siddhanta deepika

286 Pages·2011·55.93 MB·English

THE
SIDDHANTA DEEPIKA
OR
THE LIGHT OF TRUTH
A MONTHLY JOURNAL
DEVOTED TO
RELIGION, PHILOSOPHY. LITERATURE
AND SCIENCE
T HE
LIGHT OF TRUTH
OK
SIDDHANTA DEEPIKA,
A M O N T H LY J O U R N AL
D E V O T KD ro
miGlOH, PHILOSOPHY, LITERATURE, SCIENCE , fiC,
V o l ,. I V.
JBHE 1900 HAY 1901.
INDEX TO Vol IV.
fUANSLATlONS.
PMO. PAdU.
Oklolitonerti SHHn o( Sfw bakanekv Pre-«iBtiwBc« of TubD
by 8- T«i1t«tavMMD*n, tJi., b L. ... 217! by Alkondenlli 6 34
Hym froa Dswhb Simgmw Siddhkr Aral Ksiuii Sttm Cb«;«
bj M. B»lMabrmiMDiBii, • a 83 by J. U. NalluwMDi POfoi, BO., B-L. 80,
MrigMdn AguM i 77, 158, 288, 279.
by M NmyuHUwarei Aijar u., B.L. I 97,125,' Tb»yaai*MT»r'B Pkwaw
14®. 178. IW ^ by R. SlMiinogft Mndatkr .. 155,21ft
K«Ukftr«BW Biddki of HaivararM^ntyk Vedmnta Bafaw with Srilnntbk BMby»
by y. Ukribm Aijar, 1.4. £71 by A. IfaliMierR Ssatri, B.A. 1, 25, 40. 78, 12S.
146, 169, 1S9.
ARTICLKt.
Adtnixlnre of Aryui with TMBilian ^
Memoriam
by PonditD Hfttr»nroyu 104,1^7,218,241,289.
byR. K.Siatn.B.A. No. 8 PBgva 1-3,210,218
Appftya Dikahito's Sid<ib«nt»-Leaft.S<uiBTmb«
Naehinarkkiaiyar
by M. MarftyMwairaai Aiyw, B-a , k.L. ... IM by 8. AnsTsratsvimyakani PiUai, 39,09, 115
Appay» DiktbtU
Problem of Evi]
by S. VEAKAURMMDUI, B.A., K.U ... 261 by Alkondavilli G.. ..10, 86, «5, 91, 188, 177, 201
Did SaokAT* write a comraenury oB the Sveiw-
Paltmapalu
rmtm UpMtishkd T by U. NanyaoaawMui
by T. ChelvakoaBiTUaya Modaliar, M.A. 18
Aiyar, B.A., B.L. 88
PBda-l**!
£ligiBfl StADMA on 8n-lik.Sri Bomuundars
i by C. Brito ... 89
Nayagar ... ... 2nj^2U
I Padmirati
Kampajiology j by K. 129
by C. Briio . 87
I Parra NannQru
Library of AdvaiU Works
by The Hev. G. U. Pope, *.«., d.D. 18S
by 34- Narayaoaawanii Aiyar, B A., B.L. ... 46
Qnery
Longitode and Time aoioBg the Hindos in the
by M. NarayanaBwaini Aiyar, B.A., B.i. 274
12th century A. D. by 8. VeakaUrwnanan,
Sage of the Siddhanta
BA., B.I.. 94
by S. AnavantaTioayakain Pillai, M.A. 7
Late Sri-Ia-ari BomasoDdara Nayagar
by J. M. Nalla>waini HiUai, B.A.. B.L. 205 Bankan's oommentuiee on the UpaniBhads
57
^Magasioea... 95 by M. Narayanwiwami Aiyar, B.A., B-L.
MaBimekhaki The SmalUpoz Goddess
by S. ADaTaratarioayakam Pillai, M A. ... 109 by V. V. Bamanan, M.A.,C.M.II.S. (Load)., Ac....283
Pi9E9.
