In fact, the foundation of Saivaism is built solely on love. Usually the more exuberant form of Dasa Marga is alone mistaken for Bhakti Marga. The Deeper the river, the more silently does it flow. As love grows more and more, it grows silent. Outward manifestation is only in the lower stages. There is the deep-seated love of heart to heart, the secret of which no one outside could know. With Hindus, it is only to strangers that, open words of welcome and salutation are extended. To close and intimate friends, if they are offered, they are regarded as insult. So it is, one of our saints says: "how he could even raise his hands in praise when his heart was full and as in whatever act he did, he recognized God's fulness." The two and only two means of Sanctifi-cation according to Saivaism are Karma Samya or self-sacrifice, Dedication or Sivarpanam and undying love to God (vide Sutras 10, 11 of Sivajnanabodham). As I have shown in the scheme of the fourmargas, it is not in Dasa-Marga alone that there is Bhakti, but Karma, Bhakti.and Jnana grow deeper and higher, as we ascend from Dasa-Marga through Satputra-Marga and Saha-Marga to San-Marga.

* The fifth conference held on 26th, 27th & 28th December 1910.

We love a child. We deck it with precious jewels and costly clothes. The child does not want them. It can hardly distinguish between a piece of glass and a diamond. But yet our acts mark our love. The same love induces a Christian to build the most costly Churches with the richest ornamentation. The London correspondent of 'the Hindu' of Madras once gave us an idea as to what amount of money is spent in Europe in decorating the Churches with flowers during Easter and Christmas. Even the most iconoclastic Mahomedans have spent millions in marble, gems and richest brocades in ornamenting their places of worship. If this be the mark of Bhakti or love, the thousands of Saivite temples from Mount Himavat to Cape Comorin and beyond, a hundred times more than that of any other faith, attest the Bhakti side of Saivaism.

The number of canonised saints as given in the Agastya Bhakta Vilasa and Upamanya Bhakta Vilasa in Sanskrit, corresponding to the Periya Purana in Tamil, is more than sixty three, whereas the list of canonised Vaishnava Saints (Alvars) contains only eighteen. The out-pourings of love of the Saivite Saints comprise twelve collections, the chief of which are called "Devaram" or garland of God, and Tiravagagam or f the holy utterence', the latter of which has been translated into excellent English by Rev. Dr. G. U. Pope. Says he: "These remarkable poems are full of a simple fervour, which Tamil people find absolutely irresistible; and hence with Saivas, they quite take the place occupied among Christians by the book of Psalms." These collections are several times larger than the similar collections among Tamil Vaishnavas.

However, I hope I have succeeded in showing that Saivaism is in harmony with each and every one of the living faiths of the world, and I pray to Lord Siva, the Source of all Power, all Light and all Love, to speed the work of this Convention.

Praise be to Meykanda Deva.