Siddhanta Deepika Volume 2

THE

SIDDHANTA DEEPIKA OR

THE LIGHT OF TRUTH A MONTHLY JOURNAL DEVOTED TO

RELIGION, PHILOSOPHY, LITERATURE AND SCIENCE

THE

LIGHT OF TRUTH O R

SIDDHANTA DEEPIKA. A MONTHLY JOURNAL DEVOTED TO

RELIfllON, PHILOSOPHY, LITERATURE, SCIENCE, Ac. VOL.

II.

JUHE 1898-MAY )899.

M A D R A S . ]'UIJI.lSllh;i) -AT ' T J I i : S I D D H A N T A m-ACK 1 RiNTEU

TOWN ;rADRAS

AX T H E

C.

DKKPJKA

I'y tin.- J'cv. ( ; . Mm.ioi.i, il.i, fs. i. ji. ji. (Jod a n d i b f Vi'mld l>y llic J-jTini;.

C.

.Jii>li(.L' i^anadi' I'li " Smitli liidi:i.'' bv t Ik- IImti.i,- .. J .

IP, 4 0 , 05, fefi, 131, 220, 270

37 187

Ainoijos.—(Cciih'/iHc/.)

I'Al.Et.

K.

19, 1-2, 0 8 , 9 1 , T o l

' : u " i b i i u b y T . ClIF-'VAKESAVAir VA M l DAUAl., JM. A..

181

K a i v s l y t i Dud A i n i r d n b i n d u U p a i i i s l i c d s b y t i e J£DITOK K a l i t t o k a i M e t r o s b y T . VIRABADKA MUH.IUAR, B. A , u. I

225

Kuiidiilakesi and V a l a y a p a t ' i y b y N . B .

I l l , 184

L o r d S a i n b a u d i i a a n d an u n k n o w n T a m i l i a n P r o s o d y b y T . VIBA.ADBA MOOUALIAK, U. A , B. L. M.

159

i l o t k ' i u O n e n i i i l S o b o l a i s b i p b y V . V . 1!>MANAN, IS. A., C. M. M. B. ^ L o u d o u ) & c . N.

203

\ o t f s bv liif E d i t o r O. Oi>!.olete S y l l a b l e s SfHi^ a n d iSeasn iu M o d e r a V e n b a s b y T . VIEADADKA MUDAUAK, li. A., B. L..

129

O u r ivffllclod Bretlii-en b y t h e EDITOR...

loo P. 159

" P a t r i o t i s m in tlie n i i i k i n g o f H i s t o r y " by Ihe EMTOI!

140, 160

P o e t s of the T a m i l L a u d s b y t h e Rc-v. G . U , POPE, m. A u. d.

2 U

P r o i . Fail bairn on t h e P h i l o s o j j h y .>f B e l i g i o n b y t h e EDITOK Purra-PONIL V e i i b a M a l a i b y t h e R e v . G . U . POPE, M.

2 2 7 , 2oG, 2 7 3

I>. D. O x i o u u

P o e t r y of S t e p h e n I ' h i l l i p s b y V. V . RAMAN^I^, B. A., C. M. M. S. ( L o n d o n ) &C.

231

I ' r o p h e t s a n d t h e i r M i s s i o n by V . V

277

RAMANAN, B. A.j. C. M. M. S. ( L o m l o u ) & c . S.

ISouie A s p e c t s ot t h e G o d - H e a d by the EDITOK

252

S o g v e p a t i o n t r o m thi; H i n d u StHnd P o i n t b y J. V . RAMASWAMI NAIUU, L. M:

S.

203

T. T h e T a m i l F o u r H u n d r e d L y r i c s , P u r i a - N a n u u i u b y t h e R e v . G . U . P o r t u . A,

D

Oxford

•J ) e T w o G e m s — ( b n t a n d S a t a s a t ) b y t h e EJ>ITOK T h e T h e o l o g i c a l S i t u a t i o n in I n d i a

17 61

15C

Do. V.