Si'.f.a Srtniliiia 'jU tlnrSaivH Ajjaiuus I Te)iiu;ii Hulo in .Sappoi-t of Saiubaudha
by M. N'aiayiiiiaswaiiii Aiwu-, .a., i,.j.. j Ijy T. Vii-abhadi-a .Madi)li:i.", U.A., B.I.. . 181
Syetasvatura Upau.i-ihaJ 'J'aniil Poem on the iinpoi t.iuice of Dr. Pope's
by F. X.irayaiia Aiyar, ii.^., !;.i.. l-O ! translation of TiruvaLliiMiaiii, liy Pundit
Svetasvatara L pauishad S. Siiravana Pillai .. 215
ig.j Vision oh Sir Jjauofal
by J. 31. Nallaswami Pillai, u.a., l.l.
Shiva aud Apollo by T. Viraljiidra Mudali.ir, ];.A., B.I., 6?, 251
.. 231 Vidya aud Avidya of tho l>;iva.sya
')V T. Chelvukesavai-aya .Madaliar, U.A.
ratmlLiteiiture. A Short 8kctv;h ol, by S. Voukataraiu-iiian. ];.i .. 113
by .S. A. Tiruinalaikuluiida Pillai, t.A- Wurd 'Ayal"
12, 85, ICl.. 193, 12), 2i5 by S. W. CoomarasuM.m .. 141
MI.SCULLANKA.
Kx tracts 20, 49, 96, 206, 257, 275, 27(5, 278
Rsjvien-.s 24, 142, 144,^73
71, 168, 208, 23-5, :>.58
Notes and CciuaieDts
THE
LIGHT OF TRUTH
OK
SIDDHANTA DEEPIKA.
^ Monthly Journnl, Devoted to Religion, Philosophy, Literature, Science, Ac.,
(hintiwncf'd on the QiieeiCs Commemoration D a y, 1 8 9 7.
)
VOL. MADRAS* JUNE 1900. No
IV. )
the snbstantiTp und the other an attribntive qaali-
'V II A \ s I. A r I o X 8.
fj>D({ it LStill, theie is nothiog to shew either that
the Pranava is the substfiutive qnalified bj ihe Udgi-
tha, or that tl.e Udgitha i.-< the subiitaDtive qaaliCed
•l lfK VKDVM A-M THAS "WITU S'nrKANTHA
by tb(< riaouvn. The coiitoinplatiod therefore re-
HUA'SHVA.
lates to them as two distinct 'hingH comprehended in
one act uf cotitemplati-.'ti.
!' tiiilintirti fn,I,: l'"'J< ••>>'•
{Siddli''i•Ua • ; —A« ft'. iiinst tlie foregoing we hold
Adhlkarana '4 as follo>r!i; tlio coiiteirj,la-iuu does net relate to the
And b«sk:iie ' s'. th« b«}&2 meBtlsati k: object of PraDa\a find ihe i.s {wo distinct things com
eeBteE:?".»*.leE) iliroufhmt, U is b« rijit I'.c injr tttt preLt'udi d lu i ne siitgle net uf conteiiipiati ai. In the
Priniri it til* ob.'set sf eBaMmpliiioB). lii Ui. $
fir^t prapAthaka of tiie t hhuniio^yD, the uj;ukrania or
Iti t!i ( l:iKir;<i('t.'\n It is vaiJ " Let u mrin c- ntem-
the opening word.s of the section are, ' let u inuu con-
phit ' t'ri n.iMi- • On: ' tin- Tdgitlia."* Nuw, liuuhl
tcmplttlf the sylUble ' Uin' the Udguha ; iLi-, with
bi-i^ - I-. I ' wlii '.licr t'ii- ci.nlem])lation here i-njoined
' Om'* people begin to sing th\i U(l^'UhQ.''t A.i in the
rt'lri-.- t'j lM-;aii;i jiuJ ri'.iiiiivn as twadistnict "bjects
opening words, so, even in the sequel the I'lunava is
of f<.)iiteinplat.iijn cuiiijneln.'mled for fiuility's ?aWp in
pointed to as the object of worship here intended :
ooc uci of co'itfinplati 111, or it refei-s to (me of them
" Such indeed i« the full ncconnt of this very sylliiblti."
yaly.
