulk of the Tamil population of South India. Almost contemporaneously with this nonbrahmin movement or shortly afterwards there started a parallel religio-literary movement (headed by an esteemed Tamil scholar who was formerly a Mission school teacher) which we have preferred to call Thanithamil Wadam. This latter movement was no doubt prompted primarily by hatred of the brahmins and love for the Tamil language, but it was also fanned on by Missionary and other anti-Hindu influences, Without wasting time by dilating further on the genesis of these novelinents we may straightaway mention that this ne W. School of thought repudiated all Sanscritic authority:
The Siva Gnana Bodhan it is contended by these Thanithamil
 
 
 
 
 
 
 
 
 
 
 

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Wadios is an original Tamil work originally written by Meykanda Devar Soule 700 years ago and the brahmins finding it to be of very great intrinsic Inerit and too good to be ignored are said to have translated it into Sanscrit and interpolated it in to the Agamas and started a story to the effect that Meykanda Devar translated the Sutras from the Sanskrit, If it is pointed out that Meykanda Dewar not only translated the twelve Sutras of Siva Gnana Bodhan but also wrote his own commentary the reon dividing each Sutram into El number of arguinents we are told that it is not quite unusual for the author of a book to write his own continentary. If it is said LLLLLL LLLL aTHH 0LSLLLLL LaLaaL HLHKK aa aaLLLSS LL SLLLaLKS S LLL LLLLLL DHaL initiated Manika Wachagar into the Truth over a thousand years before the title of Meykanda Devar, the reply is that the story is a Luyth invented by the author of Tiru-Wathavur-Adiga Puranam. If it is further pointed out that Arulman di Dewa, r, the contemporary and disciple of Meykanda Devar and author of Siwa Gnana Siddhi LC0L LLLLLLCL HaL S HLLLCaaH LLL S LLaL S LLLLKSLLLLLLKLLLaaLLL (கிருக் கைலாச பரம்பரை) giving the Origin of Sira Gnana Bodham in the following verse of Siddhiyar:
போதம் மிகுச்சோர் தொகுத்த பேதைமைக்கே
பொருந்திஞேர் இங்ர்க்கின்றிக் கதிப்பாற் செல்வ எது செறி எனும் அவர்கட்கு சிறிய முன்னுள்
இறைவன் அருள் சக்தி தினக்கு இயம்ப நீர்தி கோதில் சுருட் சனக்குமசாற்குக் கூறக்
குவலயத்தில் அவ்வழி எம்குருநாதன் கொண்டு நீது அகில எமக்கு அளித்த ஞான நூஃவத்
தேர்ந்து உரைப்பன் சிவஞான சித்தி என்றே
This book, is not intended for those spiritually advanced souls who require no book-knowledge, neither is it for the ignorant and indolent who would not learn, it is intended for those enquiring Diddle-class students who are anxious to know the Truth and find the pathway to Heaven,-this treatise wbich I call Siya Gna na Siddhi and write after understanding that Book of Wisdom, Siva Gnana Bodham) which was taught to me by my Guru Swaiti (Meykanda Dewar), who got it in due course fron previous successive Teachers beginning from the ancient Lord, His disciple Tiru Nandi Devar, his disciple Sanatkսtnar, &Ր.:
our friends have the effrontery to assert that Arul nandi Devar being a brahn in of high birth and Meykanda Dewar a Wellala, the brahain was jealous of the Wellala teacher and was animated by the anti-vellala spirit in inventing the "Paramparai' story in order to pull down the "Sudra." Meykanda Dewar from his high

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pedestal of being the original author of such an intrinsically valuable treatise as the Siva Gnana Bodham, Can blasphemy g any further? What is there derogatory to Meykanda Dewar in th above quoted verse? Is it really possible that a saint of the type of Arul nan di De var who could not even dream of addressing his Guru as anything else than Siva Peruman Himself who came down in human garb to enlighten him (Arulmandi) concealin LL LHHCLLLL LLLLCL Laa LLaSLLLLL LaLLLLLL SS TTT TTT TTT TTTT T T TTT TT a Elfi is it possible for such a saint, who had outgrown and transcended all caste rules and become the slave of his Master to be animated by caste prejudice? This libel on the fair nam of Arul nan di De var we Emay observe by the way would have the effect of antedating the non-brabu in movement by some six or seven hundred years,
A camp-follower of this Thanithamil school which questions the authenticity of the "Paramparai' assertion argues that the story of Tiru Nandi Dewar instructing Sana tku mara Muniwar and dispelling his doubts cannot be true as Sanatkumarar was one of the four Vedic Rishis to whom the Lord Himself imparted Gnanam as Thakshinamoort hy and ` hence it is self-evident that the story of Nandi Devar being the Guru of Sanatkumarar is a pure invention of Arunandi Devar not found in any of the Shastras before his time." This Camp-follower forgets or has not read Kanda Pura nam where Kachchiapper who lived more than 400 years before Arulnandi Dewar clearly states that Tiru Nandi Devar taught the Purana S to Sa, na, tkuLına ra, r, TEhese area his Words:
சாதிஞர் அதன் பெறு நந்தி தந்திடச் கோதிலாது உணர் சீனந்குமரன் கூறிட வாதாாயன முனி வகுப்ப ஒர்ந்து உணர் குதின் ஒதியது மூவாறு சொல்கதை,
This one piece of evidence is quite sufficient to give the lie to this most atrocious charge brought against the author of Siddhiyar. Then can it be that the author of Kanda Puranam started the story? What cbject could Kachchiappar have to invent such a story? Surely he had no "Sudran' as his Guru to be dethroned The fact is that Arulnandi Devar and Uma pati Devar and before then Kachchiapper and long before them all Tirumular merely gawe expression to what they knew to be a fact.
Similarly these Thani-Thamil-Wadies or Neo-Saivites assert that the four Wedas which are frequently a mentioned in the Dewa rami and other Tamil works are not the Wed as that are known to exist in Sanscrit but I four other Wedas which once existed in the Tamil
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

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language and which were lost with a host of other ancient Tamil literature when the greater part of the old Tamil country to the south of the Cumari river (now Cape Connorin) was swallowed up by the sea eons ago. We have no desire to discuss this in atter here but would confine ourselves to the statement that these imaginary Vedas in the Tani language are only a figment of these critics' inagination. We would however say a few words on their statement that the name "Siwa" never or seldom appears in the Sanscrit Wedas, especially the Rig Veda, while the names of lesser deities like Agni, Vayu, Indra, Varuna, &c, are frequently mentioned therein. Even the name Rudra they say occurs comparatively less frequenty. Being not a student of Sanscrit and having very little faith in English translations made by foreigners and others with preconLLLLSLLLL aaLaC CSaa LCLKLLL LLLL LLtL00L aHHHHLCCLLLLLSS S LCCC L LCLHHHHLL LaLLLLLLL with any firsthand knowledge on the point, But from the little we have seen and heard on the point we can say this: It is not that the word 'Siva' newer occurs in the Wedals. We have already shewn in a previous article that the Sri Panchaksha ran forms the central Mantiram of the central (or Yajur) Weda. The word Siva does occur in several places even in the Rig Veda, but commentators (and, following them, translators) give the Word - its adjectival meaning of "auspicious or 'gracious'. Not only the names Siva and Rudra but also other names like Pasupati, Triambaga, &c., are found there,
In levelling this criticism on the Vedas our friends forget that the supreme Sivam is nameless and formless (5FU AF IT och SF i D-dag Galiji şGirgü göılar*), beyond the reach of words and thought (all is per air), beyond the ken of the Wed as and Wedantas (Galls is filia கும் உபநிடத்துச்சியில் விரித்த போசக் கட்சிக்கும் காணலன்). It is by a 80rt of convention that we give Hirn certain names. Sugan called by a ny other name would taste equally Sweet. When Manika Wachagir addresses God as Gait Giu al-Gir, Ohl Light, Oh! Fire (or Agni), no one would accuse him of being a polytheist and not a Saivite. Among the iu numerable manifestations of the Unknown - and Imperishable, nameless God are what are called the Ashtamoortham: earth, water, fire, air, space, Sun, moon and soul. இருசினுய்த் தீயாகி, நீருமாகி, இயமானனுய், எறியுங் காற்றுமாகி, அருகிலேய நிங் ாய் ஞாயிருகி, ஆகாசமாய், அட்டமூர்த்தியாகி.50 we read in Devaram. And it is not unusual to call Him by these and other names and worship Him as such as Akas at Chidambaram, as Wayu at Tirukalatti, as Agni at Tiruanna malai, as Water at Tiruwa naikka, &c.
We would mention just one other point before we proceed
further. We do not know if this point has been noticed or Dnen
tioned by any other student of Siva Gnana Bodham before this. The
word Siva' appears but once in the whole of the Siva Gnana
Bodham, we mean in the Sutras themselves, not the Commentary

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and even in that single instance it does not appear as an independent noun but is tacked on to another word 'Slt'. Now if a cornmentator of the type of Sayanar would take it into his head to in terpret this term 'Siva Sat" as meaning "blessed existence', woe be to any Saivan who claims the Bodhatia as his lost authoritative and sacred Shastratill One can then assert with even greater plausibility LLLtL LLaLaL LLLLLaL LLLLL aLLL LLLL LLL LLLLK HK aLLLLSSH SSLaaaK SLLLa LLLLLLL SS the Bodham at all and that the Bodham should therefore be rejected as not being an authoritative Saiva Shastiran. The existence of such Wordsas Oduki, Anti, Anai, S, Eirn, Pati and Irai can simply be brushed aside as of no moment in the same way that the existence of such words as Rudra, Trial baga three-eyed God), Pasupati, Bharga, Gourie, Ganapati, Wira (Wirapa tra), &c in the Rig. Veda is brushed aside. It matters little if the Bodha. In speaks of the Tri-Padarthas just as it matters little if the Rig Veda speaks of two inseparable friendly birds sitting on a tree of which one ate the fruits while the other simply looked on without eating. It does not Latter i this alegorical reference to two birds in the Rig Weda is found in a Lilore developed for II in the Swetasvatara Upanishad and for Irnıs the original to "Ir Lui Dadoolar"G : Tit Lırılır. Dtira:
அன்னம் இரண்டு உன ஆற்றங்கரைபினிஷ் ஆள்ளி இரண்டும் துணேப்பிரியா, தன்னிலே அன்னம் தனி ஒன்று, அது என்றுக்கால் பின்னம், மட ஆன்னம் பேறு அனுராசே,
It does not natter if the gérm of the Puranic story of the appearance of Kanda Swami in the for of fiery sparks from Akasa (Chit Akas or Sadasiva) and His being reared in the water (Saravana Pond) and His possession of the (weapon shaped like an) eagle with outspread wings (Wel) is found in one of the Rig Weda Mantiras. Has not Sayanar interpreted this Mantiram (-and Sayanar cannot be wrong-) as referring to the birth of a horse? (-a most wonderful ass indeed this is 1-pardon for the slip-a wonderful brute 4-Oh! no, a horsel a borse II—) It does not Infatter if the Sacred "Gayatiri" Mantiran in which Siva is referred to as Bhaga is found in the Rig Wedil. It does no matter if the "Gouriri mimaya" Mara tiram referred to in the Siva Maha Pura nam as referring to Parwati Dewiyar is found in the Rig Veda. It does not matter if Sankarachariyar himself addresses Siwa as "Giri-Isa" and Sakti as "Gourie". Has not Saya Dar plainly stated 4-an di Sayanar cannot be wrong) that this Man tiram refers to the rattling of clouds (? thunder) and rain spreading once, twice, four times, eight titles, nine titles, &c. What does it matter if others take it as clearly referring to Gourie (Daughter of the Mountain) who ir One (Siva and Sakti combined, who appears as two (Siva and Sikti), who is the giver of the four Puru
 
 

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sharthas (Aram, Porul Inpam and Weedu), who manifests. Herself as the eight forms Ashtia Moortham #}{U) (Biot &C, and as the nina forms Fluidu (Flugi described in the following werse of Siwa Gnana Sidd Eli:
சிவம், சத்தி, காசம், விச்தி, சதாசிவன், நிகழும் இசன், உவந்து அருள் உருத்திரன் தான், மால், அயன், ஒன்றின் ஒன்ருய்ப் பவம்தரும் அருவம் நாலு இங்கு உருவம் நாலு உபயம் ஒன்ரும் சவம் தருபேதம் வகராசனே நடிப்பன் என்பர்
CF. I also the following Wen ba from Tirty-Kallit tu-Padiyar of UyyawäIlLhäl De war:
இருகி அங்கே முதல் ஒன்ருய் இங்கு இரண்டாய்
மருத எண் வகையாய் மற்று இவற்றின்-வேருய்
உடஞய் இருக்கும் உரு உடைமை என்றும்
சடஞய் இருக்கின்ரன் காண். It does not matter if the Rig Veda contains the "Gananandwa Mantiram referred to in the following and other stanzas of Winayaka Pura, Da. L):
ஒழுக்கம்முதலாகிய நெறியின் உறழாது ஒழுக், ரவி மகிழ்ந்து, வழுக்கு இலாத கணுஞந்துவா என் மனுவை உபதேசித்து, அமுக்கு இவாசாய் ஆம்மனுவை அனுட்டிப்போடும் கணிவிழைவு முழுக்க அருள்வர், கணேசர், என மொழிந்தான், அவனும
அது ஏற்ருன்,
What does it matter if a. Inong others the very name "Ganapati' (5 stuff) occurs in this Man tiran? Has not Sayanar unequivocally stated (-And Sayanar cannot be wrong-) that this Mantiram is addressed to a deity called Brahmanaspate (-whoever that may be-) who is lord of the hosts and most learned of the learned (? or is it chief of monkeys perhapi, Kavies, as a sir)?-What shall we say of such most anizing annotations of Sayanar and of translatinns into English based on such interpretations? Astonishingly wonderful and literal indeed they are, reminiscent a bit of the story of the blind man who imagined that the milk given to his child was as crooked and solid as his hand bent in zigzag form to resemble a Swanl and on a par with stich literally very accurate but most ridiculous and parrotlike translations as the following: Para naba usaFgreat goose, Swetaswatara White mule, Saktinipa tam-cessation of energy, Koduva Katti = give-come-knife, Idiappa Lin=b under bread, &c. — It û oes not matter if the Rig Weda speaks of Him with the Braided Hair (Kapa ridin) or of the Drinker of Poison (Wisha). It does not matter if the Bodham enjoins contemplation on the Five Sacred Letters. As neither the Rig Veda nor the Siwa Gnana Bodha mu nentions Siva Peruman by that particular

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name or, even assuming that there are some clear references to Hill in both of them, as they do not repeat this particular name as fre quently as other names, they have both to be rejected. (We have confined ourselves here to the Rig Weda as our friends' criticisms are mainly directed against that Veda and not to the other Vedas).
Having thus rejected both the Rig Veda and the Siva Gnan LaLLLtLLLLSS LCCS LLLLL LLLLHHHHL S S LLL S S LLLa LCLa S TCLLL S aLLLLLLLa S LLTTL being the work of an (alleged) in poster who pretended to be and was recognised as the foremost of Meykanta Deva's disciples when as a matter of fact he hated his Gur in his heart of hearts as being a Sudran' and created cock and bul stories to belittle his Guru's greatness, as our friends allege, canno be accepted as anthoritative, whatever its intrinsic value may be Sivapirakasam and other works abour under a similar handicap The Agamas and the other Vedas are in Sanskrit and cannot therefore be accepted. The Devaram, Tiruvach again, &c, are als not quite acceptable as they make frequent references to the Rig and other Wedas in a reverential man mer. Thus then by a proces of elimination our Thani-Thani. Wada friends are left with in Sruti, no Shastras to look up to as authoritative, The obvious result when the matter is carried to its logical conclusion is tha. they have to fall into the laps of the Lokayatan (like our oth friends the Ekanma-Wadigs at the opposite pole who try to belittle everything Tamilian) and ......We shall say no more and proceed We have digressed a bit too far. But the digression was in evitable.
We should not omit to touch here on two more Sanscrit work of some note, to wit:-the Vedanta Sutris and the Bhagavat Gita Weda Wiyasar who like Sri Krishnar and Gautama Buddhar generally reputed to be an Avatar (as it, incarnation) of Wishn and who rearranged the four Vedas in their present form compose among others the Wedanta Sutras as a sort of compendium of the Upanishads. He is also the author of the Maha Bharatham to wards the middle of which great epic is placed the dialogue between Sri Krishnan and Arjunan known as the Bhagavat Gita. We have already had occasion to say something regarding the greatness of these two great souls, The Gita happened to be the first great Sans critic work we studied. Of course it was not in the original but it English translations that we read it like any other ordinary English educated Tamilian. The burden of Sri Krisbna's song that on should do his duty without looking to the fruits thereof made a great impression on us and was the guiding star of our official life extending to a period of close on forty years. This teaching it practically the same as St. Appar's maxim GT är di Sir Fosfi Go-Fi
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

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TTTTTTTA Laa LLLT LL CTT LLL STTT TTMM TTTT LLL LL LLLLLL Gymania, Bodham.
But unlike the Wedanta Sutras which have a Saiva Bhashiyam as we had occasion to say in a previous article, the Gita has no such commentary and it has only had a mixed reception in Tamilakam. There are two widely divergent opinions regarding its message and the occassion on which it was delivered. Sri Krishnan, the great Yogi and Saint that he was was also a great politician and diplomat, a greater diplomat perhaps than the late Lord Curzon of Keddleston who once made an indiscreet sweeping remark regarding the vera city. of the Hindus and received a mild rebuke from the mild Hindu the late Gopala Krishna Gokhale who gently enquired whether he (Curzon) always Spoke the plain un tarnished truth and nothing else when he was in the consular service of His Britannic Majesty, a much greater diplomat certainly than the twentieth century apostles of "scrap of paper' solemnity the late Kaiser Wilhelm and the present Fuehrer Hitler. Sri Krishnan had a set purpose to achieve: if uras அமளில் யாவனாயும் சீருக்கிப் பூ பாசம் நீர்க்கப் புரிச்சாய் புயல் வண்ணு..30 LL LCLLLL L LLLLLL CTTa LLLLLLLCLCCLCTS LLLLLLaLSTTALT Tk eT TTTT L SLLSTTT சமர் புரிதொழில் முற்றிய பின், சீதா மின் பதம் மேவு என்று அருள் செய்து 9 gas a Git. And he did not scruple to deviate from what to others appeared to be the straight path when the need arose. He did not scruple to suggest that Arjunan was a coward-Arjunan who
was filled with real pity and remorse at the thought of the carnage
he was to cause including the slaughter of some of his highly respected and venerable elders, not to speak of other near and dear relatives and friends. He did not scruple to handle his favourite discus (if is a F) during the war treating his promise to Duriyodhanan (that he would not touch any weapon) in scrap-of-paper-like filishion. He did not scruple to prevail upan Yudhistiran the embodiment of virtue, truth and patience to tell a half-truth though the latter protested (பொய்யிஞல் ஆள்வது இச்சுப் புவி சொலோ என்று t is t i ) He did not Scruple to suggast to Bhiman to hit Duriyodhanan below the belt to gain his object. We shall say no more. It is no wonder if the Panda was the Inselves with all their love And reverence for Sri Krishnan were forced to exclaim that no one could equal the subterfuges of Gods like him (Saotout ifs of algal Sira, It if allil Air Gir) and it is no Wonder certainly if some Siddhanta writers felt and gave expression to their conviction that the Hermon on the battlefield was intended to deceive the brave but nintly warrior Arjunan and placed it on a par with or only a little higher than the Buddha's teachings as a dumbrated in the TriPitakas which hawe a background not acceptable to the Saivas hough they contain some Excellent teachings at the sanne time, The verdict may be a correct one or it may be an incorrect verdict

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like that of St. Wiran mindar against St. Sundarar or, better still, like that of St. Kalikkamer (dauf Garai air to a rus) who felt that St taaLCCCLL LaLL aLaHC CH CCCGGaaL LCT S L C CLTHHCT L CLa SSa Servant of his servants) as an errand boy and preferred to die rathe than have anything to do with "the sinner" Sundarar Our teachers have never shrunk from giving expres | sion to their convictions in un шistakable terпls and calling a spade a spade if the occasion demanded it, though they were in the vanguard of the torch-bearers of the ideas of unity in variety and tolerance towards other creeds which they considered to be but different patibs towards the same goal.
A few words by the way regarding the Saiva conception of Avataras (or incarnatious) Lin ay not be out of place here. But this article again has grown a bit too long and we reserve our comments on this question for another occasion.
As we have already stated the fourteen Siddhanta Shastras to: gether with the twelve Saiva-Tiru-Murais form the bed-rock of Saiva Siddhantam in the Tamil language, and they are based on the Vedas and Agamas which are in Sanscrit, Besides these there is a large number of other works such as Saiwa. Sa maya Neri, Oliwilodukkam Gidana mirtham, Sivatharumotthiram, Kanda Puranam, Kayi Puranam, the works of Arunagirinathar, KumārāGulu Parar, Thayunnana. war, &c. &c., which are all very instructive. Then there are the many ethical treatises beginning with the simple aphoristic sayings of Auvvaiyar and ending with the Muppal of Tiru-Walluvar-the famous Tiru-Kural, in speaking of which Dr. Pope says: "In this great and ancient language there exists, amongst much else that is interesting and valuable, an ethical treatise not surpassed (as far as I know) by anything of the kind in any literature."
 
