Brahman being all-formed, it is but right to say "all is Brahman" and "let every one be peaceful and worship Brahman." Wherefort. it is Brahman who in the opening passage is stated to be the object of worship, that is also spoken of as manOmaya, as partaking of the nature of manas, and so on. Neither should it be supposed that the partaking of the nature of manas is a characteristic mark of a samsarin ; for Brahman may limit Himself by assuming a shape which can form an object of worship.

The slight difference there is between the way the subject is treated by Srikantha and that St. Meykandan has to be notec. Srikantha calls this relation, following Badarayana as one of cause and effect and calls it as a peculiar Apurva parinama, in which the efficient cause is not affected by the change, as in an ordinary case of causation, and yet his illustration of soul and body, would seem to bring, if not quite, within causation at all. Sivajnana Yogi distinguishes between two kinds of Tadatmyam. One thing appears as two, as Guni and Guna, substance and attribute. This is one kind. Again two things might be so connected as to be regarded as one. This is also\ Tadatmyam; and this latter relation is what is called Advaita and the former relation is simply known as Tadatmyam; ana Srikantha would seem to conform himself to Tadatmyam first described.

Professor Max Muller would not seem to understand the importance of the distinction between Kapila's Sankhya and Patanjali's Yoga called also Seshvara Sankhya. He says, in his 'Six Systems of Philosophy,' that the Sutra "Devotion to God" is not very important and is only one of the various means of obtaining Kaivalya. We have dwelt at length on the difference between the Nirvana as postulated by Buddha, and that the Siddhanti in our notes to Sivajnana Siddhiyar, Parapaksham, under Buddhism, and also in our paper on the 'Tree of Knowledge of good and evil.' Buddhism postulated Pasatchaya, freedom from desire and pain; but Siddhanta postulates, in addition, Patijnana, entering into the Brahma-Nirvana or Sivanubhava, and we have shown how, with all our effort, Pasatchaya will not be practicable, unless there is Patijnana.

The thing is best illustrated by the simile of crystal or mirror and colours, used by both Sankhyans and Y6gins. By the juxtaposition of a red flower with a mirror, the mirror is tinged by the reflexion of the red flower; so the soul, when in relation with the world, is affected by the world; and death and birth and pain arise. According to the Sankhyan, the soul will regain its freedom when it knows that it is different from the colours reflected in itself, and it is not affected by the colours or inflexion; and the gaining of this knowledge is secured to it by the action of Pradhana itself. But is it possible for the soul to attain this knowledge by its own effort or the effort of the

Pradhana? If so, let us examine the illustration itself. The mirror and red flower came into juxtaposition, and the reflexion was caused on the mirror.

But did they come into juxtaposition by the effort of the mirror or the effort of the red flower? Let us take it that somehow they came into juxtaposition, and could not help coming into this position. Having been placed in juxtaposition, how could the reflexion now present on the mirror be removed? Could this be done by any effort of the mirror or by any effort of the red flower? There being nothing but the Soul 'and Pradhana or mirror and red flower according to the Sarikhyan, how could this release be effected? It is clear that, under the circumstances stated by the Sankhyans, there is possibly no way out of the difficulty, and the juxtaposition must for ever remain fixed, and there can be no release and no freedom and no Moksha, unless it be in name. The ever recurring cycle of births and deaths should go on for ever and ever. But it being noted that the Yogins use the same figure, is there really no way by which the mirror can get rid of this reflexion ? Yes, there is. But this will require a slight examination as to how the reflexion itself was caused.

Suppose the position between the mirror and flower remained fixed as ever, could we see the reflexion at night? No. Why not? Because the essential condition of the reflexion itself being thrown on the mirror is the presence of light or the Sun. And it is the essential presence of the Sun that we had forgotten all the time we were using the figure of the crystal and flower. Well, at nighttime, when there is no reflexion and no knowledge of tingeing, this is the kevala condition of the Soul. In this condition of the Soul, it is devoid of all ichcha and kriya and it is not even conscious that it is undergoing pain, without knowing how to get rid of the pain. As the Sun dawns the reflexion is felt on the mirror, and by means of this conjunction, the Soul's ichcha and kriya are aroused and it experiences both pleasure' and pain, sins and suffers, and by suffering, gains experience and freedom. As the Sun travels over and over, and nearer and 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 (Bhanda-one 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 Yogi or the Theistic Sankhya, and the importance of the doctrine of 'Devotion to God' will now be manifest, Though 'Chitta Nirodha'* should necessarily precede it. [Cf. Devaram]: 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 flood of His Grace.