13

Y o w e ' s a n d c o n s o n a n t s ( M i n d a n d B o d y ) b y the E D n o i ; V'acciuatiun b y A n c i e n t H i n d u s b y L i e u t e n a n t c o l o n e l W . G . KINO, M. D., D R. U., I. M, E. i c . ...

201

W. W e e k of g r e a t P r o m i s e b y Ihe EDITOU,.

180

MISCELLANEA.

E. Extracts...

" 0 , 1J7, 190, 2-.iH, 2 3 4 N.

Notes and Comments.

2 3 , 4 7 , 7 1 , 9 4 , 119, 142, 2 1 0 , 2 3 8 , 2 0 3 . 2 8 0 R.

Rvicws

2 3 , 4 5 , l i b , 105, 2 H i , 22f<

THE

LIGHT OF TRUTH O li

SIDDHANTA A Monthly Journal Commenced

Devoted to Religion, on

the

THE

Queev^s

Philosophy,

Literature, Science

Commemoration

Day,

R A N H L A

VEDA'NTA-SUTRAS

r WfTH

I O N S . S'KL'KANTHA

HHA'SHYA. Ctnf-

ued fnniL page 270, ]'(,/. I

A d h i k a r a n a - 6. As jgainst this view, we h(,lrl that the A'iiiiiiflinnn_v;i A'un.m is the ParaToes'vara, hecaiisc tliis A'n;niila (ubl.ss is repeatedly spoken nl' ;is iinsm-passcd. BeLrinning with ' t h e r e arises tiiis enciuiry ns to A'niiinl;i,'* tlie s'ruti speaks of several grades (jf bliss, fi-iiri hu.nan bliss to that ot Pi-aja,puti, each, lii-^ht-r fiiiide l/eirio- a hundred times s"]ienur to rli.' b>-lii\v it, and then (.-nncludf;; uitli '• that the unit of Hi-ahpiaii's bliss," tlms declaii ii^ bv ri'|ii'[itii that Hralinian's biis~, •iiii.uds nusiii-p^is'^cd ;il tin- lu :ai 'J'he s:'.msiriii cannot, lie sjnikcn ol ^m li ii'|ji.>itoiy nt misiif))a^scJ blips.

U|'iitiiiliai.l 2

No. t.

answer is hs follows Just as the hiyhly lustrous im on attains clearness only on the disappcavani-e of clon ls which hide lier, so, too, in the case of Him who is ever pure, purification consists in merely rL'mo\ in^' the tirodluhiii-iiiala, the dirt which acts tl veil ccjucealing H.in from our view. WlicrelonViiiiiidainaya is none other ihun I'aiaiiies'\-ar:i.

{Olijirfioii] —

i t s e l t

Is di'cUri d

In- UrMli-

luaii: and A'rianihuna va must lie an t lU i ipii n.il i' n tberc(!i, Iticc the siiMi\ ' iiKiva nnpii'. Ichailn'r 11 A'naUilai'ia\u I'.-'wi i:i. il follow that I's'v.iia dilfercut hI'.r,. thus, I's'vara a nion- vik.ir;i . Is it, llr also be non-etermil. 'I'hr >utr:ikara sf:it( nli|e'/ig)

souls by

ne.\t

verily

referred

tlie

Hirari-

y a g a r b h u . " T l i e r c f o i e it is vei ily tlie H i r a n y a g a r b h a w h o is describ^'d l u r e as t h e c a u s e o f the b i r t h

of the

w o r l d a n d so on.

Hiranyagarbha

as

as

distinct

I'ar.-imes'vara, that is t r e a t e d of h e r e ; f o r ,

follows:

from the

tMc attri-

b u t e s of P a r a m e s ' v a r a — s u c h as beinf,' tlfe c a u s e o f ^ h ^ gai-bha.