 
 
 
 
 
 
 
 
 
 
 
 
 

IX.
Siddhiyar and its Author
அதுவகைச் சமயத்தோர்க்கும் அவ்துவர் பொருளாய் வேரும் குறியது உடைத்தாய் வேதா சுமங்களின் குறி இறந்து அங்கு அறிவினில் அருளால் மன்னி அம்மையோடு அப்பன் ஆகிச் செறிவு ஒழியாது சின்ற சிவன் அடி சென்னி வைப்பாம்
LLLLLL LLLC LLLCC LLLLLLLaaa LLLLLLHHHHHHHHLLLLLa0K S S S LLLL S S LLa LLLLLL LCHLHHLLLaHH to Pillaiyar. The second verse which we have quoted above is in praise of Siva Peruman and is a fitting preface to the treatise as it
gives a brief indication of the subject matter of the whole book. The
first line shews its catholicity or spirit of toleration towards other creeds or, shall we gay, its all comprehensive nature. The next line வேரும் குறியது உடைத்தாய் வேதாகமங்களின் குறி இறந்து sheWE is transcendence over all and the incomprehensibility of the Supreme Lord through Pasa Gnanam or worldly knowledge. The last two lines tell us of His immanence in all nature, both animate (Pasu) and inLLaLLLLLCLLL S LLLLtCLCHS LLL CECHLL LLLL CLLLLLCC CLGa LL LLLLLLCLGLL LaLaLLS hood of the world, implying the Panchakritiyas or fivefold acts of the Lord (Pati) designed for the Salvation of souls (Pasu). Siwa Gnana Mu niver dives deeper and shews how the subject rin atter of Parapak
shain (other creeds), the Poth u or Thadatha Laksha nam, Guita sya
kT T AA TTOTT TTOuTTS LLLLLLCLH CCLLCC La LLL LLLLLtLLLL S SaSaS LL Pasai) described in the first five Sutras of Supaksham, the Siva Sorupa Lakshnan of the sixth Sutra II), the Atma Surupa Lakshnam of the seventh Sutral), the Gnana Dharsanam (literally knowledgevision) of the eighth Sutralia, the knowledge (Gnanam) the knower (Gnathru) and the known (Gneyam) of the ninth Sutram, the Irai LLLLLaL LLLLL SSTTTT TTT TTTTS CLLLH LLaaaa LLLLLaCCHCLSaL LLa LLaLaa Sutralia, the attainment of the Goal of the eleventh Sutram and the nature of the Sanctified of the twelfth Sutram are in plied in the phraseology of this verse. He also reads into it the six (or eight) Divine at tributes of Omnipotence, Omniscience, &c.
We may here mention by the way, that Siddiyar is the most numerously annotated book in Tamil. There are six recognised commentaries which have appeared in print. The earliest commen. tary extant is by Marai Gnana Desikar. Sivagra Yogi's is a long and learned commentary with copious quotations from the Agamas and other Shastras, The commentaries of Gna napragasar (of Jaffna), Nirambavalagiyar and Siva Gnana Munniver are coшара гаtively shorter, Subratna Baniya Desigar's componentary i ş a word for word

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one (uArsyaaa T) closelly following Siva, GDna na MunDiver. Seweral p tub — lications of Siddhiyar have appeared in recent years with commentaries by learned scholars, but these follow Siva Gnana Munniver ore or less and add their own notes, some of which are very copious indeed and a help to the student in understanding the sublime truths contained in the text. There is also an English translation of Siddhiyar with notes by Nallaswami pillai,
After a few more prefatory verses, in which amongst much else, our author states that this book is not intended for those spiritually advanced souls who happen to be reborn in this world for particular purposes nor for the indolent and the ignorant (and, shall we add the indifferent and the per verse) but for the benefit of the enquiring student anxious to know the Truth and reach the Goal, there follows a chapter on Alla vai (Jag är GT5) or differen kinds of proof, logical methods. Siddhiyer is a logically arranged treatise employing strictly logical proofs to establish the sublime truths that it preaches and Arunandi Devar does not want to take things for granted, even in the matter of the methods of proof he adopts. So he gives a synopsis of these as a preliminary to the study of his main work. Siddhiyar stands almost unique in this respect, as indeed it does in many others, in Tamil literature and has but few parallels even in the Sanscrit or, for the matter of that, in any other language.
Siddhiyar is broadly divisible into two parts, Parapaksham (the other side) and Supakshan (our own side) and to these is prefixed the chapter on Alla vai referred to above. Para paksham Contains a critical review of 14 Systems of philosophy beginning with Lokayata in and ending with Pancharatiran, and may wery well be put down as a fitting introduction to the main work, Supakshan, which contains a detailed account of the Saiva Siddhata religion and philosophy, And herein lies another great beauty of Siddhiyar LHLLLLLLL LLLL aaaLL LH Laa LLLLaa LLLL LLL LLLLLSaa aaa a LCK L0LHCCC LLLLCLCLKS to make and others to Condemn, opinio D1S to advance al ni prejudices to combat, righteousness to uphold and malpractices to put down, truths to declare and deception to denounce, &c. Writers generally prefer the more easy-going process, They are content to meet objections casually as they occur and in a half-hearted nanner. Our author, on the other hand, is more systematic. He displays more method. He employs a better plan. To begin with, he deals with his antagonists one by one. First he takes up Lokayatan, He first states Lokayata's case in a succinct for II, as he knew him in his day. Then he takes up his (the Lokayata's) argu Luents and refu tes them one by one regularly, Hawing disposed of the Lokayatan be ascends a step higher and takes up the Chautthrantika's (Buddhist) case and deals with it similarly
 
 

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and so on, till the end. From our author's severe criticism of these schools of philosophy, it should not fOr moment be supposed that he would have them swept off the face of the Earth. Far from it. They may not be of use to him, but there are hosts of others who may be in need of them. And our author knows this only too well. For is it not he
that says:
ஒது சமயங்கள் பொருள் உணரும் நூல்கள்
ஒன்ருேடு ஒன்று ஒவ்வாமல் உன பலவும் இவற்றுள்
யாது சமயம் பொருள் நூல் யாது இங்கு என்னில்
இது ஆகும் அது அல்லது எனும் பிணக்கது. இன்றி
நீதியிஞல் இவை எல்லாம் ஒர் இடக்கே காண
மின்றது யாது ஒரு சமயம் அது சமயம்.
Religions and religious books there are many in this world differing from one another. The peerless i religion is that which reconciles their differences and comprises all and every faith in its broad folds, What higher ideal could there be of toleration and
religious freedom
Great is the adoration with which the Siva Gnana Siddhi, "the bul kiest and most learned of the Tamil Shastras, has been hailed by the wise. வள்ளுவர் நூல் அன்பர் மொழி வாசகம் சொல்சாப் பியமே, தேள்ளு பரிமேலழகன் செய்த உரை-ஒன்னியசீர்த், தொண்டர் புராணம் தொகு சித்தி ஒாாறும், சண்டமிழின் மேலாம் தரம் says Umapathiyar, placing it side by side with Such standard works as Tiruvach agam, Tirukkural, &c. பார் விரித்த நூலெல்லாம் பார்த்தறியச் சித்திகனின், ஓர் விருச் só luro Guyan Says Gnana Sampanther the founder of Thiaruma pura A thinu m in his Siva bhogasaram, (Half a stanza of Siddhiyar is enough to understand all the vast lore of this world), And following him, says Thayumanawar: பாதி விருத்தத்தால் இப்பார் விருத்தமாக உண்மை, சாதித்தார் பொன்னடியைச் சான் பணிவது எர்சனோ, There is anothe well-known Saying சிவனுக்கு மேற் றெய்வமில்லச் சித்திச்கு மேற் சாத்திரம் Situ (Just as there is no God superior tin Sivan, so there is no Shastram greater that the Shiddhi). Nirambavailagier calls it மைகண்டம் மேவும் பெருமான் அடியை மருவி அருள், கை கண்டு உணரும் சிவ e Mar FF Li (the Sea of Siva Gnana Siddhi to be understood with the Divine Grace of the Lord with the jet-black throat). It carp ஆதிகள் அனேத்தும் அன்பத்தொன்ரும் அச்சாத்துள் அடங்கிய வாரும் அது என்னத் தருவிசையுள் அடங்கியது ஒர் தன்னம என்னச் சாற்று சிவாசமப் பொருள் சன் சன்னே எல்லாம், திரு முனிவர் சிவஞான சித்தி என்றே செப்பினர் says Sivagra Yogi the commentator. (In the same way that the Wedas are comprised under the 51 a.ksbaras (letters) and as the tree is contained in the seed, even so is the gist of all the Agamas brought out by the excellent teacher in the Siwa Gnana Siddhi).
B

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And well are these praises merited. Siddhiyar as Nallaswamipillai observes 'stands as the bulkiest and most learned contribution in the field of philosophy in the vast Tamil, and will bear comparisom in that respect with the best production in Sanscrit," Siddhiya and its predecessor Siva Gnana Bhdham are 'two works which have been rarely paralleled even in Sanscrit'. They have their Soul roce in the Agamas, the original Sanscrit, but the mode of handling of the subject is indeed truly original, Well has it been said of Tamil writers that "though they have borrowed largely from Sanscrit, the subject receives altogether an independent and original treatment... No doubt gold from Sanscrit Source is taken but before it becomes current coin it receives the stamp or impress of the Tamil writers genius." In short, the Tamilian never copies but he adapts. And to no work could these words be said to apply with more appropriateness than to Siddhiyar, The lucidity of expression, the elaborate treatment of the subject, the closeness oi reasoning and the vastnessof erudition displayed herein Ely our author are indeed son ething marvelous, The careful student will notice how intricate and often ingenious are the points raised and how nice and to the point are the replies given. In numerable are the puzzling questions in the problem of life which our author has solved for us. And to the opponent he is indeed a terror and a scourge. In short, as an ordi nary treatise, speaking from a purely logical and literary point of view, Siddhiyar may safely he said to have but few equals. And spiritually, to the sincere and sympathetic it is a source of the greatest solace. The definitions given, the proofs, and the descriptions, the paths described and Sadanas unfolded, the Goal aimed at and those that reach It, all these and else must be duly learnt, carefully thought over and truly understood. To such indeed the Goal is by
The author of Siddhiyar is the second of the Saiva Santana Achariyas (Hereditary Teachers of the Saivas). He lived at Tirutthuraiyur in that part of Tamilakam known as Nadu-Nadu LL LLaLaLaa aCHaHLLCC LLLLLCL LHHLL KCCCCLLLLLLL aLL CLLLLLL S S LLLL SCCaaL and Sundarar. He was a Brahmin of the highest order, an AdiSaivan. A great philosopher he was and the terror of his day. Deeply learned he was in the Vedas and other Shastras, and th number of his students and disciples was very large. So great indeed were his attainments in philosophic and religious lore that he was known as Sakala-Agama-Panditar (most learned in all the Agamas).
Now, there lived in the same country in the willage of Tirup pennakadam, a family disciple (Seeshan) of this great Brahmin, a Wella lan by the name of Atch utan (or Atch uta Kalappalar) who ha settled down as a householder, Atch ultan was blessed with all sort
 
 
 
 
 
 
 
 
 
 
 

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of worldly requirements, he had wealth in abundance, and lands,
a LLLLaS a LLLL S GLLSLL aaa aLLLLLLH LHHLLCK HHH LLaK S LCLCY SS S LLLH male his home happy. He was childless. Greatly aggrieved at his misfortune, he approached his family Guru (Purohitar) Sakalagama Panditar and related to him his miserable plight for want of a son. Sakalagama Panditar having considered the matter over very carefully is said to have comforted his disciple reading out a Davarian from the Sacred Litterances of the Divina Child (TiruGna na Sainpanthar) and explaining the purport to him. Atchu ta Klappalar having returned hole is said to have gone with his family on a pilgrimage to the Shrine at Tiruvenkadu, otherwise known as Swethavanan. By the Grace of the Lord, he was blessed with a son, whom he na med Swetha wanan, The child's maternal uncle who had heard of the joyous tidings fetched him to his home at Thiruven Hai-Nalloor-the same place where the great Sundarar had begun to pour forth to the world his sacred Davarams-and was bringing hill up. When the child reached his second year, such was the bent of his mind that his very play consisted in making Siwaling all of sand and worshipping the Most High with flowers, &c. One dily the great Rishi Paranjoti Maha Muniver who happened to pass that way są w this and obserwing the Advanced Spiritual condition of the child initiated hit into the Truth, giving him the HLLLLH C LLLL LLLLLLaCTL LL CHa SLa LLLHHH LLLL LLLLL LLa LaLaaLSS LLL TCaLLLTT L aCH aa LSLLaaCCL LaLaCtaH0aaC aLLL LaLLt L TCCCCLa LLLLLaLLCS S Sa LLLCLLS jati Mu niver was a disciple of Sat thi ya " Gnana Dari sanigal who LLaaLLLLLLSLLL LLLLa LaaLa LLLL LaaL SLtttLL LLL LLL L0S aaaLLLLHaL tttLLLLLLLLS LLLLL S LLLL aaK S LLLLLL received it from Tirunandi Devar, the first Teacher who of course
SLS SLLLLa L Sa LLLL LaLaa a LLaL LLLLL LLaaLaLLS
Meykanda Dewar who was dumb from his birth continued so till his fifth year, taking lessons in the nean time at the feet of Polla Pillaiyar, the God with the Pranav Face. Then he began to speak out and, bawing brought out the Siwa. Gina na Bodharn in Tamil with a short cornmentary and illustrations, taught the Truth contain" d the rein to such disciples as came to him being ripe to receive the same, Sakalagana Panditar, who had probably heard of the greatness of the child-stage came to Tiruvennai Nallur and, finding that his young family disciple (disciple's son) did not colla to see and pay his respects to him and also, it is said that his own followers were gradually deserting hinn being attracted by the teachings of Meykanda Devar, he seems to have got enraged and to have gone over to the child's place of abode intending to meet and vanquish him face to face. The young Teacher was then discoursing to hist disciples on the Tri-Padarth as, Pati, Pasu and Pasam and, just as the great philosopher Sakalagama Panditar was entering the hall a disciple, who did not exactly grasp what Anavam was seems

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to have raised a quary, in reply to which the child-teacher pointe with a smile to the majestically entering massive figure of the Panditar, No sooner did the great Brahmin notice this than he saw and felt the Holy Presence of the Divine Seer, off went his sash and shaw and all vanity there with, and he found himself at the feet of the young Sage begging of him for relief and en lighten ment.
The prayers of Sakalagama Panditar were granted and, from that day forth, he became the fore most of Meykanda Deva's d ciples. The name conferred on our author on his being initiated into the Truth was Aulna indi Devar. It was under Meykanda Dewa's inspiration and direction that Arul nan di Devar composed the Siva Gnana Siddhi (as an authorised commen tary ExpCunding the truths contained in the Siv Gna na Bodhan) and another work called II upah Irupahti The date at which these teachers appeared has with Llore or les: accuracy been fixed at between 1,200 and 1,250 A. C.
The life story of these saints affords us some food for thought
First and fore most we find that Arunandi Dewar, a brahmin of brahmins, occupying a high position even among the high caste brahmins did not consider it below his dignity to Worship Meykanda Devar, a vellalan, and that too the foundling child of a vellatan as some writers all age, though in the in nature worldly stage of his career be felt his vanity wounded when he found that the vellala toy did not pay him due respect. We note at the same time that our saint's fall (or we should rather say rise) at the feet of his Master when he discovered the holy look and pointed finger of the Divine Seer was not voluntary or premeditated, neither was it forced on bin by any outside authority. It was a spontaneous act performed quite involuntarily as a result of the mellowing of his A navamalan Malaparipakan) and the descent of Divine Grace (Saktiripadam), He did not transgress his Warna-asrama-dharmann (or the prescribed rules of conduct pertaining to a person of his rank or position in Society) as long as he was a worldly man possessed of his Pasubodham (Jář ĜU iras Lin) or "I hatbodham (as ĝöĜU ITa IF) or, sball We say, egotism, but transcended them (-not trangressed them-) ilmumediately be became ripe to receive the Truth. There is no ques tion of the exercise of any coercion here, the conversion was not a forced conversion imposed on him from outside as some of our modern day critics of the Hindu code of Warna-asrama dharnham Would have it, neither was it falsely assumed by him by the exercise of his own egotis in as is done by some Ashad apoothie (a fligiosa) or hypocrites some of whom put on yellow robes with particular motives and do not hesitate to indulge in all sorts of
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

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vices, explaining their actions away by asserting that they have renounced the world and no sin could therefore attach to them,
Another point worth noting here is that Meykandan was a born saint while Arulmandi Devar was a "made" saint if we may use such an expression. Meyka D dan belonged to that superior class of souls known as Punnya Purushas (Går ærfau HMS Gif) or SamuSiddha (சாமுசித்தர்), the போசம மிகுத்தோர் And பண்டை சுற்றவச்சாற் TTTSTT LLTMtOsTTTAuY TT TBT T TATTOeu L L aLaLLLLLCS LLLLCLLL CLCLLL that had attained to a high state of spirituality by their "Tapas" in previous births, who require no book-learning for their salvation and who sometimes happen to be reborn in this World for particular purposes, it may be to complete the process of their own purification, it may be to re-reveal the truth and reform mankind to uphold righteousness or punish evil-doers, or it may be for sole other noble purpose. In other words he was an Avatara-Purushan (area is a has air), a great soul rebnrn here for a particular purpose. He did not belong te that inferior class called Prakrita II பிராகிருதர்) the ignorant, indolent, indifferent and per verse, the Gai 75A (Léon GF as Glut ag är G sgyrff of Siddhiyar, who are incapable of learth ing a nything or do not care to learn or are obstinate and unwilling to learn or learn with per verse motives. Neither did he LaLLaK S aa LLa aaaLLa LLLLLaLLLL LL LtLaa LLLLLLLlLLLLLLL SS Te y eT TTS CL S CLCLCL S tara Purushas but integent men eager to learn and know the truth, the சதிப்பாற் செல்ல ஏது செறு எனும் அவர் and மார்ச்சர் கண்ட நூால் ஒகி வீதி Et såd af of Siddhiyar, Arunand i De var beløng-d to this middle class till be came under the influence of the Divine Seer, That is why we find bin with cartloads of books, ever studying, ever disputing with and vanquishing his antagonists and being surnamed Sa kalı-Aga Ena-Pain dit har in the earlier part of his life.
Meykanda Dewarthen was an Avatara-Purushan. And We Inay here add a few words regarding the Saiva conception of Avataras (gastrigsr) or re-incarnations, We hold that God Cannever be born in the flesh. The Supreme Brahman is immaculate, the embodiment of Supreme Wisdom and pure Bliss, eternal, beyond the clutches of Athavam, Karna in and Maya and as such not subject to the miseries of birth and death. It is sheer blasphe Lly even to suggest that Siva Peru Ilan can be imprisoned within the four walls of a prison-house by being encased in a mother's womb or subjected to the pangs of birth or the horrors of death. It is souls (Pasus) that are subject to births and deaths and that whirl round and round as it were in the ocean of Samsara till they at lain beatitude, The Saivas hold that even souls cannot be born in the flesh after they realize final beatitude (Say ujjiam or Para-mukti) as they become merged in Sivam, the Haven from which there is no return to Sam."

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sara. It is Punniya Purushas or great souls that have attained to a high stage of existence but have not realized Siva-Sayujian that are reborn in the world for particular purposes as indicated above and it is the rebirth of such great souls including so-called Gods (Devas that is referred to as avataras in Puranic and allied literature. It may be that the Avatara Purushan possesses all his previous powers in his new birth or it may be that he displays only sole of his powers according to the necessities of the case. Wishnu for instance was born as Sri Raman who displayed all the strength (or KriyaSakti) of Wishnu and as Sri Krishnan who had not the sa me strength or physical prowess but was possessed of unrivalled mental or intellectual powers (Gnana-Sakti). Warunan is said to have been born as Bhishman, Yaman as Widuran Kuberan as St. Pattina thar, Alala Sundarar as St. Sundarar, Wakisa Rishi as St. Appar the Rishis Naran and Naraya, nan as Arjuna en and Krishnal, m, Saras wati as Auw wayar &C.
The Supreme Lord Himself is birth less and deathless as stated before. He is the Aja (un born) of the Wedas. Ta Lillil liter El ture teems with references to this unique character of Siva Peruman one of the most pre-eminent characteristics which distinguish Him GLHH aLaaaL LLLLLL TLLLLSSSLLLT CCLLLCLSSS LLLLLLT aaaLLL LaLLLLL C LL LLS LLLL LCa references by Way of example:
பிறவா நெறியான்ே (Devaram) OEl Lord of Birthless Nature.
மூவாய் பிறவாய் இறவாய் போற்றி (ibid) LLLLaaCaCaCL LLLS SL Laa LLLL LLLLLLaL LL HLLL LLL LLLLCH HHHL LLLLLLLLS
யாவர்க்கும் தர்சைதாய் சம்பிரான் சனக்சுஃதிலான்
(Tiruwachagan). Father, Mother and Lord of all, but to Himself has no father of Trother GL lord
போக்கும் வாவும் புணர்வும் இலாப் புண்ணியன் (ibid) The Blessed One that does not pass away nor cones into being nor changes,
திறம்பிய பிறவிச் சிலதெய்வ தெறிக்கே
திகைக்கின்றேன் தனத்திகையாமே, நிறம்பொன்னும் மின்னும் நிறைந்த சேவடிக்கீழ்
நிகழ்வித்த திகளிலாமணியே (Tiru. Isaippa) Oh peerless Gem that placed me under Thy bright golden Fee rescuing line from the confounding paths of petty gods subject to end les 5 birth5.
சில்லாண்டிற்சிசையும்கிலதேவ்ர் சிறுசெறிசோாமே. பல்லரண்டென்னும் பதம் சுடர்தானுக்கே பல்லாண்டுசுடறுதுமே,
(Tiru-Pallandu
 
 
 
 
 
 
 
 
 
 
 
 
 

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"We chant blessings to Him who is beyond all time so as to escape the narrow paths of petty gods that die in a few years,
STÜLESA EFTAs Går (Tirumantiran) The Birth ES: Lord
பிறப்பிலி பிஞ்ஞகன் போருளாளன், இறப்பிலியாவர்க்கும் இன்பம் அருளும் (ibid) Birthless, with dressed Head and infinite Grace, Deathless, He EJesto WS Eili SS Cor) a II.
பிறவாதே தோன்றினுன் (Seaman) Unborn, He appeared.
தோற்றுவ் தெல்லாம் நின்களிடைத் தோற்றிச் தோற்றம் பிறிதினிற் ருேந்துச் சுடர்முளே (Pattinathar) Oh! Bright Effulgence From Thee everything appeared but Thou didst not originate from anything else.
Leonar-çer qızılgü il yürü lezv ağır (Kanada Pura nama) He who does not die nort is born.
சாதிகுலம் பிறப்பிறப்புப் பச்சம் முத்தி அருஉருவத் தன்மை காமம் ஏதும் இன்றி எப்பொருட்கும் எவ்விடத்தும் பிரிவு அறகின்று இயக்கம் செய்யும் சோதி. (Thayumaniawar) Caste, lineage, bith, death, bondage, liberation form, non-form and name, without any of these, the Light that energises everything everywhere, being inseparate from then.
பிறப்பிலி இறப்பிலி பிறங்கில் அரசன்
தன் மகனார் நாதன் (Mahabharatam) Birth less, Deathless, the Lord of the mountain king's Daughter.
மண்னிவரிற் பிறந்நிறச்து மாளும் செயவங்களோடு எண்ணப்படா அருனே இசன்.
(Arunagiri Antati) The Lord of Arunachalan who is not to be reckoned on a par with gods that are born on earth And die.
பிறப்பதும் இதுப்பதும்.பிறவும் சூழ்சலாச் சிறப்புடை அான். Haran who has the distinguishing characteristic of not being subject to birth and death and other linitations.
Kalamegam, the prince of satirists of Tamil literature, pokes a little fun at the expense of the god of Kannapuram saying: கன்னபுரமாலே கடவுளிலும் ரீஅதிகம் உன்னிலுமோ யான்அதிகம் ஒதக்கேன்-முன்னில் உன்பிறப்போ பத்து உயர் சிவலுக்கு ஒன்றும்இல்லே என்பிறப்போ எண்னத் தொலேயாதே Ohl Mal of Kannapuram, you are greater than the great God, but I am greater than you, 1 f you want to know the reason why

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please listen. You have ten births while the Supreme Sivan has Done but my births are incapable of being counted, :St Sankarar who became a great Siva Bhaktan after his encounter with Sri Kantar refers to this saune trait of the Lord in one of his devotional works Here is a verse found in the Tail redtion of his Solunta riya Lahari:
வேதாஞ்சன் மால்புர்தான்
வேகசண்ட குபேரனுேம் ஆதினண் திசைபாவர் பொன்றவும்
ஆகிஆந்தம் இலாததோர் ஈதர்பொன்றிலர் எதுன்மங்கே
ராண்டதும்திரம் ஆதலால் தளர்தது போகம்ஆம்பினர்
நீலிஎன்பது பாவமே,
Brahma and Wishnu and the presiding Deities of the eight quarters beginning with Indran, even when all these die the Beginning less and Erdless Lord dies not. How firm, Ohl Am. bikai, Auspicious Lady, is Thy nuptial cord!...... Not only in Saiva literature but in literature of other creeds too we find this transcendent nature of Siva Peruman fully conceded, conscious yorunconsciousy. Il nkovadigal a Iain Sanniyasin, for instance, describes a Sivan Temple in his greet epic Slappa dikare. In as
பிறவா யாக்சைப் பெரியோன் கோயில் The temple of the Gre it One with unborn body. And Rauba-Nad-Alvar, the prince of epic poets, a Waishnavite, uses such epithets as the following in his Ramayanam:
இதிலான் சயிலே Kayilasam of the Endless One.
முதல் இடை இன்முகிப் பண்டைான்
மறைக்கும் எட்டாப் பாஞ்சிடர் The Supreme Faming One that has no beginning, middle or and and is beyond the reach of the four Wed as of old.
Guhai Namasi wayar puts the whole natter in a nu t-shell in beautiful and at the same time easy language in the following verse:
எல்லார் பிறப்பும் இறப்பும் இயற்பாவலர்தம் சொல்லாற் றெளித்தோம் நம் சோணேசர்-இல்வில் பிறந்ததையும் சேனோம் பேருலகில் வாழ்ந்துண்டு இறந்த சதையும் சேட்டிலோம்.
We have heard poets sing of the birth and death of all others but never heard that our Lord of Sornai was ever born in any
 
 
 
 
 
 

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house or that He died after living and prospering in the world for a time.
And in Siddhiyar we read:
யாதொரு தெய்வம் கொண்டர்
அத்தெய்வம் ஆவி ஆங்கே
மாசொகு பாகஞர் தாம்
வருவர் மற்றத் தெய்வங்கள்
வேதனப்படும் இறக்கும்
பிறக்கும் மேல்விளேயும் செய்யும்
ஆதலால் இவை இலாதான்
அறிச்து அருள்செய்வன் அன்றே.
Whatever God you worship, as such would the Lord whose half is the Gracious Lady appear. The other (sn-called) Gods suffer pain, are subject to birth and death and perform Karmam. Hence. He who is not subject to these limitations would appreciate your Worship and recompense you according to your
deserts.
2.

