the power; the nom. of these terms is used for the gen. and the latter, notwithstanding the intermediate terms, governs the concluding member of the sentence.- expanded; this is the root of the verb gevo அகல்ல to spread, extend neu. and as an indefinite part. governs the following term.- the sensible heaven, the heaven of the inferior deities.உளார those who inhabit; either from the interior or the defective verb உள் to be.- கோமான the king. - இநதிரனே Indren; a proper name made emphatic by the particle .— which is sufficient; thefu. part. of Fr to suffice, befit, governed by the preceding and governing the following term.-sЯ a witness, evidence. The proper version of the last sentence, the sub. verb. being understood, is Indren himself is a sufficient witness, that is of the power of the devotee which he had experienced. V. மனறைந்தின From Cwroty CFADD OLDEST 60 10 15 ₤EST சுவையொளியூறோசை வகைதெரிவான் கட்டேயுலகு (67) Taste, light, touch, sound, and smell, if these be known And with them all connected, of the world The whole is known. 1 "Taste, light, touch, sound, and smell"-The meaning of the terms corresponding with these in the original are comprehended in the collective phrase Or which properly signifies the five objects of sense; they are here translated literally, though in English the object and the faculty are not always distinguished. The compound 84@ur means the five organs of sense; for the faculties of sensessie there is no-common term, but they are particularized by the corresponding verbs, as Go hearing, Opr டல் touching, பாரததல seeing, சுவைத்தல் tasting, மோததல smeling. It must be observed, however, that, though 4 and may each occasionally be rendered by the general term sense, they are never actually confounded by Tamil writers; thus in the last of the two preceding couplets Bs the five senses is rendered by the commentators and in the first Our dem. This distinction will be further exemplified by comparing the following verse from the Náladi-nánúru with this couplet. மெய்வாய்கண்மூக்கு செவியெனப்பெயர்பெற்ற வைவாய்வேடகையவாவினைக-கைவாய் கலங்காமற்காததுயக்குமாற்றலுடையான் விலங்காமல்வீடுபெறும் He who has power to observe the rule he has professed and to keep himself undisturbed by the operation of the organs of sense, namely, the body, mouth, eyes, nose, and ears, shall assuredly obtain eternal beatitude, The simple meaning of the Author in this verse is, that, as it is by the senses only that the mind can derive knowledge, human knowledge of all kinds must be connected, or, to adhere closely to the original, must be according to the way of the objects of sense here ennumerated; he, therefore, who has a clear understanding of them, of their powers and effects, is alone complete in knowledge. Such is the contemplative sage, who having reduced his sensual organs to entire subjection, must, beyond all others, have acquired a more perfect comprehension of the senses and of their operations. The Latin commentator, therefore, says,-" Exaltat hic Religiosos ob contemplationem, quam mortificationi jungunt, quaque ex rerum naturalium attenta consideratione veri notitiam assequendo ad Deum facilius diriguntur." This simple exposition, however, by no means satisfies the profounder Indian, Parimel-azhager, whose excursus on this verse I shall give and endeavour, with some latitude of explanation, to translate. சுவையுமொளியுமுறுமோசையு நாற்றமுமென்றுசொல்லப்பட்ட தன் மாத்திரைகளைந்தினதுகூறுபாட்டையுமாராயவான் றிவின்கண்ணதேயுல் கம-எ-று அவற்றின் கூறுபாடாவன-பூதங்கடகு முதலாகிய வவைதாமைந்து ம்வற்றின்கட்டோன்றியவப்பூதங்களைந்துமவற் றின்கூறாகியஞானேந் ரியங்களைந் துங்கருமேந்திரியங்களைந்துமாகவிருபதுமாம் - வகைதெரிவா ன்கட்டுடன்வுடம்பொடு புணரதததனாற்றெரிகின்ற புருடனும்வனறெ ரிதற்கருவியாகியமானகங்காரமனங்களும் அவற்றிறகுமுதலாகியமூலப பகுதியும்பெற்றம் - தத்துவயிருபத்தைந்தவனயுந்தெரிதலாவது மூலப்ப குதியொன்றிற்றோன்றிய தன்மையிறபகுதியேயாவ தல்ல துவிகுதியா தனவும் - அதன்கட்டோனறியமானும் - அதன் கட்டோன்றியவகங் காரமும் - அதன்கடடோனறியதன்மாத்திரைகளுமாகிய வேழுந - தத்தமக்கு முதலாயதவன நோக்கி விகுதியாதலுந்தங்கட்டோன்றுவனவற்றைநோக கப்பகுதியாதலுமுடையவெனவும் அவற்றினகடடோன் றியமனமும் ஞானேந்திரியங் - கருமெநதிரியங்களும் - பூதங்களுமாகியபதினாறுந்-தங கட்டோன்றுவன வினமையின விகுதியேயாவதல்லது பகுதியாகாதென வும் - புருடனொன்றறொன்றாமையானுந்தன்கட்டோன் றுவள்ளினமை யானுமிரண்டு மல்லனெனவுஞ் - சாங்கிய நூலுளோதியவாற்றானாராய்தல் இவ்விருபத்தைந்து மல்லதுலகெனபபிறிதொன்றில்லை