* This will explain the phenomena of Kalidasa, Kamban and Shakes-peare breaking out into song and poetry, and not the theory of evolution.

† This then is the meaning of the famous passage in Brihad. Up. Iv. 3, 23. "And when there he does not see, yet he is seeing, though he does not see. For sight is inseparable from the seer, because it cannot perish. But there is then no second, nothing else different from him that he could see."

Professor Max Muller takes this avasta as sushupti, and he does not think that there is a condition transcending all the Avasthas - Turiyam and Turiyatitam. The statement in this Mantra that he sees, is made so as to remove any misconception that may arise in the statement in mantra 21, when he is said to know nothing that is without, nothing that is within. This would end in sunyam, but not so. There is enjoyment, feeling, and seeing but without seeing i.e., without consciousness. The figure given

These phrases therefore

(hearing without hearing etc.,) have reference to what is called(non-objective knowledge).

Our ordinary knowledge involves the dual conception of object and subject. In this there is no duality, the distinction between object and subject, Jnathru but Jneya is lost, and there is knowledge or pleasure alone but no consciousness. And it is not possible either to know God as we know an object for as the Upanishat puts it and all our Advaita Siddhantins declare: "How should he know him by whom he knows all this? How should he know the knower?" (Brhad Upanishat II, iv. 13).

"Thou couldst not see the (true) seer of sight, thou couldst not hear the (true) hearer of hearing, nor perceive the perceiv-er of perception, nor know the knower of knowledge. This is thy God (Atma) who is within all." (Brihad Up. IIIi, v. 2).* there that of a man embracing his wife, is a favourite one with all mystics. Says Uyyavanda Deva in Tiruvindiyar, 33.

Turn lower pleasure into one supreme, Then was the consummation reached, Then will maya sprout no more.

* See how well the philosophy of this is brought out in Sutra v, 8, by St Arunandi: -

The principle involved is this. In the lower pleasure also, the highest pleasure is reached when in the enjoyment thereof, all his senses and consciousness are hushed and there is bare enjoyment alone. Our Hindu writers thus explain the case of idiocy, imbecility and viciousness of children of healthy and highly intelligent and pious parents. Their minds were not at one, so their characteristics were not transmitted to the offspring. This happens also in the case of drunken parents. The same mode

"As God is ananya with the soul, as He resides within the, soul and as He, from within, enables you to know all that you know; and in Him there is no distinction of I and mine, He cannot be perceived by the soul's own intelligence."

It only remains for me to point out how this doctrine of the nature of Jiva or Pasu should commend itself to all intelligent minds. At any rate we are able to quote below the authority of the late Professor Henry Drummond who is said to have revolutionised Christian thought during the last forty years. His remarkable address entitled "The changed Life" is based on the famous text from St. Paul.

"We all, with face unveiled, reflecting as a mirror the glory of the Lord, are transformed into the same image from Glory to glory even as from the Lord the spirit" is a veritable varthikam on the of St. Meykandan.

He paraphrases the sentence as follows: "We all reflecting as a mirror the character of Christ are transformed into the same image from character to character - from a poor character to a better one, from a better one to one a little better still, from that to one still more complete, until by slow degrees the perfect image is obtained. Here the solution of the is prescribed for the higher enjoyment also, as in the mantra before us. There too you have to hush up all your senses and thinking and consciousness, and then you become overpowered with the Bliss of the Lord alone. 2 quote below Mantra 21 also.

" This indeed is his (true) form, free from desires, free from evil, free from fear. Now as a man when embraced by a beloved wife knows nothing that is without, nothing that is within; thus this person when embraced by the intelligent God knows nothing that is without, knows nothing within. This indeed is his form in which his wishes are fulfilled in which God is his wish and in which no wish is left, free from sorrow"

The subject is treated in Tamil Literature under Agapporul, and Tivukkvaiyar of St. Manikkavacagar is the highest expression of the Higher feelings. Read in this connection also St. Tayumanavar's Revel in Bliss (translated into beautiful English by the Hon'ble Mr. P. Aruna-chalam of Colombo in Vol. 1. page 145. The Siddhanta Dipika, which brings out every one of the points discussed in this paper.

problem of sanctification is comprised into a sentence, reflect the character of Christ, and you will become like Christ," or as you will say, reflect the image of God in yourself, and you will become Godlike or God.

But how is the poor character to be made better and better or the reflecting image clearer and clearer? It is, by cleansing the mirror (soul) freer and freer from dirt and bringing it more and more in line with the effulgent light, that this can be effected; and when the mirror is absolutely perfect and nearest the light shines the brightest, and so overpowers the mirror that the mirror is lost to view, and the glory and the light of the Lord are felt. For, observes the learned Professor truly, "What you are conscious of, if the result be a true one, is also the glory of the Lord. In looking at a mirror one does not see the mirror or think of it, but only of what it reflects. For a mirror never calls attention to itself - except when there are flaws in it". These flaws are the colours of the Siddhantin who compares them to the maya or the body. In union with the body, it is the body alone that is cognised, and not the mirror-like soul. In union with God, the glory and light alone are perceived and not the mirrorlike soul either! And the Professor declares, "All men are mirrors - that is the first law on which this formula of sancti-fication or corruption is based.