'I'huB the Prauava ia liere the substantive qualifieJ by
{FiU iiipritcuhn):—It is true that Hmuava and L'dgi- Udgitha,^ nod it ia therefore right to liold that the
triM aip jrTHmmntically in tlic «Rme case, put in appo-
* This »licwti tli&t * Oia' ia the tbiii|{ tu bu L-o:ittimplat<-<J upon.
tilion i'> each nthfr and ihus referring to one and the
top. Cit. M IO.
•ami' tViiiis? ; and this is possible when one oi tht iii i^
J This i« to Hay tttftt Prnnavti whit:li occurs in tlie Diljiillnv B"ng
•(||J. C-.-.. 1-1). the;.id bf i-uucemplated horf*
THE LIGHT OF TRUTH OE SIDDHANTA DEEPIKA.
^Tpisana refers to Priinava alone. Accordingly, Pra- wards seeu in the city of M&hishmati though here he
nava alone is the object of contemplation herg pnjoind. does not actually teach the Vedas, so also, Pruuft,
described in the Chhandogya and (>ther Upanishada
as rich and so on, comei up agnin elsewhere to .the
Adhlkarana-5.
mind as possessed of the same attributes though not
(hrlBg to Identity la all respeota, these (should be uderstood)
elsewhere, (in. iil. 10). there described as possessed of those., attributes.
" He who knows the oldest and the best becomes Therefore, us they are referred to by the word ' thus',
himself the oldest and the best. Pr&na (breath) in- richness and other attributes should be included by
deed is the oldest and tlie best :"* in these words do the Kaushitakins in their contemplation of Prina.
the Chhandogas and the Vajins, when enjoining the
• contemplation of Praua, speak of Prana as the oldest Adhlkarana—6.
and so on, as also the Kanshitakins. Bj all the three, Bliss and other (attributes shtnld be jgathered together, owing
the seniority of Prina has been explained in one way, to the identity) of the main thing, (ill- iii. 11).
namely, on the ground that the stay of speech and • " Owing to identity": these words should be
all other sense-organs as well as their functions understood here. In treating of the contemplation
depend entirely on Prana. That Prana partakes of of the Supreme, bliss and other attributes are spoken
the richness of the sense-organ of speech and so on of in connection with Brahman,—' the main thing/
is declared in the Chhiiidoaya and Brihadftrnoyaka the chief object of contemplation,—in the following
in the following words : passages:
' Then tlie lopgue said to him: 'If I ara the "Heal, consciousness, infinite is Brahman."*
richest, thou art the richest ' The eye said to " Bliss is Brahman."t
him: ' If I am the firm rest, thou art the firm "Right, real, the supreme Brahman, is Purushti,
rest.' The ear said to him : ' If I am success, dark and brown."J
thou art snccess.' The mind said to him : ' If
" Brnhraan whose body is akits'a. whose nature is
I am the home, thou art the horae."t
true, whose delight is life, whose mnnas is blisn,
Now, a doubt arises as to whether the Kaushi- who is replete with peace, who is immortal."^
takins should or should not include in their contem- A donbt arises as to whether it It? necessary or not
plation attributes such as richness and so on which necessary to think of ail"of them in all contemphitions
are not taught in their Upanishad. of the Supreme. ^
(Pi'irvapaksha):—Thoso attributes should not be
[Piirvapaksha' :—[t is not necessary to gather them
included, inasmuch as such attributes alone a.s arc all together in all cases ; for, Brahman is one, and i£
spoken of in the Kwushltaki-Upanishad are emphati. many different attributes are predicated of Him, He
cally prescribed for couteniplHtion, in the words becomes many, different nttribu^tes making different
" He who contemplates thuii," etc.J substantives.—Or t'hus : It is not necessary to gather
(Siddhdnta):—As against the foregoing we hold all attributes "together because the contemplation of
as follftws : Though noi mentioned in their Upani- the Supreme as tanght in one Upanishad is perfect in
shad, richness and other attributes should be included itself on embracing the attributes mentioned therein.