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Χ.
*Alavai" (sy GTI GADA) or Methods of Proof (Logic)
அன்வை காண்டிங் சகுரல் உரை
அபாவம் பொருள் ஒப்பு ஆறு என்பர் அனவை மேலும் ஒழிபு உண்மை
ஐநிசத்தோடு இயங்பு என சான்கு ஆண்னவ காண்பர், அவை யிற்றின்
மேலும் ஆன்றவர், அவை எல்லாம் அனவை, காண்டங் அருசல் உரை
என்று இம்மூன்றில் அடங்கிடுமே.
Six kinds of "Alavai' (literally measure) or proof are mentione by some writers, to wit: (1) Kandal, Anubhavan or Pratiyaksha (ாேண்டல், அனுபவம் அல்லது பிரத்தியட்சம்), direct 0 sensuous perceptic L0S LLCCLLaaS LLL LLLL L L LLLLHHLHHLCCLTL S STTTTTS TT TTTTT TTTTTTT inference, (3) Urai, Sruti or Aga mamı (LGT) ir, af TÁG Gy á 557 -gas un revelation, (4) Abhavam or In mai (sq. 7 EN Lři sydd av 57 GG GOLF), negatio, or not -existence, (5) Porul or Arutha patti (GPLUT 6 yi 557 Ugi lug), deduction or presumption and (6) Oppu or Upama Dam (5. gian illustrati), analogy or comparison. Others add four no varieties; (7). Olipu or Parisesham (sy self u if Galli), residue L0S aaLHHLLLL LLLLL LCLHHLLCCLHLH SKT TTT TTTTT AT TTTTTTS LCSCLCLLaaLa K probability, (9) Aithikam (sgÁFai f), tradition and (10) Iyalipu o Šahasa III (auši - gäGWA Fas Frib), nature. Yet others there are who increase the number further, But all these can be comprised und the three main divisions of Kandal, Karutal and Urai. These ar. the three imethods ordinarily known as Sruti, Yukti and Anuba wann
in inverse order).
Four stages are noticed in the process of acquiring the know ledge of anything, namely: Nirvikatpam (SaaS filt), Aiyam (31) Tirivu (difa) and Sawika tipam (FrosióLL) which may be translated in undifferentiating doubtful, erroneous and discriminative pe ception, respectively. Thus, when we see a rope befo us, the first stage is the knowledge that there something before us without cognising what the functions an attributes of the object are or its species or name, the next stage to recognise soline of these qualities, &c, and doubt what the thin can be, the third stage consists in wrongly thinking that it is a sna and the final stage is the full comprehension of the object in all it aspects and arrival at the right conclusion that it is a rope.
 
 
 
 
 
 
 
 
 
 
 
 
 
 

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The first kind of proof (Kandal) is divided into four subdi visions. The first subdivision is termed Indriya or Wayitkadchi (இந்திரிய அல்லது வாயிற் காட்சி) and is the bare sensory perception of a thing (Nirvikatpain) without reaching the stages of doubt, error or LLLLLCLLLLLaHS LLLLL LLLCCCCCCLLS LCCCCCL0LtLLLLLLL T Tu TTTTSS LLLL S LLLuuS minatory perception (Savilkatpalm) where all the stages of nondifferentiation, doubt, error and discrimination are completed. Then comes Thanvedanaikad chi (as Gala 2-ri is ris), knowledge by actural experience of pleasure and pain, The fourth kind of direct perception is called Yogakadehi (Giurgian Lif) where the spiritually advanced devotee has recourse to Yoga practice and thus overcornes bis Malabandham (DSV-JäSF) and sees things distant in time and place remaining where he is,
Anu Lima, nam is the inference of things not directly perceived from known data and is divided into inference for oneself and inference for others. The terms Pakkam (Lai), Heu (Js), &c. used in this mode of proof are best explained by an example, Smoke is observed over the top of a hill and though we do not actually see any fire there (this being hidden by rank vegetarian, &c.), we conclude that there must be fire as we had inwariably observed fire and smoke as cause and effect in the kitchen, while neither fire nor smoke was found in the tank. Here the hill is the Pakka. In or place where the thing to be proved lies, the kitchen is the Sapakkar: or analogous place whee the thing in question is already proved or known to exist and the tank is the Wipakkam or place where the thing in question is known never to exist. There are thus three kinds of Pakkan, the first two inf which are locations for affirmative proof while the last is used for negative proof. The inference that there must be fire because there is smoke is the Hetu or reason, This is known as Kariya Hetu (as fuels) or reasoning from causal relation or succession. Two other kinds of Hetu are mentioned: Anupalatthi, (a safer) and Iyalpu or Saka sa Hetu, Anupalatbi is inference from non-existences S0Y S HLLLS S CL K S aLLLL S a S L LCCLLaLLLLLLLaa S SSSS LLL SaLLLLLL SLLLLLLL LLL LLLCtLLL S LaL LLLLLLS aLLL LLLL LLLLL S LLLLL S L aLLLLK S LSLL S LLLLL LLLLLS herent power of a word where we gather its meaning from the context as in the expressions "the Tamil race' and 'they ran a TLTSSS S S LaLLLLLLLaLaLLL LaL LLLLLaaaL S SSLLL L HS S LLHLHT SLaaaS S LaLSYLLL L & Het u.
Inference for others consists in explaining one's own inference to others by the use of language, and the words used are of two kinds: Annuvayam (by signal Lisi) or positive statement and Wetirakan (Gagg rati) or negative statement. The words used for an argument are divisible into five parts (though the last two are not essential), to

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LLLLLSSSS LLCLLL LL LTLLCa TTTTTT TTTTT TTTTTS LLaLLS enunciation of the proposition of assertion, (2) Hetu, the reason adduced for proving it, (3) Utharanam (a Tifari), the citing of similar instances or analogies in support of the proof, (4) Upanayam (LLAT EL Liá), application, and (5) Nigama nam (San Grui) conclusion. These are best explained by illustrations. The following is an Annuvaya statement: There is fire on the hill (Pratigna), because there is smoke there (Hetu). Where there is smoke there is fire, as in the ca Ge of the kitchen (Udara na Dm). Similarly there is Smoke on the hill (Upanayam). Therefore there is fire on the bill (Niga manan). It will be noticed here that Upanayam is practically the application of the Hetu to the Pakkam in the Pratigna, or its repetition with special reference to the Udaranam and that Nigamanam repeats the Pratignal with some emphasis as the conclusion (gpg is a goplasi), the Q. E. D. (quod erat demonstrandum = which was to be proved) GË Enclid. An example of a Vetireka statement would run as fol. lows: There is fire on the bill (Pratigna), because there is smoke there (Hetu). Where there is no fire there is no smoke, as in the case of the ta Ek (Udara nam). The hill is not without smoke
(Upanayam). Therefore the hill is not without fire (Nigananam).
There i5 a further subdivision of Anu Dimann tiu oni a different basis as follows: (1) Purvakadchi Anumanama (givizir"Rusa prsari) as where the existence of a particular flower is inferred from a particular smell as a result of previous observation, (2) Karuthal Anumadam (a classy inforce) as where a man's intelligence and erudition are in: ferred from his words and (3) Agamic Anumanam (g's Longy Lafarin) as where we infer that a man's present actions will bear their fruit later on from the statement in the Agamas that our present experiences of pleasure and pain are the result of previous Karmam.
There are said to be 65 varieties of specious argumentation or fall lacious inference made up of four kinds of wrong proposition (uill Furth), three of plausible reasoning () Glufe) which may be sub-divided into 21 kinds, 18 of incorrect analogy (lineup's Guitas) and two of defeatist attitude (AFTālais Tri) which are subdivided into 22 kinds.
The third kind of proof, Urai or Agamam, by which we perceive things which are incapable of perception by direct of servation or inference, is divided into Tantra, Mantra and Upadesa words (as iš Grub, Lai garri, Gallu FaFaFf). These are the words of the Nirmala All-Knower and deal the Tantra portion with rituals (Sariya and parts of Kriyai), Manira with the contemplation of God by controlling the mind, do (Kriyai and Yogan) and Upadesa With the nature of the beginningless and endless One (Gnanapatham).
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

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The nature of the objects (Prameyam, Sir Glouri) known with the aid of these different kinds of Alavai (Pram anam, Loir Larrozzi) i of two kinds, Pothu (OT) and Sirappu (DLL). Pothu Lyapu consists of the features common to all things of any class but not to things of other classes while Sirap piyapu means the special characteristics of any particular thing or group of things (species) which dislinquish it from other things or groups of the same class genus) as well as other classes,
A word here as to the terris Pothu or Thad atta Lakshanan (நடத்தலக்கணம்) and Sirappu or Unnai (உண்மை) or Barupa (சொரூபம்) Lakshanam used in Agamic its ratire before we proceed Further. The words generally used in translating these LLLLLL LLLL SS S S SLLLLSLSS L S L CCCCCCCL SSLLLSLGGL L S LLLLa special or real or absolute, respectively, though these words do not exactly convey what is intended in the original. The words general or coin Iron and special as used ordinarily have reference to the attributes of genus and species, or classes and subclasses or individuals L aa LL S aKLL aLL0 LLLCLLS LLL LLLL LL uGS mLa L HLL appear to connote. In reality in the other camp, which is not the case. The words lower and higher used by other schools of philosophy in describing the two states or aspects of the Supre Ene (Brahn) do not find favour in our philosophy. The words relative and absolute would seem to be the nearest approath, the Thadatta state of C aaaS SaLa LL aLLLLLL S L C L SaaLH LLLL Laa S a L S aLLaaaCC state being its nature by itself without any reference to anything else. Thus the Thidata definition of God (Pathi) is His existence LL LLLL LLLL SLLLH 0KgLLL LLLLLLSa LLLLLLa a LLH H LK SSKS AT TT T T TTTT Lš Li o il D the words of Siddhiyat) and the Sarupa nature is Ekam SLLaLLLLLLLaLLLLSS LL 0 S LSSLLLL00 LLL HHH S SCCLLLLLLL aSLSL aHH LLLKaK La LLLaS S LLLLL better still we should sly. His being beyond the reach of word and LLLLaaaaL S SSK STT TTT TTT SYSTTTTS S L LLLLLLa LLL0HCLaLLaaLLLLLL SS LLCLH Gaaa LtLLL TTLmLCYHH LL S L aL LTLLCCLL L S LLLLLL LL LLLLL S LLLLL LaLHHK KLCCK LCSCC aLS LL S LL CmGGCCMSLLL YLLL LL LLLCLaa aLLLLL S TL LLLLHH SSYTTB TT Te TTTe TTTT u T u ee TSS LLLL S CC LLL CCHLLa LL aLa LLLL La LLLS reading and investigation (TTL FRural), while His Sorup, Iyal pu can only be compr hended by actual realization (a pull spirits) with the aid of ELis Sikt I or Arul (Grace).

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XI.
"Parapaksham' or the Other Side
அருமறை ஆகமம் முதல் நூல் அனேத்தும் உாைக்கையிஞல்,
அளப்பரிதாம் அப்பொருளே தான் அருண்ால் அணுக்கள் திருவர்கள் பின் தனித்தனியே தாம் அறிந்த அளவில்
சர்க்கமொழி உச்சரங்களினுல் சமயம் சாதித்து மிகுதி புராணம் அவேகள் பற்றும் எல்லாம்
மெய்ந்நூலின் வழி, புடையாம் அங்கம் வேதாங்கம், கருதி சிவாகமம் ஒழியச் சொல்லுவது ஒன்று இல்லே,
சொல்லுவார் தமக்கு அறையோ சொல்வி ஒணுதே.
The Wedas and Agama Ft are the "Muthal-nool" or original books which for the fountain-source of all Gnanam, parts of whic are taken up by individuals who make investigations to the best of their lights by the Grace of God and bring out variot religious and philosophical treatises. The Smritis, Pura nas an other Shastra's are called "Wali-noo" or guide books based on the Wedas and Agamas, Tie Angas and Wedangas are "Si punool" or subsidiary books. There are no books not indebted to the Wed as and Agamas, but it is impossible to convince those that assert otherwise,
முதல் ஒன்றும் ஆனே, முதுகுடன் வால் உக்தி இதய உது கோம்பு செவி திதிக்கை சாங் மதி உடன் அர்சகர் வகைவகை பார்த்தே, அது கூறல் ஒக்கும் ஆறு சமயமே.
The elephant is one only. The blind describe it variously after seeing (feeling by the hand) its different limbs, so tile the back some the tail, some the tusks, some the ears, some the trunk and so De the legs, Even so are the six for Lins of religio preachEd.
The religions (and philosophies) of India are generally divided by Siddhanta writers into two Luain classes, the Orthodox or. ; nie LLLLK SL uTTTTTTS CLL aaL LLLLLaLLLLLLG LLLLLL LLLL L LLLLL KKTTTTTTTS S LLLLLL of these is again subdivided in to two groups, and in each group are included six distinct creeds or schools of philosophy, To the last of fourth group, the out and out or extreme heterodox or heretical KSTTTTS LaLCaL LaLLCLCCLCCHT LLL HCHLLLLTS LLLLL aaHH LLLLLL L La aL dham or Buddhism, wiz: Chanttharanticam, Yoka charam, Mathiya Dili kam and Wypashikam, and Arubatan or Janism. These are all
 
 
 
 
 
 
 
 
 
 
 

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atheistic and condemn both the Vedas and the Agamas, Though extremely beretical these have books of their own and certain principles and settled modes of reasoning and, as such, are deemed worthy to be taken notice of by our teachers. The next higher or third group, the heterodox (tah) consists of (1) Tharuk kam, which may be subdivided into the Wyseshika and Nyayika systems, (2) Mima msai, including Battacha riya's and Prabahara's systems, (3) Elkann hvadam, in which I here are se veral Subsects, (4) Sankhyam, S0S LLLLLLaCHHHH LLL S0 LLLLLCCLGLLLCCHCHHHH LLL LLLLCLLHCCLLLaLaS LLLLLL accept the Vedas generally, either wholly or in part, each in its own peculiar way, some have got their own special authoritative treatises, and all reject the Sivaganas. The next or 2nd group, ayllah (the inner heterodox or orthodoxo-heterodox, if we may use such a term), is reckoned superior to the last in as much as it generally accepts both the Weda and the Sivagama, though most of the systerns of this group, Pasupatham (or Sankirantha Sama Wadanı), Mal wira
LLLLLL SSS S aSLSaCLLL S CHCC LSSLLLLLSSS LLCL SSLLL LSSLLLL a CCC LLLLLLLTSS LLLLLL LL LLL LSLtLLLCL HS aaaa L LL0 LCLL CLLLLLL 00LLLLLLL LLL LLLSS CCaL systems beginning with Pastı patham a long with Aikikiya-Wa, daSaivaru, constitute this group, and they all agree in denying toe existence o E A na wa Ma la Un, There are six kinds of Saivam, vizi LLLLatttCtCL LLLLLL LLaTS LLLLLLLl LLLLtlaS a LLL0 LL LL LC LCLLLaaTS aLa CTLL LLLC LLLCCTS KLCCLLLLS LSLL JLLLaHa S LLLLSLLLL S S LSL S aLCtLLLLLLLtttLaaLLLHH SLLLL LT S LLLLLLLCCC Parinama Wadam). These go to for in the first or orthodox group SLAT S La LLL LLLK C L LLLL LLLL LL L0HHHLCLHC LLL S CTL LLL HLLLLLLL LCLCCCTS the difference consisting in the delineatin in of the general and special characteristics of the Tripadarthas and in matters of Inin or detail. La Laa GH LLL LS SaK S S0S 00 S SL S KK0S 0CL LaLaaSSSYTTS T TTTTTSS KTTT LLL KTTTTSS LLGLLL L LLLLaLG SL LLLLL LL LLLCCLL LCaSSS LLLLAL aC0LL aaaLLLCLLS tam, the system proved and finally upheld.
Cf. these various systems, thore taken up for examination in the Papal sharn of Siddhiyar are included in the third and fourth groups, the helerodox and Extreme heterodox systems, Our Author LaaaaL LLLLLL aLC LHHLLLLHCCCLL LLLLLLLLS LL S LLLLL ttt ELCH K LLLLL0LLCCLLLLSSS who would accept no proof other than Pratthiyaksham or direct perception and whose gal (or heaven or shall We Say God) is naught aSa S LLL S L LLOLLaS LLLLLLCLLLLLLKS LLLL LLLLtLLtLLLLL LLL LLLL L 0L LatLCL L a ST TT TSSS LLLLCaaaLLL K LHL TlLLSS 00L L L LCLLHaLS aLLLC CCL LLLLLL S H LLLHL LaaLa LL LLLLL SSLLLLaS LLLLS CLC CLL CLTSS TL according to him life is nothing but a combination of these, There LLL SK K K LLL LLLL KK S a S LLL LLLLCHL LCSS aLaL S S SL L S S LLLLLLS LL LLLS LLLLCLL SAS TT TT TT YSS LLLLLLCLLLS C GaCHaS LLL L LLLLL SST TSTTTTTTHTTS LLL L S L aaCLS LLLLLa SSL LLLLL OsTTTTT TTS LLL S SCLLLLLCCLCLLSSLLLLL SSKLOTTZ L TTTT TT arris), who believe in no soul other than the body, the external senses, (ear, eye, &c.), the life-breath and the internal senses (mind, &c.),

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respectively. Without wasting more time with the teachings of this school in its various phases we shall proceed further, but ong gen eral reluark we may here make is that Lokaya tam has more wotaries owing allegiance to it than any other school of thought including a goody number of people who nominally pass as adherents of other creeds.
After refuting the arguments of the Lir kayatan, the author as cends a step higher and deals with the Buddhists with their ideas LL LLLLLLLCC S KLLLLLLL SSLLLSLLCmC LLLL LLS LL eee TTT TT LS L final annihilation, first enumerating and then combating the views and arguments of each of the four sects of Buddhists. Th Buddhist admits two kinds of Prananam proof, viz; Pratthia LLT SS L LLLL LLLL SLLCL LCLLLLLCS C S HLLL aa SSLL LLLLCLLLLSSS a duits Karman Flso, but ignores the existence of God or soul Though in theory he recognizes no God, in practice be deifies his LLLLLK LK L LLL LLLL LLLL LLS LL a LLLLaK LHH HHLLLLL S S La Tri-Pitakas. The Chauttharantican (literally he who goes to the end of the Sutras), sometimes called the Buddhist Realist, postulate LLLLLL 0 HHHHHLaLLC STTTT TTTTT TT S aKLKL S S LLL LL LLL LKS aLK aaLaS LLL T SLLL L Ka SSLLL a SS S S S LYS terral or objective. The Tatter are formed by the combination of LL LLLL C CC LLLLLLaS LLL L LLLLLLLTLL EL00S SSSS L S K LLS LL L L S L C CC LL LLL while the for Ilier are produced from the Skandals (or groups) which LL L LSSSLL SSKTTTTTTTTTT LS SSSS LLC SSL LLLS LL aa S S &c, perceived through the mind, (2) Gոnոգ էր, knowledge of these SLLLS LLL LL LL SLL aaSSS LLL LLLL S S LL S L a aLKLS S L LL LL LHHSSKS LLLLLL u C HTaaaLC LCHHCaL LLLLLa 0S S LLLLtt S LLLLLS LLL CCC 0 Saa LLaL L aaS S SS LLLLLLLLYK L HK SLL L LLLLLS L000 LLLLL L LaLLLLL CCCHLLLLLHH LLLLLLCL LL LLL
L0LLLLLL K LLLLLLa L SLLLLLSSS LLCL L LLLLaa LL SS aLLLLLS LL LaLa L HHHHH LHLS and raises supplementary questions), also known as Mahay a nikan CLa LLLLLLL LLLL LLLLLaaS a0 HHLLa HH HHHHH HHH LLLLLLa La LHaaa LL LLS can but while admitting intelligence, knowledge derived through the senses, he denies the world and says it is all a dream. The Matthi. yatilica II (literally, he who belongs to a middle class) or Buddhist Nihilist or Suniya Wadi denies intelligencil too, as there can be no knowledge when there is nothing to be known. The Wypashikas (literally, adverse critics) who are also a sect of Realists differ fro these and hold that the world appears as a result of the conjunction of intelligence and the objects thereof.
Two sects of Jains, Nikandavadi and Ajivakan, are next dis Cussed, and the list of the extreme heterodox systems is thus disposed oí. The Jains, usually known to the Tamil studiect as Samanas (Far Graf i) and Aruh atas (Liss if), are riigid non-killers as are also the Buddhists to a great extent, though the latter would freely eat the carcase of what is killed by others. Their Lard is Aruhan, the
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

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original preceptor, also known as Ana di Siddhan (lysis) who is possessed of eight supreme a tributes and is free from a bad
qualities. The eight supreme attributes or virtues are: AnantaGina na in and Ananta-Darsa nam (both of which may perhaps ba taken as included in the one word Omniscience), Ananta-Wirian LLe TTTTT TTT aLL LCHaaaCCLLLCCSS S CCCaLLS0LLCL SLTTTTLTTS LLLL LaaLLLL
LLLLLLLLS LLLSL HCHCHCHT TTTTT HLL LLCLLCLLLLLCLLLS LLSLCLCCH SSTTTT LTTT
Nir Ayushiyam (si gajluh) or agelessness and Samniyata-Apa wan
STTTTTTLTT LLLC LLLHLHHCLLLTTTTTTTS LLLL LLLaLLLLLLLS S LLKSaL HLS
is said to be sectlessness but it may perhaps be Castelessness or it may even be birthlessness (ha vitig no ancestor). If the latter, the last three attributes would appear to be
included in the one word Anad i Nitthiyatuwam (syn Tiffagus savia)
or Eternality. Among the bad qualities or impurities or defects are
TCLHSLL LCLCLTCCCH TTTTTTT TTSS LLLL LLCCLLLCCCSS LLLLLL SLLL LLLHCCC C
(si fi FGEGA fafau G) or defective vision, Wedan eeyam (Goals FALL) or belief
in the Wedas, lust, envy, fear, pride, birth, disease, death, &c.
The term 'Nikanda Wadi" seems to refer to an ecclesiastical order as they are said to be celebates, Adherents of this sect are said to wear no clothes (-Nikanda Fclothless-) but put on mat: and carry peacock feathers with which it is sometimes stated that they gently remove ants and other insects on their way to a voiu trampling then under their feet, Though they are ascetics shunning family life, they are said to eat as well as anybody else. They posttulate various Pad arthas, such as Ji was or souls which are many and which pervade their respective bodies and are conditioned by the different states of the bodies they fill; Kalam (time); Akasan (space); Putkalam (substances having forms made up of Para manus or tiltinate atoms) including earth, water, fire air and en bodied living creatures both static (like trees, grass, &c.) and moving (like insects, birds, animals, &c.); Punniyan or good deeds which produce LLLCLLLHaaS KLLCLCaHT LLLLL LCLCLLLaaHHHS LLLLLLLLS LaLLaHHHH HH LL LLL LLLLL LLLLLL LCLaaLLa LLLLLLaCLS LLLLCCCC HHHH H LLL CLCLLaLK LaLLLLLLLaS LLaaLLCLL SSLHHLLaLLS age); and Weedu (liberation). Bandhan consists in being subject to the various bad qualities like lust, &c, and Weedu is liberation from these after eatiog up the fruits of all Punniyam and Pabarn and the acquisition of the eight Supreme virtues of AnantaGпапаша, &с.
The Ajeevakas assert five kinds of Anu (a tons), earth, water, LLLLS aLLL aLLaaa LKaS LaLa a La LLL LLLLLLCL HaLLS S LLLLLLaa LLLLLaKS HLCCC LLLL LLLLLL Pun niya LL and Paba m (good and bad Kar Enam). Jiwas a re for Imless and intelligent and are born in accordance with their Karnas into bodies made up of the other four kinds of atoms and partake of the nature of such bodies. Unlike Nikandavadies, the Adjeevakas
do not seem to have any a version to clothing, though they wie With

