I will just glance at the practical aspect of Saiva Religion. It holds out four paths or margas for the spiritual aspirant, called

Charya, Kriya, Yoga and Jnana,* or otherwise called Dasamarga, Satputra-marga, Saha-marga and San-marga. When you want to approach God, you can approach Him as your Lord and Master, you can approach Him as your Father, or as your

Friend or as your Beloved. The last is no marga at all but where the One-ness is reached fully and finally. There is return to birth, while one is in the first three paths. And these paths are so adjusted in an ascending scale to suit the intellectual, moral land spiritual-development of the aspirant. The lowest and the

'highest have equally a place in this scheme and are given room

,for their development and progress. No one path is put in

Opposition to the other. It will be noticed this scheme differs from the so-called Karma-marga, Bhakti-marga, Yoga marga, and Jnana-marga, and the latter is no logical scheme at all but involves cross division. For it may be easily perceived that when one approaches his Maker, he must know Him as such

(Jnana) and must love Him as such (Bhakti) and must adjust

(Vayu-Samhita).

"Charya, Kriya, Yoga and Jnana - these are styled the 'four paths and these are eternal dharmas whereby one attains Me."

(Vayu-Samhita I). The higher dharmas, which are of four kinds viz: Charya and others, are enumerated in the Saivagamas.

his conduct accordingly (Karma). In each condition therefore, Karma, Bhakti and Jnana are all together essential, and from, the Dasa to the Sanmargi this Karma, Bhakti and Jnana are progressive. There is no opposition, there is no parting away with one to follow another. So the practical Religion offered by Saivaism is all in all and for all.