There are flowers especially those of orchids which resemble butterflies (I have seen in the conservatories at Ooty and Peradeniya gardens orchid lowers resembling butterflies) and doves and pigeons. (See for a treatment of the protective resemblances or mimicry in insects, Chapters VI & VII in Romance of the Insect world by L. M. Badenoch).

often the expression of the face and sound of voice grow similar, and even the features grow alike. Sometimes a child will look more like its nurse than its mother?." This causing power of the mind or as Professor Kunte calls it, the potential power of the man is its and lies at the root of all Upasanas and sanctification, and it explains also how we got at our bondage. If we were perfect, pure and free, how is it, we became imperfect, impure and bound? To say that we did not bocome so, would be against all experience and common sense. To meet the question by saying that we do not know, would be begging the question and would be illogical. Have we evidence that the perfect became the imperfect? How do we know then? Aptavachanam and Sruti would be the last resort of philosophers of this school. Siddhantins could quote text for text from the Sruti also to show that man is not God, and the few texts that, alone can be counted in favour of the other school would be found explained below. The Theory of the soul herein set forth would be found to explain how man got bound and impotent. The soul, different from the body, five senses etc., identified itself with the body, five senses etc, and on this mistaken identity, its actions flowed. He cared for the body. He did whatever gave pleasure to the body and the five senses, and avoided what gave him pain. In seeking these transitory pleasures of the body, he forgot his duties to others and to God, and he committed sins, Karma, good and bad.

Desire - Tanha Trishna - possessed his soul and man is dragged down,* as by force constrained.

* Cf. Gita III 36, 37, 38, where the classical simile of crystal and colour is also brought out to explain the subject. "But dragged on by what, does a man commit sin reluctantly indeed, O Varshneya, by force constrained ?"

The beloved Lord said; It is desire, begotten by the rajas energy all consuming, all polluting. Know thou this our foe here on earth,"

"As a flame is enveloped by smoke, or a mirrov by dust,, as an embryo is wrapped by the womb, so this (man) is enveloped by it."

This desire gives rise to births innumerable. St. Tiru-valluvar sums up them in the two verses.

When desire, aversion and error's name are lost, then the disease shall cease.*

"The wise declare through all the days, to every living thing, That ceaseless round of birth from seed of strong desire doth spring."

This is desire of pleasurable things (to the senses) and is aversion to the things that do not give pleasure andis error as defined in the first verse of the same chapter.

"Men desire that as a thing when it is not. From this delusion does birth arise," This error or delusion is the Anava or Ahankara or Avidya and we have elsewhere shown also its real nature. This delusion consists in not mistaking a thing to be existing when it is not, but in mistaking one thing for another. When no shell is really seen, a man fancies he sees silver, this will be delusion of one sort. When what he sees before him is really a shell, and he fancies it to be a silver, this will be another kind of delusion. When there is no world, no body, and he fancies this to be his all, his whole soul, this will belong to the first category. When there is a world and a body, and he identifies his soul with this body and world, this belongs to the second category. The first kind of delusion is what is called Mityavadam. The second theory is the true theory of Avidya as set forth by

* The commentator observes that Sanskritists note faults as five, Avidya, Ahankara, Desire, Aversion, and Attachment. This is stated in Yoga sutras II, 3.

St. Tiruvalluvar and accepted by Advaita Siddhantins. In this theory, there is no necessity to call anything Mitya or unreal, but we show how by mistaking one for the other which it is not, the error is started, and how all other things flow therefrom. This error or ignorance will not receive play but for the power of the mind above set forth.

If a man does not possess this power of identifying himself with whatever he is united to, then, he could not mistake his body for his soul. Readers of Dr Bain's masterly treatise on Mind and body would notice how he shows that mind though not exactly the same as the brain and body, though there is a correspondence and concomitance of both mental and bodily phenomena along the whole line, can in its objective condition become thoroughly identified with and lost in the body or brain centres. The mind is lost in the body, and yet without the mind, there could be no object. This power of mind in becoming one with the united object is also spoken of as its power of losing self. It loses its self, soul, and becomes the body. It loses its self and becomes God.

And this brings us to the question how by this power whereby he degrades himself to the very depths of the brute, he can rise to the very height of God-hood. This power of man becomes therefore a demerit and a merit at the same time.