யெனவுலகின் துணமையறிதலின்வனறிவினகணணதாயிற்று The whole world is within the knowledge of him who fully comprehends the objects of sense, taste, light, touch, sound, and smell, and the modification of these five sensible species. These modifications are the five particulars here specified, which are the causes of the five elements: the five elements proceeding from them; the five organs of perception and the five of action (the hands, feet &c.), which are modifications of them; constituting in the whole twenty. The expression— within his knowledge who understands the way is to be thus explained: the soul, (Puruď a) which is intelligent by its connection with the body and by it's means of intelligence, the active agency of nature, individual consciousness and the reasoning faculty; these and the cause of these, primitive nature, or homogeneous matter, with those before enumerated, are known as the twentyfive Tatwas, or principles. That which proceeds immediately from primitive, homogeneous matter is in it's nature the generating cause (pagudi), not the generated affect or created object (vigudi); from this proceeds power, or active nature; from this individual consciousness; from this the objects of sense, or the sensible species of the elements; and each of these seven, with respect to that which precedes it, may be considered as the generated effect, but, with respect to that which proceeds from it, as the generating cause. The reasoning faculty which proceeds from these seven, the organs of sense and of action and the elements, in the whole sixteen, as nothing proceeds from them, must be considered as generated effects, not as generating causes. As the soul does not proceed from any thing and nothing proceeds from the soul, it is neither cause, nor effect, neither simple matter, nor any of the diversities produced from it. Whosoever comprehends what is thus taught by the Sángiya school and knows, that, besides these twenty five, there is no other modifications of principles in the world, by truly knowing the world has it within his power.. This is a short but comprehensive exposition of the philosophy of the Sánc hya school, which makes nature the cause of nature and the modifications of matter to originate from matter. Like the Jainer the disciples of this school maintain the eternity of matter, which they consider primitively to be, not a confusion of elements, as the Chaos of the Hebrews and Greeks, but simple, homogeneous, inactive and powerless. By the accession of motion to primitive matter, Pracriti, it becomes, from it's own energies, active and powerful and is then called Mahat active nature. These are the two primary Tatwas or principles and from these, or rather from the operation of active nature on primitive matter, proceed, mediately or immediately, the sensible species of the elements, the elements themselves, and all the diversities of the material world. Spirit, Purusha, is distinct from primitive matter and is in no respect effected by any of it's changes, but it is the omniscient and omnipresent witness of all its operations; it is pure intellect and cannot be otherwise described; those which are apparently it's qualities really belonging to matter, from which they are reflected as an image from a mirror to the eye by which it is seen, or, more exactly, as light, refracted through a prism, throws its colored rays on objects by their nature colorless. Spirit, therefore, being both impassive and inoperative has no part in the creation of the universe, which, as already stated, proceeds wholly from matter and its energies. From this school originates the worship of Durga and the S'actis, which, philosophically, are only symbols of primitive matter and of the various modifications of active nature, though religion has attributed to these, and to the several orders of Deities, Brahmà, Indra and the rest, specific form and appointed various rites and ceremonies for their worship; these, though of utility in regulating and controlling the grosser minds of the ignorant, the enlightened Sage knows to be illusive and fruitless, and, as inferred from the text by the commentator, attains the state of final beatitude solely by the right comprehension of the nature of matter and spirit. This is the doctrine taught originally by Capila-maharishi, but, according to Patanjali, the