T h e Heiiig s p o k e n ^ f

the causi-of

the

Universe,

iliranya-

at th(! b e g i i i i i i n g

as

as

the

being-".whence

p r o c e e d e d the birth of the Universe""

descrijjed. to

p l a n t s , i;iirr-i-c.'d irJ;o men a n d b e a s t - , into all lieing.s

b e h i g h e t than all a n d far t r a n s c e n d i n g t h e

m o v i n g ioid • i n m o v i u g . " t

o r the re:,'ion

T h e d o u b t a: ises us r(j w h e t h e r the I'ui i i s l u i sp(jkeii

that

t h e " i i n b o r u is

o r i g i n ot t h e U n i v e r s e — c a n n o t a p p l y to t h e of)

^it

the

A s Jigainst the f o r e g o i n g view we h o l d

B e i n g i b y watei- sent f o r t h the ( b o d i e s inid

to

I'lM.japati m o v e s in t h o w o m b within

It is n o t tfie

" W h e n c e i . r o c c e d e d t h e birtli of the U i i i v e K e , earth,

made

Pri)jai)ati"lha.t is t i e a t c d of ; f c r , we find it said

Universe

Kot tlie oilier, beeasse of incongruity.

to

.attributes

passages,

hi the .section first r e f e r r e d to h e r e , it

Ad h I karana—7. by

that

Uii anyag:iri)ha at first was & c

is P a v a m e s ' v a r a .

at

right

H e was b o r n of ws^rrs i

within the Mjuniarie I'-g;/. .Moreover, nioksha oi' inurtality i- snid rocisiilt troiu

im-

knowledge oi' "IJini,

in the words ••'I'Ih

Tljis ch;\i':ie-

teristie inar'< of His is found di-serih.-d 'ii ilie |I:IS>;IL;' :i flvi''

at the beginning

as

" Tln^-e is vt^^ily none else higlier aiid^ubtleiwthan This wliich is higher riian the high and i,Meater than the gre^u;•^^rllich is 7, loo. i-;iijiin; i rlc i 1 Lriiiiii jo;irl)li;i. lor, as u S|jiri.ii ilind not the name (sound). Where

you iearn fo say that Sftbda is substance

:ihd not the tiling. 7.

Perception (knowledge) of a thing iS induced

when the%oul is in conjunctioii with the internal and external senses and their cause

" Human beings "have numerous experiences of the

you s a y , that

Yishiui I's monkey if nmncl be tho real substance ?

(Prakriti)

tffing perceived and the light of God-

and

In

the

such a

involving the order

beiri^ coi?nected with words. stock

the sight of uhe blow.

tl.d substance.

'flie Sabda is not e t e r n a l ; it; will

This Sabda was p r o d u c e d b y

the

Almighty

the practice

As thus explained and e.vposed, ic might b e thought that t^g pjsteni deserves very little consideiation, that this represents an effete and obsolete system. the tr.llaciM inherent in this sj'stera are so

But

deep-root-

ed that tliey rtin be detected in many a subtle reasonMa; .y of the w o n i - j u g g l e s existing

in the

VedaHta phiLisophy can be traced to tfce influence of this syste-Ti, such as the myth of the ifama

Riipa

as illusti^ated by flife simile of the sea and

tlu wave and the foam and in tininy an other argument. The mimes or sounds are themselves t^iken f o r ami hence the c o ; i f t « i o n in thought.

things

It i': forgotten

that a name is ' mei ely a m^rk attached to a thing to enabW ii. to tie spoken about,' and that there may be knowledg*! oitliour names.

language

and

thin;i,'s

without

Says D r Bain, " T h e k n o w l e d g e that i^uides

the' lower .animals

is

unconnected

with

language.

They observ"e by tbeir senses the things about them ; and the ob.sei-vntions forms.

are

romenibereJ

sensible

npon,' are k n o w n

-sought after, by the sole guidance_^ o f sions,"

in

Tlie bush that gives jhelter.'tlte herbage

food, the animals to be preyed

intellectual

the next

profes.sion,

P h y s i c , the consummation

of

as

skill

requires a largS*sense k n o w l e d g e passing b e y o n d the scope of language.

