SAIVA-SIDDHANTA

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" 308 THE SA1VA RELIGION. the peculiar nature of the soul and its relation to God. This peculiar nature of the soul is alone discussed in the Yoga Sutras and in Saiva Siddhaftta Text-books, And the peculiar relation between God and the Soul is called Advaita. NATURE OF THE SOUL. This nature of the soul consists in its becoming one with whatever it is united to, losing its own individuality, and its not being able to exist independently, except in union with one or the other. It can only be united to the world or to God. It can reach God only when it leaves the world. It cannot serve God and Mammon at the same time. It is the caterpillar of the Upanishats, which leaves one leaf-stalk to gain another. And when it is united to one thing or the other like the mimicking caterpillar again, it is indistinguishable from the one or the other. It is the shadow of the one (Maya) or the light of the other (God} that completely hides its (Soul s) individuality. So when in union with matter, with the body, it is so lost in the nerve-centres and so on, that the Scientific Agnostic fails to discover the soul, by the closest analysis. In union with God, the Pure Idealist finds no soul there. The soul identifies itself absolutely with the body or God, and its individuality or identity disappears but not its personality or being (Sat), MAN IS A MIRROR OR A CRYSTAL. This law of the Human mind called The Law of Garudadhyana is stated in the terms that we become like what we are associated with, and may be called the Law of Association or Identity, and Professor Henry Drummond calls it the Law of Reflection and of Assimilation, and likens man to a mirror or a crystal. All men are mirrors. That is the first law on which this formula (of sanctification or corruption) is based. One of the aptest description of a human being is that he is a mirror." % And we will find this is exactly the simile used by the Upanishats and the Siddhanta writers and the following extracts contain the illustration and the formula of sanctification.
1 " As " From " THE <strong>SAIVA</strong> RELIGION. THE FORMULA OF SANCTIFICATION. a metal disk (mirror) tarnished by dust shines bright again after it has been cleansed, so is the one incarnate person satisfied and freed from grief after he has seen the real nature of himself ; and when by the nature of himself, he sees, as by a lamp, the real nature of the Brahman, then having known the unborn eternal God who transcends all tattvas, he is freed from all paSa." (SvtfaS. Up.ii. 14, 15). meditating (abhidyanath) on Him, from joining (yojanath) Him, from becoming (tattvabhavat) one with Him, there is further cessation of all maya in the end." (SvetaS. Up. i. 10). And St. Meykandan has this stanza (viii. 3. a. ) The soul, who reflecting that the knowledge derived from the senses is only material like the colours reflected on a mirror, and that these colour-like sensations are different from itself, and, after perceiving next false knowledge as false, understands the Truth, will become one with God Who is different from itself." The formula stated in plain terms would read: "I see God, I reflect God, I become Godlike, Godly, God, I am God." The crystal it reflects though or the diamond, unlike the Sun s Light which in its inner core it is pure, possesses the defect of being covered by dirt, mala, (Maya) and it is luminous (Chit) in a sense but unlike the Self-Luminous Sun, (Para-Chit); and either in darkness or the full blaze of the Sun, the identity of the mirror cannot be perceived, ADVAITA DEFINED.* We now coiiie to the definition of Advaita. And we may say once, all the Saiva Siddhanta writers describe their ?at system as Advaita pure and simple, yet people who hear It casually described call it Visishtadvaita and fail to note its * See pp. 244-272 ante.
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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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*""*" TREE OF KNOWLE
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TREE OF KNOWLEDGE OF GOOD AND EVIL.
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" <*?,<* TREE OF
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" " THE FOUR PATHS. 2OJ D
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" Those " " Satyam T
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" " The " He "
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" THE FOUR PATHS. 2O9 either a
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" THE FOUR PATHS. 211 Who thin
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: THE FOUR PATHS. 21 3 Those who ha
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" " THE FOUR PATHS. 2I 5
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THE FOUR PATHS. 217 DO benefit as i
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The easy duties, THE FOUR PATHS, 21
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" A " Yc " " TH
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THE PEKSONALITY OF GOD ACCORDING TO
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" THE PERSONALITY OF GOD. 225
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" " The THE PERSONALITY O
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" THE PERSONALITY OP GOD. 229
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" He " " Not "
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" Here " There There &quo
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" His " But " "
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" The " THE PERSONALITY O
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" " " THE PERSONALIT
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" When " The " Perso
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" THE PERSONALITY OF GOD. 243
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" We " Oh " " A
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ADVAITA ACCORDING TO THE bAIVA SIDD
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J<( ADVA1TA ACCORDING TO THE
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Mind ADVAITA ACCORDING TO THE SAIVA
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ADVAITA ACCORDING TO fHF. S.AIVA SI
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" What " ADVA1TA ACCORDIN
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Page 379 and 380: SRI PARVATAM. 345 ancient Sculpture
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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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