by the Kanshitakini in their contemplation of Prana; (Sid'lhanta) :—agninst the forefroing we hold as
for, by the word ' thus' even those attributes which follows : Brahman, the object of contemplation, and
are not mentioned in their upanishad are referred to of whom these attributes are predicated, is one and
as well as those mentioned therein; and Prftna,— the same, and therefore bliss and other attributes
of which all these attributes sire predicated—being should be gathered together in thought in all contem-
one and the same, all its attributes are naturally pre- plations of the Supreme, wherever tanght. Blacky
sent in th& mind. Just as Devadatta who was once white, red : broken-horned and full-homed : it is only
seen to teach the Vedas in the city of Madhuri is such sets of opposite attributes os tlie.<e thnt niakotlie
recognised as a teachc-r of the Vedas when after-
• Tnitt, tp. 21.
• Clihi. up. 5-1.1. and Bri. up. .S-M. tJlicl. 3-6.
t Chlm. up. a-1-13. J Mahniin. 12,
t Op. Cit. 4-20. § Tai. Up. 1-6.
TH« LIGHT OF TSCTH M SIDDHANTA OBBPIKA.
«»b«tM*ira 4ifl«mit i b«( not nok wte of nUrtbiitM Adhlluurwut -a.
-M 'Mlffc, swrni-ttMltis^, big UI7.' TtiMfor* ib« (Aa aal athm aaat aat ka eaBtaapIatal)
•everal »ttrilwtM of BnthiMa being not oppoMil to aftte rf aaa b tha dartat aantaBylautl
on la ii\
OD* •«oUier, they do sot mnk« Htm dtfmot. Accord*
Now, a donbt anaea aa to wbetbo- it ia absolutely
taglj, owing to ibo iibiitilv of Brabaan of wbom
neceaaary or not neeeaaary to contemplate the aona-
tlwM nttribatcj an prnlm^ ia ^ llie teTers.) Up*-
maya (pbysinJ) and other A'tmana alao, in the sarM
•i>had>, UtM mad otijwr attribatea ocoorring bar* and
way that we ahoold oont«mplat« the A'nandamaya or
tlwra abo«M aQ ba broagbt together.
Bliaaful A'tman above referrod to.
iPurvapak^):—Their contemplation ia abaolatelj
Adhllcarana-7.
neceaaarj, becanae it ia impoaaible to contemplate
I ftr nd CiUMhsUt) u J^-hMieAMB i te.
the Innermost A'nandamays or BHsafoI Atman aa
•d l*mw iwut 6ne uemtMea. an.SlUX
the Innermoet Being dweHing in the annamaya and
" JOJ, TERILY, ia Hia head" in socb paMagea aa
other A' tmana, without contemplating at the same
tbeaf, jc^-headedneaa and tbe like are apoken of ai
time the ranamaja and other A'tmana themselTea.
tbe attribatei of Brahman. A donbt ariae* aa to whe-
(/guidhlnia):—Aa againat the foregoing we iidd
ther eren tbeaa ahoald b« incladed in the conteapta-
•a feQowa : The contempiation of the aanamaya and
tioB of the Sapraine, like b1ia« and other attribatea.
tiie Kke ia not quite neceaaary, beo^oao. it ia of no
(runwfoMa) —What objection it there to iocla-
nae. The purpoae of their expositionJa 00!/ to ahew
ding tbeee alao, akmg with tbe attribntM snob aa " of
deariy tbr natare of Brahman, the Bliaaful (Anandai-
UDCailing will V maya). Accordingly it i* nec4>asary to reflect upon
the annamaya and the like only till Brahman
{Siddhdnta) raplj lafollowa: Joy-headed-
ia reached. Their contemplation ia therefore not
oaat and the like abonld not be gathered together
abaolatelj neceaaary.
ia the oontempUtion of the Bnprema; for, they oaa-
BOT be regarded aa at^batea of Brahmut, in tiia i^taaMMrfthavtrdAbMa. (III-IB.U).