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the former in the prescription and practice of the utmost compasision to all living creatures and of the severest austerities (Nirjaram) like the plucking of one's own hair from the head, lic.
The Jains are sometimes known by the name of Anekanta, Wadies (aggaria affair). When a question such as the following is asked: "Does the Jiva exist before being born in the body? they would reply that in a sense it is in existence, it may also be said that it is not, it is and is not, it is indefinable (i. e., it neither is nor is not), it is and yet indefinable, it is not and yet indefinable, it is and is not and yet indefinable
-This node of reasoning is known as Saptabanginiyaya, (FAUGius III-). The nature of a thing may be described in any one of these ways or it may not. Such is Anekanta Wadam and the system which postulates it is considered superior to all others in as much as it includes within itself all the various views which may be entertained of anything.
Having thus formed a rough idea of the extreme heterodox systems (all-pa), we now proceed to the examination of the heterodox systems (Alth)which are more moderate and which accept more or less the authority of the Wedas, though some of them sometimes give forced interpretations to their scriptural quotations, some of their modern representatives even going to the extent of turning and twisting and presenting long accepted and settled facts in incorrect perspective to suit their purpose. Of the heterodox systems, Tharukkam and Yogam are not touched upon by our author in his Parapakshän.
The two sects of Mimamsakas Battachariyan (ulliffs suit) and Prabaka Iran (T LI Tag Air) are first deat with, The Mima msakka system is generally referred to as Purva (or earlier) Mimamsai (feuildrésa) to distinguish it from Ekantua Wada in which is CCLLHCLCLCLL CLLLLLL LaaLLLLLLLLCL SLLL LLLLLLLLS LLLHCaLLLLLL SASTATT S TTTTTTS The word Mirnansai literally means investigation or critical Exmination. The Purva Mimamsakas deny God and hold that the Wedas are Swayampu (a util) or self-existent and eternal as is also the world. Souls are many, eternal intelligent, Vibhu (or perva. sive) and subject to birth and death, and they perform Karmam and eat the fruits thereof, This system admits only the Karma Kandam (after stille) of the Vedas enjoining the performance of sacrifices, &c, as authoritative, other parts being considered subsi diary and of less or no importance, Battachariyan holds that KarHH LHTT LLL CTLLLL LL LLLLaL CLCa LLLLLLa LLLLLL LLHHLLLaLLLLSS HHH SL GLLLLLLL HH (gears, bliss), the plaasures of Swargam (a faith) or Indra's abode, Prabakaran thinks that on the annihilation of Karna in a subtle
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

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form known as Apurvam (for, literally unusual or miraculous) is proi uned and that this Apurvam yields us the fruits, and also that Mukti consists in being feelingless (like a stone).
After combating the doctrines of these godless sects, our teacher proceeds a step higher and examines the views of the Ekanna LLtLLLLLaL LLLL LaaaaLLL LLa C LLLC CLLLLL a LaHCCLLLCLLK S LLLCLCLLS S LLL S L LCHaLLLLH times as Pantheists and Hindu Idealists. Three sects are noticed. The Sabda Brahma Wadi (FasLÜLFTE TIJ TJ3) thinks th1t Brahman the cause of everything will be found to exist in the form of Sabdan (sound) in the end and to know that this is so and that there can be no ather entity not caused by Sabda: is Mukti.
We refrain from giving utterance to the distinctive designation of the next subsect of Ekanna Wadies dealt with in Siddhiyar as LL LLLL0 LLLLLL aHLa LLC LLLCLLCC SLaLLaLLLLL LLL LLLLHHLCL LLL LLLL S aLLLL S LLLLLL -who, we might mention by the way, seem to labour under the delusion that they are the repositories of the Cinly non-sectarian creed in the world, rejecting the Agada as and gloating over their action in doing so and dubbing those who believe in the Agamas and in Monotheism as sectarians, They seem to forget that there аге others who пot only deny the authority of the Agamas and the existence of God but also "throw the Vedas into the Bay of Bengal" as a highly respected and venerable Christian gentleman announced at the Jaffna Hindu College some 46 years ago. We have no desire to deny the distinction to our friends,--if distinction indeed it is-if they wish to be regarded as godless, the Brahman postulated by them being dragged down to the level of the Jivas or souls and subjected to births and deaths according to ther theory-of course it is all an illusion-these birth and deathsjust in the same way that what we now, say and what our friends say and what the Editor says and what all the world says and does LLLLLL LL LamCC CT CH L Caaa CCCL CC LLLLLaLLLLL LLLL LL LLL LLS sion-at least in so far as our friends are concerned no one need take their words seriously-We said we would not deny our friends their coveted distinction, But there are other godless creeds like Purva Mimarinsai and Sankhiyam which would like to share in the poils and be bracketed first als non-sectarian. Nor is this al|? There are other players in the field who would assert even stronger claims for the championship and snatch the prize a Way from them. More un sectarian Certainly than all these are the Bouddhas, the Arubat as who make is a special point with the In to class WedaCCLCLCCL HT SS AAT TT G LLLLLL LL aLaL L LCLL HCC LL LLLLL LLLLLL cardinal sins or forms of bondage, and the most distinguished of them all the Lokayatas, who easily carry of the palm and take

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Supreme, that Maya is Anirvachaniyam (sääGNIFarfau Li, in describa ble)
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first place by denying the testimony of even human teachers like Gautama Buddha-Well, however that may be, we shall proceedLLLLLL S S L0L S LL SLLHHSCLLLLLLLLHE LLCaLLL LaLLL LLLLC LLLCLHHaHC LLLLLLLLS is real, that all else is unreal being perceived through Avidiya (ignorance) like the illusory appearance of the silver in the notherof-pearl, the snake in the rope, &c, that Jivas (souls) are but reflecLLLLLL S LLL LLLLHHLH LLC CCLCLLaLLL LaaLK LLLT LLaCL L LCC CLLL L
different pots of water, that evolution is due to the Maya of the
being neither existent nor non-existent, that Bandham consists in identifying one's self with the body and its organs both internal and external and that Mokshan consists in the right knowledge that “I am Brahman" (Aham Brahm Asmi).
The third subsect of Ekanna Wadies are called Patkariya (lit is falli). They are of opinion that Brahman becomes transformed into the world of sentient and insentient beings and that Bandhan consists in not knowing this, When one understand this a right he merges in Brahman and this is Mukti,
Commentators notice a fourth subsect of this School of thought called Kirida Brahma Wadies (rifle is 9.fin air gas ir), who identify the Ego with Brahman, which they say plays in diverse ways identifying itself with various substances which are subject to change. To understand tibis correctly is Mukti.
Having disposed of these sects of Ekanma Wadam one by one, we meet with the Nirichchura-Sankhiyan (Sfar rifficuri) or atheistic Sankhiyan (-so called to distinguish hill from the Yogin who is sometimes referred to as Seswara-Sankhiyan, as the latter acknowledges the existence of an Iswaran or Godwhose teachings are very briefly touched upon. The Sankhiyas postulate two entities, Purushan (l.geș să) and Prakriti ('rol.5). Prakriti, in which the three Gunas Saltvikam (Frasia ), Rajasam SSTT STTTS CLL TCaLL HK SSTT TTCeSSS LCLLLLLSS LLLCCLLLLL LLaKaa LaaLS inaccurately as goodness or serenity, passion or activity and badness or dullness, respectively, are equipoised, is eternal, in sentient an for inless, and from it eina nate the 23 tat was (or elemental principles of mind and matter) from Buddhi to Earth, Prakriti itself being the 24th tatwan and Purushan the 25th. Purusbas are many, formless, pure and eternal and are of the nature of intelligence. They are neither the cause nor the effect of anything and are changeless. Ignorance (Avidya) or non-discrimination (Avivekan, synd:Gerðlasti), the result of conjunction with Buddhi and other pro= ducts of Mula-Prakriti (spelli aris), constitutes bondage, and liberation consists in right knowledge (Vivekan), differentiating
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

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aLLLY KaLaSLLLLLL LL LL L LLaaaaaaLLLLLS LLL LLLLHHLLLLLLL L S HLLLL propond the illusion theory, the Sankhiyas are pre-eminent for their enunciation of the doctrine of Sat Kariya Wadan (afia, it fu a Taff) known to the modern scientist as the law of the conservation of matter,
After examining this, the system of Kapillar, we alight upon LLLLLL LLLLLLLLTH SSSLTTu T uLTTLLS LLLLLL aLLLHH LLLLLL LLLLLLa LLLLLL LL the top of the heterodox systems. This system is so called as Wish nu is said to have revealed the shastras in Five i nights ( — Pancha=five, and Ratri= night-) According to his creed, LL LLLCCLH SLTTTLLTSS L LLLLLLLaaHH Laa LaLLLSS S LCLLLLLLS HHHHHCLLLLLCaaLa Being whose nature is pure Intelligence. He stands at the top of LLLLL 00S L LSLLLLL K S SSSS S SSS LLLLLLaLLLLSK SLLSLLLLSLSS SLLLLLLLa SSLL LK S CCC SSLLLK LLS LLS is the God of Gods who first be got Brahma to create the world, Himself assumed the role of Protector and had Elaran created to to fill the office of Destroyer. There are ten Avatars or incarnations ascribed to Him, all intended for the protection of the world, for upholding righteousness and destroying evil. As a Fish. He bore LK aaLKY H H LLLLS KS LLLLLLL LS aHHtaLLLL HH LLLL LL HLLLL the in cutta in that was used for the churning of the ocean to get A robrosia for the gods, as a Boar. He lifted up the Earth at the time of the deluge, as a 'Man-ion (sir fifth). He killed the Asuran (demon) Hirn nivan, as a Dwarf He measured up the three worlds and chaste DLL LLL LLLLK LL LLLLLLLLS LLL S LL LLLL C LLLLLC SS T Y L TTTS TTT TTSS tt TTTTTS L HHaLLLLLLL C LLLLLLLl LLL K LLLL LLLLLLa CCH LLLL LL L LCK LL 0K LLKaHLL S LK HHHLLLLLLLSLLt L S SLLL L S SLLLS S LLLLLLK a LaL LaaLLLLLLL LL LLL wicked. His tenth incarnation in the form of a Horse for protecting the world is yet to conne. Fron His manifestations proLLlaLLLL S L aaL aTtLKL K S LLLLL LLL LLaa0LLLaLLL LaLmmL0SS LLaL he pervades. Mayan Himself is of the form of Maya, which fetters the soul and this hondage cann rit be got rid of except with His help. If one conforms himself to the teachings of the Panch ra tra Shinstras and worships Wishnu to the exclusion of all other Gods with true devotion, he would get rid of his Maya and become pure and reach Waiguntam the abode of Wishnu.
With the refutation of the Pancharatt.hris systern the Parapaksham of Siddhiyar comes to a close. We have not here en tered into the criticism of these systems but merely attempted to give a skeleton idea of their teachings to the best of our knowledge for the benefit of our readers, this object of our articles being, as stated before, that they are to serve as a sort of introduction only to the study of Siddhiyar and not as a substitute for the study of that master-piece of Saiva literature in the Ta Luil language,

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XII.
More Purvapakshams' or Prior Sides
There is generally more than one view to every question, and this is particularly so in the realins of philo ophy and religion. There is generally an original side, the view taken at first sight or after the bestowal of some thought to it, but on more mature consideration after the exercise of one's powers of observation and reasoning the first view is often found to be wrong and discarded and a better view follows. This is quite natural, Dan being limited in his intelligence but always striving after something better. This L aLLL La K LLLLLLaLLLL a LaHaaLLLLL LLLLLLSaS LLLLa S a Ha LLaa CHHLLS lasting method resorted to by man from the earliest times, which the modern scient it has adopted to advant ge. The first or original view that is subsequently refuted is known as Purvapaksha. In (literLLLL S S LCC CLH LG LL0 LLLLLL LLLLLLKS LLLL LLL LLL LLLL L LLL LLGLLL LLLS
aa L S LaaLH L0LLLLLLLLH LLLS LLL a C LCCLLLLaLL LLLLLLLLS A large number of Purvapaksha views of the riddle of life dealt with in the Parapakshan of Siddhiyar were briefly explainedin the list article and we proceed now to give a rough idea of other Purvapaksha views which we meet with in Saiva literature.
Of the heterodox systems, which are not reviewed in Para Daksha, m. Tha ruikka EIn has two sub-divisions: Wyseshika. Lin Ein d Naiyayi = LLLLLLSS S SS LLCLL LaLS K LHa LaLLLLLLL K LLLLLL LSLLLLLL S K S LLLL LCC C SSSLaCSS LLLLLL S S LLL aaLSS CC LLHH SSL LLLLSS Ta SS a LHH LC Ca LLLLCSSS Laaaatt SLaa LLLL aa aa S sLla ttt LC L L SLa L aCCCCLLLL LLLLLLLl LLK LCaa C LLLLCL LLLLLL LL S a LLLLLLLCLLL aLLaL SS S LLL HLHLC LL LLLLH LLL GGaaa L SaHLSSLLLLaS S S LLLLLLL LL L LL H LLLLS L LLLLLLaS L S aLCLLS LaS S LLLLL SS S LL LL LL SSSS S aL SSSLLCC S LLL T LLLSS TL SLLLLLLS LLLL L LLLL C 0 STa LLSS LLL LLL L L LL L LLaSa LLCL LLLLLLaS LLLa S LLLaLSaLL aLLaLK S LL CaS LLLLa LLLLL a aLL aS LLLS KLL LLL LLLLS S S LLLLLC L LLa CCC LL CC LLL LCK CC L L L L C a LLLLLS SS LLa 00 LL C CCCLLLa L L LL LL SLLLaS LLLLL LHmaCCa0 S L S La HHaaS LTCLLLLLCCLCL CCLL LalaaGGmLLLLLLL LL C aa LLL LL LLLLaa S aaLCSSS LL LaLaL LLLLLL LL CC LTL LaaaaLLLL LL LLLCLLLL LS L L LC La S LLSaa LCL LCLS S L LaCHLLmL S LCCaH LCKL CHLHaLHH LLLLLLa LLKS S CCC 0S0 aa S HHa L aaaLLC LL LlLLL LLLLCaS LL LCCL LLKS LL KK S LLS LLCCLLS (Eupatin), taste, smell, intelligence (Buddhi), &c., ending with ten dencies (Wasa nai), being qualities CE substances (Drawiyam), Kar
LaL L LL aaLLLLLL LL LC LL LLL LLTLaCS S CLTLCLLL LLTaS CCCaaaaaS L K LL CCLLLaLS aGCLLLS aLLL LHHLL L LLTLCCL CCLLLL0S STKSCC S LL LLLLL LaLLLLS CCLC LLLHKSLCCLCCSLCCLL CaHCKCaaCGS CLCL a0aSaaKaS LLLLL
 
 
 
 
 
 
 
 
 

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non-being of one in another. When these various Padar this, their general, special and die tinctive characteristics, &c. are clearly understood, the nature of Atma which is different from the body, &c., will be duty perceived false notions will disappear, and with them all LLLHHH LLLLLL LL LLLLS LLLLLLLLS LLLL LL LLLLLLH CaCKKK SS S S LL LaS LLLLLLLCC LL LLL LaLSCCD LLL LLLLLLLCC TS aLLLL LLaaa HH LKtL0LLLHSSL uuSS LLL LLL0LCLL LLLLaa LLLa aaaS aa LLLLL LL SSLL LLLLCLLSLLL C LLaHCLLS LLLL L LLLLa LLLLLLL of Mukti (liberation).
Ac:ording to the Naiya wik as there is Anandam (bliss) in Mukti. LLLLlLlC LLLCCL S 0 SSLLLLLLLLtSJ LLLLLLLHHHaLLLL SSLLLLaaSS LLLHHLLLLHH SSLLLS LLL CHHHH LLLLSSS LLCL HH SYTTTTS LLLLLLLHHLSS LLLLLL C000tGH HL S SAT TT T TTTTS LLS LLLLLL L LLLLLLCLLSS LClLLCLatHH S uDuTTTT TT S LKS HHHaLLS aaLLCLH SLLCCLLLLHS CLCCC LCC SStT TTTTTS H C aLLL SCCCaLLLLSS LLLLLLLT SLLL LLHKS LLL LLaaLLHH LLLLLL LLLT KLLLLL L S S LCmCLCLLL S S SLLLL GLLLLLLL by disproving the existence of Wya Dyas or what are to be pervaded.) LLLC CCT STTTe TTS LLLLLLaHH LLS LLSLLLLLHH SSTTTTS S THHaLLLLH LLLLLL CC LLLLL LL S L TLL L S Laa aaaS LaaH HHH SSTTTTTS aaaaaaLLLLLLL LLLLaaT S CMaaLLLLLLLLCC L LLL LL LLLC LLL0L LL LLLCLGS S S LCLLC really Satisfied that the opponent's wie w is correct), Witandai (Was står eee S LTKKS CCC0LCL L YLLaaLLLL HHS LLLKLHaLL TA ATTTTTS LL aaaLLLL CCCaLaLCaaaLS LL CLL0 uTS KaLH LLaL aaHL LLLLLLH HaS LLLLLL SYuT YS LaLaLL KHH HHS CtC L LLLLLLLa CCC STASTT u AAT TTTTS LLLLLC LL tLLLLLLLLSS LaLCLCLL L L CC SSLLLLLLLaat LaLLLLL aL S S LLLLLL crowd of real substances and empty words of rhetorical warfare. They are certainly not all of then Padarthas in the ordinarily accepted sense of the word.
tLLL LLLLLC Laa KL YLmHaLLLLLLLa HHHL HH LaL aaaaaS L HH LH L LaL LLa aLa Lt S LLLLLL 00LS aaLa L aLLLLL LLaLLLLLCL S SaaaLLaL aCCCC S aaa LLLLaa SLLL LL LLLL LLLL LLLL L LLLL aLS LL L C0S LJJ S HH S S LLL CCCTKKS sion) has to be understood and interpreted according to the conLLLLLLLLS LLLLLLL LLLLLLa L aa Laa aa LCCCC L LLLLLLLaaa LLY aLa S aLLLLLLLa aLS LLaLLLL speak of the imperminency of the world using the satile sets of words ஞாம் பேய்ச்சேர் GFLIT EIl y či FAJ if (the world is transient like a nirge) LL K KK LaL L L LLLLLL 0LL a LLLS C CCCLSSSSS LLL LLaLLaaLL S S LLLLLLa LLLLLLtL LLLLLLaS ATT T T T S a a L aa L LLLLH SaaaaCCLC CHCa L LLLL La LLLLLL S LLL LL LLLLaa LLLL LaLLLLLL SSK 0 LL S LL S LLLLSLLLS TTTTTTTTT CCCCL L0 aCH LCCC aaaaa LL LLLLL La LSLLaaaLL aLLH L S S S LaCK S CCS and then disappears being resolved into its primordial cause which LLLLLLL LLLCLLLLSS LLLLLL LLLL HaLLSLL LLLL LLLL LLLL LLLL L LL LLLLLaLLLLL LLLLLL is non-eter nail, Similarly this word Padartha (literally the idea conVeye by words, fron Pada=word, and Artha=meaning) as used by the Naiyayikas setus to indicate the various) Vislavas sis) ir 5 topics of discussion or subject headings of the contents of the book, LLLLLL LLLL LaLL CC LaLLLK LLLLLLS LSL LaaLLLLLLLaLaL aa aaa S aLL aLLaa S ta'il and other systems of philosophy. -- it

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Thus then we find that there are 16 Pad arth as or subjects discus. sed in Niyava Shastrain. It seems unnecessary to tax the minds of out readers with detailed explanations of all these Padar thas, though the principles of reasoning of the Tharkikas ar of very greatuse generally in philosophical argumentation. We content ourselves here with just touching cn one or two points only. Pramanam (or proof) is of four kinds: Pratthiyakshan (or direct per ception), Anu manam (or inference), Upananam (or analogy) and LaaLLa CL aaL LLLLLLH Ha S u i T u TTTTS LLL LL HLL L T LL L SC trustworthy person). These we have dealt with at sort e length in a previous article. Prameyas or objects of knowledge are said to the of 12 kinds beginning with Ahma (or soul), body &c. and ending LHaa LLLLL a tttt L L L HHH SL LLL L LLLLLS LLLLLLLLS S L LCCCLT LL aaLLLL0 L LLLL LS ble of three kindls, Awayaw Airl of five, And SC) On
The Yoga system of Patanjali has much in common with Sankhiyam, its chief distinguishing features being the acknowledgment of an Iswaran (or God) in addition to Prakriti and LLLLLaL LLLLLa S LL L LLa LLLHHL LLLLLLLHHH LLL LLLL S aLaLLLLLLL C LLCCLLLLa S LLLL HHCL HHH S LS the Eightstepped Yoga practices (al-Tiso Lirii, Astanga yoga II) LL 00 LL LLLLL LL LLLLLtM S u LLLLLLH S0 LLLLLC LL L SS LL LLLLL LLLLLL OLLL LLLL L LL LLLLL LLHtLLLLLLL LLLLLLL SOLLL LLLLL LaLL aLLaa S LLLa K0 S LLLLLLS LLLL L LLLLLS
LL LLLL LL HaLLLL LLLLLLLHHHS YK L S aaaLLLL S LL S LLLHHaLLL LLTL LLLLLL (knowledge) to souls, being different from them. The eight steps prescribed for the practice of Yoga in are: Iyana in Ltd, ibstentio
LLGL LLL LL LLLLaaa LL LLLLLL L 0l SS LLL LLLL t S g TTTTS LL L LL LLL LLS LL LLaLLaL SLS LLLLaLGS C aLLLaLLLL aaS S Lt SS L L LLLSLLLaa the Shastras, &c.), Asanam (3-F7in, postures or modes of sitting). Pranayanam ( Srirgun this, regulation of the breath), Praiyakarati StTTL u uTT TTTS LLLLL L L LLLLaLL L LYK HaaS LLTLTa LaaHH roa, Illing LLLLLL LLLLLLa LLaL LLLLLL aLa L aS LHa LLt S u eeTS LYY LLK K LLLLLL L LLC LCLLLCS LL LC LL SuY T TS CCH LLLLLLLCC S L LLLLK HLLLL or contemplation on the Deity to the exclusion of all other thoughts) and Samadhi (For 5, perfect rest or absorption into the LLLLSSSLLaSK a L CGa LlCCLLaa LLLL LLL LLLL SS M TT
LLLLLLLLS LLLLLLaL SS LLL CHHaLLL aLL aLL LL aLL LaLLCLLL LL 0LSLLLL S
Proceeding to the next group the inner heterodox (அகப்புறம்) LT LCC LLaLLCCLLL S La L LLL0laHaLaGa a LLL aaaaaLLaaHaaS LLLLL LLLLaa LH S LLL LLLS Kapalam souls are many eternal and pervading. They enjoy pleasure and pain, being under the bondage of Pasil in which is of two kinds, Maya and Karmam, When abhorrence of these appears a tid Dikshai in accordance with the Shastras is obtained the Pasupal has hold, Isan imports Gnana in and, like the fathe who transfers all his worldly responsibilities to his son and retire into the forest, He imparts all His powers to the Mukta
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