T h e physician learns from b o o k s ,

e v e r y t h i n g that can be expressed in words ; but there are delicate shades o i diagnosis that no language can c o n v e y , stored up without verbal expression, in the eye, th"? ear and the t o u c h . " " A n d there are numerous sources

of

error,

pitfals and

names, and mostly in

snares

the abuse of

in

the use of

abstract

names,

which is exemplified in the almost irresistible tendency suggest

the existence

of things in the

T h e othsr branch of the S a d b a B r a h m a -

vadis, believe

in

the V e d i c

mantra

(sound)

as all

powerful and that no h i g h e r p o w e r like G o d is at all necessary to explain the

existence and origin of the

Universe and that Sahda

is itself

God.

T h e r e are

the eflBcacy of V e d i c rites and ceremonies, and y e t w h o

MCJTES.

Prapanclta,

of

highly

o the stone polisher

o n c e suggests

believers in the V e d a like Jaimini and his pupils end in

God and as snch the Sabda cannot be G o d .

ing to-d;iy.

surface at

Even in a

they h a v e to

perish.

iiiv^'erstand

sists, for the largest part, in ass' ciStiojis between sen?i-

abstract."

A s a l a m p ' l i g h t s the things lying in darkness,

without

The skill of the ai tizan con-

Ijle appearances and movements ;

the thing or substance. 1.

of nature,

The cjiild has a large

of sen.'ic-Rnowlsdge- b e f o r e it can

and employ l a n g u a g e .

perception or knowledge there is no name but only

so Sahdn is an instrument or aid foi- understanding

DEEPIKA.

for and

sensejimpres-

believed Tn no God.

A m o n g the m o d e r n ^ a y brahmins,

many may b e fo^nd w h o strictly ^adhere to the belief that the V e d i c tftantra alone is all p o w e r f u l and

Siddhis

&c. can be acquired b y the p o w e r of the mantra without belief i n G o d . the

fallacy

Divine

T h e phrase ' M a n t r i c PoW^er' embodies of

Poi^r.

from Barth,

the whole Consider

sj'stem, the

opposed

to

quotation

" Sacrifice is only an act of preparation,

it is the best of acts, but it is consequently perishable. sections of

as

following :in act and

its fruits

A c c o r d i n g l y although w h o l e

these treatises (Upanishads' are taken up

exclusively with specuhitions

on the rites, what they

teach may be summed up in the w o r d s of the «4undaka Upanishad, ' Kno^x the A t m a n only

and

a v ^ y with

e v e r y t h i n g else ; it alone in the b r i d g e of immortality.' The V e d a itself and the whole circle of sacred science are quite place.

as

s w e e p i n g l y consigned

to

the

second

T h e Veila is not the true Brahm ; it is only its

reflexion.

A n d the science of

this jjnperfect B r a h m ,

this Sabda Brahm

or B n i h m in words only is a science

S^f a lower order.

T h e true science is that which has

the

the

true

Brahm,

T h e Rishis of

Para

Tarnkavanc

Brahm

were

for its s u b j e c t . "

votaiies of the Sahda

T H E L I G H T OF T R U T H OE S I D D H A N T A D E E P I K A . €9

tind they believed that t h ^ could effect thvir

Brahn

TAYUMANAVAR.

salvation by the V e d i c Mantra alone and thought, like I n d r a and A g n i . o f o l d noticed in the K e n a ¥ p a n i s h a d that they Fsqnired all their- powers by their o w n ' w i l l and i n d e p e n d e n t

of the D i v i n e h e l p ,

and

became

t h o r o u g h l y filled jvitli Kgoism (AhanKkra). T h i s A h a n kara had to b e d e s t i o y e d .

Their p o w e r and sanctit"

had to b e put to the test.

Their p o w e r was so frail

that their sanctity left them the moment they nnd their wives saw tl.e f o r m of Mohini and Then

they

Beings.

tried

powers

Bitcfiadana.

t o ' destroy

tliese

The V e d a is often symbofised b y the deer,

iiirawu>«»^''cliiefly

as the

sound

uttered by

it is

supposed to resemble the V^edic Miant and the Risbis

GOD AND T6E WOEI.D This pueni of the Saint T&yanaaavav, remftvkable alike for beaiity of ideas and o j setting, and to which no translation can do justice, descHbe* (as ftft- as words' can) God, the only reality, and by contrast the World, with its "Just of the flesh, and the lust of vLp eyes an/i(^'S^0 ^tSfh /S iSo fuji-isCX^-.imifiiiA-f.mOT^Gil,n «a/rii5(?g) QtHtjU'^tSeat tfiuu^em g tun iiS^Lja iSoem>a eaS^ a id

