THE HISTORY OF MANIKKA-VACAOAR. 119 



auy appearance manifestly divine ; and so grace clothes itself 

 in a human dress, beneath which men fail to discern the divine. 



Sum.— In this and the two preceding verses, the ignorance of meu' 

 in not recognising the Guru is reproved. 



Q. 6.— May we not consider any teacher as a manifested image of 

 giva ? 

 What profit would thus accrue to us ? Though any one may know 

 anything superficially, the true meaning of any teaching is 

 known only from the Guru. Seek Him, and be free from doubt. 

 (46.) 



CoH!.— Whether you ordinarily rely upon a particular Guru or not 

 signifies nothing ; seek Him who alone can interpret the truth. 

 So only can you escape from Impurity and emerge into pure 

 light. 



iSicm.— The real meaning of any scientific treatise cannot be under- 

 stood without the assistance of the true teacher. 



Q. 7. — Is it not enough that divine grace teaches you from within,. 



is the core of your knowledge ? Is it necessary that He should' 



also come as a Guru ? 



When snake-poison has entered the system, the mere presence 



of the * Mangas ' (Ichneumon) will not expel it. A skilful 



physician is necessary to remove the poison. (47.) 



Cohi. — The mystic art of the snake-charmer is necessary to cure one 

 bitten by a poisonous serpent. Thus a Gqru bearing Civan's 

 very image must look upon us with the eye of mystic Wisdom, 

 and darkness will disappear, not otherwise. 



Sim.—Here it is taught us that the Bond is only loosed by tlip 

 divine Teacher. 



Q. 8.— Is this gracious manifestation as a Teacher for the benefit of 

 all, or of one class only ? 

 To those already become akalar He gives precious gifts of grace. 

 He cancels deeds. To those still calnlar He gives His grace. 

 (48.) 



K 



