In considering this aspect of the case, it has to be noted that almost every religion, theistic or atheistic, prescribes certain code of religious and moral duties for attaining salvation and betterment, but no religion attempts to prove how the following of this or that religious practice elevates one. How Sadhana Chatushtayam, Guru-upadgsam, Tapas and Yoga can free one from sins and Avidya, is not explained. This is, however, explained in the older yoga and sankhya * treatises and is elaborated in the Siddhanta Sastras. Both these older schools admitted the essential individuality of man and had to explain the real nature of jiva, so as to lay down the steps by which men can ascend up. They form, thus, the essential foundation for Vedanta and Siddhanta. Without this foundation, the higher schools cannot be explained. To dissociate Vedanta from Yoga would be to build on sand. As I have elsewhere explained, Vedanta strictly so called, and as distinguished from Siddhanta, is really the Yoga marga (the words Upanishat and Yoga being synonymous) and Siddhanta is jnana marga.

However as I said, both the Yogins and Sarikhyans define man by this power of identifying oneself with the associated object, becoming Sarupya; and their classical simile * is that of crystal and hibiscus flower, about which more anon. In regard to the process of sanctification, the power by which man came down has to be reversed. Man identified himself which the body and became bound. This should cease. But how is he to cut himself from the eternal association with the body and the world from this pasa, as cucumber is severed from its vine? He became low because he became associated with low things. Let him associate with high things and he can become high, † He became mortal because he associated himself with mortal and transitory things like the body etc. Let him become one by the same power with the immortal, the amrita. § By associating with the body, he loved the

* See Yoga sutras I - 41 and commentary thereon, Sankhya sutras VI 27, 28.

† Rudra is called Amrita in Rig Veda (I. 43. 9)

"Whatever beings are thine, Amrita (Rudra) in the highest place of the law on its summit, O Soma, cherish them, remember them who honour thee."

§ Cf. Gita "They who with mind fixed on me, ever harmonised worship me with faith supreme endowed, these, in my opinion, are best in yoga." (xii. 2). "Renouncing and subduing the sense, regarding everything equally,

in the welfare of all rejoicing, these also come unto me." (xii. 4). "Those verily who renouncing all actions in me and intent on one, worship meditating on Me, with whole hearted yoga," (xii. 6). " These I speedily lift up from the ocean of death and existence, O Partha, their minds being fixed on me." (xii. 7). " Place thy mind in me, in me let thy reason enter ; then without doubt thou shalt abide in me hereafter," (xii. 8). bodily pleasures. Let him cut asunder this desire and aversion, love and hate, like and dislike, then will he lose this birth. But is it possible for him to cut off this desire by merely desiring the desirelessness ? Some philosophers opine that this is possible, but they speak without their book. Here it is, that the second characteristic of man which we spoke of before is brought into play, namely, not being able to exist without a support. It must support itself by clinging to the body and the world or to the Lord. If it must give up the world, it must cling to the Lord. If there is no God, the soul must go back to the world and again resume its round of births. It is a noteworthy feature of all systems which do not postulate the existence of a soul that they do not postulate God either. It will be seen how subtly Gautama Buddha avoids the question of the existence of the soul. This was so, inasmuch as he denied the existence of God. His followers followed the system to its logical con^ elusion, and denied the existence of the soul or at any rate postulated its utter annihilation. What existed after? Nirvana nothing, however much some scholars might try to prove to the contrary. The one exception was the Nirisvara Sankhyan who thought he denied God, the author of the universe, yet affirmed the separate existence of a soul.

However as I said, the soul must exist in the world or in the Lord and all the religious and moral practices are prescribed for bringing about the clinging to the Lord, after the soul frees itself from the attachment to the world.* This latter attachment is by itself the means whereby he can effect his severance from the old attachment.

(Kural 350).

* We know how difficult it is to give up some of our habits and often one is advised to take to some other habit less serious to cure oneself of the old habit. People take to chewing tobacco or smoking to get rid of the habit of snuffing. I know a doctor who advised one to take to opium to cure himself of the vice of drunkenness,

"Desire the desire of Him who is desireless. Desire His desire so as desire may leave thee."

(Kural. 359).

"The true 'support' who knows - rejects ' supports' he sought before - Sorrow that clings and all destroys, shall cling to him on more."

The commentator explains that the ' required for getting rid of the old desire for the world are the Ashtanga-yoga. The author had set forth in the preceding three verses Sravana, Manana or Dhyana, and Bhavanaas he calls it, as the three means of effecting freedom and union with God, and St. Tiruvallvar describes God by the terms (Good being),(The existent),(True being).