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[Full title: 4.3. The In-contaminate Source of Knowledge (2): Parabrahman鈥檚 Innermost Will]

This is Parabrahman鈥檚 innermost will and resolution that the seekers may know his form. Hence, through His own will and power, He becomes conceivable.

Sv膩min膩r膩ya峁嘺 explains:

鈥淧arabrahman -who transcends Ak峁�arabrahman, who is beyond mind and speech, and who is imperceptible -Himself, out of compassion, resolves, 鈥楳ay all the enlightened and unenlightened people on earth behold Me.鈥� Having resolved in this manner, Parabrahman -whose will always reigns -becomes perceivable to all people on earth out of compassion.鈥� (Vacan膩m峁泃a Gadhad膩 I/78, p.196)

Furthermore, the Sv膩min膩r膩ya峁嘺 叠丑腻峁�y补 reveals this truth in the context of the 艢谤耻迟颈^[1] that describes Parabrahman as inconceivable to all our 尘腻测颈肠 indriayas.

The 叠丑腻峁�y补k膩ra asserts on the base of this 艢谤耻迟颈 that Parabrahman is beyond the reach of the eye (perception), of speech (verbal testimony), or of the mind (inference). Thus, Parabrahman is beyond the known and unknown. Yet, it is knowable in some way.

Here, 叠丑腻峁�y补k膩ra argues admirably with the appropriate references of the scriptures:

鈥�idamatr膩vadheyam | na tatra cak峁�urgacchati na v膩g na mana ityadiko ni峁�edho na parabrahma峁嘺岣� sarvathaiva tattadindriyajanyaj帽膩n膩'gocaratven膩tyant膩'v膩cyatvameva br奴 te'pi ta k膩r tsyaina tajj帽膩n膩'gocaratvameva tasy膩'p膩ratv膩d | 补苍测补迟丑腻 tu '腻迟尘腻 惫腻'谤别 诲谤补峁ａ弓补惫测补岣� 艣rotavyo mantavyo nididhy膩sitavya岣�' (产峁�. 4/ 5/ 6 (颈迟测补诲测耻辫补诲别艣补惫补颈测补谤迟丑测补, parabrahmavedanam膩rg膩pr膩m膩峁噄katvaprasa峁単膩''patti艣ca |鈥�^[2]

鈥淥ne should be aware of this fact that here, this 艢谤耻迟颈 does not debar that Parabrahman is not knowable by any sense organs or means. However, the supreme reality is beyond the apprehension of 尘腻测颈肠 indriya, yet it is His will and wish that the inhabitants of the 惭峁泃测耻濒辞办补 (earth) may perceive him. Consequently, by the auspice of Parabrahman, only seekers become able to realize him. Otherwise, the 艢谤耻迟颈s that endorse Parabrahman as a knowable entity will be objected.鈥�

鈥�sa eva 蝉补丑补箩腻苍补苍诲补岣� param腻迟尘腻 svayameva sa峁卥alpya k峁沺ay膩 svabhaktamanorathasa峁僷奴ra峁嚹乨iprayojanena svasvar奴pas膩ma艣ryy膩dyajahannev膩'vatarati, 迟补诲腻 svayameva sa峁卥alpayati j帽膩nino'j帽膩nina艣ca m膩峁� pratyak峁Ｄ玨urvantviti 迟补诲腻'gocaro'pi sa nayanagocaro bhavatyeva | eva峁� tasya naran膩峁瓂asv墨k膩re'pi tatsvabh膩vagu峁嚹乨墨n膩map膩ratv膩deva manu峁�yar奴po'pyaya峁� param腻迟尘腻 na samp奴 r峁嘺 迟补测腻 j帽膩tu 啶�艣补办测补 ityata ucyate na tatra cak峁�urgacchat墨tyadi | vastutastu na hi cak峁�ur膩din膩 gha峁�膩ditucchavastuj膩tamapi s膩kalyena grah墨tu峁� 艣补办测补峁�, 办耻迟补岣� punarak峁�ar膩dhipati岣� | param膩tmetyala峁� vistare峁嘺 |鈥� (碍别苍补-耻辫补苍颈峁�a诲 1/3, p. 37)

鈥淲丑别苍 厂补丑补箩腻苍补苍诲补 Parabrahman Himself incarnates on the earth to fulfill the wishes of his devotees out of grace, then He resolves that whether one with wisdom or without wisdom may perceive me. In this way, He, who is inconceivable, becomes conceivable to all. However, He assumes a human form and acts according to it so that He is not thoroughly known to all. This is the reason why the 艢谤耻迟颈 rejects the knowability of Parabrahman. In fact, we cannot perceive the jar and cloth, etc., thoroughly than how can see the 笔补谤补尘腻迟尘补苍 辫别谤蹿别肠迟濒测?鈥�

In other words, He alone knows the meaning and import of the 艢谤耻迟颈s, which He intends to convey in relation to His essential nature and His highest glory. Therefore, the only means left to our disposal is to go to Parabrahman to explain the true import of the Vedas, thereby the knowledge of Parabrahman, directly from Him. Thus, the prima facie requirement to know the Ultimate Reality (Parabrahman) is the vision, which Parabrahman Himself grants, out of His flooding grace. Parabrahman, out of grace and concern for the seekers of Truth, divinizes the sensory-motor apparatuses and the mind (补苍迟补岣�k补谤补峁嘺) of the seekers, which enables them to have the vision of this Ultimate Reality... Parabrahman Himself) as revealed in the sacred scriptures. The conceptual understanding of this vision follows as a consequence of His own wish. There are others 艢谤耻迟颈s where the 叠丑腻峁�y补k膩ra defines the above-mentioned facts,^[3] which assert that Parabrahman is the actual means to realize the eternal ontological entities.

Footnotes and references:

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[1]:

na tatra cak峁�urgacchati na v膩g gacchati no 尘补苍补岣� (ke. upa. 1/ 3)

[2]:

Kena-耻辫补苍颈峁�a诲 1/3, p..37, also tath膩 ca yatte 谤奴辫补峁� kaly膩峁嘺tama峁� tatte pa艣y膩mi' 墨. 16, -产峁�. 5/ 15/ 1, 鈥�迟补诲惫颈箩颈箩帽腻蝉补蝉惫补' -tai. 3/ 1/ 1, 'ya etadeva峁� 惫颈诲惫腻苍' -肠丑腻. 1/ 9/ 2, 'e峁�a tu v膩 ativadati ya岣� satyen膩'ti vadati | -肠丑腻. 7/ 16/ 1, 鈥�蝉补迟补迟补峁� k墨rtayanto m膩m' -驳墨. 9/ 14, 'adhy膩tmayog膩dhigamena deva峁� matv膩' -办补峁环补. 2/ 12

[3]:

鈥�pravil墨yanti s膩k峁Ｄ乨brahmasvar奴paguruk峁沺ay膩 惫颈濒耻辫迟腻 bhavant墨ti brah膩vidy膩vato 鈥�satyena labhyastapas膩 hye峁�a 腻迟尘腻 samyagj帽膩nena' (mu. 3/ 1/ 5), 'na cak峁�u峁Ｄ� ityad膩vukt膩ni g峁沨yate n膩pi 惫腻肠腻... j帽膩napras膩dena vi艣uddhasattvastatastu ta峁� pa艣yate '(mu. 3/ 1/ 8)