SAIVA-SIDDHANTA

"
The
ADVAITA ACCORDING TO THE SAIVA SIDDHANTA. 269
nearer the crystal, the shadow of the red flower will grow less
and less till, at noon-time when the Sun is at the nearest point
to the crystal, it will be covered with a blaze of light that you
cannot see, and the image of the flower will be lost. In the
former position, the mirror was one with the red flower (Bhandaone
or Advaita in Anava,) and in the latter condition, the mirror
was one with the Sun (Moksha-one or Advaita in God). This is
the position of the Y6gi or the Theistic Sankhya, and the import
ance of the doctrine of
Devotion to God will now be manifest,
Though Chitta Nirodha * should necessarily precede it.
[Cf.
De"
varam]: the Soul by its own effort or that of Pradhana cannot
get rid of its mala. Neither of them could be energized by their
own will and power unless the Supreme Will and Power thought
"may I become many" and so willed all creation and evolution.
And the freedom from the world and desire and from the thirst
after birth and death cannot be gained, unless the Soul rests its
desire in God, or becomes devoted to Him. That this is the
only way of securing freedom from mala is set forth
distinctly
in the tenth and eleventh sutras of Sivajnanabodha, treating as
they do of Pasatchaya and Patijnana. These sadhanas are,
becoming one with God, dedicating one s acts to God and
unceasing love and devotion to God. By such dedication and
devotion, it brings itself in harmony with the Divine Law and
loses its pride of self and self-knowledge; karma and ignorance
cease to operate, the man s whole being becomes covered with
the hood of His Grace.
This love and devotion to God who is Love Himself begets
joy and bliss which completely fulfils our highest desire, unlike
the joys of the world, which ever and anon create a gnawing
desire, a thirst after such more and more, like the unquenched
Ancient one who dwells in the heart-lotus of Jnanis who had
controlled the five senses and killed the six foes, and whose heart
blossoms with Love."