SAIVA-SIDDHANTA

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< <tevr 240 THE PKRSOXALITY OF GOD. He becomes the Supreme Bliss, as God becomes one with the soul. So understanding Him, will he not know with the soul 1 what is understood by the soul?. L$<53r ujn n "That day 1 knew my God, the same was not understood by the Gods. The bright effulgence lighting the inside of , soul and body, it is said, does not know ! Who else can know ?" my Of course, it is also said in these works that God cannot know *.fiu#c&fltLHr e-esarafrtLp&fr and it is pointed out by Sivajnana Svamigal in his Dravida Maha Bashya that this only means that God s consciousness is not like the consciousness of the individual man, which is limited, and cannot become cons cious unless it forgets, and can only understand in relation ("change is essential to consciousness" Bain). This human consciouness is called ^ilOerar/fffl/i God does not possess this limited &LLewney. His consciousness is what transcends, all I limitation and all relation and is absolute, as in His Akanrlakara, Ithere is no distinction of this and that, there is nothing \Him u Quir-isSlffoeor a/jjatflsvsor." out of ) Coming to the question of God being personal or imperson al, \ve are not quite sure in what sense our Indian writers use these words, but they mostly take it as meaning Saguna c and Nirguna. There is some difference of opinion as regards the connotation of the words among European writers. Some use it as implying individuality and limitation ; others use it as not meaning individuality, and this is the more prevalent and cultured opinion. We take the following definitions from a vocabulary of Philosophy.. Person: A being intelligent and free, every spiritual and moral agent, every cause which is in possession of responsibility and consciousness, is a person. In this sense, God considered as a creating cause is a person.
" When " The " Person soul. * As it is, Personality clearly means Sat and Chit, and nei THE PERSONALITY OF GOD. 341 intimate relation of God, as Being, to all His attri butes and to all His essence, constitutes the Divine Personality, which for God is His entire Being. God only exists for Him self, in a manner infinite and absolute. God has relation en tirely to Himself; for there is no being out of Him to which he can have relation. His whole essence is for Himself and this relation is altogether internal. The. divine consciousness or personality embraces all that is in God, all of which He is the reason. as applied to Deity, expresses the definite and Certain truth that God is a living being, and not a dead material energy." Emerson says that personality signifies true being (Sat) both concrete and spiritual. It alone is original being. It is not limited. It is that universal element that pervades every human soul and which is at once its continent and fount of being. Distinction from others and limitation by them results from individuality (Ahankara or Anava) not personality (Sat). Per sonality pertains to the substance of the soul, and individuality to its form. Another Christian writer (Rev. J. Iverach) points out that the absolute and unconditioned Being is Personal is npt a contradiction in terms, such as a round square, but that it will be true as when we say a white or crimson square. * we speak of the absolute, we speak of it as a predicate of pure being we ; simply mean that the Absolute Personal Being is and must be self-conscious, rational and ethical, must ansv<>er to the idea of spirit. Why may not the Absolute Being be self-conscious ? To deny this to Him would be to deny to Him one of the perfections which even finite beings can possess." St. Meykanoan and St. TirumQlar had stated the same question long ago, as we had shown. This self-consciousness, $ujp6n&iLjemfr$eBr<Gy)^&) 7 and (Lpp&i (^eaw/f^Gv, as we have shown above, is not toJxLcgnfounded with the limited ^/.Itow/re/ of the ther Sag una nor Nirguna. Personality is opposed to Achit or
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t r STUDIES IN SAIVA-SIDDHANTA
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CONTENTS. J. M. NALLASVAMI PILLAI .
