பக்கம்:திருவாசகம்-ஆங்கில மொழிபெயர்ப்பு-1.pdf/91

the other in the union? In order to remove the doubt of the possibility of the one becoming the other and the ‘one’ depending on the ‘Other’, coveying forcefully the significance which it exhibits on the specialised relationship of the two objects, is the content and meaning of Advaitham. Besides, he cxplains the Advaitha monism of soul and God by posing three questions. 1. Will the soul be lost after union with God? No; as the soul is one of the three ever-existing entities. 2. Will the soul be lost before union with God? No; as there will be no object to unite with God. 3. will the soul be existing as such in the union along with God? No; as there will be two objects and the union may better be called (Dhwaitham) dualism and not Advaitham. But then what happens in the union of the two and yet callcd"not two"The malam of the soul will by then be dispelled when it unites with God just as common salt dissolving in water where the hardness and roughness of the salt are lost when it dissolves in water without losing its individuality. But Advaitham is not a mere union as this, it is still more. In the mystical union soul and God while remaining of course, inctaphysically distinct, are practically one. The commentator has very skillfully explained the Caiva Siddhantha interpretation of Advaitham as a kind of (Thaathaanmiyam) union inseparable for ever maintaining opereby the three principles of the two uniting entities such as 1. “be united”, 2. “bc together', 3. ‘be separate '. All these three characteristics should be found in the Advaitha union of the G7