* If we read "he quites her side, for the other" makes the sense complete.

In vi. 6, also God is called the Anya - the other. It occurs again in Gita, xv. 17. The previous verse postulates two entities of matter and soul, and the next verse proceeds to postulate "another." "But there is another, namely, the Supreme Being, called Paramatma, who being the everlasting Isvara, and pervading the three worlds, sustains them." That the very use of the word is solely to emphasise God's transcendency over the world of matter and of souls, as against people who only postulated two Padarthas, or would identify God, the supreme Isvara, with matter or soul, is fully brought out in the next verse.

"As I transcend the perishable (Pradhana) and as I am higher than even the Imperishable (soul), I am celebrated in the world and sung in the Vedas as Purushottama."

The commonest fallacy that is committed when the eternality of matter and souls is postulated, is in fancying that this, in any way, affects God's transcendency and immanency. Though He pervades all and envelopes all, creates and sustains and takes them back again into Himself, though He is the God in the fire, the God in the water, the God who has entered the whole world, in plants and trees and in every thing else, (ii. 17) yet He stands behind all time and all persons, (vii. 16), and is beyond all tattvas. (Verse 15).

"He is the one God, (Eko Deva), hidden in all beings, all pervading, the Antaratma of all things, watching over all works, dwelling in all beings, the witness, the perceiver, the

Only One, Nirguna (Being) vi. 11. And in Verse 16, he is called the first cause, himself uncaused, the all-knower, the master of Nature and Man. And by the supreme statement "Ekohi Rudra nadvittiya tasthe, (There is only One Rudra, they do not allow a second) the complete subordination of all other things to Him is clearly postulated. There is nothing else in His presence, as no Asat can subsist in the Presence of the Sat, as no darkness can subsist in the presence of light. And Light, he is called (iii, 12) the Light, by which all other lights, the sun, the moon, and the stars and the lightnings are lighted, (vi. 14) and He is the great Purusha, like the Sun in lustre, beyond darkness, (iii. 8).

There is only one other passage which we have to quote while we are dealing with the three eternal postulates of this Upanishat. These are the Verses 8 and 9 in the first Adhyaya itself. In these also the distinctions between the Supreme God, and the bound soul, as Isa and Anisa, Jna and Ajna, and the third, Pradhana, Unborn though perishable and ever changing, are finely drawn.

In dealing with the personality of God, who is called in the Upanishats, as Deva, Hara, Vasi, Siva, Purusha, Brahman, Paramatma, Isa, and Isvara, etc,. we have to remark that the Upanishat makes no distinction between a Higher and a Lower Brahman; rather, there are no statements made about the Lower God or Gods, except one verse in V. 3, where, the Supreme Lord and Mahatma, is said to have created the Lords, and Brahma or Hiranyagarbha is referred to as such a lord. But every statement made to God, by any of the names, we have mentioned above, clearly refers to the one*, without a second, the Highest Brahman, who is also

* Our learned Lord Bishop of Madras complains that the educated Hindu has only to choose one out of the six systems of Philosophy, and that he has no good practical religion and we kindly invite his attention to this paper, and then judge for himself and see if Hindu Philosophy and Religion is, after all, really so poor.

Nirguna. And in various passages, this Highest Being is said to create, sustain and destroy the worlds. What some of these people would not believe is, how a Being addressed as Hara and Siva, Isa and Isvara could be the Nirguna Absolute Brahman. And they frequently associate this name with the Rudra or Siva of the Hindu Trinity. But it will be news to these people that even the Rudra of the Trinity is Nirguna and not Saguna. Absolutely no passage could be found in any of the Upanishats or even in the Puranas and the Itihasas, in which even the trinity Siva or Rudra is called Saguna. Saguna means having Bodies (qualities) formed out of Prakriti, and when Prakriti is itself resolved into its original condition and reproduced by this trinity Rudra, this prakriti could not act as his vestment.

But the Rudra and Siva of our Upanisbat is clearly set forth in other Upanishats as the fourth, chaturtam and Turiyam, transcending the trinity; and the secondless.

"Satyam Jnanam, Anantam Brahma, Ananda Rupam, Amritam Yad Vibhuti, Santam Sivam Advaitam." - (Tait Up).

"'Sivam, Santam, Advaitam Chaturtham, many ante," - (Ramatapini).

"Dhyayeteesanam, pradhyayedavyam, Sarvamidam, Brahma Vishnu Rudrendrasthe, Sarve Samprasuyante, Sarvanichendryanicha; Sahabhutaih Nakaranam Karanam Dhata Dhyata Karanantu Dhyeyah Sarvaiswarya Sampannah Sarveswsrah Sambhurakasa Madhye. Siva eko Dhyayet: Sivankara, Sarvam Anyat Parityaja. - (Athavva Sikha).

"Adore the most adorable Isana. Brahma, Visnu, Rudra, Indra and others have an origin. All the senses originate with the elements. The first cause and cause of causes has no origin. The Bestower of all prosperity, the Lord of all, Sambhu, He should be contemplated in the middle of the

Akasa......Siva, the one alone, should be contemplated; the

Doer of Good; All else should be given up." (Atharva Sikha) "The mystical and immutable one, which being composed of three letters A., U., M., signify successively, the three Vedas, the three states of life (Jagra, Svapna and Sushupti), the three worlds (heaven, hell and earth) three gods (Brahma, Vishnu and Rudra) and by its nasal sound (Ardhamatra) is indicative of Thy fourth office as the Supreme Lord of all (Paramesvara)* ever expresses and sets forth thy collective forms." (Mahimna Stotra). And the same mistake is committed by outsiders in supposing that the God of the Saivas is only one of the trinity. Any book in Tamil and Sanskrit taken at random will at once disillusion him, and he will find that the only God held up for the highest worship is the highest Nirguna Parama Siva, and not one of the trinity. Great confusion is caused in the use of the words Nirguna† and Saguna, by translating them into impersonal and personal respectively. And Europeans themselves are not agreed as to the use of these words. According to Webster, the word 'personal' implies limitation, but other eminent persons like Emerson, Lotze, etc, say there is no such implication.