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Maviratham enjoins Dikshai and the performance of Sariyas such as the wearing of garlands of bones, &c., to attain Mukti. In Muktas a rise all the attributes ascribed to God, The follo Wer of Kapalam gets Dikshai in due course, eats of Pikshai (offerings) received in human skulls and is "mad," being possessed with the Lord, all whose attributes ha in bibes, Pasupatham is said to be a very ancient Saiva sect prevailing in some parts of Bombay, and some people assert, on what grounds we do not know, that it is one of the parents of Saiva Siddhanta in which, these wiseacres aver or rather theorize, is of very recent origin. The wish perhaps is father to the thought.
Wanam, like Patkariyam, postulates the transformation theory (Parinama Vadam). According to this sect, all the world of sentient and insentient bings is a transformation of Sakti and Mukti Consists in merging in to Sakti by living in the manner prescribed in Warna Shastiratin. This creed in its practical aspects Seems to ha ve Ein Luch in Common with the Pleasurellowing Likaya tall, but seems to be placed here in the inner heterodox group SCTTTTTTTS S CSS HHaLLLL LLLLCCaLLLTS LLLL LaL LLa LLKCCaa S S LLS KLLK S LLLLL LLL LLLL LLLLLLLaa S LLL aa LaLLLLLLL C LLL LC K L Ca is accepted by the Lok ayatan. Whiravatn has much in cominion With Wama. En and ils Lord is Wairavau.
Ai l:kiyavada-Saivam, which completes this group (FL) postulates Pathi (God) who is Ekam (one), Pasu (soul) which is Anekam (many) and Pasam (bond) which is of two kinds: Maya GLYa LLLLaaHS LLL LLaaLa a LLL LLLLLLa aaaCS GGSS LLLLL LaL Haa S La of Maya, in accordance with its previous good and bald Kirtlan. CCHa L a L LCCLLCHLLLL LLL LLLL LLLL LLa 0a aaL a LLLS LLa a LLLS LLLCL SaH aL S SSLLLLaaaLLLLL C LLLL C LLaS LHHLaL a LLm is complete union with God like the mixing of water in water.
O ne of the subsects of Ekan [mE vada Lim (heterodox group), Aikikiyavadam (inner heterodox group) and the six sects of the Orthodox group (alyst) together with Saiva Wadam are reviewed in the LLKa S LLL aa S SSSS SSLLLL aL aL LLLL LL LL HHHLHHL H 0KS K aLaLaLaH SLL KYLLL KTS LLLa L LLLL L CCC TH C C KLC KC L Y L K L K CC it supplement to the Parapakshaft of Siddhiyar. In this work, UriaLLLLaCC aLaL LLLLLa S LLa KLL LLLL LLLL LLC LLLLLL LLKKLKS Laaaaaa CLLLC LL LLLL a C L S LK L aLL LLS C LCC HH LL L aa S SS L aL L CC 0000S LLL the Saka Era (corresponding to the Christian year 1313) - in the LHaaaa SL SLaSS H H CC LLLLL LL L aa CHH a L L LLL L L S La Festival of the Temple. The meeting was held in the cir stand hall. There were ten speakers at the misting. An enquiring stud

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ent, a seeker after truth, ascends the stage and sets the ball rolling by greeting the learned savants and asking for enlighteninent regard ing the nature of God and His mysterious ways. The irrepressible
exponent of the so-called "non-sectarian'” Subsect of Elkan mawa dan
gets up immediately as is his wont and delivers a discourse on his system of thought, which after all appears to be airl less (as far as we can see with our limited intelligence), being an errand of mercy which benefits neither him that preaches who is no other than the Suprem
Brahman nor him that hears who too is naught but the self-sane, identical immaculate Brahman that does not stand in need of being lectured to. The Aikkiya Wadi then comes forth criticising the "non-sectarian's" system and his arguments in detail and Elliik ing a statement of his own case, The Pasha nava di follows, Ciriticising his predecessor and stating his case and so on till the end Saiva Wadam being examined by the Saiva Siddhanti, for Wils teaching, the proved conclusion, the student is referred to the Siyapra kasan.
The work begins in tharacteristic vein with the following lines:
பெரும் கடல் உதவும் கரும் சுடு வாங்கிக் சுந்தாத்து அமைத்த ஜக்கம் இல் கடவுள், பரவரை உண்ர்த்தும் மேலவர் போலக் கேட்போர் அன்னல்க் கேட்படு பொருளால் அருளிய கலேகள் அங்கு இவி ஆல் அவை பலபல சமயப் பான்மைத்து ரன்றே.
Like teachers who teach children different sets of books in the different classes to suit their varying degrees of maturity, the Endless Lord with the Poison-throat caused in numerable Shastras to be brought out with teachings varying according to the varying standpoints of different people, and hence rel gions are of many many kinds,
LYa aaa LLLLLL L L aa L L LLLL aa Laaa L aa t LL S S LLLS conference referred to above, we have already given when speaking LL LLL L SLLL LLLLLS S a Sa aL aaa aa L S L aaaa S LL aa L for us to give a brief resume of the teachings of the remaining dight speakers only, who are all treated as "orthodox."
THE Pasba na Wadi Linlike the Aikikia Wadi postulates such in LLLLLL S L L S LLLHHS HLa C LLLL LLLL LLLL a u CS S acknowledging the full completinent of Pad Art has enunciated in the Saiva Siddhantam, God gives the souls bodies in accordan LCLLLa LL CLC LGLLLCLa LCCCLCCC0SSSS SLaLa KaC LLaC aaLLLLLLLa aLaa L deaths repeatedly, reaping and sowing experiencing pleasure an
 

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an. This is the state of bondage. In Mukti, like the Waiseshikan and the Prabakaran, the Pashanavada-Saivan holds that the Soul lies (dormant) like a stone, the senses and objects of knowledge and all enjoyment, whether of happiness or Inisery, ceasing to exist,
The Betha Wadi has much in common with his predecessor, but differs from him in his conception of Mukti. Just as the rust in copper is destroyed by the alchemist and the copper is turned into pure god, even so he says are the three kinds of Pasan annihilated by God's Grace and Mukti pure and eternal is attained.
According to the Siv sama Wadi, there are three kinds of Gnanam corresponding to the three Padarthas, Pathi, Pasu and Pasam. The sensations derived through the Senses form PasaLTCaCCCCCS LLLL Laa LS CLLLLLL L L LL LLL LtC a L STLLLLSLLLTC LLLTS LL YLKS LaaLLLLLLLS L LLLLL SSL 0S YLaL L LTCCtL0 HTS S LLL LLLLaa LLLL LaLMLK LLLSaaLLL LLLL LLLLLL LLL LLLL TH LLLLLL LLLL KMLaLL L LLLLL LL L HH HLLLLLLL aLLLLLLLS This soul, the Lord takes up as does the wasp the worlin, and the soul, uneditating on Hill, is clothed with powers similar to Elis, becomes omniscient and letters the asse Lublage of Muktas.
The Sankirantha Wadi holds that the soul, though Sentist, has no objective consciousness. In its presence Pratavayu works the body in the same manner that the iron Loves in the presence of the magnet, the five Senses (external organs) receive the Sensations LLLLLL LLa LGSLLLtL LL SLaLLLLL L L LaLaLLLSS S aaCCa KK aLC SS S aLa LLLaaLLL a LLL LLaa LLLLYLLLLLLL0 LLLa YK KLLaLLLL LLLL SK LLaS LK LCLCL LLLLLL LL C CCCCH LLLaCCaaaKS SLaa LaLLLLL LLL HH aLLLLLLLaS L CCCK LCC LLLLL LLL LL LLC a LLLaaSSS LLLLK S LLLL aaa LLaaa LL L aa LLa YS LLL LLaL LLL S S LLL LL a S LL LLL LLLL LS KKKS L K LCC L LLaS LaLa SS SLL aLLLLLLLaaL L S a LL KS S CLSLLL K LLLCLLaaLS Caa SKS LLGL S THaaaLS aaaCaC YK L LLSSS
LLLLLL LLLKLLLL K CCLL LLLLL LL LLLLLLLLJ LLLL LLLL LaaL S aaLLaaa La resides in a body with various gate ways like a lamp in a pot with many holes, and through the gateways called the senses it enjoys their rHEBective objects. On the advent ըf MalapariթakH In the Edul LLLL LL L Laa aaa L K SL LLa S aaaa a S a Ka u C a GG aS S LLLLLL dispel the darkness of Antiva In and reaches the feel of the chanEEless Lord, wեց Լոay be coւոpared to a strean, of told writer or a YK aa La K LLaa a L CC S LLLLLLL TL La aa LaL LL LHCKSK S L C C L KLL aLa T CCC S CaLLL of the tropical Sun.
LLaa LLaLLaLaLL LS C LLLLLCCHKSS L LL SSK S a L K K L C LLS CLaLLLLLLL LLLLK S LLLa aLLaa aLLaS aLaaL L S LL K S Laa L L aLaaaaLLGLmLaS aLaa aaaaaS LLL aH aaLL L LLaaaS LLLL SS LLLL pada Ithas, the five A was thas, the 35 stat was, &c. of the Saiva

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Siddhantam. Duality should give place to unity, and this is Sayujian, Until this is attained through right understanding, one should act righteously as he thinks best and dedicate everything to the Lord. The state of Thuriyathitham, when all tat was are extinct and there is no manifestation of intelligence is known as Kevalam. When through Divine Grace the tat was appear the power of Anavian is reduced find there is limited intelligence dis. played. This is Sakalam, When in Sakram (waking state) where the 36 taitwas are present Thuriyathi thamn is simul tangously attained, such state is Sutta-Avastha and, when permanent, constitutes Mukti, This completes the list of the orthodox systems.
The Saiva Wadam (also called Suddha Saivam) is generally included under the Saiva Siddantam from which it differs only in so far as it is unable to realise the most mystic concepts. The Saiva Wadi affirms that the Soul in its essential nature is sentient, though in Revala in there is no display of intelligence, the Soul being in continunion with Anavam, God provides the soul with the necessary instruments where with to think, know and act in the shape of the tat was which serve like a laup to one in darkness, With these, Prarap tha-Karna in is eaten tip and in such act is sown what is called Akarniya-Karma II). In this way in numerable births LLL GLLLGLLHaLS LL LLLLL LC CLLLLL LL LLL LLL LLL LLL LLLLL LLaaaa LaL deserted. Iruvinayappu (the state in which likes and dislikes disappear, when happiness and misery are looked at equally), Malaparipakan (the Luellowing of Anava Malam when it is fit as it were to be plucked) and Saktinipa than (the in planting of Divine Grace) when at last the title arrives for these to grow one after another the Lord appears as Guru and after instructing the student in Sariya, Kriya and Yoga. In in parts Gnanam-Gnana Lin which was ever present in him though laten E-putting an end to Sakala. En and Kawalam, Then when the soul perceives true Gnana Lin, all differentiation of Gna thru (knowel), Gnanam (knowledge) and Gheyan (the known) disappears, the soul unites with Sivan ind oneness is reached, no difference being perceived between the enjoyer and the enjoyed, And this is Sayujiam.
Thus have we tried to form a general idea-very meagre and Superficial it has been though-of the 24 systems of religion noticed by Siddhanta writers. Seventeen of these together with a few sub a a aLLaa K LLLLLL GLC LLaaK L LLKLLLaLLLLLL S aLLaLaaC L S L z Ca a L L T S 0 0 LLLL LL L aa aYS reviewed in the former work and 9 in the latter, one of the subsects of Elkan mawa dan receiving attention in both Works, We have no here entered into the eriticisms as we said before but merely attempt led a very bare outline of the systems themselves.
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

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Before proceeding to Supaksham, it seems desirable to clear certain misconceptions regarding the Siddhantic view of Purvapakshams and their classification. We have sometimes heard it said that the Saiwa Siddhan tam confuses religion with philosophy and philosophy with logic, over-emphasises the necessity for philo. sophy to be logical, makes very fine and hair-splitting distinctions and is too punctilicus in its classification of other systems and their nomenclature. It is even suggested that logic has more to do with theology than with philosophy. Some of our critics seem to be obsessed with the idea that philosophy and religion should be kept apart in water tight coil partinents, the one having nothing to do with the other as in the West. We have some oriental scholars remarked that if the word "philosophy' is taken in the Etropean sense there would be nothing corresponding to it in India. The Indian conception of philosophy is quite different. Religion and philosophy are so much intertwined here, one with the other that it is impossible to separate them. As regards logical exictitude, if it is a crime for philosopher to be logical the Saiva Siddhanti has to plead guilty to the charge. He has no loophole to escape, And after santence i 5 pronounced against him, one can only plead for the exercise of the sovereign's prerogative of mercy. But once the royal clemency is exercised and the sentence set aside he would return to the charge. He is such a stickler to logical consistency and hates hypocrisy.
The question is some titles asked as to why some at least of the heterodox creed-, especially the Yoga system, should be classeli hy LLLLaLLaaLaL LK LLLLLL LS LS LLLLLLaLLLLLL S S LK HH K LLLaaLLLSS LLSB SY LL relative terrills and what from one point of view appears to be orthodox would be heterodox when viewed from another angle. It is something like our saying that the Shrine of Chidambara in is at a great distance from Jaffna, but this Shrine is close by as compared with the holy city of Benares which we say is at a very great distance. The criterion adopted by our Writers in making their classification is, as we stated in a previous article, the degree of recognition accorded by the di Herent Systems to Wedic and Agamic authority, Lokayatan and other creeds which repudiate the Vedas and Agamas in toto are classed als extre Hue heterodox, those that appeal to the Wed as only either wholly or in part and reject the Agamas are treated as nearer to our system of philosophy and classed as heterodox, whil, those that accept both the Vedas and Agamas are classed as inner heterodox or Orthodox according to the degree of sanctity they assign to these books which are treated as Sruti or revelation. Yoga in and Pancharat ran are placed at the head of the outer groups in the ascending scale as,
unlike most of the other systems included therein which are more or
25

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less a theistic, these two systems are distinctly theistic Tharukkam, though theistic, has some a finity to the Buddhistic and Jaina systems in that it promulgates what is called Parana Du tCLLLHHL ST TT TTT T S LLLLL LaLCLCC S aaLaaCCL S LHHLCCL LL LCLCLCLL placed just above them but in the higher group as, unlike then, it appeals to the authority of the Vedas here and there. The Tharkikas share yet anotber feature in common with the Bauddhas as tibey entertain the ideas of momentary existence and decay though to a small extent only and are therefore sometimes dubbed with the appellaion of Atta (or seni) Kana Banga Vadies (ja sorja e lënë)
Our classification of the Pur vapaksha Creeds is assailed on yet another, and that a novel ground, to wit: the ground of expediency Diplomacy and expediency and other doubtful virtues may have their use in political and other II) unda ne a ffairs. But they certain can have no place in religion. It is seriously urged that all Creed that look up to the Vedas as authoritative should be classed as orthodox and should be united so as to present a common front to the enemy from outside, the reference obviously being to Chris tianity and other creeds of foreign origin, not indigenous to India. LTLLHHaHaHL LHHa LaLLLLL LSS SSS S LLaa L GHHHCCaH LaLaaCS LrL HLLL K LaaC is considered an enemy by the Saiva Siddhanti. Every religion in its place is a necessity and serves its clien tele in its own way according to their capacity and their environments, as we |lave repeatedly stated. All truth is one, whether it originated (or rather wè should say, found expression) in India orelsewhere. Even gran ting for the sa ke of argutinent that the foreigner is our enemy, an open enemy from outside is to be preferred to a secret enem from within. A live lion is less to be dreaded than a wolf in sheep's clothing. A godly man who believes in God the ugh not in the Vedas is certainly to be preferred to an a theist or one who blasphemes God and drags Him down froll His high pedestal and places Him on a par with erring Jivas, even though these latter profess to believe in the Wedas and often misiinterpret thir m to sui LLLLLL LLLLLLaCCS SS S LLL LLa LLLL LaL CCC LLLLLLLL KaLLLL LLLLLGaaL People who profess to be Saivas (followers of Sivan) but belittle Siva peruman should be avoided at all costs, (-It is indeed an LGGLHHLCL LL LLL LLLLL LLaa LLLLLLa TTLGLC LL LLLLL LLLLL LLH HHCCLLK aaC LLLLLS Saiva Paripaliana Sabhai whose first and fore lost object accord in LLLLS LL LLLLLLKS LLLL CLLLLLLLLLLaH S SG TCLCCLLLG CTT TCrrTTrTTT T TTL Religion"-wide S 3 (a) of Ordinance No. 17 of 1931. Cap, 240 should at times lend its columns to give publicity, unconscious of course, to propaganda containing half truths which tend to under mine the faith of unsophisticated Saiva readers in the Saiv Religion)
 
 
 
 
 
 
 
 
 
 
 
 
 
 

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உலகினே இறக்தி கின்றதி நான் உரு என்பது ஒசார்,
டன்கு அவன் உருவில் தோன்றி ஒடுக்கிடும் என்றும் ஒாார், உலகிலுக்கு உயிரும் ஆகி, உலகும் ஆய் கின்றது ஒாார், உலகினில் ஒருவன் என்பர், உருவின உணரார் எல்லாம்.
(Siddhiya r)
They know not that Hara's Form transcends the world (Wisvadhikan eral raisi), they know not that the world originates and merges into Li is For n (in other words, that. He is the Author of the world, Wiswakaranan, asawa " Tata ), toey know not that He is the Life (or Energiser) of the world (WisvandariCCLaS TTTT TT TTTTTTALS LLLLLCL LCLL LLLL aL LLLL LL HLLLLLLL LLTLLLLL in the form of all the world ("is varpi, stille, 9), they understand not His nature and say that Ille is one of (the crdinary Jivas or souls in) the world.
தேரின் ஒருவன் என்பர் திரு உருச்சிவனேத் தேவர் மூவாய் கின்றது ஒசார், முதல் உருப்பாநி மாதர் ஆவதிம் உண சார், ஆதி அரி அயற்கு அறிய ஒனணு மேவு உரு கிலேயும் ஒாார், அவன் உருவிளேவும் ஒசார் (Ibid)
They say that Sivan is one of the so-called) Gods, they know not that the three Gods (Tri-Murthies) had their source in Him, they know not that the Lady (of Grace) is part of His Fornia, they know not that His Great Form was beyond the ken of Hari (Wishnu) and Ayan (Brahma), they know not what came out of His (great). Form.
போகி ஆய் இருந்து உயிர்க்குப்போகத்தைப் புரிதல் ஒசார், யோகி ஆய்யோகமுத்தி உதவுகல் அதுவும் ஒாார்,
வேதி ஆளும் போல் செய்தவின இன விட்டல் ஒார், ஊகியா மூடர் எல்லாம் உம்பரின் ஒருவன் என்பர். (Ibid-)
They know not that He appears as Enjoyer (Bhogi) to give enjoyment to souls, they know not that Fle appears as a Yogi (silent, un purturbed Ascetic) to ene ble the souls to (imitate Him and) attain Mukti (liberation), they know not that. He appears as Destroyer to destroy the evil performed (by then), the undiscerning fools say that He is one of the Celestials,
அச்சேவர் தேவர், அவர் தேவர், என்று இங்வன் பொய்த் தேவு பேசிப் புலம்புகின்ற பூசலத்தே பத்தேதும் இல்லதென் பற்றற, சான் பற்றி நின்ற, மெய்த் தேவர் தேவர்க்கே சென்று தாய், சோத் தும்பி
(Tiruvach agam)

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In this world that talks and talks of gods that are false (subject to births and deaths) saying that god is the true God and this god is the true God go and sing Obl King beetle to the true (birthless and deathless). God of gods on whom I repose so as to get rid of all attachment external as well as
internal.
புற்றில் வாள் அரவும் அஞ்சேன், பொய்யர் தம் மெய்யும் அஞ்சேன் கற்றைவார் சடை எம் ஆண்னல் கண்ணுதல் பாசம் ஈண்ணி, மற்றும் ஒர் தெய்வம் அன்ன்ே உண்டென் நினேக்தி, எம்பெம்மாள் கற்றிலாத வரைக்கண்டால் ஜம்ம ாேம் அஞ்சும்ஜறே. (Ibid)
I fear not the snake in the hole, neither do I fear the truth spoken by liars. But we greatly dread even the sight of those who, after (hearing and ) nearing the Feet of our Lin rd with the long matted hair and the upper eye, conjure up visions of yet other gods (Jivas) and learn not the greatness of our Lord.
We contentourselves with citing these typical quotations from Siddhiyar, which sole of our friends take a pleasure in describing KSSYS SLL LaLLLLLCS SLL LCLLLLLLLJJLHLLaLaa LLS LL CLaL LLLLLaS LLLL lettle black-and from Tiruvachagan, which however they are LLLLLL S a t laaaLCLL HH LLLLLLLaaL HLHLLDaKa L L LLLLLL CLLLLLCS S L LCCLL unecessary to abour the point further by making more quotations from other standard works. The reference in the last verse quoted above is obviously to deserters from the Sliva fold as Il Lich as to Polytheists and to a theists that render lip-service to religion, in duling in what the Tharkikas Would Call Sepam (rijā) or PerLLLLLaL SLLLaS LLLLL LLLLtLaaLLLLL SSTTAA TuT TATS SS L HHHaC0tLLLLLLL S LLLL S S LaaaaLLLLLL comment is needless, We shall now proceed to the In airl Work that we bave taken up for study, the Supaksham of Sidd Eliyar.
 

Supaksham' or Our Own Side: Proofs and Lakshanas' or Descriptions
The 'Supaksham' (fluigi) of Siddhiyar, following its predecessor the Siva Gnana Bodham, is divided into two parts Pothu Ati:m (பொது அதிகாரம்) and Unnai Alikaram (உண்மை அதிகாசம்). These parts are again sub-divided into two chapters each and each chapter contains three Sutras or groups of propositions. Thus there are twelva Sutras in all, the first three of which form the first chapLLLLLS LLaaS LL LLHHLL CaL YKT TT TT S TTTTTS S LLL LLaaLLLL HHH CHLLS establishing by logical arguments the existence of the Tripadar has LL LLLLL LLLLLL LLLLLLL LL LLL SL LLLLL HHS LLLLL L LLLLLLLL0L (2nd Sutram) and Pasu or soul (3rd Sutram). The second chapter LLLLLLL LLLLLLLL LL L STT uTu TTTTS L LLLCCL LL LLLLLLLL0 LLLLLLL with the further attributes (-Some of the essential attributes having found a place in the first chapter when proving the existence of these entīties - of Paisu (4th Sutram), Fasam (5th Stram) and Pat (6th Sutram). The next chapter is known as Sada na Iyal (FTas Bar jug) or chapter on religious practices (7th, 8th and 9th Sutras) and the concluding chapter is designated Plyan Iyal (usual sui) or chapter dealing with the result of these Sadanas or, in other words the Goal (lOth, 11th and 12th Su tras). Ea ch Sutran Con
this Atikaranas (gas ITGIPFässä”) or propositions, wել սի grouped together as being inter-related and on the same subject, and SE of these
propositions are further divisible into sub propositions, i The first verse of every Sutram of Siddhiyar is practically a paraphrase or reproduction in a slightly expanded form of the corresponding Sutran of Siva Gnana Botham and briefly states all the propositions constituting that Sutram, which are dealt with in greater detail in the succeeding verses,
Thus there are three propositions in the first Sutram which are briefly stated in the first verse and elaborated in 69 subsequent verses. These propositions are:
(1) As the world is subject to the threefold changes of appearance, endurance and disappearance, it must have a Maker (or change-producer).
(2) The eternal, free, intelligent Being that forms the
End produces it

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God's relation to the world and by way of explaining how the
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(3) He alone is the Prime Веіпg.
It wil be geen that the First of these is a complex proposition made up of that two simpler propositions (a) that the world is subject to change and (b) that it has a Maker. In fact it is the first part of this proposition that is given as the first proposition in Siva Gnana Botham and the second part is sacked on to the second proposition. However, we shall bere follLSCC S S La L TLaH a aLaLLLC LCCCL C aa LLCCCL K LLL L LLL slight deviations for convenience of treatment.
That the world is subject to change is a truth arrived at by direct observation and inference First of all we note that Ele החם יחד consists of Լեrtւcategories of objects which are denoted by the words he (nasculing gender), she (feminine gender) and it (neuter gender), The Second phase of the changes referred to above (endurance or existence) is a matter of direct observation (Pratiksham). The first and third phases (appearance or beginning and disappearance or end) are also observed in individual objects or classes of objects of each of the categories he she and it. We note that Raman is born at one point of time and dies later on. We note the same with Gopalan, Kandan, Wellan, &c, and with Ramasi, Anna in Podranan, &c. We also note that objects denoted by the World it, both animate and in animate, appear and disappear. From these known data, by applying the method of logic called inductive reasoning we arrive at the general conclusion that every one of bese categories is subject to all these changes, and it follows ES E matter of course that the conia posite whole which is known as the world is subject to these changes. How beautifully our author logically refutes the arguinents of those who make such assertion as that the world is eternal or, though subject to change, that the changes are natural, &c, and establishes the necessity of a Make can only be realized, appreciated and enjoyed by a careful and detailed study of the text in the original Tamil with its commen taries. These remarks apply with equal force to the other propositions too, not only of this Sutralı but of the other Sutras as Well
After establishing the existences of God (Pati) and proving Hi o en eBS (Elean), refuting among others the doctrine of a plurality of Gods as all other so-called Gods are subject to birth and deat
LL LLC TLLL Ga LLLCC TS CTLLLLLaL LaL L L LLLLL S of cosmic matter (Maya) out of which the world is brought in being, Arul nan di Devar proceeds in the next Sutram to de SCr
world is reproduced after dissolutic), establishes the existence of
 