0 Benefactor, let me know the real secret oF it. JS^

O / 3 LE 6TR OFF UJ 7 S

G iGeiilLj''i-Q'uiiTe!!r ^(^eJifdsBT^jiuGiiie ' VSisif i) smewCiair Oeua^'E tsiLjua^Qupi «1 cm oSSni owevt-r , that volition or thought could not in any sense be confounded vith I'et-ling: "What Dr. Bain liowever means in the above quotation is that without tlie acquisition of feelings, no volition

i

we soon

change

this

become conacious again

train, and then

'J'amil philosophers state this

revert.

'Piie

principle in the axiom

'/SSwuL/iiwG'^sv, i^^uLyeri^Lfftj,' ' I f

there is thought

there is forgetfulness also.' Dr. Bair.'aknost confesses that both

on the

mental

reaypn for this exhibition

nnd

physical

of this hiw

explicable.

But ^ i n d u

as s h o w i n g

that man's intelligence

side, 4/he

is not

«Ty

philosophers take this ig

[Sipflj-Sii:) and it can become stronger and strODgSV and b e c o m e all thought

by

practice

fSadnnaX

In

Y o g i c practice, what comes first 'nMporo,, darknaA, dblivion luau light

Hat contiiH:ic^.'Wl>he*anio fiatlh

there dawns true light in the la^'t MiBaft, inid U J * ' nature of the light is so often mista^iSb irfthe intjnVaJ so many shades of it breaking out.) •'g)^.Tt''-fchclia: by a

Feeling sense

of

determines our

oiu Intellect.

ously - a s

Intellect is ejialyse^l into

difference and sense of simijarity

Hetentiveness or conception

A h d ou^ volition

actions as impelled

Memory.

memory, and

raason, juagniciit,

others

tlie.>e three kintls. b a y s of our intellect.

VV'hat are

And

are

all

called

and vari-

imagination,

resolvable

into

differcuce lies at tlie very

No knowledge and no intellec-

tual peration is possible, if there is no "difference in the constituent elements, if tbcre is nwrt-sonieness. If there was only one colour, the ;irt ol •^r.in.'ing will be an iinpossibility; if there was only one su uul or tune, music we conjcr never hoar. As it-is, tliff law of relativity •.'•overns onr ve'j." being. Siimeiiess could g i r e knowledge, only 1f tliere^wns difference and hence the sense of similarity i s ' also accounted an -intellectual fuuctioii ; and a gceat function it performs in the field of inventiun.- And no high Hegree fif intellectual

THE-LIGHT OF 'J^HTH OK SIDDHANTA DEEPIKA

U

power is possible if we do not possess the power of remembeiiiig

ou.- past experiences

and

impressions.

And one peculiarity of tlie Ivunmn i.iiiid, may we call it a defect, -nay be also uoted liere, as b=ise(f law of relativity

already

sti^te.].

on tlie

T h e i n i n d „ i s uot

conscious of all the i.iipFessions through all the sense organs all at once. A nian does uot become conscious of a sight,, a tpiich. a soand, or a smell all

at once.

There must be a transition from one to the other h o w ever momentary it might be. A n d the c.nse of an is no exception to this.

vadajii

memory, time

the move avadanatw

do s he

analysis of

taice.

mind,

Assisted by

he performs 'the more

It will be nated

that in this

no distinrtion ^s drawn

between

- a feeling and a consciousness of a feeling, and

a

c^nsciousnesR

of

Ashtaa good

a "^'olition,

and the consciousness of reasoning.

a

volition reasoning

Both are

taken

longer. Such states arc n'f slinrt duration, nicrctits, glimpges ; they ;irc constantl.v V,liiftcd and alterimted with ofijcct states, and whiD tliey last and have their full ,lower, wo nro in a different world j the material world is blotted out, cdipsed, f c r the instant unthinkable. These eiibject-movenieiiis n.o stuuiod to advantage it. Amrsto of intcns« pleasure nr intense pain, in Ht of engrossed reflection, especially roflectioi. on nieii#Bl facts ; but the;;; a.-e seldom sustained in purity, beyond a very f^iort interv.il ; we are constantly returning tu the object side of thin-rs—to t)ic w orld Shose basis is extension and place."