Mme waj aa we can regard the attribate, " ol unfail- " Having aniied with the annamaya-A'toukn,**
ing win." To olaw th«D among the attribatea of •to. In thia and the aub^nent pvaagea the word
Brahman ia to regard Him aa oompoaed of parta j ' A'taiaa' is oaed alonlg with each ; and this ahewn
aod thia will aabjeet Him to inci-eaae and decreaae. that' annamaya' and other woida denote the in-
If joy-headedneaa and the like ba the inhereot attri- telligences functioning in tbe physical body and ao
batea of Brahman, He will be di^erentiated. Theae on. Since all iutelligenoea other than Brahman are
attribntea cannot therefore be taken into acoonnt in excluded aa unworthy of contemplation by the
connection with tbe oontemplation of the Supreme. aaekera of liberation, they should not form objecta <d
There ii no aaoh objection in the oaae of omnia- eontemplaiion at the time of .Meditation (of the
(Mooe and the like attribotea, inaaranch aa thej are Supreme). Accordingly the Atharraairaa aaya^
inherent in the rerjr D«tnre of Brahman. 80, the " Bira tbe Beneficent alone should be meditated
8&trakira aaja : upon, abandoning all the rest." lliia paaaage d«->
clarea that none other than S'iva should be meditated
Sat th* »thm (ih«BU ka (ttharal tapthar ta thoB^),
upon by the seekers of libention. Therefore it ia not
baoaua If tha ilBllaittf la tha aatva tUaia.
neceaaary to cootemplat-e the anoamaya and others.
(in. UL U).
Tlte othera,—naately, omnieoience, erer-conten- A'taaa U rafsmd ts, aa ia tha atkir eaaa, (as ihava) by
tedneaa and ao on—are inherent in the rery nature thaiatMl. (llLUl. U).
of Brahman. Aa aaeh, thejr nre all aimilar (to bliaa Here, the paaaage, " Yet another inner A'tman ia
a»d tbe like) in their nature and ahoald therefore be the bliaafal,"t refera to the A'tman, the Supreme Soul
brought tog^er; wbereaa joj-headedneaa and the (A'tmaa), not to the pratyagfttman or the individual
like are not inboent in the nature of Brahman and aoni, jnot aa the word ' Atman' refers to the Suprema
cannot therefore be inolnded in the conlemplation of Soul in the paaaage "From A'tman ia the ether born."t
^e Supreme. •TW-Op. Sfl.
fihid. a-t.
•Ibid. i-t. ^
16 THE LIGHT OF TLLUTH OR SIDHHANTA DEEPJKA.
This in proved by the sequel, " Haviup united with {Pih-vapaksha) ;—Both are enjoined here, as there
the BlisBfnl Soul (A'tnMni)."* Therefore the contem- is nothing to shew that the one or the other alone is
plation of the Blissful Sbnl is the paramonnt one, mea:it.
being the contemplation of Brahman Himstlf.
(Siddhanta) :—Since the rinsing of the mouth with
If it b« nrg*! tliat beeanse of tho eonstuit presence water is a thing alrea Jy known to us through current
(of' A'tmu', the tanunkyk, etc., ftlio ehotUd be
practice based on Smriti, it is only the meditation of^
centemplfttel), we reply that we still held to
Pr&na as dressed with water that is enjoined here,
enr vlev because of the gpeeial Stress-
(III. Hi-17). since it is the thing which we have not as yet known
(Objection) :—Since the word ' Atman' is used even and which we learn here for the first time. What is
along with annamaya and so on, there is nothing not known to us otherwi.se has alone to be learnt from
wrong in contemplating them also as the Paramat- the S'ruti. Where the new thing is> not expressly
man, as the Supreme Soul. enjoined and the S'ruti takes the form of anuvada, a.
restatement of what ia already known, we shonld
(^n^er) :—No ; for, from the words " yet another
understand an injunction with reference to it. There-
inn^r A'tman is the Blissful," we understand that
fore, we should understand that the meditation of
the Blissful,—the Paramatman, S'iva,—is distinct
Prana as dressed with water ia alone enjoined here,
from the aanamaya and so on; and the passage
as a thing not known to us before.