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" INTRODUCTION. THE assemblage
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INTRODUCTION 111 European Sanskriti
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INTRODUCTION V in a new perspective
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INTRODUCTION Vll or directness of a
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INTRODUCTION 1*X a heart within him
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INTRODUCTION XI divisions and compo
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>is governed INTRODUCTION Xl
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" " INTRODUCTION XV The A
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FLOWEE AND FEAGEANCE. A FLORAL WREA
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" My " FLOWER AND FRAGRAN
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THE LIGHT OF TROTH OK UNMAI VILAKKA
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UNMAI VILAKKAM. 7 lotus-eyed Vishnu
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" As " Out UNMAI VILAKKAM
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IJNMAI VILAKKAM. II 43. If this bea
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THE HOUSE OF GOD. "YE ARE THE
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THE HOUSE OF GOD, 1$ words are ambi
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THE HOUSE OF GOD. I? heart melted i
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" " " " "
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" AN ANOTHEB SIDE. We refer to
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AN ANOTHER SIDE. 23 the word occurs
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" " That " Kant &quo
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" AN ANOTHER SIDE. 2J antecede
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" AN ANOTHER SIDE. 29 but the
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" The ." Since " AN
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" To " " When "
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~>m THE TATTVAS AND BEYOND.
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THE TATTVAS AND BEYOND. 37 and more
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TATTVAS AND BEYOND. 39 Prakrit!) is
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" The TATTVAS AND BEYOND. 4! e
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THE NATURE OF THE DIVINE PERSONALIT
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" There " THE NATURE OF T
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" When " " and is th
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" These " There VOWELS AN
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VOWELS AND CONSONANTS. 55 possible,
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VOWELS AND CONSONANTS. 57 duality i
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" VOWELS AND CONSONANTS. 59 or
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VOWELS AND CONSONANTS. 6 1 mere ope
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" GOD AND THE WOKLD THE ADVAIT
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GOD AND THE WORLD. 65 and asat. We
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GOD AND THE WORLD. 6/ and the Tayum
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GOD AND THE WORLD. 69 it is joined.
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" THE TWO GEMS (SAT AND SAT-AS
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THE TWO GEMS. 73 soul regains its o
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" < whence THE TWO GEMS
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" itself. TJie wood of the toy
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-. -f> " L> &quo
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Behold " SOME ASPECTS OF THE G
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" Be " a^sar " &quot
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" SOME ASPECTS OF THE GOD-HEAD
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" " " " SOME AS
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SOME ASPECTS OF THE GOD-HEAD. 89 th
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" He SOME ASPECTS OF THE GOD-H
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" " Mind " " &q
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" He " He " " G
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" Thou " " " &q
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ASHTAMUHURTAM. 99 effect freedom fr
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> ASHTAMUHURTAM . I O I O Th
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ASHTAMUHURTAM. 103 As Earth, Water,
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" how " " One "
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" O " This " "
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" " " THE SVETASVATA
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THE bVETAbVATARA UPANISJIAT. I IT R
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" THE SVETASVATARA UPANISHAT.
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THE SVETASVATARA UPANISHAT. 115 How
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" " THE SVSTASVATARA UPAN
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" The " THE SVETAbVATARA
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121 two things held apart and broug
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" Prachchanna THE SVETA5VATARA
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" Know THE SVETASVATARA UPANIS
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" This " THE SVETASVATARA
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" He " " THE SVETASV
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" As " " He " T
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" Adore " THE SVETASVATAR
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" He " THE &VETASVATARA U
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" THE SVETAVATARA UPANISHAT. 1
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" Why " THE SVETASVATARA
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" From " " " On
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" " THE SVETASVATARA UPAN
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" " THE SVETASVATARA UPAN
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A CHAPTER FROM THE KURAL. 147 agree
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A CHAPTER FROM THE RURAL. 149 no de
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A CHAPTER FROM THE RURAL, !$! natur
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A CHAPTER FROM THE RURAL. 153 the T
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A CHAPTER FROM THE RURAL. 155 PARIM
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A CHAPTER FROM THE RURAL. 157 see S
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THE ANALOGIES IN THE GITA. Analogy
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THE ANALOGIES IN THE GlTA. l6l difl
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" favourite and hackneyed THE
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" THE ANALOGIES IN THE GITA. 1
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" As " " THE ANALOGI
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" "THE UNION OF INDIAN PH
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THE UNION OF INDIAN PHILOSOPHIES. I
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" THE UNION OF INDIAN PHILOSOP
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THE UNION OF INDIAN PHILOSOPHIES. 1
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THE UNION OF INDIAN PHILOSOPHIEStre
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THE UNION OF INDIAN PHII.OSOPHIIS,
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" THE UNION OF INDIAN PHILOSOP
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THE UNION OF INDIAN PHILOSOPHIES. 1
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" Unto " " " Ye
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TREK OF KNOWLEDGE OF GOOD AND EVIL.