H o w e v e r widely these may differ, there is this r e m a r k able fact about them that they are .ound united t o g e ther in a .sentient b f i n g — m a n or

animal.

these two sets of phenomena is what Dr.

this

conjunLtion and c o r r e s p o n d e n c e d o not warrant us in stating that mind causes b o d y or b o d y There

is

q, 'duality

in

mere feeling or willing or thinking is separated f r o m

ultimate analysis b u t

consciousness of such functions, and the pure

be

consci-

in

takes This

I n Hindu philosophy, they are distinguished,

ousness is taken as the soul or Sat, and the rest class-

Bain

very groat trouble to*show in several chapters.

to be identical and therefore n e e d i n g no distinction. a

the

we need not deny s s Dr. Bain fully admits that

but his position i.s that m i n d - b o d y

and

And

e x a c t correlation, c o r r e s p o n d e n c e or concomitance

thought

of

causes

mind ;

causes m i n d - b o d y .

the very

final

resort

a disembodied, mind

and- he

uses

such as, an ' u n d i v i d e d t w i n '

various

and

cannot

expressions

a ' double f a c e d unity,'

ed with b o d y and t i e world as non-soul o r Asat ( e t h e r

'one substance with two sets of p r o p e r t i e s . ' & c . A n d we

than Sat). And we will speak of tl.is distinction more

don't

ftpther on.

materialists if he is not g o i n g to call this

rtjntrasted

From these mental functions h o w e v - e t a r e the b o d y and its functions a n d the so-call-

ed external world.

This collectively called matter o r

the non-ego or the .object*possess certain

characteris-

see

why

Dr.

Bain

not as matter altogether

should ally

himself

with

one auhstance

but as only matter-mind or

m i n d ^ a t t e r ; unless it be that himself tlie existence of

he is unable to p r o v e

mind e x c e p t

fin c o n j u n c t i o n

ticB aud'properties.v.'bich are nol f o u n u in mind at all,

with an o r g a n k e d

"ucTi. as breadth and length (order in place, extension

again causes ncT difficulty to the Siddhanti who postu-

hardness said

lates

softness

(inertia),

weight YfiTavUy)

colour, heat, i i g h t , electricity, organi.sed

properties

chemical properties &c., &c., and the mo»^t important of this ib extenrion tended,

Matter is extended^Mind.

is

iincx-

S^ays Dr. Bain,

" W e are in this fix states and bodily states are utterly contra't«d ; they cannot be compared, they liavo nothing in common eicept the most general of all attributes—degree, order in time; when engaged wfth one lye must be oblivious of all that distinguishes the other. When I am studying a brain and nerve conimnnications, I aic enfnossed with properties exclusively belonging t

Chit) and an e x t e n d e d t h i n g (as A c j i t ) ; and all such

does the .siibject; and in sut-li r pure subjective state,

expressions external and internal, containei and c o n -

where is the objec'j?

tained

{Sunyam).

Are

also

misleading nnd

c o n n e c t i o n if not a causal

mischievous.

ccnnectiou.

I t is

wrOtig

on the

other,

the other ns an insirument.

(The

t o call SDch c o n j u n c t i o n as one a c t i n g or

as one

using

theory of ocdasional causes harmony non

are also

is a most

n o single similar we

may

The

and

oT

antiquated no.?.

uuique

one

in

conjunction

coqipare it b y

pie-established The

phenome-

n a t u r e ; there'

in

nature,

so

is

It has b e c o m e also non-apparent

Segardim,'

the possibility however of

matter b e i n g the primary element,

there is the fact,

matter is f o u n d both as organic and inorganic, what a world

of diffe^euce

is there

between

and these

conditions of matter? Is the peculiar organization igiven to i t b y the presence f o r the time b^i'ng of mind in it or is it derived solely b y its inherent power.