 
 
 
 
 
 
 
 
 
 
 
 

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the different forms of bondage (Pasam). There are five proposi
C LC LLCa aLCS LCLLLLLC aa CC LLCCL LLL LLLLaLL LLLLLL in 95 additional stanzas, These propositions are:
LLS LLLL S S LLL LLL LLLLLLLK LKK KLLLL S SLLLLS LL S LLLLL LL association with it (Anan niyam or Adwaitam).
2. Actions (Karman) yield their fruits with the aid of "God's Sakti (or Power),
3. Souls (which are innumerable) are subject to birth and death, i.e., they take on and leave bodies formed of cosmic matter (Maya).
4. God is omnipresent and one with His Sakti (Tatanmiya relation)
5. God is Amalan, i. e., free and pure unlike souls (Pasu) which are subject to Anava Malam (pristine impurity).
The theory of Karna receives most expert treatment in the second proposition and we are told how even such acts of the Fountain of all Mercy and Grace which appear cruel are acts of Graca really, meant for the reformation of erring Souls, the simileg of the parent chastising the wayward child. the king punishing the criminal and the physician administering bitter audi caustic repredies to the patient being most appropriate. TTLLLL LL THaLLaLaaaaLL LLL CLC LCCCaaLLLLCLLLLL S LLLLS L SLLL S S SaTLSS S S LLLLLL birth less and deathless All-Knower bestows blessings on devotees in the guise of their favourite deities. So beautiful and appealing to both the head and the heart are the ideas and the form of language used to give expression to tie in that the recital and contemplation LLLL LL LK LLLLLK KLKLLLLLLL LLLTLL S KKLLLS LLLLLLaLLLL LT S LLLLLL solace and Source of comfort to the afflicted and the dying.
We have a definition of Maya, the material cause of the Universe in the next proposition where the order of evolution of the various Tat was (products of Maya) ending with the gross elements Bhutas), Akasam, air fire, water and earth is briefly described. The different manifestations of the Supreme are briefly told in the next proposition and last We have a definition and proof , of the existence of Anava Malam, quite distinct and separata from Maya Malam. Tine Sutra ETA concludes with a sort of peroration dwelling on the rarity or shall we say, the difficulty or next to impossibility of being born in human form avoiding the hundreds of thousands of other orders of creation (Yonies, Gutifsir) which souls are born into, and ex

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horting on the reader the necessity of profiting by this birth by making use of it to do the right thing and teach the goal of Moksham or liberation from bondage, A careful study of the first and second Sutras of Siddhiyar gives us a clear understanding as to the purpose and object of creation or evolution, a most rational explaination quite foreign to some plausible systems of philosophy which beat about the bush and dismiss such questions as inadmissible.
The third and fourth Sutras treat about the soul (Pasu. The former of these consists of one long proposition with one subject and seven predicates which are in refutation of seven different theories regarding the soul and may therefore be regarded as Seven simple propositions. These are:
(1) The soul exists. This is in refutation of the theory that it is a negation of everything (gruth, Suniyam), as
there is a subconscious reality which denies or rejects every thing else as not being the soul.
(2) It joins the body and gets egotistic, saying this is my body, &c. Henee it is different from the body, which is inert in deep sleep o' when it becomes a corpse.
(3) It has the faculties of Ichchai, Gnanam and Kriya (volition, notion and action), as distinct from the five sense which are organs of knowledge only.
(4) It cogitates over dreams. This is in repudiation of the theory that the soul is identical with the Sukshuma Sarriran (gig in Fifi (f) or subtle body, the vehicle assumed by the soul in the dream state with which it roams about and undergoes varying ex periences in rapid succession. The argument is that if the Sukshma Sariram were the principalit should clearly recollect everything tha
took place during dreams in the subsequent waking state, which is not the case. However much one may try he is able to recollect
fragmentary bits only of his dream experiences and forgets much of it though the waking state follows within a few moments after the experiences.
(5) It experiences pleasure and pain in the waking state but not in deep sleep. This is to shew that the soul is different from Prana-Vayu (life-breath) which is fully active in both states.
(6) It is subject to the five Avastas (yarasss) or states of existence ranging from utter inertia (a far Turiyatitam) to full wakefulness (giriri, Sakram). This is
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

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in proof of the fact that the soul is not God, who is selfluminous and not subject to any limitations of knowledge or inertia at any time.
(7). It exists even in the Turiyatita condition where the senses and other bodily organs including Chittam (gaisti) and Prana Wayu (1977 GYNT GAITIJ) do not function. This is in answer to those who assert that the soul is nothing but a conglomeration of the bodily senses and organs.
There are three propositions in the fourth Sutram, namely:
(1) The soul is different from the Antakkaranas (gydag dias TSRAIT Éir saki) or inner senses of Chittam, Manas, Akan
karam and Buddhi.
(2) It is in conjunction with Anawa Malam which is the cause of self-conceipt.
(3) It undergoes different Avastas by contracting and expanding its bodily organs.
These (7+3=) ten propositions are briefly told in two verses LLLLLL LLLLLLaLLLL S00 LLLLLLLLL LLTLLLLLLLLS LL aHLaa LLLL LLLLLL S LLLLLL that the 6th and 7th propositions of the 3rd Sutra in and the 3rd proposition of the 4th Sutram are not repetitions though they appear similar, The former two occur in Pramana Iyal and are intended as proof of the existence of the soul as distinct from God and the bodily organs, respectively, while the last appears in Lakshana Iyal and gives some of the further attributes or qualities of the soul.
The next Sutral describes the manner in which the Lord's 0LaLLL CL0 LLa LLLLLL aLLLLL LLLLLLL L aaa LLLLaa LLa LLLLLLS S aHLLLLLLL (Pasam) to act. This Sakti is called Tirotana Sakti (99 w Tag TGITT JAG, literally Hiding Power) and is reckoned along with Anawam, Karmam, Maya and Mayeyam (or products of Maya) as one of the Pancha Malas (five-fold varieties of bondage) as it forms a sort of veil and lets the soul get immersed in the pleasures (and pains) of the world. This of course, is with a view to the poising of likes and dislikes (eyeing them equally, goals at Purl) and the nuellowing of Adava Malan (dalusiura ti) and, when this nature stage is reached the Tiro ta na Sakti so called at the earlier stage of the soul's progress becomes the Arul Sakti (Grace) which LLLHCCLK SLLLa LLLLLL LL LLa SLLLCLL L LL S LL LLLLLaLLLLSS LLLLLS S S LL S LL LLLLLL propositions in this, the fifth Sutram, and three propositions in the following the sixth Sutram, which deals with the special character
istics of Silvam, They are as follows:

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5 (1) The senses can only know with the aid of the soul, but they cannot know the soul.
(2) Similarly, the soul can only know with the aido God (His Tirotana Sakti) and it is the all-knowing Siwan that knows and makes the souls to know.
6 (1) Whatever we perceive is Achit (gy Saigo, insentient) and Asat (varia, unstable).
(2) Whatever cannot be known in any way is Suniyam (குனியம், non-existent)
(3) The all-pervading Sivam is neither the one nor the other but is Chit (5.5, pure Intelligence) and Salt (air, Existence).
The last of these propositions though inserted here i really belongs to the second part of the Supaksham of Siddhiyar Ummai Atikaram, as it describes the Scrupa Lakshanam of LLCS aaCCCCCCa CCCCaLS aaL L CCCLLLLLCCLC S LLLLS LCCCLCLH CLCCCS L Y LCLCCLL LL LLaa CCCCC Ca LLL LLLLLLa LLLLTLCCCC C C LLCCL Y0 S S LLLSS S prelude to what follows, After enumerating and expatiating on these propositions in 18 verses, our Achariyar proceeds to give us an idea of the Sadan as prescribed for the attainment of the goal OF Mosball or liberation.
Thus we see that there are three main or principal propositions in the first Sutram five in the second, seven in the third, three in the fourth, two in the fifth and three in the sixth, making a total 23 propositions in the Pothu Atikaram of Siddhiyar. It would be as well if we recapitula te these propositions in the words of Arul nan di Devar himself. The First three propositions as we said before are briefly told in the first of the seventy stai zas which constitute his first Sutralia. It runs as follows:
(1) ஒருவரூேபி ஒருத்தி ஒன்று என்று உாைத்திடும் உலகம் எல்லாம் வரும்முறை வந்து கின்று போவதும் ஆதலாலே தருபவன் ஒருவன் வேண்டும், (3) தான்முதல், (2) இலும் ஆகி மருவிடும் அசாகி முத்த சித்துரு மன்னி கின்றே
The corresponding Sutram of Siva Gnana Bodham reads:
(1) அவன் அவள் அது எனும் அவை மூவினேமையின், (2) தோற்றிய நிதியே ஒடுங்கி (மலத்து) உளதாம், (3)அந்தம் ஆதி என்மஞர் புலவர். It is thisterse Sutra in of three lines of the Siva Gnan Bodham Witbı Gur Lord Meykandan's Short Commentary in prose
 
 
 
 
 

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giwing each proposition in the form af Pratigna or Metkole (பிரதிஞ்ஞை அல்லது மேற்கோள், enunciation of the proposition) and Het Li (Jai), the reason therefor, along with Utharanan (or a farth): in five verses of Wenba Line tre, that is elaborated in seventy verses of Wiruttham metre in Siddhiwar, and it will be seen that the first of these seventy verses which we have quoted above is nothing but a paraphrase of the original Sutram. 'It will algo be se en that the first three propositions as given by us earlier in this article are but a free rendering or reproduction in English of the same terse and concise Sutram. Similar remarks apply to the other Sutras as well, the opening verses of which we give below along with the corresponding Sutras of Siva Gna na Bodham. Their purport in English has already been given in the forra of propositions earlier in this Brice.
2. (1) உலகு எலாம் ஆகி வேறு ஆய் உடனும் ஆய், (4 ஒளியாய் ஒங்கி) (2) அலகிலா உயிர்கள் சன்மத்து ஆண்ேயின், (3) அமர்ந்து செல்லத் கலேவன் ஆய், (*) இவற்றின் சன்மை தனக்கு எய்தல் இன்றிச்தானே நிலவுசிர் அமலன் ஆகி, (4) கின்றனன் நீங்காது எங்கும் (Siddhiyar)
(1) அவையே தானே ஆய் (2) இருவினேயின், (3) போக்கு வரவு புரிய, (4) ஆண்பின் நீக்கம் இன்றி நிற்கும் அன்றே, (Siwa Gina na Bodham)
Out readers will notice here that there are only four proposiLLaLL LLL LLLLaL LLLLLaLLLLLLLa LLLLLL LL LLLLL S LLLLL LLLLttLLLLLLL S LaaLLL S S SLLLL S S LTLTL hawe divided the Siddhiyar verse into five, Commentators generally prefer to Call our last proposition an Olipu (57) or residue proposition as it is not found in the original. As we said before when speaking of the first and second propositions of the first Sutram, our author Dua kes slight deviations from the original in his method of treatment of the subject here and there, and this addi. tional proposition here is one of such deviations.
3. உயிர் எனப்படுவது இந்த உடலின் வேறு (1) உளதாய் (2) உற்றுச் செயிர் உறும் (3) இச்சா ஞானச் செய்திகள் உடையது ஆகிப் (4. பயில்வு உறம்) (5) இன்பத் துன்பப் பயன்களும் நுகரும் பார்க்கில், (4) தியில் ஒடும், ()ே அஞ்சு அவத்தைப்படும்(T) உண்மை திரியாகிதம்
(Siddhiyar)
(1) உளது இலது என்றலின், (2) எனது உடல் என்றலின், (3) & (4)ஐம்புலன், ஒடுக்கம் அறிவின், (5) கண்புடில் உண்டி வினே இன்மையின் ()ே உணர்த்த உணர்தலின் (T) மாயா இயந்திர தனுவினுள், ஆன்மா (Bira Gnana Bodb8பி) The fourth proposition here (in the 3rd Sutram) is: (ELLT EGTET
படுவது) துயில் ஒடும் பயில்வு உறும் 3 ஒடுக்கம் அறிதலின் (ஆன்மா உளது). i.e. there is a soul (other than the Sukshuna Sariram) as it cogitates

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over dreams, The Words agus and 50D är in here stand for the dream. ing state (Garlucts) and not for deep sleep (argess),
遭。 (1) உணர்வன சாணம் என்னில் ஒன்றைஒன்று உண்ாது.(3) வெங்வேது ஐதரும் செயல்கள் நான்கும் அறிச்து அவை அடக்கி ஆக்கிப் புணரும் உட்கருவி ஆக்கிப் புறக்கருவியினும் போக்கி, (2) இணேசரும் (1 இவற்றின் வேரூய்) யான் எனது என்பது, ஆன்மா.
(Siddhiya r) (1) அந்தக் காண்ம் அவற்றின் ஒன்று அன்று (2) இவை சந்தித்தது ஆன்மா சகசமவத்தி உனாாதி, (3) அமைச்சு அரசு ஏய்ப்ப நின்று அஞ்சு அவத்தைத்தே
(Siwa Gina na Bodham)
The first proposition here (in the 4th Sutram, is; PILGRE FOI GYr ar y cerib என்னசிங் ஒன்றை ஒன்று உணரா ஆன்மா இவற்றின் வேரும், the soul is different from the Antakaranas (Chit tÄ; T), Manas, Buddhi and Ahlenkaram) as each of these performs a different function (like the five external Senses). And the second proposition is gör är ar Luar Gär 57 Gog uuTTT T S sTTT CTTaTS LLLL CLLL LL LLLCLTaHCCLLCCC S LLLLLa SaCaH CLLHT LLL cause of I-making, and "mine-making" (or egotism).
(1) பொறி புளின் காணம் எல்லாம் புருடஞல் அறிந்து ஆன்மாவை அறிதரா, (2) அவையே போல ஆன்மாக்கன் அனேக்திம் எங்கும் செறிதரும் சிவன் சகுவே அறிக்கிடும் சிவனேக்காணு
அறிதரும் சிவனே எல்லாம் அறிந்து அறிவித்தி நிற்பவன் (Siddhiyar) ·
(1) விசாம்பிய உள்ளத்து மெய் வாய் சன் மூக்கு அனர்து குறிச்து அறியா (2) ஆங்கு அவை போலத் தாம்சம் உண்ர்வின் சமி அருள், காந்தம் கண்ட பசாசத்து அவையே. (Siwa Gina na Bodham) 8. அதிவுறும் பொருளோ இசன் அறிவுறுசவனுே என்னில்,
(1) அறிபொருள் ஆசித்து அசத்து ஆம் (2) அறியாதது இன்றும்
(3) எங்கும் செறி சிவம் இரண்டும் இன் நிச்சிச்சொடு சத்சாய் நிற்கும், நெறிதரு சத்தின் முன்னர் அசத்து என்ாம் கின்றிடாவே (Siddhiyar) (1) உணர் உரு அசத்து எளின் உண்சாதி இன்மையின், (2) இரு திறன் அல்லது சிவசக்து ஆம் என் இரண்டு வகையின் இசைக்கும் மன் உலகே
(Siwa Gina na Bodham).
Here again (in the 6th Sutram) there is a slight difference in the division of the Sutram into propositions. The first proposition in be original (உணர் உரு அசத்து எனின உணராது இன்மையின்) is subdivisible into two and it is so divided in Siddhiyar, and the Sutral is takeo as consisting of three main propositions, and dealt with accordingly by our author so as to dispel any doubts that may lurk in the minds of comparatively less advanced students.
 
 
 
 
 
 
 
 
 
 
 

XIW.
Supaksham' (Continued): The Means and the End ("Sadanai' and "Payan')
Sadanai Iyal commences with a brief exposition of that peculliar characteristic of the Atma which enables it to profit by inst truction and by the practice of Sadanas, to Wit; its capacity of assimilating the qualities of whatever it is attached to, even as a crystal assumes the colours of adjacent objects, (rurgi Trial lifi அதன் இயல்பாய் நிற்கும் பளிங்கு நனேய சித்து)  ைஅதி அது ஆசங் in the words of our Lord Meykandan, which we discussed at some length in a previous article. It is essential that this distinguishing nature of the soul should be clearly Linderstood at the very beginning before one is instructed to start with Sadan as or religious practices and thus attempt to reach the Goal (or Payan) of Mokshan as, if the Sadakan (FTF, är, practiser) were Brahman Or God Himself as some Purvapakshins assert, there would be no need to practise Sadanas or attempt to attain Brah Llanhood, If on the other hand LS SLLLSYYLLLLL LL LLLLL LLLaLLL LLaa LLaaaa LLLLLL LL CLCLCLC aaaCL product inf various forms of such matter mingling together in different proportions of permutations and combinatians as some other Purvapakships assert, then too the practice of Sadanas becomes meaningless, Too far West they say is east, and it is nothing to be LLLLLL YL L LLaaaK LCC LLLLL LLLLCLCLL LLLCLL LLLC LHHaHHCHCCC LLGaaaL CK the logical conclusion it either case is that the prescription of even LLLLLL LLLLLLaL LLLLLLLC LLLLCLL S S LLLLL LLL LLLLLC LGLCH S CLSLLLLLLaL S aLLLLLS adherence to righteousness is purposeless, let alone the In ore advanced forms of Sadanai like the contemplation of the Mahavakly as 'AhanBrahm-Asmi", &c, or Siwohambhava nai.
The view taken by the Siddhanti is the middle path, the judi cious and balanced view that the soul occupies a middle position being neither God who is Sat-Chit-Anandam, pure Existence, Intelligence and Bliss, nor impure inert matter, which too is existence LLLLLS LLLLL SS S LCCLL LLLLL SSLZTAT ATkS LLLLS LL LLLLL L LLLLL L LLLLa CCCK LLaLa GL a lower transitory natu. Fe (Fissä J:n, limited pleasure) in which pleasure and pain are mingled together. Though it is neither God nor matter, the soul's distinguishing feature is its assimilative chal racter. In the temporal plane it is so much in mersed in Worldly affairs that it practically identifies itself with the World. and the various Sadanas prescribed to be practised by the seeker after truth are intended to wean it of its worldly tendencies and make it to acquire godly qualities and ultimately attain Brahman

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readers is so important that it has to be alluded to in every possible
On text
The seventh Sutram contains three propositions told in four verses only in Siddhiyar, but the whole of Un mai Atikaram teems with reverberations of this central doctrine of Saiva Siddhantain which, by the way, seems to be purposely placed here towards the
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hood or pure unalloyed Bliss. We have said all this and more before, but the point we wish to drive home into the minds of our
middle of the Hook in the same manner that the Sri Pain chaksha ran is placed in the centre of the central Veda. These propositions are:
சந்தே அறியாது, (2) அசத்து இலதி அறியாது, (3) இருதிறன் அறிவுளது இரண்டு அலா ஆன்மா.
(Siva Gnana Bodham)
(1) யாவையும் குளியம் சத்து எதிர் ஆசலின்
மூ8ளத்திடாது அசத்திச் சத்தின்முன் இருள் இரவி,முன் போல், (2) கினேப்பது இங்கு அசச்சே என்னில் சத்தின் முன் நிலாமையானும்
(1) அனேத்தும் சத்து என்னில் ஒன்றை அறிச்சிடாது அசத்தாலி என்னில்
தனக்கொடு ஒன்று உணர்சலாலும் தான் சக்தி உணராசன்றே
(Siddhiyar). (1) Sat (Sivam) does not know (objectively) and enjoy Asat (Pasam), because the latter cannot protrude itself before the former even as darkness cannot stand before light.
(2) Asat which is insentient and non-apparent in the presence of Sat cannot know or enjoy Sat.
(3) Atma which is neither the one nor the other identiFies itself with Sat and Asat and enjoys them and is hence called Satasat (fai faia).
Our readers may notice that the third proposition here is not
expressly stated in the Siddhiyar verse quoted above, but it is implied there and follows as a sort or corrollary to the first two propositions which are expressly stated the rein and is so deduced by the method of reasoning called Olipu (say) or Parisesham
(irrigali) or residue, And our author expands it in subsequent verses. We should also caution our readers against interpretin the words gafuli (Suniyam) and safia (Asat) here as nothingne or non-existence, complete negation of all existence. As we ha LLLLC LLLLLL LL aa LLL L LHHL LLLLLL CCC LLOOL LCCS LHHLTLL LLL CCT HLCC LLLLa one meaning more often than not and they have to be understo
 
 
 
 

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according to the context: Here these words merely mean nonKCCCCCLLL LLL HHCCCLLLaL H LLH HHCSaaaaHLK STTTTTTTLTTT TTTSSCCL Arunanidhi Devar makes this quite clear when he uses the words TTTeTTTTTT T T KTT TAT TTTTTTTT SLLLLLCLLL CCCHHHLLL CCCLLLHLLLLLLL LLLL LLLLCCCL Sat). Yet another word regarding whose use we should caution our readers is the word Arivu (iii) or knowledge. The wori as used here refers to heartfelt knowledge or knowledge by enjoyment or actual experience or realization (apua yaa) and not to mere intellection or intellectual knowledge.
There are fcur propositions in the eighth Sutram.
(3) ஐம்புல வேடரின் அயர்த்தனே வார்ர்து எனத் (2) தம்முதல் குருவும் ஆய்ச் (1) தவத்தினில் உணர்ச்ச (கி) விட்டு அன்னியம் இன்மையின் நான் சுழல் செலுமே
(Siwa Gina na Bodham) (3. மன்னவன் சன் மகன் வேடர் இடச்சேதங்கி
வளர்ந்து அவனே அறியாது மயங்கி சிற்பப்) (4. பின் அவனும் என் மகன் நீ என்று அவரிற் பிரித்துப் பெருமை ஒடும் சான் ஆக்கிப் பேணுமா போல்) (8) துன்னிய ஐம்புல வேடர் சுணவிற் பட்டுத்
துணேவனேயும் அறியாது துயர் உதும் தொல் உயிை (2) மன்னும் அருள் (1) குரு ஆகி வர்து (4) அவரில் சீக்கி
மலம் அகற்றிச் சான் ஆக்கி மலர் அடிக்கீழ் வைப்பன்
(Siddhiya rG
(1) It is Sivan that appears in the garb of the Guru and imparts true knowledge to the soul.
(2) The soul attains true knowledge as a result of the practice of religious austerities (Tapas).
(3) The soul suffers when it is in association with the senses, &c, not knowing (its true nature or) its Lord, even as a prince (kidnapped by woodmen in his infancy and) brought up by woodmen (considers himself to be one of them and) does not know (his true nature or) his father.
(4) Like the king who separates the prince from the woodmen, tells him that he is his (the king's) son, brings him up with all kingly dignity and makes him as majestical as himself, God separates the soul from the senses &e. removes the Malam, and takes it under (the protection of) His Gracious Feet, making it indistinquishable from Himself (Ananniyam or Adwaitham).

