SAIVA-SIDDHANTA

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334 THE NATURE OF THE JIVA.
These phrases therefore Q&&rng] (?LlL_6v, Gi5ir&&irg/
Lun^/ i8$erj00t
(hearing without hearing etc,,) have reference
to what is called ^LLt^p^e^^^^ (non-objective knowledge).
Our ordinary knowledge involves the dual conception of
object and subject. In this ^il^/Do/oar/f^o) there is no duality,
the distinction between object and subject, Jnathru but Jfteya is
lost, and there is knowledge or pleasure alone but no consci
ousness. And it is not possible either to know God as we
know an object (^LL^Sta/), for as the Upanishat puts
it and
all our Advaita Siddhantins declare: "How should he know him
by whom he knows all this ? How should he know the knower ?
(Brhad Upanishat II, iv. 13).
Thou couldst not see the (true) seer of sight, thou couldst
not hear the (true) hearer of hearing, nor perceive the perceiver
of perception, nor know the knower of knowledge. This is
thy God (Atma) who is within all."
(Brihad Up. IIIi, v. 2).*
there that of a man embracing his wife, is a favourite one with all mystics.
Says Uyyavanda Deva in Tintvund-iyar, 33.
(oUffl60rULDfTlLllw(a<
Turn lower pleasure into one supreme,
Then was the consummation reached,
Then will maya sprout no more.
* See how well the philosophy of this is brought out in Sutra v;, 8,
by St Arunaridi :
<siJ(GS)<5<svn
eviu)
The principle involved is this. In the lower pleasure also, the high
est pleasure is reached when in the enjoyment thereof, all his senses and
consciousness are hushed and there is bare enjoyment alone. Our flindu
writers thus explain the case of idiocy, imbecility and viciousness of
children of healthy and highly intelligent and pious parents.
Their minds
were not at one, so their characteristics were not transmitted to the off
spring. This happens also injhe case of drunken parents. The same mode