W e have

that

admitted that, the so-called dead matter might po.ssess

a n a l o g y sine' there is

no

potenli;i]ities without number. Still is'lih^re a n y s o i t of

either.

similarity between the inorganic fVope^tic a exhibited

The only a i o q n a t e expression to denote a transition

by matter and the organic or vital properties. H o w e v e r

fitting langnaj^e to express such

conjunction

from an o b j e c t cognition to a subject one is a change of state.

L a n g u a g e fails,

this union though in

analo'.'y

fails, to

explain

this be, we will now proceed to .state our analogy. is the analogy of vowels and consonants.

It

W e have

itself a fact ; and it remains a

quoted the Gita verse, but w e look in vain even in

mystery in a sense, ihou-rh to seek an explanation for

Sankarii's commentary f o r the meaning we have tried

an ultimate f a c t c m in no sense b e l o g i c a l ; and all

to give it.

that w e can d o has b e e n d o n e when we hnvo tried to

explanation as it would conflict with his preconceived

^ n e r a l i z e the various sets of phenomena into the fewest

theory.

possible n u m b e r a n d if wo

locked

.generalization than t w o , w e

cannot pass to a higher can

only rest and

be

thankful.

Possibly SRnkara would not g i v e such an

S o if there was truth and th3 key

Siddhanta writers

in

it,

it

altogether remained

remained with

the

The most familiar example of the

analogy occurs in the sacred Kural, in the very first verse'of it.

W e are sure that this is a perfectly safe position to hold and our o b j e c t in p e n n i n g this article is in no w a y to difEer f r o m this v i e w ; only we f a n c y , we h:-ve an analogy in Tamil, which will « x a c t l y answer the point and make the union more intelligible, besides b r i n g i n g out the nature of tnind and mattei, in a much more fav6nrBb]e light, than f r o m the stand point of a mere materialist, qualified or otherwise ; and w a f a n c y w e have been almost e v e r y day using l a n g u a g e to describe this union, though the name in itself is a puzzle, and embodies both a paradox and a contradiction. B e f o r e we state them h o w e v e r w e will state one or two fasts so far as they bear upon the relation of mind end matter, and which D r . Bain states more fully in his Mental Science. It ie that all objectivity implies the subject-mind at the same time. " All objective states are in a sense also mental." Unless the mind is present, though unconscious, y o u cannot have object k n o w l e d g e at all. We cannot have a pure objective condition at all without the subject, supporting it as it were, though lOr the time b e i n g , it is non-apparent, is entirely I lotted out. (Sunyam) Or rather shall we say, though dissimilar the min'd has become thoroughly identified with m f t t e r . But mind can ascend to pure subjectivity and i f d o e s not imply the presence of objects, as the o b j e c t

us^aisir (ifiS^Q/Dii^ffiig." " As ' A ' ia the tirst of all leuerg, So the ancient Bagavnn is the first in this world."

W e m i g h t fancy an alphabet, in which ^hgrleltMr " A " is not the first, and if the point o f merely to denote G o d ' s order in placa. aa the fi^ g o mauj icr analogies might b e thon^ht* o f . A h d Parimelalagar iiccordingly notes that the order is not order in place but order in its origin. It is the most primary and first sound that the human voice can utter, and it is also tbo rne sound-which is plesent in every other sound vowel or ccnscnant. All other vowels are formed by modifications of this suan'd. A n d what are vowels and consonanto pray ? A vowel is defined as a sound that can be pronounced of itself, without the aid of any other soflnd. . A n d a consonant is one which cannot be sounded except with the aid of the vowel. Let us look more carefully into the nature of these sounds. W e every d j y utter these sounds, and yet we fail to r e o g n i z j the mystery in their connection, solely on account of their familiarity. W t try to-utter ' A . ' It conies pure anJ simple, by the mere opening of the mouth, without any modification whatever, and requires no other aid. Bat let ns pro_nouDCe say ' K . ' It is ' K f r ' in Englisb,

THK LIGHT OF TlfUTH on SIDDHANTA DEEPIKA.

