SAIVA-SIDDHANTA

ADVAITA ACCORDING TO fHF. S.AIVA SIDDHANTA. 253
it cannot become one with God. just like the salt dissolved
in water, the soul, after losing its mala, unites itself with His
feet and becomes the servant of God (loses its 1 ness or
individuality). Then it will have no darkness (as separation)."
The salt in its crystaline conditions constitutes its individuality.
In that condition it is distinguished from water. But after it is
dissolved in water, what is lost is its individual character and
not itself or its substance or personality.
,The following sentence from a text-book of science will
show how exact is our language: "When a river enters the sea,
it soon loses its individuality, it becomes merged with the body
of the ocean, when it loses its current, and when therefore it has
no power to keep in suspension
the sediment which it had
brought down from the higher lands." If re-read as follows, its
application will become clear "
When the soul loses its indivi
:
duality (feeling of 4 1 ness, Ahankaram or Anavam),
it becomes
merged in God, when it loses its Karma, and when therefore
it has no power to keep in suspension its mala with which it has
been associated from the beginning."
And this is the exact figure
and language used by St. Meykapdan in viii. 4. A. This losing
of self is the real sacrifice brought about by love. It is this
sacrifice, uefl, we are asked to make as we enter the Temple, and
the moment we make it, our u&pgisuu} (Pasutvam) will leave us,
and we will become the Nandi, the Blissful Sivam.
That the Siddhanta marks the Highest Standard of
tic Truth is what is brought out by
Monis
St. Tirumular also in his
famous line "ptr^GBr Q^j^ir^^uo gnssr <sr&rrjsyij> &pfrm<pu>" "Vfcdcinta
postulates Aharn Brahmasmi, I am Brahman, Siddhanta pos
tulates Tat (one)
alone." That is to say that the Siddhanta
appeals fully and finally to only One Experience, the Bliss of
God and One alone ;
whereas the Vedanta has reference to the
Soham-paths whereby this experience is gained. And anyone
can perceive that the Soham experience
is a conscious one and
a dual one or Dvaita. In this sense Siddhanta is Advaita
and Vedanta is Dvaita. And what are considered as the