S'iva, the Beneficent, alone should be meditated
upon, abandoning all else,"t emphatically declares
that S'iva alone should be contemplated, all others Adhlkarana lO.
being abandoned. By the word ' Siva' here is (The Vidya Is one and the same) as (some of the attributes
denoted the Supreme Brahman as devoid of all taints, mentioned In both) are identical, as also because of tin
absence of any distinction (in others ) (in. iii-19 )
as the repository of all beneficent qualities. Indeed,
In the Agnirahasya and the Brihadaranyaka the
Diukti, the attainment of equiility with Brahman,
S'andilya-Vidya is taught. Ip thp one it is taught
accrues from a continuous contemplatiofi of Him who
as follows :
is Divei-s-eyed (Virupaksha) and Dark-brown (Kriah-
" Let a man contemplate A'tman, formed of
napingftla.) So that, since fruit' corresponds to
thought, embodied in life, luminous in form, of
worship, the contemplation of beings other than
unfailing will, and of the nature of other
S'iva, and who are therefore not beneficent, cannot
lead to the state of S'iva. Therefore, the Blissful
.S'iva alone should be meditated upon. Iii the other ic is taught as follows :
"That Person (Purushii) formed of thought, being
Adhlkarana 9. light indeed, is within the heart, like a grain of
rice or barley ; He is independent, the ruler of
The sew one (is intended) Jtere, because that alone
is said to be the act enjoined- (in. iii-13). all, the lord of all,— He rnles all this, whatsoever
" He who knows the first and the best":J the section exists."t
beginning with tlie.se words teaches later on,—in an-
A doubt arises as to whether two different Vidyas
swer to the PrS,na's question " whnt shall bo dress for
are taught in the two places, or one end the same
me ?"—that water is the dress for the Prana and then
Vidya is taught in both.
proceeds to say ; "tlierefore the S'rotriyas who know
this, rinse the HiOuth with water when they are going {PufvLTpalcsha):—In the one place the Purusha,
to eat, and rinse the mouth with water after they have the object of contemplation, is great, being ' of the
eaten, thinking thereby they make the brenih dressed nature of ether ((vkas'a) '; whereas in tho other He
(with water)."—What is the thing enjoined here?— is small ' like a grain of rice or barley.' In the one,
Is it the rinsing of the piouth with water as well as again, He js said to be 'of unfailing will,' whereas
the contemplation of Prana (breath) as dressed with in the other He is said to be ' independent' and ao
water ? Or is it onlv the latter ? on. Thus the attributes being different, the Vidyfis
taught ir( the two places are different.
• Hid. .")-lO.
* Midhyamlinas'ikhi.
: i.-. li 1-1 , 1+. t Bri. Up. 5-6
TBB UHBT OP TBUTH OK SADDDAHTA DKEPIXA.
{BiddhAmi*) niKain** the foi«(|oiDg «« hold M (P^hmfmluhA)The ChWUidogfa feachw as fo»-
tvitem: la both aJike, tbe Parmh* t« dMenb«d m lowa
•Mj&^tfonBed of t]ioa|[bt) ««d m mi; W)«l «> tu*
" Now, that gulden Feraon who ia »een within the
tlw attributii^* <1e«crihed in both td»tic»l A> to
»on, with golden ** bisard and gol<ien hair, golden
Hi* d<Micrib«d l« be of tike itHkire of etbcr
altogether to the verv tipa of Uia nails,"* and ao on.
