SAIVA-SIDDHANTA

162 THE ANALOGIES IN THE G1TA.
anybody to try to get rid of this fetter, and "the
strongest
support of pure morality, the greatest
consolation in the sufferings
oj life
and death" would surely be undermined. If by
another s will, who is the greater than this Atman ;
no doubt
the Paramatman, which ends in veritable dualism. In the case
of the ocean itself, it did not become frozen by its own will or
power. As water, its nature is unstable and changeable, and the
change is brought about by other causes. If we apply heat to it,
its liquid condition disappears and it becomes a gas. Withdraw
the heat, and the more you do it,
the water becomes more solid,
and in the arctic regions, where the sun, thousands of times
more powerful than the ocean water, is altogether absent for
several months, the water gets affected by cold and darkness,
and gets fettered in ice. The learned Doctor failed to take
stock of the antecedent agent, in the frozening or otherwise of
the ocean, namely the sun, and hence his error. The Siddhantins
take the water whether it be that of the smallest rill or that of the
ocean as analogous to the soul, and the universal Aktis present
both in the water of the stream and that of the ocean, as the ParameSvara
and Paramatman, the universal Supporter, and all-
Pervader ;
and the Glorious Sun is also God, whose panchakritya
is also felt on the ocean and stream water, in its
making
and increasing and dissolving, and under whose powerful Sakti
the minor powers of Karma (wind and moon) also find play,
and the whole cycle of evolution is set agoing.
And it is this learned Doctor who spoke of the misinterpret
ing variations of Sankara s
advaita, known under the names of
Visishtadvaita, Dvaita, etc, and it is the freqent boast of people
of his ilk, that Sankara s Advaita is the most universal and
ancient system, whereas all other forms of Indian philosophy are
only partial and sectarian and modern ;
and in the present
paper, we propose to deal with this claim, to a certain extent
by taking up the Glta, their most beloved Upanishat, and by
merely taking the various analogies used by Lord Kf ishnaj
we wi.l show, whether we find among them or not, any of the