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It will be noticed that the order of the first and second propositions shown in the original Sutram and in the Siddhiyar verse is interchanged. This is done to conform to the order of their treatment in the two books. The words tris) is acci appearing in the Siddhi'ar verse, literally abiding Grace, which follows as a necessary sequence or result of prior austerities or Tapas, is taken as indicating Tapas, thus conforming with the words salaroii. alorifia (to instruct in accordance with or as a result of the practice of religious austerities) appearing in the original Sutram. The language used by our au hor to enunciate these two propositions is the very soul or ac me of brevity, being Ibriefer even than the words in the original, il But the next two propositions would appear to be rather lavishly worded. It should be noted however that fully one-half of the verse elaborates an analogy and that too a most beautiful analogy, The latter propositions read thus; (3) மன்னவன் தன் மகன் வேடர் இடத்தே சங்கி வளர்ந்து இவனே அறியாது மயங்கி சிற்ப(துபோல்), தன்னிய ஐம்பு வேடர் சனலிற் பட்டுத்துனேவனேயும் அறியாது துயர் உறம் சொல் உயிர், (4) பின் அவனும் என் மகன் சீ என்று அவ விற் பிரித்துப் பெருமை ஒடும் தான் ஆக்கிப் பேணுமா போல், அவரில் நீக்கி மலம் அகற்றிச் தான் ஆக்கி மலர் அடிக்கீழ் ET GALL Går. The words gigi. Hai Gării dencte the five senses (grö(GLm F-1) and these are particularly mentioned as they are the most prominent and easily recognised of the LCC0 LLLLLL LLLS aaH LLLLL LaL HCL L LaLmmCCCS LLLL LLL LLLL LLCC aa LLLL a simplying the inclusion of the other Taf was and products of Maya known as Mayeyam (un il GLU) and the other forms of Pasan aswell.
This Sutram is very important and should be carefully studied as it gives us a general idea of the different forms of Dikshai (Asians, initiation into the Truth) by which the Divine Guru cleanses the soul of its inpurities and of the principal Sadanas prescribed for the soul's salvation. Here occurs our Achariya's definition of what a true religion and philosophy should be. The exquisite ladder of spiritual progress pitured by hill in sweet melodioui language in which all religions and religious practices (beginning from the lost heretical Lokayatan or materialism and ending with the most orthodox Saivaism) and a long array of religious and ethical literature find a place, is something very unique indeed. Here too occurs the famous verse, of which the author of Siva bhogasara. In says one-half only is enough to equal the teachings contained in all the literature of all the World (பார் விரித்த நூல் எல்லாம் பார்த்து அறியச் சித்தி தனின் ஒர் TkTTTT TT TTT TTTTSLLLLa LLLHLLLaaaa LLLLLLLCHHHLCCCLCL SLmCLL LLLLK S LLLLL LLaaS LLaLaaa LLaLGLLaa a C0LL LL LLaL LLLLLaLLLLLLG LLLLLLLK SLLTTK TTTuYA TTT TTTTTTS விருத்தமாக உண்மை, சாதித்தார் பொன் அடியைத் தான் பணிவது எர்சானோ) No greater testimony is needed to impress on the mind of the reader the invaluable nature of the treasures, gems of thought, inculcated here in and it is needless to add that it is the writer's firm conviction
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

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that a careful study of this and the following Sutras of Siddhiyat and their reading and re-reading with rapt attention and in the proper spirit is certain to give the enquiring student occasional glimpses at least of the Shining Light.
The principal Sadanas prescribed to a Siddhanti are four in number viz: Sariya, Kriya, Yogam and Gnanan, There are subdivisions of these and several inter mediate grades and a host of preliminary stages, Sariya a sexplain ed in a previous article consists mainly of temple worship with personal services to God and His devotees and is generally referred to as Dasa-margain (a star driis is literally servant's path), the relationship to God at this stage being similar to that of a servant to his master In Kriya which is also Called Satpu tira-La argam (Fù HAFTADT Fästi Grison's path) there is in addition the performance of Pujas with the aid of Man. tras flowers, &c. Yogamis meditation and internal worship without external work, controlling the breath, senses, mind, &c. and is also styled Saha-marga. Em (Faf Leiri iš ih or friend's Path). G na nam or Sa n-margam (Fisir ta IT iiiiia li li terally the good or right path) is the knowledge-path which culminates in God-realization. Sariya is directed towards God in His Rupa or Sakala (AFF GIT) cr Shguna (Feject) or personal aspect, Yoga mains at His Arupa or Nishkala (ÁLT «Fair) or Nirgu na (išrašęs Gaer) or formless a spect, the inter media te path of Kriya has reference to Elis intermediate aspect of Ruparupam (ejuve5ud), while Gnanam deals with His Supreme nature which is beyond all these three aspects. The goal of Gnana padbaம (ஞானபாதம்) is Bayபர்iyam (சாயுச்சியம்) or ParBMulti (பாமுக்கி) Supreme Bliss, from which there is no return to births and deaths. The votaries of the other paths Sariya, Kriya and Yogan reach what are called Apara or. Pada-Muktiee (Aur gia). Lagpirasi, literally lower or regional heavens), Salokan, Saneepam and Sarupam (literally God's world, God's proximity and God's likeness, respectively), and are ultimately led into Sayujjiya in either direct or after one more birth in which the stage of Gnana-padham is gone through,
Seven stages of Gnaпam or enlightenment are noticed to wit: (1) Othal (5FATáo) reading the Gnana-Nool or sacred books (2) Oth Luwitthal (pass ass), learning them from one's elders, (3) Kertpitthal (all iss) teaching and explaining their meaning to one's juniors, (4) Kertal (a Luleå), hearing Gina na-Upadesa Lun (55 TETT PLUGGAFAFL) fron the Gnana Guru, (5) Sinthitthal (Fiji is i), pondering over what is so heard, (6) The lithal (as affail), clearly understanding what is so heard and pondered over and (7). Nishidai or Samadhi (Ital gas. after is), attainment of final peace, becoming one with God, or Godrealization (from which there is no return to births).

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After giving a general idea of the different Sadanas and expatie a ting at some length on Gnana Margam in the eighth Sutram in 39 verses, our author proceeds in the next Sutram to explain how one should perform his Sadanai. Not that this (the eighth). Sutrarn is silent as regards the Modus Oberard. The Subject Inatter not only of the ninth Sutram but of the Eu! Sequent Sutras as well which form the last chapter or PayanIyal is all anticipated here. But it is all done rather briefly and it is expressly stated that those who conform to the instructions herein given and take refuge with all hurrility and true love under the Gracious Feet of the All-Bestower will remain there in peace while the Waverers will be tossed about hither and thither owing to the remnants of LLLLH S SSLLLLL La LLLCLTS TL TT TTTT LLCG LLLLL LaLLLCLS LLLLL L LL these latter that the subsequent detailed instructions are given.
The ninth Sutram which completes the chapter on Sadanas may be said to be supplementary to the eighth Sutram as it puts L HCCaCL LLLLHCL CLCL L LCCCS LL LC CCCCC CC LaS L aC TaaLm TaLCL of Sadanas built up in that Sutra in There are three kinds of Gnanam: (1) Pasa-Gnanam (ura is a cotti), knowledge acquired with the help of Pasa or worldly agencies, books of knowledge, the senses, LLLLLS S0S LLLLLLaSaLLCCCC LT SSTT TTTTTS LS LTSLLLCC SLLTCL TT TTT Garles maiori), egotistic knowledge which Springs forth Suddenly when one discovers that Pasan and its products are inferior to him and of no use, and (3) Pati-Gnanam (us stifieri) or Godly knowledge, LCLLLLLLLLH Laaaaaa LCLCL CLCCCC STmOmTTO TTTTTTT TT MOT S LaLCCC LCC three propositions in the ninth Sutram, which are briefly told in one verse and explained in more detail in 11 subsequent verses:
(1) ஊனக்கண் பாசம் உணராப் பதியை ஞானக் கண்ணினில் சிக்னசாாடி (2) உசாத் துனேச் சேர்த்து எனப் பாசம் ஒருவச் தண் நிழலாம் பதி, (3) விதி என்னும் அஞ்சு எழுச்சே,
(Siwa GD a na Bodham) (1) பாசஞானத்தாலும் பசு ஞானத்தாலும்
பார்ப்பரிய பாம்பானேப் பதிஞானத்தாலே தேசம் ஒடும் உள்ளத்தே நாடிப் பாத
கீழற் கீழ் (2) நில்லாதே நீங்கிப் போதின் ஆசை சரும் உலகம் எல்லாம் அலகைத் சேராம் என்று
அறிக்தி அகல அக்கிலேயே ஆகும் (3) பின்னும் ஓசை திரும் அஞ்சு எழுத்தை விதிப்படி உச்சரிக்க
உள்ளத்தே புகுந்து அளிப்பன் ஊனம் எவரம் ஒட
(Siddhiya r)
(1) Know with Pati-Gnanam, the Supreme Lord inaccessible to Pasu and Pasa-Gnanam.
 
 

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(2) Relinquish the world which is of a transitory nature like a mirage
(3) Contemplate with the Sri Panchaksharam in the prescribed manner.
We have sometimes heard it said that science clashes with religion and religion with science. Science is a religion and religion a science, Physical science, mental science, moral science, every one of them is good and useful in its own way, The specialist who dives deep into any particular branch of knowledge exults over it and enjoys it to the full. The Soul's nature is that, it CCaaaHCCCL LLLLLL LL H LLLLLaaa aLL LL LLLLGLLL TTTTTTTTTT ee kTT TTTTTTkL AA TT S LLLLaa LLLLLLLCHCL CCCLLLCL LLLL HH LLLLLL LLLLLLCLS aCLL LLLLCaaS S LLLL S LLLLLLCLLLC LLL CCCLCC LL LHLkLLCCT aMCCCLKS CCC CCCCC uTLKL aLCCLL LCCL LLL S LaLLS coveries and inventions are of the greatest use to man where they are put to their proper use. But put then into the hands of the cynic, the gangster and the barbarian. They become the deadliest scourge to man when used in hitlerian fashion, more to be cursed and shunned than the worst form of plague or cholera. As in the physical so in the mental and spiritual planes. Psychic powers manifest themselves in the course of Yoga practice for instance most miraculous powers, which when not controlled or properly used prove themselves to be even Worse Calamities than explosive or incendiary bombs, magnetic mines and poison gas not only to one's adversaries, but also to the doer himself and to the world at large.
It is not modern-day scientists and their admirers only that gloat and glory over their intellectual attain ments in the realms of Pasu and Fasa-Gnanam. This . Self-satisfaction is there and has been there throughout the ages dating from the earliest pre-historic times, and the Saiva Siddhanti is as loud in its praise as anybody else. If there is one system of philosophy or religion that is Scientific or logical in its concepts and teachings it is the Saiva LaaLLLLLLLLTS L K LLLLLC LC LC LLLLLL LLLCCLS LCaL HLLC LLLLLLLL S S LLLLLLLLS ception can there be for instance than the principle of Salt-KariyaWadam? But the Siddhanti-takes quite a sane, comprehensive, allround view of things. He gives every systein of thought and every concept its due. That he does not despise Pasa-Gnanan will be LLLLSLLLLLLaLaLLLLLL S S LLLS KLCLL aLaL S HaLLLLSS S LLLL S LaatLLLCLL S S LLLLLLaHS S S LLLLLL with what veneration he looks up to the Vedas and Agamas. But Pasa-Gnanara is clearly inferior to Pati-Gnanam, and when he comes to speak of the latter in its proper place the Siddhanti does not mince words when he speaks of the Wed as and other Shastras as Pasa-Gnanan in this Sutral and sweeps then aside as of secondary importance, let alone the materialistic sciences and arts, ancient or
moder

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Pati-Gnanam alone is Para-Gnanam, supreme knowledge; even
he highest knowledge which falls short of it including all Vedic and Agamic lore is Apara-Gnanam, knowledge of a lower order. A word of aution here before we proceed further. No Word, no phrase, no clause, no sentence, no passage from such observations she above should be taken out of their context and turned and twisted into absolute or unqualified statements. All knowledge, of whatever kind it may be, all Science, all art, a II philoso phy, all religion, all the different religions of the word have their use, c.f. the ladder of the pilgrim's progress pictured by our author in the last (eightb Sutram. If all these are useful as preparatory stages, how much more useful is Wedio learning though it is termed Apara-Gnanam when viewed from the highest pinnacle of Pati-Gnana. In 2
In this Sutram too appears the true import of the famous Maha-Waky as Tat-twaun-asi (That thou art), Aham-Brah-Asi (I am Brahm), &c, and of the principle of Sivoham-bhavanai. These are meant for Sadanai only, religious practices, means to an and, and are not the end itself, the Payan or Goal as some PLI TWApakshins would bave it.
The tenth and eventh Sutras which deal, respectively, with Pasa-Neekam (ur.Fifi asir) and Sivapp eru (Far Gugo), removal of dirit and attainment of Siva hood or Supreme Bliss, contain five propositions told in 18 verses:
10. (1) அவனே தானே ஆகிய ஆர்நெறி
எதன் ஆகி (2) இறைபணி கிற்க மலம் மாயை தன் ஞெகி வல்வினே இன்றே,
(Siwa Gina na Bodha, Lin)
11, (1) காறும் கண்ணுக்குக் காட்டும் உள்ம் போல்
சாண உள்ளத்தைக் கண்டு காட்டலின் (2) அயரா அன்பின் அான் சுழல் செலுமே (Ilid)
10. (2. இவன் உலகில் இதம் அகிதம் செய்த எல்லாம்
இதம் ஆகிதம் இவனுக்குச் செய்தார் பால் இசையும்) (1) அவன் இவனுய் நின்றமுறை என்னுகி
(2) தான் பணியில் கின்றிடவும் (8) அகலும் குற்றம், (1. சிவனும் இவன் செய்தி எல்லாம் என் செய்தி என்றும்) 2. செய்தது எனக்கு இவலுக்குச் செய்சது என்றும் பவம் அகல உடன் ஆகி நின்று கொள்வன் பரிவால்
பாதகத்தைச் செய்திடினும் பணிஆக்கி விடுமே).
(Siddhiya, r)
 

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11 (சாயம் ஒழிச்சால் அச்சஞகி) (1) ஆன்மா
காட்டக் கண்டிடும் தன்மை உடைய கண்ணுக்கு
வயும் உயிர் காட்டிக் அண்டிநிமா போல்
இசன் உயிர்க்குக் காட்டிக் கண்டிடுவன் )ே இச்சை
ஆயும் அறிவு உடையஞய் அன்பு செய்ய
(அர்சீலமை இச்நிவேயில் அடைச்ச முறையாலே
மாயம் எலாம் நீக்கி) அரன் மலர் அடிக்கீழ் இருப்பன்
மாருத சிவ அனுபவம் மருவிக் கொண்டே (Ibid)
SO (1) Identify yourself with God. If you so identify yourself even as God identifies Himself with you (Adwaitha relation), He will father all your actions.
(2) Dedicate all your actions to Him. If you do so (i.e. do your duty without attachment), God will act as joint or substitute recipient of everything that others do un to you and retribute them adding the effects of your bodily actions, good and bad, to theirs,
(3) All impurities (the remnants of Anavam, Karmam and Maya) will then vanish.
II (1) When the soul is so pullified, God leads and knows (enjoys in Adwaitha relation with the soul) so that the soul may know (enjoy) in the same manner that the soul sees and enables the eye to see.
(2) Unceasing knowledge (realization) of such gracious action of the Lord as above generates undying love, which leads the soul to the enjoyment of endless Supreme Bliss des. cribed as Siva's lotus-like Feet.
It will be noticed that the 2nd proposition of the original 10th Sutram as given in Siwa G na na Bodham is divisible into two parts இறை பணி நிற்க and மலம் மாயை தன்ஞேே வல்வினே இன்றே, And we have so divided it following the division of the Siddhiyar verse. This third proposition of the Siddhiyar verse JSSyti Sjöplf is re-emphasised the words rயம் ஒழிந்தால் சுத்தணுகி, ஆங்கிலேமை இங்கிலேயில் அடைந்த முறையாலே மாயம் எலர்ம் நீங்கி in the first Werse of the 11th Sutram and expanded by Arul nandi Devar in five verses before dealing with the two main propositious of that Sutra n.
It might also appear at first sight that the first proposition
in the 11th Sutram is practically the same as the second proposition
of the 5th Sutram, But a reference to the context in which the
respective propositicns appear would show that they are not identi
$()

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cal. The indispensability of God's energising Power to enable the taaL LLLLLL aaaaLLaaH SSLtT TTT TTT TuT TTTOTT TTLTTS TT LLLLLL S LLaaLLaLS out in both places, but it is God's Tirotana Sakti (or Hiding Power) LaL S LKJ a LLLLL S LLLL SLLLLLLLLL S LLLLtLLL S Lt S LLa aLaLa LaLS a S the Arul Sakti (or "Grace) that acts in the later purified state In the one case the soul protrudes itself with its egotism and ignoring God's help it presumes that it itself knows, while in the other all vanity has wanished and the soul has resigned itself completely into the hands of God and it is God that leads, knows LLLLLL LLL LLLLL S LLGL S aLaa LLLL LL LLLLa aLaS TTT TukTS ATT TT T TT uT SYtTeuu Let GBan Gu (Think so that I Thy servant may think of Thee), விளம்புமா வினம்பே (Praise so that T may praise:Thee), றருமா துரே (Enjoy so that I may enjoy), thus we read in Tiruvisaippa (St. Thirumalikai Devar). Here the soul does not pull in a wrong direction. There is co-operation with God, but it is co-operation founded on subordination as an enlightened Christian divine would put it என்கடன் பணிசெய்து கிடப்பதே, மy duty is to Carry Dut Thine Will (Devaram).
A hurried perusal of the different propositions in the 8th to 11th Sufras would seem to indicate that they all relate practically to one and the same subject-In the 8th Sutram itself the final goal of finding refuge under the Lord's Feet is reached, and even in the 11th Sutram there are the Sada nas of un cea sing knowledge and undying love to be practised.--This observation (that the four Sutras relate to the same subject) is certainly true to some extent. The whole book of Siva Gnana Siddhiyar deals with one subject only and the division of the book into four chapters does not nean that the chapters are to be treated as water-tight compartments, every one of which is wholly independent of the rest. The first chapter Pita mana Iyal for instance is primarily devoted to the proof of the existence of the Tripad arthas, Laaa L0LLaa L YL LHHLHLL LKaLLaLLLLL LLLLLLLaaLLLL LL LLLLaLLLLLL S LLLLLLL LLaL sbCuld properly find a place in the 2nd chapter Laksha Dua Iyalare incidentally mentioned in the first chapter, No proof is possible LLLLLaHLLLL LLLLHLLLLLLLLHH LLLL LLLLLLLaaaLLLLL LS S LLLLLL S LLLLLLLLS 0tLCC SS LLLLLLL 0L proof again are to be found in the second chapter. Similarly in giving is a general idea of the different Sadanas and the method of performing them in the 8th and 9th Sutras which occur in Sadana Iyal. In ention is incidentally made of the Payan or Goal as no amount of exhortation to perform Sadanas will be of any avail unless we have at least a rough idea of the Goal aimed at to serve as an incentive during the earlier stages at least of the performance of Sadanas. The goal which is broadly divisible into removal of Malam and attaininent of Supreme Bliss is described in greater detail in the 10th and 11th Sutras which are classified under Payan
 
 
 
 

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Iyal along with the 12th Sutram which deals with the nature of the Sanctified
Mention has already been Dua de of Seven stages of Gnanam or enlightenment beginning with "Othal' or reading the Gnana Sbas tras and ending with "Nisbidai" or God-realization, The first three of these stages, reading, learning from one's elders and teaching to one's juniors, are preliminary stages that occur prior to the advent of the Gnana Guru. The 8th Sutram primarily deals with the advent of the Gnana-Guru and hearing Gnana-Upades in (literally teaching of Gnanam) from Him (Fall Li) though the ear. lier and later stages are also mentioned. The later stages of pandering over what is heard (Fiájától), understanding the sa. Ené Clearly STATTT TTS LK LTLLLaaaLLaLCL SSTTT S LLLK aCCCLLLL LLLL LLLLLaLLS ving detailed treatinent in the 9th, 10th and 11th Sutras respectively. These latter stages follow the hearing of Gnana-Upades an in rapid LLLLaaa0LLaa KC HHLLLLLLL aL aLaa aLaS G aa CCaL L HHaa LLa S SLLtC aa aKS ched the highest stage of Sakti-Nipatam (literally the descent of
God's Grace, but there are others in whose case the pace from one
Deva's owe exposition is that the 8th Suttain deals with GnanaLLLLLCaLHa SSTT Te TTTTTSLCCL LHH LLLTKSKLLLaLLSS LLLLLLa a LLLLLLL
With Siva-Rupanu (FábujjLE), Siva-Darsa namn (FGF's fi FRITTLE), Siva-Yoga. In SSTTTTTTTTS aLLa aLLLLLL SLLLaLaa SumTT T T TSSSLLLLLLLCL LLLLLSSLLLLaaSSS LLLKS
stage to the next is comparatively slow and it is for the benefit of these that the detailed instructions are given.
Commentators draw a line of distinction between these four Sutras in yet another Way, by stating that they deal respectively
vision, God-union and God-enjoyment, respectively). Meikanda
of Gnanam, the soul gets faint glimpses of Godhead and this LLKaaCS S LLL S L S S LLLL S S LL SL LLLSLHtS aaCCaH LSLS LLa aLLLLSSSLLLLaCCCHHHH LLLLL S LLLLLLaCSLLaLSLLL a SSSTTTTT S TT eTTS LaLLS vision). Pondering over what is heard from the GnanaGuru blings in Siva-Darsanam (Glid vision) and along with it. Atma-Suddhi (in rais, soul-purifica'iD). These are deat with in the 9th Sutra Lum. Then follows Siwa Yogam, God-union, keTTTT S S TCTTS LLLLLL L LLLLLL 00La a LaLLLLLLL LLLK LLaa CCLLaaLLLL LLL LSaCSaLLLLLL SLLLLLLLCCLLLC LL LCCHLL L TtLLHHSS LLTaTaLLLL in the previous Sutrain is completed here. The final stage of Siva-Bhogann or God-realization, enjoyment of infinita Bliss with unceasing knowledge and undying love, is then reached and this for rus the Subject- "ına, t. ter of the ll th . Sutram,
The attainment of the final Goal of Siva Bhogan is reached even when one is still in the flesh, and some time may often lapse LLLLC LL CLLLLLL LL LLLLLL HLaCCL GLGLCM S LLLLL LLLLLLaL aLCCCLLLLLLL tLHHLS

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who is still in his earthly body is cal"ed a Jivan-Muktan (as TTTTATTSS LCC LHa LLLLC LL LLLLaLa SLLLLLLS LLLLL L LL LLLLLLaYLLL aLLLLSSSS SY LLLLLL LL LLL LLLLL LLLLHH HH LLLLL LCLLLaLaLaLS LLLLaLL LLL LLLLCLLL propositions here:
(1) செம்மலர் னோன்ருன் சோல் ஒட்டா
அம்மவம் சுழிஇ, (2) துன்பரொடு மரீஇ (3) மால் அற கேயம் மலிந்தவர் வேடமும்
ஆலயம் தானும் அான் எனத் தொழுமே. (Siva Gnana Bodhan)
(1) செம் சமவுத் தான் இணகள் சோல் ஒட்டார்
கிரிமலங்கள் அறுத்து, (2) இசன் நேசரொடும் செறிந்திட்டு, (8) அங்கு அவர்சம் திருவேடம் ஆவியங்கள் எல்லாம்
மான் எனவே தொழுது இறைஞ்சி ஆடிப் பாடி எங்கும் யாம் ஒருவர்க்கும் எளியோம் ல்லோம்
யாவர்ச்கும் மேல் ஆனுேம் என்று இறுமாப்பு எய்தித் திங்சன் முடியார் அடியார் அடியோம் என்று
நிசிச்து இடுவர் சிவஞானச் செய்தி உடையோசே, (Siddhi yar)
(1) Siva-Gnanies (Fagrafisī) uprot the three Malas which tend to keep them away from the Lord's Feet.
(2) They associate with Siva-Bhaktas (garu is a gif ria's far a y Lifess, literally God-lowers or God's Servants).
(3) They worship the holy forms of Siva-Bhaktas and Temples as God Himself, sing and dance in joy, fear no mortals and roam about saying that they are the servants of God's servants.
These propositions are put in narrative form and not as injunctions as they relate matter-of-fact observation of what Jivan-Muktas do as a matter of course without effort on their part. Put in injunctional foren (in the imperative mood), they would read:
(1) Uprcot the Malas. (2) Associate with Siva-Bhaktas.
(3) Worship Siva-Bhaktas and Temples as Sivan
Himself.
(4) Worship the Gnana-Guru as Sivan Himself, This last proposition is added here as it is elaborated in the three
concluding verses of Siddhiyar, though it is not expressly stated
in the opening verses of the Sutram.
The Malas referred to here are the last vestiges of the remnants of Karmam, Maya and Anavam which subsist as long

