The various steps, psychological and spiritual, by which the sanctification of the Soul is accomplished is stated beautifully in i. 10, "From meditating on Him, from joining Him, from becoming one with him, there is further cessation of all Maya (bodies-births) in the end." In a most beautiful address on the famous text of St. Paul which runs,

"We, all, with unveiled face, 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",

Professor Henry Drummond, who is said to have revolutionized Christian thought in the last few decades, calls these the laws 0f reflection, and of assimilation. He instances the iron which gets magnetized and becomes a magnet, and a mirror, getting rid of its dust, reflects the glorious light and becomes merged with it and lost. And he remarks "All men are mirrors - that is, the first law on which this formula is based. One of the aptest descriptions of a human being is that he is a mirror." And our Upanishat contains fortunately the selfsame description and illustration.

"As a metal disk (mirror), tarnished by dust, shines bright again after it has been cleaned, so is the one incarnate person satisfied and freed from grief, after he has seen the real (pure) Nature of himself." "And when by the real nature of his self, he sees as by a lamp, the real nature of the Brahman, then having known the unborn eternal God, who transcends all the tattvas, he is freed from all fetters (pasa), (ii. 14 & 15). The first text would simply read, in Drummond's language, "see, reflect and become God."

It only remains for us now to point out that the second verse of the first adhyaya is mistranslated by Roer, Max Muller, Mead and others. They contain terms which are not known to the systems they are familiar with, and they are alone preserved in the Siddhanta system. The terms are 'Kala,' 'Svabho,' 'Niyati,' 'Ichcha,' 'Bhuta,' 'Yoni,' 'Purusha,' and they are also referred to as 'Yonisvabho' etc., in v. 4. and in vi. 1 'Svabho' and ' Kala.'

We stated that the different schools differed in the enumeration of the tattvas or categories but most of them stopped with Prakriti or Pradhana and Purusha, the highest in their list, the 24th and 25th principle (Vide, Sentinathaiyar's Table of Tattvas, published in Madras 1899), but the Siddhanta school postulated above this, other tattvas or principles, making up the whole number into 36. These higher tattvas were, Ragam (Ichcha) Vidya, Niyati, Kala, Kala, (constituting what is called the soul's, the purusha's Pancha Kanchukam), Maya, Suddha Vidya, Mahesvara, Sadasiva, Bindhu (or Sakti) and Nadam (Siva). And the terms used in our text is Kala, Svabho or Kala, Niyati, Ichcha, or Ragam, Bhuta or Vidya and , Yoni or Suddha Maya, and Purusha or soul. That our interpretaticn is genuine we could show by quoting the authority of the author of a Purana, who at any rate is anterior to all the commentators whose explanations we now possess. The following occurs in Kailasa Samhita of Vayu Purana and it refers to the Svetasvatara text,

"Purushasyatu, Bhoktritvam. Pratipamasya, Bhojanecha Prayatnatah. Antarangatayatatva panchakam Prakirtitam. Nirgateh kala, ragascha Vidyacha Tadanantaram kala Chupafi-chp^kamidam Mayotpannam Munisvara, Mayantu Prakritim Vidyan Maya Sruti etrita. Tajjanegetani Tattvani Struti Yuktani nasamsayah, Katasva bhavoni yatriti Cha Srutira-bravit etat panchakam evasya panchakanchuka Muchyate. Ajanan pancha tatvani vidvanapi Vimudhadhih. Niyatyad-hastat prabrute ruparishthah pumanayam Vidyatatvamidam proktam.

The following verse occurs in the Brahmanda Purana : - "Purushau Niyati kalaragascha kala Vidyecha mayaya"

And this is from Vayu Samhita: "Maya Kalamavasrujat Niyatincha Kalam Vidyam Kalato Ragapurushau."

Nobody who has the least insight into the pages of the sacred Kural will fail to endorse the remark of the veteran Tamil scholar, Rev. Dr. G. U. Pope, that this is a work unparalleled in any language. The merits of the work are so apparent that even at its very birth, it received the highest encomiums of the proudest scholars of the day, the Pandits of the far-famed Madura College or Sangam. The tradition that the author was of low birth only heightens the value of the appreciations thus showered on him. One of the Collegians compares it to the Veda, and another says, unlike the Veda, Tiruvalluvar's words do not lose their merit by anybody repeating them. One speaks of it as containing everything worth knowing, and another that there is nothing which is not contained in this work. One says that the words are sweeter than the Heavenly Ambrosia, and unlike the latter, can be partaken of by everybody. And as the poet utters these words even our own mouth begins to water. Another says they are sweet food to the mind, sweet to the ear and sweet to the tongue, and the great panacea for the ills of Karma. One compares it to the sun which dispelling the deep darkness of ignorance, makes the lotus of the heart bloom forth.

Another compares it to the lamp dispelling our mental darkness, with the oil-can of Dharma} and wick of Arthay and ghee of Kama, words of fection - the flame, and the short metres - the lamp-stand. Its brevity, not bordering on unintelligibility or ambiguity as do most of the sutras in Sanskrit, its perfection of expression and style, its deepness are all matters taken up for praise by these learned Collegians. And what is more, the poet Kallada* brings out in his verse its most prominent character, its uni-versality. People wrangle about this or that being the truth, and they range themselves into various schools, but all are agreed about the truth of the words uttered by Tiruvallvar. And since his time, all religionists, Buddhists and Jains, Saivas and Vaishnavas have all claimed him as their own. And we need not enquire wherefrom he derived his truths. It is enough to acknowledge that it is perfection of Truth, if one can say so, a Perfect Ethical and Religious Code, a perfection of art and thought. Indeed, a close study of the work will bring out its perfect scientific basis and each part, and each chapter, and each verse is placed one after the other in a perfect chain of logical arrangement and argument.