Sdiva Sidddntam, 



213 



soul does not lose its individuality, nor is it annihilated. 



But it exists in attuvetham unity in duality. This is 



called sdyucchiyam the heaven of the Sdiva Sidddntists, 



a£ Nirioana is that of the Veddntists and Buddhists. 



V. MAN. 



To break through its thraldom the soul had not the power. 

 But God, who is "an Ocean of mercy," pitied the soul in its 

 distress. He willed that the soul should be freed from the 

 clutches of Pdsam, and simultaneously with the will, the fiat 

 went forth, that the soul should be developed in human 

 organism, or in other words, that man should be created. In 

 this manner the soul descends to this universe, for it is here 

 that the course lies where the soul is to run its race from the 

 goal of evil — Pdsam, to the goal of good — God. Creation 

 is not one of the "beautiful plays of God." It is pregnant 

 with a serious purport. Its object is the deliverance of the 

 soul; for Pdsam, before it will relax its hold on the soul, 

 demands satisfaction for the loss it sustains in parting with 

 it. The demand has been met, by summoning this world and 

 man into existence. And here, when he shall have "balanced 

 off his demerit by his merit" — his evil deeds by his good 

 deeds — he will then, and then alone, stand in a position fit 

 for liberation. 



The development of the soul in the human organism, is, 

 according to this system of Philosophy, curious, if not in- 

 teresting. It views man as a microcosm. All the essential 

 constituents of the boundless universe are coiled up likewise 

 proportionately in puny man. And as God is the King of 

 the universe, so is the Soul, the King of the miniature 

 universe — man. 



Man is said to be composed of ninety-six Tattiwams — a 

 word, which like many other technical terms of this school, 

 does not admit of being rendered in English, although the 



j 1858.] 



