^98:1 S'vetas'vatara Upanishad, iii. 8--iv. 20. This work, one of the earliest metrical Upanishads, is marked by a singular combination of philosophical idealism with theistic feeling. In it Brahma appears as a living God, especially in his manifestation as S'iva, or Rudra, the spirit of cosmic destruction. Here accordingly we find the first expression of the doctrine of Divine Grace and of worship in love, which later became one of the chief features in Hindu religion, especially in the Vishnuite church.

^99:1 Compare Kath. Upan. vi. 1. The universe is compared to an as'vattha tree, the Ficus religiosa, of which the branches are the phenomenal world and the root Brahma.

^99:2 S'iva, a title of Rudra which has gradually ousted the, latter name.

^99:3 See extract vii., p. 68.

^99:4 Compare above, p. 61.

^99:5 Compare extract vii., above.

XVI. THE ADVAITA-MAKARANDA OF LAKSHMiDHARA

1. Homage to Krishna of infinite bliss, the incarnate blessing of the world, who by the sunbeams

of his glances evaporates the ocean of delusion!

2. Always I am, I give light; never am I unbeloved; thus I am proved to be Brahma, consisting in Being, Thought, and Bliss.

3. In me, the sky of Thought, arises the mirage of the universe ; then how can I be aught but Brahma, knowing all, cause of all?

4. Destruction cannot come upon me from myself, because of my recognition; nor from anything else, for I have no parts; nor from the destruction of an [external] basis, for I have no such basis.

5. I, the ether of Thought, cannot be dried, burned, soaked, or cut even by real wind, fire, water, or weapons, much less by imaginary ones.

6. The universe, having no light of its own,

could not possibly come to light but for the presence of light; I am the Light, and therefore am everywhere.

7. Without manifestation there can be no Being, without consciousness there can be no manifestation of the unconscious, and without transference there can be no union with consciousness. Thus I have none beside me.

8. I am not body, nor organ of sense, nor vital function, nor mind, nor intelligence; for they are embraced by the idea of "mine" and are a playground for the conception of "this."

9. I am the Witness, related to all things, most

dear; I am never the Ego, for that is plunged in affections, limitations, and pains.

10. When the Ego is [dreamlessly] slumbering, sorrow, guilt, and activity do not appear; thus it is he who wanders, not I, who am the wanderer's witness.

11. The sleeper knows not his sleeping; in him who sleeps not there is no dreaming and no waking. I am the Witness of waking, dreaming, and dreamless sleep, and thus am not under these conditions.