112 EEV. G. U. POPE, D.D., ON 



syllables Qi and Va represent the mystic action of Grace and of 

 Civa. Between these stands Ya, which i-epresents the Soul.* 

 The ' dance ' is the divine impulse and guidance given to the Soul 

 in this state of bondage, and in the state of emancipation. 



Sum. — In this the nature and significance of the ' Five Letters' are 

 explained. 



Q. 4. — How is it that by means of the 'Five Letters' the Soul does 

 not obtain the ' Known ' ? 

 Ma and Na prevail over the mind (or the mind is dissipated) ; 

 thus it returns not to Him ; whenever it obtains Ci its deeds 

 are cancelled. (84.) 



Co7n. — (This couplet admits of two distinct interpretations. Below 

 the more authoritative is given.) 



When Ma and Na, which are Impurity and Tirotham, bind the Soul 

 tight, it (the Ya) cannot return ; when their great bond is 

 loosed, it obtains Ci, which is supreme blessedness. 



Su7n. — Here the Bond and the method of release are shown in the 

 ' Five Letters.' 



[Compare gi. Pr. II, 41 (p. 372).] 



Q. 5. — How is it that, though there are the ' Five Letters,' Anava 

 (Im^jurity) does not depart 1 

 While the bewildering power of the veiler (Tirotham) and of 

 Impurity is first, how can they depart ? Not unless the 

 dominant Anavam change its place. (85.) 



Cow?. — AVhile Na and Ma, representatives of Tirotham and 

 Impurity, are pronounced first, can these be removed ? Put 

 these after, and ^i first, and then Anavam will cease to 

 obscure. 



Sum. — They who would be set free must utter the formula thus : 

 Civaya Nama, and not Nama ^ivaya. 



[Compare Un. Vil., 44.] 



* 8ee Song V, 19(3, note. 