founder of the school named after him, which is a reformation of the Sánchya tenets, motion proceeded from the operation of spirit on primitive matter by which active nature, the immediate cause of creation, was produced. All that is, therefore, arose into existence by the immediate agency of spirit, by the providential intelligence of which the laws that govern the universe were established; in such mode, however, that spirit, though not inactive, is yet impassive. The school of Patanjali prescribes rules for the performance of the Yogam, silent contemplation, which it divides into several degrees and, conjoined to the entire subjection of the organs of sense, considers as the means by which, proceeding" though nature up to nature's God," the contemplatist acquires a perfect knowledge of intellect and the essence of intellect; of mtellect as connected with matter and expressed by the general term mind and of intellect as the supreme spirit, from which knowledge rightly used eternal felicity results. The whole reasoning of both these schools it will be observed rests on the assumption, which has obscured the philosophy of all ages, that matter is essentially homogeneous; that there is a substance into which all other substances are resolvable. The inductive inquisition of the Moderns has proved the reverse of this and shewn that what was previously mistaken for simple is compound, and it must be admitted, in opposition even to the subtilist deductions, that all reasoning, as to the material origination of the universe, must, if true, coincide with the results of experimental science, before the light of which all theories fade to nothing. The researches of the indefatigable practi cians of Europe tend forcibly to establish that there are two principles (the real primary Tatwas) in nature, not only essentially different, but directly oppo site; an active, moving, elastic, exciting, aëriformed fluid, and an inactive, fixed, inelastic solid, not exciting but capable of great excitation; the former gas, the latter metal, Neither of these substances, however, are homogeneous; the gases and metals being and metals being so various that their number has not yet been determined. Though agreeing with others of the same order in general properties, each of these varieties possesses it's own specific quality, distinguishing it from all other substances, with which it may be combined but cannot be confounded. The doctrine of the homogeneity of matter is in fact as futile as the dream of the Aichymis, to which, probably, it gave origin. On the four Couplets concluding with the present one, the third of which is not translated, Parimēl-azhager remarks-இவை நான்குபாட்டானும்பெ ருமைககேதுவைந்தவித்தலும்யோகபயிற்சியுநதது வவுணாவுமென்பன கூறப்பட்டன் by these four verses the subjection of the senses which is the cause of the greatness of devotees, the practice of contemplation and reflection on the principles of nature are enjoined. That is to say the first, the subjection of the senses, is enjoined by the text and the others by his own commentary. As connected with this subject and that of the Chapter generally, the following selections have been made. To them I have added the paraphrase of a poem from Moore's Sacred Melodies, in which disgust at the agitations of the material world and aspiration after the final rest of the soul are expressed in terms so similar to those used by Hindu authors that it might itself be mistaken for a translation from their writings; it has required, therefore, only a slight occasional variation of the imagery to accommodate it exactly to their style. B.HAGAVATGITA, பாடும் பனுவறபல்வோதியவற்றால்றியும் பயனறெரிந்து நீடும்புலன்களவைவென்றுநிவலயி நகலக்கறக யோடும்பொனனுமொருபொருள்போலொக்கப்பார்க்குமவனேயிங் காடும் பெரியமாயக்கூத்தாடாத்து கண்டமைந்திருப்பான கைம்மாறில்லரதன் செய்வானகாதற்றோழனகடும்பகைஞன் விமமாதெவற்று மொத்திருப்பான வேண்டப்படுவான்வேண்டாதா ற நூனெறி புரிவானாகாதன் வாக்கிடுவானென றிமமானிடவாவனவரக்குமொப்பானயோகியெனப்படுவான தவயைாமிநதயோகத்தைத்தவலநின்றொழுகுந்தன்மைகே னமமாம ளுலையாவாசையறமாற்றியொன றுந்தனக்கென்றொழுகாதே மலையாரமுழஞ்சை முதலாகயோகவளுக்கு வகுத்துரைத்த நிலையாவையினுமொனறினில்வந்தியாதுநபியாநிலத்திலே ஒக்கும்வகையாறகுசம்பாப்பியதனடூமலுறையின்றோல் படுத்துத் தக்கபுடைவையதன்மேலேவிரித்துத்தானங்கதிவி ருந்து மிக்கமனவனயறவொருக்கிவேறுசெய்யும் விவன்களுடன் றெக்கபுலன்களினையடக்கியுணாவுதூயதாவதன் பொருட்டால் |