(fliflM}, it be espl«i«0d u iatmded to 'Iwiv that
B« •« par* )ik« or to prmie Bin bj mny ot In the other. Having—in the words "He that golden
ihewing how jrloiwaa He in. Tb« kttribote bf ind«- Person who dwells in the son wttLin,"—spoken of the
pmdenev «nd tlie Itkc ntmot be in mnf w»y ilirtin- golden Peraon dwvIHng in that person who dwelb
piiabod from the attribute eipreawd in tbe word*, within the orb which is made np ot the three vedas,
the s'lnti conclodea aa foUowi:—
" ai itafuliBf will," »nd arc tberrfon' identical.
Hem* tfio idfntitv of Vidti. " All is Rudra Homage to the Gktlden-armed, to
the Golden Lord, to the Lord of Atniiiki, to ihe
Lord of VaA ... hontage to Him again and agai>-.''t
Adhlicaranm II.
Thns the Ti^iitjaka speaka of the Person ».
!• alM abrate*, b^^aaM of (B>) Hhtta
gddeo-anned, and the Lord of Uni- Now, in
(totaUiiaiMi (ili.]ji.lO.)
(he one He is described as gohl«n in all parts of thr
In th* BribadArsajaka, in ibe aection br|^'uniiig
body and in the other as gohleo only in the artm,
witb tb« word* "That Peiw>ft who ia in the o^l- thare
there ia a difference in the form. Again, in the on«t
and Hn who ia in the riiprht eyo hero,"* thr .S'niti de-
He ia di<<(cribed aa the All, while in the other He i-
elaraa that the tm«> Bmhnian embodied in the Vyiih-
deaoribed as the Lord of all worlds, and thns there
ritia—the atu»p*n««a (rmch as Bh&h, Bhumh, Sorah\
a difference in the attri botes. Henc^ no identity in
—ahoold be contempli^tml a« dweliiog in the aoUr
the vidyL
erb and in the ejre ; th«n tte S'rati aaaigtia, in the
words " His aecret name is Ah«h" a aacrrt naoM to [SiddhiiMta : T he idyi is not different. Identity
him a* dwalliog >n the coamoa aa a whoK and aasifM of His place as dewelUng ' within the sunt points
in the word* " Mk aecrrt nr.me ia Aham" another se- to identity in the ridyi. As the Taittiript-npanishadf
cret name to Him dwcjliof in the individoal orga- speaks of the Person aa gotden in the opening words
aiun. of the seetioB, the desoription ia the sqoel that He is
ffdden^rmed is only a syneodoehe, and therefore
A doobt iiHat^ as to whether buth the nanaea choaUl oTsm in the cr<aAttding passage the s'mti means that
or ahoulil not be thon^t of in ench caae. He is golden in sJl parts ^ the body. We have
shewn that Thongli He is the Lord of the world, it is
(I'drrapah-ha :—The object of worahip being the
r^ht that He is one with the world, because of His
aame in both, navolj Brahman, one and ihe aame
having entered into it. Therefore aa one and the
vidyi i« taught in botli. Therefore, in each case both
same entity is referred to in both the placee, saeh
the namea ahoaU tw thoaglit of.
attri botes as being the Lord of Un» and ao on shonld
(£uf<UwiMia);—The Hatrak&ra aKra as follows : all be incladed in the contemplation in each i
Or. Bst to, bacasM tfcara U a fiitlutUa (ill- ffl- H )
• Op. Cft 1.6.4. 2 Ckki. 1.4MI.
Here there ia no ideivtity in the Vidyi, lieoaufo the t MabiBi. 13... IB. f UmiA 13.
object of worahip is in each case different, aa rulat«d
to KDch different seats aa' the sri and the eye. There
fore each name ia appropriate in ita own j^oe. A MABA'DCVA S'A'STBT,
{To he eemUnued.)
Adhlkaraiui-IZ
^ (tbs vttti) rsTMii (itotitr) (lu UL aa.)
The Mandala-Vidyi or the oootenplation of the
orb ia tanght in the Chh&ndogya and the Prihadi-
raoyaka. Is the Vidyi identical or different f
I
18 THE LIGHT OF TLLUTH OR SIDHHANTA DEEPJKA.
SlVAJi^A'NA SIDDHIYA'R The transilorineM of wordly experiences.
