THE HISTORY OF MANIKKA-VACAGAK. .115 



(1) There is the bliss aspired to by the Lokayattar (' Worldlings '). 



This is simply gross sensual enjoyment in this world. Tliese 

 heretics are continually attacked in the Siddhanta books. [See 

 Sarva-darshana Scalgraha (Trlibner's Series).] These were 

 atheistic E2)icureans, followers of CharvCika (Note XIV.). 



(2) There is the cessation of the five Kanda. This is the Buddhist 



Nirvana, and is always considered by Tamil authors to be mere 

 annihilation. The South Indian view of Buddhism is illustrated 

 in Note VIII. 



(Sar, darsh. San., p. 31.) 



(3) Tlie destruction of the three (1 eight) qualities is pronounced to be 



the final emancipation by some Jains, and by the teachers of the 

 atheistic Sankhya system. This would reduce the human Soul to 

 the condition of an unqualified mass, a mere chaos of thought 

 and feeling. 



(4) There is the cessation of deeds by mystic wisdom. This is tlie 



system of Prahhdkara (Sar. darsh. Saii., p. 184). The deeds 

 mentioned are ' all rites and services whatsoever.' The devotee 

 becomes in this case, so the Caivite urges, like a mere image of 

 clay or stone. 



(5) ' Mutti ' is rejii-esented by some ^aiva sectaries as consisting in 



the removal from the Soul of all impurity, as a copper vessel is 

 supposed to be cleansed from verdigris by the action of mercury. 

 There is a good deal of abstruse reasoning about the pollution 

 aforesaid. ' Copper is not really in this sense purified by the 

 removal of the green stain on its surface ; the innate weakness 

 of the metal is in its constant liability to this defilement. Gold is 

 never coated by such impure matter. Copper will always be so ; 

 it is, as it were, congenital. Now these sectarians preach that, 

 by the grace of Civa, the innate corruption of the Soul may 

 be removed, from which will necessarily follow permanent 

 release from all bonds.' This seems to resemble very closely the 

 Christian idea of the sanctification of the souls of men by divine 

 grace infused. The Siddhanta, however, insists upon it that for 

 ever, even in the emanciijated state, the power of defilement, 

 the capacity of corruption, remains {pa^am, is eternal). The 

 corruption cannot, it is true, operate any longer in the emanci- 

 pated condition ; but it is still there, — dead, unilluminated, the 

 dark part of the Soul turned away from the central light, like 

 the unilluminated part of the moon's orb. Personal identity 



