SAIVA-SIDDHANTA

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" What " " 336 THE NATURE OF THE JIVA. problem of sanctification is comprised into a sentence, reflect the character of Christ, and you will become like Christ," or as you will say, reflect the image of God in yourself, and you will become Godlike or God. But how is the poor character to be made better and better or the reflecting image clearer and clearer ? It is, by cleansing the mirror (soul) freer and freer from dirt and bringing it more and more in line with the effulgent light, that this can be effected ; and when the mirror is absolutely perfect and nearest the light shines the brightest, and<-so overpowers the mirror that the mirror is lost to view, and the glory and the light of the Lord are felt. For, observes the learned Professor truly, you are conscious of, if the result be a true one, is also the glory of the Lord. In looking at a mirror one does not see the mirror or think of it, but only of what it reflects. For a mirror never calls atten tion to itself except when there are flaws in it". These flaws are the colours of the Siddhantin who compares them to the maya or the body. In union with the body, it is the body alone that is cognised, and not the mirror-like soul. In union with God, the glory and light alone are perceived and not the mirrorlike soul either ! And the Professor declares, All men are mirrors that is the first law on which this formula of sanctification or corruption is based. One of the aptest descriptions of a human being is that he is a mirror," and we must begoujreaders to go through the whole pamphlet to note how beauti fully he draws out this parallel. He notes the second principle which governs this process, namely, the law of assimilation or identification. The law of assimilation is the second and by far the most impressive truth which underlies the formula of sanctification the truth that men are not only mirrors, but that these mirrors, *oO far from being mere reflectors of the reflecting thing they see/ transfer into their own inmost substance and hold in perma reflect. No one can nent preservation the thing that they
" " THE NATURE OF THE J1VA. 337 know how the soul can hold these things. No one knows how the miracle is done. No phenomenon in nature, no process in chemistry, no chapter in Necromancy can even help us to begin to understand this amazing operation. For think of it, the past is not only focussed there in a man s soul, it is there. How could it be reflected from there if it were not there ? All things he has ever seen, known, felt, believed of the sorrounding world, are now within him, have become part of him, in part are him he has been changed into thgir image." - Following the language of Professor Henry Drummond, the formula of sanctification would read as follows. I see God, I reflect God, I become God-like, Godly, am I God." I close with only one quotation from St. Arunandi Sivachariyar which sums up the whole teaching. also, Say, am I not the world and am separate from it. Say f 1 am not the unknowable Supreme One. Then as He is ananya with you, melt in love in all humility, and practise soham (I am He) ; and He will appear as yourself, and your mala will all cease, and you will become pure, just as the poison is removed by Garudadhyana. So it is the old Vedas this mantra Aham Brahmasmi ." teach us to practise PRAISE BE TO MEYKANDA DEVA. 43
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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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" " As ADVAITA ACCORDING
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" Whatever " He " &q
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as ADVAITA ACCORDING TO THE &AIVA S
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" But " " " &qu
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" " From " " Hi
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ADVAITA ACCORDING TO THE SAIVA SIDD
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" The ADVAITA ACCORDING TO THE
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ADVAITA ACCORDING TO THE SAIVA SIDD
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" The THE SAIVA KELIGION AND S
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" " " We " &quo
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" THE SAIVA RELIGION. 2/7 and
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1 and " THE bAIVA RELIGION. 27
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" Brahman THE SAIVA RELIGION.
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" He and " He " He T
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Page 365 and 366: THE NATURE OF THE JIVA. 333 everyth
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Page 373 and 374: " The " SRI PARVATAM. 339
Page 375 and 376: " As SRI PARVATAM. 34! ravine
Page 377 and 378: SRI PARVATAM. 343 Mahabalipuram) an
Page 379 and 380: SRI PARVATAM. 345 ancient Sculpture
Page 381 and 382: " SAIVAISM IN ITS RELATION TO
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SAIVA-SIDDHANTA

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