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Page 231 and 232: " <*?,<* TREE OF
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Page 237 and 238: " Those " " Satyam T
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Page 241 and 242: " THE FOUR PATHS. 2O9 either a
Page 243 and 244: " THE FOUR PATHS. 211 Who thin
Page 245 and 246: : THE FOUR PATHS. 21 3 Those who ha
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Page 249 and 250: THE FOUR PATHS. 217 DO benefit as i
Page 251 and 252: The easy duties, THE FOUR PATHS, 21
Page 253 and 254: " A " Yc " " TH
Page 255 and 256: THE PEKSONALITY OF GOD ACCORDING TO
Page 257 and 258: " THE PERSONALITY OF GOD. 225
Page 259 and 260: " " The THE PERSONALITY O
Page 261 and 262: " THE PERSONALITY OP GOD. 229
Page 263 and 264: " He " " Not "
Page 265 and 266: " Here " There There &quo
Page 267 and 268: " His " But " "
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Page 275 and 276: " THE PERSONALITY OF GOD. 243
Page 277 and 278: " We " Oh " " A
Page 279 and 280: ADVAITA ACCORDING TO THE bAIVA SIDD
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Page 283 and 284: Mind ADVAITA ACCORDING TO THE SAIVA
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Page 305 and 306: " The THE SAIVA KELIGION AND S
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Page 309 and 310: " THE SAIVA RELIGION. 2/7 and
Page 311 and 312: 1 and " THE bAIVA RELIGION. 27
Page 313 and 314: " Brahman THE SAIVA RELIGION.
Page 315 and 316: " He and " He " He T
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Page 319 and 320: The THE SAIVA RELIGION. 287 same ma
Page 321 and 322: " And " THE SAIVA RELIGIO
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" " Wherefore " THE
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" Wherefore " * " TH
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< rr The Dr. Ananda K. THE M
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" Owing ; * " " The
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" " " THE SAIVA RELI
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" Thou THE SAIVA RELIGION 30 1
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" THE SA1VA RELIGION. 303 Ligh
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" This " THE SAIVA RELIGI
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THE SAIVA RELIGION. 307 away as an
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1 " As " From " THE
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THE SAIVA RELIGION. 311 Atma does n
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" " THE SAIVA RELIGION. 3
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THE AIVA RELIGION. 315 in any langu
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" " The THE NATURE OF THE
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" The " " But THE NA
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THE NATURE OF THE J1VA. 321 St. Tir
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THE NATURE OF THE JlVA. 323 bodily
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" " THE NATURE OF THE jlV
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" Advaita " THE NATURE OF
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" A " " " &quot
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" O THE NATURE OF THE JIVA. 33
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THE NATURE OF THE JIVA. 333 everyth
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" As " " This "
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" " THE NATURE OF THE J1V
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" The " SRI PARVATAM. 339
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" As SRI PARVATAM. 34! ravine
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SRI PARVATAM. 343 Mahabalipuram) an
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SRI PARVATAM. 345 ancient Sculpture
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" SAIVAISM IN ITS RELATION TO
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" SAlVAiSM IN ITS RELATION TO
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SAIVAISM IN ITS RELATION TO OTHER S
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" To SAIVAISM IN ITS RELATION
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" " SAIVAISM IN ITS RELAT
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" Sabash " A " &quot
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SAIVAISM IN ITS RELATION TO OTHER S
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SAIVA-SIDDHANTA

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