16

iu Taiiiil - i t is ' K a ' ' ar ' I k . '

There is a rowel^ sound

precent in it, ' e ' cJ? ' a ' ' i.' vowel

u e t us eliminate this

souD(f and try lb pronounce

tie

consonant.

"Well, the task is impossible, y o u don't g e t any c o n sonant so,lu)d

at nil.

there is always

Jr. the consonant' t h e r e f o r e

a vowel so'uid present, t h o u g h we

n e v e - consciously recngnize Tamil, the symbol;-m

its presence, though in

i? so highly philosophical that

we itivanabir mark its presence even w h e n we write purely consonants. ' f,'

W e dot all our consonants as ' ii,'

and the dot

or circle

symbolism the letttfr '

represents in

This dot

alniopt every cue of the tta-sindu, before the •ireation of man, befose the combining o£ earthly elements, jefore the s ^ p i n g and moulding of the primeval chaos, before the tirtSe when heaven and earth spi-ang into exii?. tence out of nothing at God's eonimnnd, God existed, most blessed in Himself and from Himself, eternal, infinite, unchangeable and siicli as he even exists-in this moment of time. W h y so ^ Because fJod owes his c.xistence to none : but He is tlie only sflf-existent, the only necessary Being; that is, s(yHe exists lliitt ""'c^annot but exist, as he possesses in Himself the necessity of his exVhtence. W h o can grasp adei|iiatly tliis iiiTinitely comin-ehensive idea ? W h o can fathom tin's abyss 'f Jf we luok aronnd ns, we find no creature in the Universe but Hiiitp. bnt contingent, namelj- which so exists as not exclude the pos.sibility of not existing, and which actually once did not exist. Self existense is the absolute characteristic of the First Cause. God exists really, and creatures also exist really; God is, and the creature al.so is. Y^ii tlic divine Being arttl the created being differ iufinitc'Tv" fi nni ontf another, in that the former is indeiie.ident, the liitteidependent; the former uncaused, aud'tlie latlei-caused the former has all things of itself and the hitter lias absolutely nothing j f itself, but is itself an effect pro i need out of nothing according to a preconceived idea derived from the Divine essence. This infinite difference is ftidieated by saying that, God not only is, but is of IJiniself in virtue of his own es.serree; ill a word; f f e is self-existciit. (1) c. f. B. Boedder. S. Y Natiual Tlieulony i,ai;c ."..n.

DEEP'.KA.

19

was reared on its gor und, it might also not Invc been i-eared, and con.seqoently, its existence limittil, finite, caused orcontingeu*But if '4 be so, the efficient flanse of the house or the archite(;t must be prior to the house itself, as the first condition of a cause is its priority in i-e^fard to the eifect. G. BAKTOI.I, S. .T., D. D. (_To hi.' continued.)

KAMBAN. {Conthnlfd from paye J^ngazhendi tellectual

WM.S fully aware of the fir.st rate in-

powers of K^nibaii and respected him as

his snpt-rior.

Piiga/.liendi

(juldsniitli a lioincly dicriou tlioiiglit.

Vol. [.;

poet.

and delinGatioii

like

Cowpei-

and

and was Sliakospearian

Uo would lirive

lived iu cai liri^ln_ri_s sneueS'iii a n i c l a^etPGiu.

" ^SMX/ u>TSQfiii fif^iB fii^^iu^eBr ififttf fieaaffmp iSeirjD^

uffmeuQiui

jfLLQi—neif ujir^^s/irius saoisas

Oerrtiita- &c..

"

u>ili_«u sfp/Su.- C/ILAjl/ix AC." dam.

A careful examination of Scaml.a coiiviiiccs us C

(IG

is ovideiiti

the pur-

port of " Ojaji^iO,-:- '^SOT etc." (."j. V'l).

Qajii-UcOir Q^eLsiiLCiLDp

^ SS"^'!agt^:, '^'siar.^