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as the body lasts, thorgh without affecting the Jivan-Muktan in any way, but lurking and lying in wait as it were looking for an opportunity to re-invest the Soul in case it should falter in its steadfastness in clinging to the Lord's Feet with unceasing knowledge and undying love; for is it not the soul's nature that L aaaCLLCL LLaS LLLL LLLLLLa S LLLLLLL SSTTuTTTT S STTT TT TTSTTS We have already had occasion to write at some length on this characteristic of the soul in previous articles and it is unnecessary to dila te on it here again. The 3rd and 4th propositions here follow the second almost as corollaries, as intense association with our betters (or those whom we regard as our betters in the right spirit generally ripens from respect to reverence and finally into worship. These propositions are often referred to briefly as GuruLinga-Sang ama-Serwai (3 ay sila FG Gun Garcia), Service to the Teacher, the Temple and the Siva-Bhaktas,
It is the idea underlying these propositions that is elaborated at very great length in tie Periya Puranan). Here we are told in most incisive language, which is exceedingly beautiful and at the same aCC CCCHCCCLCLS CCCCLCCCL CLCLCCCLTT LCHtLL CCLLSC LLLLL LL in actual practice and the description is put in such a way that it excites in us a desire to emulate their example and do as they do, which after all is nothing very difficultif only we make up our minds to do so. The very sight of a temple-twer or the outward symbol of a Siva-Bhaktain finds them prostrate on the ground spontaneously. What for instance, did the King-Saint Seraman do when he saw a washerman dretched in white? He could discern in that appearance nothing else but the holy form of a godly man be smeared with TiruNeeru so far, literally holy ashes).
Tiru-Neeru as is well-known is the ash obtained by burning cow. dung (or Pasul-Malam, Luar Leal Lo) and is worn by all Saivas as emiEblematic of the destruction (or burning) of the Malam Vithat binds the Soul Pasu) by the Grace of God. Westerners, particularly the women-folk, and-following them,--In any of our own people of the present day, the comparatively richer folk especially, use toilet powders to adorn their faces and to keep away such small ailments as a cold from their children after a bath, C. Our friends little realize that such powders are but a costly imitation of our ag-old TiruNeeru used by our ancestors from time immemorial both as a preventive and as a healing relinedy against diseases, whether bodily, mental or spiritual. Without taking up too much of the time of our readers by expatia tirg on this theme, we shall merely remind them here of the holy Tiru-Neeru-Patigan (so tauga in the Devaram beginning with the words Log sirth gallah fig chanted by the great Child-Saint Saul bander to cure the Pandyan King of his deadly disease and proceed

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What the appearance of a godly man is and what feelings of love and reverence they inspire in our hearts cannot be said in bet ter language than those of our Lord Sekkar in his Periya Puranam, The following verses among others describe the first meeting bet ween the divine Child-Saint Sanbander and the venerable old Saint Appar:
சிந்சை இடையரு அன்பும் திருமேனி சனில் அசைவும் கச்தை மிகையாம் கருத்தும் சுை உழவாரப் படையும் வக்தி இழி கண்ணிர் மழையும் வடிவிற் பொலி திருசிறும் அந்தம் இலாத் திருவேடத்தி அரசும் எதிர் வர்தி அனேய கண்ட கவுளியக் கன்றும் கருத்திற் பரவு மெய்ச்காதற் தெண்டர் திருவேடம் நேரே தோன்றியது என்று தொழுதே அண்டரும் போற்ற அனேந்து அங்கு அரசும் எதிர் வர்து இறைஞ்ச மண்டிய ஆர்வம் பெருக மதுர மொழி அருள் செய்தார் Flow beautiful and true to nature is the picture of the Godly Appar painted here in words by Sekklar who had never seen him in the flesh even as accurate and true to original as the thought-picture LLC CLCC aCa HLaaK L La LLLSL LLLLL LHaHL LaL LLL S LLaLLL LaCLL LaLH LKS fore, We would rather refrain from translating such verses as these into English as we fear we cannot reproduce in another language even a fraction of the feelings of love and reverence which the chanting of the verses in the original Tamil would produce. But as these articles are pri Linarily intended för the LCLLaLLaS LL S LLLLL L S S LaS Caa S LL LLLLLS SaaHLLLLLLLSK SS LLL LStCLL literature, we give below their substance in English.
When there appeared in front of him the lord of unfathomable Saintly form (Tiru. Na w uk-Araiser), un Ceasing lowe in the heart majestic motion of the body, thought of the superfluity (even) of rags (bis only worldly possession), grass-scraper in the hand, rain of tears rolling down the eyes and sacred ashes sparkling all over the body, the Gou niya child (Tiru-Gnana-Sambander) who saw him realized that he had coԼոe face to face with the sacred personality of the Saint of true love whose image he had boten reverently picturing in his mind and Worshipped him.....
Elsewhere we read:
தூய வெண் நீறு துதைந்த பொன்மேனியும் தாழ்விடமும் நாயகன் சேவடி தைவுருஞ்சிச்சையும் ாைர்து உருகிப் பாய்வது போல் அன்பு நீர் பொழி கண்தும் பதிகச் செஞ்சொல் மேய செவ்வாயும் உடையார் புகுந்தனர் வீதி உள்ளே
(Periya Pura mam) There entered the courtyard (of the Temple) the master posessed with the tawny body besmeared with pure white ashes,
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

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hanging beads, mind constantly massaging (conce titrated on) the Sacred Feet of the Lord eyes shedding tears of love as if his whole body was melting and streaming down and ruddy lips ever muttering words of praise of crystalline purity (Dewaran) to the Lord. இடைதிருப் பேசன்பும் மழைவாரும் இண்விழியும் உழவாரத்தின் படைாருத் திருக்காமும் சிவபெருமான் திருஅடிக்கே பதிச்சரெஞ்சும் ஈஸ்டருப் பெரும் துவும் வாகீசப் பெரும் சகைகள் ஞானப்பாடற் தொண்ட அருச் செல்வாயும் சிவவேடப் பொலிவு அழகும் நிதித்து வாழ்வாம்.
(Kanchi Puranın) Let us prosper by praising the unceasing great Iowa, the pair of eyes raining down tears, the sacred hand ever grasping the formidable grass-scraping weapon, the heart fixed on the Sacred Feet of Siva Peru nar, the never failing great asceticism, the ruddy lips incessantly weaving garlands of hymns of wisdo un and the resDolendent beauty of the Godly personality of the great Walkees ar. As we said on a previous occasion, the Gnana-Guru is to be regarded and Worshipped as no other than the Lord Himself. We STS LLLLLL aaLLLL LLLL LL LLL S LLLLL CCLmmLLLLLLL LCCLLLa LaLLL LLLCCLL Ca how Arjunar regarded Krishnar and how both worshipped their SLLSLLLLE 0 SaLaHCCGlLLaaLLL LLaLLLLSS LLLLS aaL aaLL aLC H HHa aLaaaL instance before proceeding further. The following lines of exqui. site beauty appear in the Pottipah rodai of Uma pathi Siwachariar:
. . . . பூவில்யம் தன்னின்று நீங்காச் சகலர்க்கு அவர் போல் முன்கின்று மும்மிலம் சீர்த்து ஆட்கொள்கை-அன்னவனுக்கு ஆதி குணம் ஆனநிஞல், ஆடும் திருச் தொழிலும், சோதி மணி மிடற்றுச் சுந்தாமும், - பாதியாம் பச்சை இடமும், பவளத் திருச்சடைமேல் வைச்சகதியும் மதிக் கொழுந்தும், - அச்சம்அற ஆடும் அரவும் அழகு ஆர் திரு ரசல் மேல் நீதி உருவ வன்னி நெடுங் கண்ணும், - கேடில் வியம் கூட்டும் தமிருவிமும்=சோலி எரி அதிலும், பூட்டு அரவக் கச்சம் புலி ஆகளும், - வீட்டு இன்ப வெள்ளத்தி அழுத்திவிடும் தாளிலும் அடியார் உள்ளத்தினும் பிரியா ஒண்சிலம்பும், - வென்ற பிறப்பு அதுக்கச் சாத்திய விசக் கழலும், ஒன்றும் உருச்சோன்கு மல் உள் அடக்கி - என்றும் இறவாத இன்பத்து எண்ம இருக்க வேண்டிப் பிறவா முதல்வன் பிறர்து, - நறவு ஆரும் தார் உலாவும் புயத்துச் சம்பக்த சாதன் என்று பேர் இலா சாதன் ஒரு பேர் புனேந்து, - பாரோர்தம் உண்டி உறச்சும் பயம் இன்பம் ஒத்து ஒழுகிக் கொண்டு மகிழ்ச்சகுனம் போற்றி

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As it is His Gracious Nature to grant salvation by appearing like them and removing the three kinds of impurity from souls of the Sakala (Fisali) class in this world, He hid within Hillself His sacred Dance, the resplenient beauty of His Throat, His green left Half (Unai), the river and the crescent moon in His braided Hair (the garland of) the fearless hooded snake, the elongated Eye of uprising Fire on the Forehead, the sounding Damarukam (drum) and the pit of fire (in the Hands), the securely tied snake and tiger skin worn (round the Waist), the tinking Silampu-rings adorning His Gracious Feet as well as the hearts of His devotees. His knee-ornament indicative of His war against all evil-hiding all these without allowing any trace of them to be seen the Birthless One appeared on earth to implant us in immo tal Bliss, the nameless Tord assumed the name of Samband a nadhan whose shoulders are bedecked with garlands of fragrant flowers and conformed to the ways of the world by eating, sleeping and enjoying pleasure and painpraise be to His Gracious Nature thus displayed This article has grown to unwieldy proportions and we refrain from dilating on temple worship here lest we be charged again with persisting in writing long winded articles. We shall only say this, that we have sometimes heard it remarked that temple worship is intended for the ignorant and illiterate masses only. If JivanMuktas, souls that have reached the highest stage of liberation short only of the throwing off of their earthly bodies, find it necessary and if the holy Saints beginning with the great Tiru G na na Sanbander did not consider it infra dig to attend temples and worship therein, (-pilgrimages and temple worship were practically their only hobby with many is of Ebeno,-) how pres Lumptuous is on the Part of us poor erring Fouls to iumagine that we are past that stage? Temple Worship and association with holy men therefore are the most elementary Sadanas that can be prescribed for practice by the beginner they form the first course in the menu of the spiritual dipnet-talle, they form essential ingredients in the second course, the third course &c, and they form the last course as well.
We would therefore repeat and re-emphasise the golden rules:
(1) Extirpate all-impurities (and avoid association with the impure),
(2) Associate with the pure, and
(3) Worship God as represented in the Guru-Linga Sangamam (Leila Fistrii), the Teacher, the Temple and the Siva-Bhaktas

XM.
Concluding Remarks
These concluding remarks were written some three or four months ago but were held over as the permission granted to terminate the articles at a particular stage was on second thoughts withdrawn and we were instructed to continue the series as originally intended. Now that the work has come to a close according to the original programme, we release this article for
publication.
We have so far dwelt on some of the main features of our most precious national heritage known as the Saiva Siddhanta philosothy to the best of our lights, and if we have gone wrong in our interpretation or if our wiews on amy particular point run counter to the views of any of our readers we beg of them to forgive us. It is not an dit never was our intention to force our views on anybody else. We are only too aware of our limitations and incompetence and of the futility of engaging in controversy on religious and philosophical subjects with o Lur present li Luited knowledge. One of the triplets of the earliest of the 14 Siddhanta Shastras
teaches US:
பழக்கம் தவிரப் பழகுவது அன்றி உழப்புவது என்பெனே உந்தீபற.
What use is there, Oh Sister, in noisy talk if we do not practise (or act in such a way as) to shed our (evil) practices?
And it was Duch against our will that we agreed to write these LCLLLLS LLLLLLa aaLLCCL CHHCCC HLHT LLLLLL C LLLL S S LL S LLLCC LaaL S LLLLLLLaHHHH LLL complete the series with a few more articles summarising to the best of our ability, and giving an abstract of the contents of the Siva Gnana Siddhi, more especially as we had intended these articles to serve as an introduction to the study of that masterpiece rif Saiva literature in the Tamil language, Owing however to a variety of causes on which it is unnecessary to dilate here, we consider it desirable to stop at this stage and with the kind permission of the Secretary of the Saiva Paripaliana Sabhi on whose instructions we undertook the job we bring the series to a close with the following concluding
Darks

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We commenced these articles with an appeal to such of our English-educated young men as have not had the opportunity to learn Tamil in their boyhood to do so now at least and to acquire a working knowledge of their language and literature both literary and religious, and we conclude our articles with the same appeal. ur words are addressed to them not in a carping or fault-finding špirit but as a friend and brother addressing his friends and brothers in a spirit of humility and pure love. We made it quite clear from the very start that some of our young men, especially those whose home-training does not put a spoke on th: material tendens cies of the present age, are a victim of circumstances for which the present system of education imparted in our schools is mainly responsible. We are glad that our words have not altogether fallen on deaf ears and that a few at least of our co-religionists have been set athinking and there is a little stir in the matter.
On the other hand there has also been some misunderstanding of the position we took up. One question that has been raised is why we should address some of the English-educated young men particularly and not all our young men, whether English-educated or otherwise. The reply is obvious. Young men educated in Tamil only cannot obviously be reached by articles written in English, while those not literate in any language have to be reached by direct oral preaching and not through written articles in any language. As we said at the very start it is English education that pays nowadays and it is English-educated men that are looked up to as leaders and hence the suggestion made to and adopted by us to try and reach our English-educated brethren. Loérarai 67tutg. udé ap Si gyulg. is an old Tamil proverb. As is the King so are the subjects or, put in more modern language, as are the leaders so are the rank and file. Our appeal to our English-educated brethren therefore should be regarded (and actually is) more a compliment to them than anything derogatory. We too have bad a little education in English and can claim to be counted amongst their number and there need be no suspicion that we have any feeling of disrespect to others educated in that language. All that we plead for is that we should give our grey-baired mother-tongue and mother-religion also a chance to live. We cannot expect other people to nourish or respect our mother if we do not do so ourselves. Our appeal is to the national, racial and religious instinct of our brethren to allow our mother also a chance to occupy a corner of their hearts. Once this is done in the true spirit we feel certain that she would reassert her parental affection and authority, captivate her children's thoughts and regain her rightful place in a central position in their minds and in their hearts dethroning all usurpers.
Another mis conception, and that a most unwarranted one, is

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that we expect our young men to eschew everthing non-Tamil. No 'one who has actually read through our articles would accuse us of being exclusive or trying to dictate to our young men as to what and what books they may read and what they should not. It is unnecessary to repeat here what we have said over and over again quoting chapter and verse to prove our contention that the Tamilian as a rule is never exclusive but is ever all-inclusive. If we have criticised any school of writers more than others it is the so-called Thani-ThamilVadies who would decry everything Sanscritic and would even go to the extent of fabricating stories of non-existent Vedas and Agamas in ancient Tamil.
It is idle to pretend that general reading of diverse books setting forth views of various shades and schools of thought does not expand one’s mental outlook. Map as he is is an imperfect being. Unless and until it comes to a matter of actual realization of the Truth 4Pati-Gnanam), his vision is circumscribed and he is possessed of limited or what is called localized knowledge only (as Gas F apa) ‘and this localized knowledge is increased and broadened by exten'sive reading and hearing from others. The basic concept of the Siddhanta teaching of Tri-Padarthas for instance is to be found in the Rig Veda Mantiram regarding two birds seated on a tree of which one eats the fruits while the other merely looks on without eating. No one will say that the study of this Mantiram alone or of the Sri Panchakshara Mantiram or even of the whole Sata. Rudriyam which appears about the centre of the central (or Yajur) Veda is enough for our spiritual uplift. All the fundamental principles of the Saiva Siddhanta system of religion and philosophy again are to be found in a nutshell in the twelve short Sutras of Siva Gnana Bodham which occupies a contral position in the Agamas. A study of these no doubt forms an intellectual and spiritual treat to the enquiring student, but no S. ddhanti would say that their study alone is sufficient and that the Siva Gnana Siddhi (which was written on the express instructions of Meykandan) and other Shastras or, for the matter of that, any other books are redundant. Siddhiyar itself gives on the whole a more detailed ida of the same teachings as are taught in the Siva Gnana Bodham together, with brief codified accounts of various Purvapaksha (i.e. non-Siddhantic) systems of religion and philosophy as known to Arulnandi Devar in his day, commencing from Lokayatam or materialism and different sects of Buddhism and ending with different phases of Ekanma Vadam, Sankhyam and Pancharatram. This again is no reason for any one to presume that the reading of other books whether they be in Tamil or Sanskrit or English or in any other language is of no use. ܗܝ
An eminent jurist who was the first Editor of the "Hindu Organ” and a quendam President cf the Saiva Paripalana Sabhai

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which owned the Hindu College also during its infancy and boy
hood (-perhaps we should say girlhood, -) used to advocate the teaching of all the principal religions of the world including Buddhism and even Christianity and Mohamedanism to our children in
the Hindu College, his only proviso being that our own Saiva form of religion and philosophy should be taught first from their infancy and that the rest should follow when the children grew a bit older and reached a comparatively more discriminatory stage in their intellectual development. His idea was that it was then only that the children Ceuld understand and appreciate the excellence of their own national heritage. His judicially weighed words giving expression to his well-balanced views on this question from the presidential chair at the mammoth gathering that assembled in the Hindu College premises to greet Swami Vivakananda on his way back from America some 45 years ago made a deep impression on the minds of the audience in which we too had the good fortunic to
be present and which had already been roused to rapturous heights by the impassioned address of the illustrious Swamiji, And we can
endorsa that greatmlin's advocacy by airtual personal practical experience. We have made a careful study of the Bhagavat Gita
with the commentaries of Sankara and Ramanuja (in English tranelations of course) and of the Taitriya and sone other Upanis Eads clothed in Slnkara-Sayana garb (in English again), having been a regular member of classes held or rather groups of students that met together re
regularly, for the study of these works as well as of Siva Gnana Siadhiyar and other Sbia stras at the Colombo Wiweka na ndal Society rooms long ago. We have also read lectures and writings of Swami Vivekananda, Prof. Max Muller and others on the one hand and of Swami Veda chalam and others at the other extreme end, besides the reading at intervals of the Bible and other Christian and other literature. We had the good fortune however of having the neces sary home training in a Saiva atmosphere first into the practical and then the theoretical aspects of the Saiva system of religion and
philosophy during our infancy and boyhood. We had read some of the si Emple prose works of the great Navallar written in elegant and chaste and at the same time easy Tamil for the use of beginners, his first, second and third readers, his first and second Saiva catechisms and bis Periya Pura na Wacha nam among others, and we were a regular reader fron almost its very inception of the Indu-Sadau a nu which contained illuminating articles on religion and philosophy from the pen of its first Editor and other Tani scholars, All this stood usin good stead in later years and
all our later reading of various books both in Tamil and English (- we had not the good fortune to learn Sanscrit, and what little we hawe come to know of the treasures of thought in that
 
 
 
 

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language we could only glean from their sometimes incorrect translations and reproductions in English-) only confirmed us in our conviction regarding the excellence and pre-eminent position of our own Saiva Siddhanta system of religion and philosophy. (-We are sorry we have had to indulge in this personal note but the reference was una voidable for our purpose),
Before concluding we would reiterate once again the al IIinclusive nature of the Saiva Siddhantam, Just as in speaking of God we say that he is all the world (Wisvarupi, essales) and still above all (Wiswadhikan, Sara rair), even so may we say of the Saiva Siddhanta in that though it transcends by far the various
systems expounded by various teachers, yet it embraces them all
underneath its spreading wings. All that is best and noblest, wherever it may be found, we may be sure of finding it in the Saiva Siddhantam in some form or other-only it may appear in a better or more improved (or we should rather say, undeteriorated) form. And we may well take to heart the dicta already, quoted. (It seems unnecessary to repeat the quotations here.) Hence it is that many scholars of the present day, both Indian and Westernand some of them but little disposed to speak of Indian philosophy with much regard Hhave pronounced the Siddhant a philosophy to be an eclectic system, one formed by selecting and adopting from
various systems of philosophy and religion whatever is good and
valuable in them. Of Euch intrinsic value it is and its position so unassailable that they are unable to account for its existence in any other way. And well may they say so. In the Sankhiyam for instance, the best trait that can be noticed is the principle of Sat-Kariya-Wadam; and nowhere is this principle more emphatically declared than in the Saiva Siddhantam. The modern scientist is simply stricken with awe to find that his much vaunted discovery of the laws of 'conservation of energy' and "conservation of matter' was anticipated by these Indian philosophers thousands of years ago. The spirit of independence of the Lokayatan insisting on the production of conclusive evidence in proof of the truth of any fact before he could accept it, the ideals of the annihilation of egoism (Nirvanam) of the Buddha and of compassion to all living creatures (Ahimsa) of the Jains, the principles of reasoning of the Tarkikas and Minansakas, the doctrines of the realization of Brahmanhood and Oneness in bliss of the Elkan mawa dies, the conception of Sat-Kariya-Wadam (Girar Ga= Garrigate) and spirit of research and investigation into the tatwas (elemental principles of mind and matter) of the Sankhiyas, the eight-stepped Yogam of Patanjali's system and the tenets of monotheism and devotion to God of the Waishnavas, not to speak of the notions of the Fatherhood of God and the brotberhood of man of the
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foreign (not indigenous to this country) creeds of Christianity and Islam, and a host of other features of these and other systems and Creeds-all find a place in the Saiva Siddhantam,
As for the contention, however, that the Saiva Siddhan tam is an eclectic system and therefore new, we have no desire to discuss the matter here. Suffice it to say that it is a system as old as the Himalayas, Nay, it is older yet. It is eternal, immeasurable in time. Well does Professor Max Muller say in his "Six systems of Indian Philosophy" in respect of certain so-called later systerns that "it is difficult to decide whether such ideas were actually borrowed from these systems in their finished State or whether they were originally common property which in later times only had become restricted to one or the other of the six systems." And again "it cannot be urged too strongly that there existed in India a large common fund of philosophical thought which, like language, belonged to no one in particular but was like the air breathed by every living and thinking man, Thus only can it be explained that we find a number of ideas in all, or nearly all the systerns of Indian philosophy which all philosophers seem to take simply for granted, and which belong to no one school in particular." These words from the pen of a European scholar who had no knowiedge of Tamil and who certainly had not read the Siva Gnana Siddhi seem to be but faint echoes of the following and other words of Arul Nandi Devar: அருமறை ஆகமம் முதல்நூல் அனேத்தும் உாைக்கையினுல், அளப்பரிதிம் அப் பொருளே அான் அருளால் அணுக்கள் கருவர்கள் பின் தனிச்ானியே தாம் அறிந்த அளவில் சருக்கம் ஒடு உத்சாங்களினுல் சமயம் சாதித்து.(The Wedas and Agam as are the prime books as they for in the substratum of all knowledge, from which im measure ble source men morsel out portions and formula te religious and philosophical theories by making investigations to the best of their ability by the Grace of God...) To say that the Saiwa Siddha ntam the system of Nandi Dewar, Sanakar and Sanat kumarar, of Agastiyar and Upamanıyar, of Krishnar and Arjinnar, of Tirum o0lar, Tiruvallu var and Nakkirar, of Ammaiyar and Auwaiyar, of Tir u Gnana Sampa ndar, Appar, Sundarar and Manickavachagar-to say that it is a concoction of today or yesterday or that it was invented in the Tamil country in the thirteenth century or that it drifted to our land from Cashmere or Bombay or from Mysore after the ninth, tenth or eleventh cetury of the Christian era, is but to Luake an exhibition of one's own ignorance. It is the one system which is finally upheld in all the Shastras, the Agamas and the Vedas, forming as it does the cream LL LLaaL LLLLLaaLLaTH STAATTTLTTATATTTTTT TTTTTTuTTTTTS aLaL LLLLL LLaa0 CHHLLLLH
34.412
 
 

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down to usin a most perfect and concise form from the earliest
蠶 in the Siwa Gnana Bodham and the Swetaswatara UpaniSEl
Praise be to Siwa peruman, Praise Uma, Ganaraja, Praise Suddha-Brab Daan-Iya, Praise all praise Aum.
Blessed be the Wed"Wedantas, Blessed be the Agmas holy, Blessed Adwaita Siddihan tam, Blessed all blessed Aull.
Prosper mother-Tam' and Saivam, Prosper Tru-Murais and Shastras Prosper Readers and Jivas all, Prosper all prosper Aum,
Praise he to the lessed affe of Saint Arwel Nant di Siwan).
es

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