THE HISTOEY OP MANIKKA-VACAGAR. 109 



and find exactly where Manikka differed from tlie followers of 

 Buddha. He convinced them tha': Buddhists are atheists. They 

 did not believe in the immortality of the soul, and whether we 

 know much or little, we must be as Browning said, very, very sure 

 of God and of immortality. [The Meeting was then adjourned.] 



NOTE. 



The final remarks in this discussion suggest that this paper is well 

 worthy of careful consideration, not only in India but nearer home, 

 where it has become fashionable amongst some to speak with high 

 approval of — and even to adopt — Buddhist views. 



The warnings of Manikka convey both a lesson and a reproof to 

 those who, having The Lights seek instead a darkness which even he so 

 desired to dispel. — Ed. 



APPENDIX. 



(Being the "notes" referred to in the discussion.) 



NOTE I. 



(j^ivan's Acts, or Operations ; The ' Sacred Sports ' of 

 THE God. 



I N' the Civa legends and jJoems three kinds of actions are very commonly 

 referred to as having been performed by Qiva, and each of these requires 

 consideration. Sometimes these are five. (See Tiruvagagam, I, 41 ; 

 III, 13.) 



1. We find (^iva perjDetually spoken of as disijorting Himself amidst 

 His subjects, and His actions are often rejoresented in a more or less 

 grotesque aspect. This idea of the god as engaged in sj^ort quite 

 permeates the Qaiva system. You hear the minstrel in the street singing, 



Kelati ande, Kelati pinde — ^^f^ ^"H^ ^^f?f f^"^!^ (' ^® 



sports in the world ; He sjDorts in the Soul '), and the notion is explained 

 by reference to His omnipotence. All His operations are easy to Him, 

 involving no effort, so that He is said to ' act without acting ' ; and thus 

 everything is the sport of (^iva : the whole universe is bright with His 

 smile, and alive with His joyous movements. This is so thoroughly 