15. ^hen oQe sense Experiences, other setasta are'
OF
away. The expeiiences of a siniile sense are not
ARLTL NANDI SIVA A'CHA'RYA .
exhausted at once. In a. certain state, all experiences
vanish. The annoying life-experiences are either
SUTRA II—ADVAITA LAKSHANA. instantly vanishing ns illusions or vanishing some--
time after as dreams. If ' i tKis' trdfh is) undeistood,
(freedom) is attained.
Adhlkarana—5.
NOTE.—' Sense-experience ' signifies experience induced
{Continued from page 238).
by external objects. As the experiences are so mnlti-
Rareness of becoming a Saiva. farions andf varying, they cannot sll be grasped at once by
12. Very rare is it that one should be so fortunate the inleiredt that resides in the body. The peculiar state
as to enter with meekness the saiva creed unaffected referred to is sleep or swoon. ' Life-experiences ' also
include the objects that foi-m the stage of experience.
by^he pride of riches on the one side and escaping
the littleness of poverty on the other. Those who Men of prosperity with pride are corj^ses.
can worship the crescent-cresced Being, with the
16. With spices smeared and with garlands adorn-
high Sivajnana, have attained His Grace.
ed, weiiring cloths of gold and followed by attendants,
NOTE.—Riches are of various kinds as rank, youth, meu of prosperity, speechless and devoid of under-
learning, wealth anil power. To be born poor ia indeed standing, lounging proii"dly iu the palanquin borne
miserable- It is desirable therefore that one shonld be by carriers, on either fide fans swinging, amidst the
rich in ft moderate degree so that he mivy not go abegging ; harmonions music of the instruments and thS" wild
bnt, be must not, however, be proud of it. Such meekness
sound of the clarion, are but corpses.
cannot be obtained but by devotion to the Lord, Thus
meekness and devotion are almost synonymous. Sivaj- NOTE.—With all the embelliehmenrs tliat riches can
fiftua—knowledge of Siva. Have attained expresses a&ord, what better profit can men derive than corpses if
certainty, " ' they do not open their eyes of Understanding.
Worldly poverty versus Divine riches.
The use of hufnian hirth.
17. Behind men who lead lEe life of a corpse, yea
J 3. Was it not the purpose,"'v^hen the souls were
move about like walking corpses, straining yuur
endowed with human birth, ihat the) should, with
body, soul and understanding together for nourishing
their mind, speech atid body, serve Hara who is
your body which appenrs and vanishes in a moment.
anointed with the fivefold products of the cow. The
Knowing thus, you do nob even once worship Hara.
celestiiils themselves descend on the earth and
(If yoii do so) He will see that beings higher than
worship Hara. Dumb men, alas ! who roam hither
yDU full prostr.ite at your feet.
(md thither, in the fleshly frame, understand uof
anything (of this higher life). NOTE.—To support thipr body is not a great thing. Fop
the matter of thaft, tlie ci'-eaiXir Himself will take care of
NOTE.—By 'dumb mon ' are meant the beast-like men
whose aspirations go no farther than the satisfaction of your body if you fail to feed it. Therefore worship Him
the phyHical cravings. always, ainiiug at liberation from ignorance and boodRge.
When higher beings themselves tender their homage to
The transitoriness of the human body. you, no mention need be made of beings of your kind.
14. Perishable iu the womb, perishable as soon as
it IB born, perisHaba after a little growth, perishable
S. ANAVABATAVINATAKAM PIJ.LAI.
as an infant, perishable as a youth, perishnble as a
grey-haired old raan> anywise. Death dogs the foot-
(To be rontinued-l^
steps of the flesh. Therefore, look to your freedom
(from bondage) while \ et you are strong.
NOTE.—Body in all its aspects i.i evanescent as mist in
the air. Where is room than for a man's beinjf proud of
h'is strength or yonth, pbwer or beauty ?