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We find the occurrence of philosophical thoughts and theories in different Puranas and in different stotras of the Mahabharata. In eulogizing his desired god, the poet, a devotee, has admitted Him to be the cause of the creation, protection and destruction of the entire universe. We find many theories of such philosophical thoughts in the stotras (hymns) of famous Puranas and itihasas like the Visnupurana, the Srimadbhagavata and the Mahabharata etc. In a few stotras the god of eulogy has been stated as animate and having three qualities and also as the one and the only Brahma according 2. Kumarasambhavam 2/13.

88 to Advaita Vedantian theory, on the other hand, the doctrine of female and male (Purus aprakrtivada), of Samkhya system of philosophy has been stated in the stotras. Although stotras of such type are not upto the mark from the point of view of poetic excellence, they mark the highest intellectual excellence. In many places of the stotras, the influence of all philosophical theories, propounded earlier, is distinctly found. As a result, we find both Samkhyan and Vedantian theory of philosophization _ according to their methods (Prakriya) 7 in the stotras. Though the discussion of each and every philosophical doctrine may be done in a separate book by mentioning different stotras, we are trying to give an acquaintance of philosophical thoughts by briefly discussing different stotras. Firstly, we shall confine our discussion to the Puranic era, yet among all Puranas, we take first the Visnupurana, the Sivapurana, Srimadbhagavata, the Devibhagavata only for our discussion. In the Visnupurana, Bhagavan Visnu has been described as the original cause of the entire universe. It appears from philosophical thoughts in connection with the discussion of the law of causation that an action is greater (sthula) than a cause; in other words, that which is a subtle form of an action is deemed to be the proximate cause. To explain this,

89 the illustration of seed and tree has been given in the Samkhya system of philosophy. A large tree remains within a subtle (suksma) seed. Had the unmanifested entity of a tree not within a seed, a tree possessed no possibility of coming out of a seed. While a sprout emerges out of a seed, it contains shorter form and a smaller quantity than a tres. But in course of time, this sprout assumes the form of a large tree through different evolutions. It is clearly evidenced by this simple example that an object of action remains within its cause in a subtle and unmanifested form. It is needless to say that, this conclusion of the Samkhya system of philosophy is known as the Satkaryavada. (1) FOOT NOTE: 1. We find three main theories in Indian philosophy regarding the discussion of the law of causation. According to one theory, the cause is entirely nonexistant, but the actions, arising out of that cause, are existant (sat); it is known as the Bauddha theory of causation. According to Nyaya and Vaisesika theory, the cause is existant (sat) but it is smaller or less subtle than an action. As a piece of cloth (pata) is originated from that subtle or non-perceptible (suksma)

90 FOOT NOTE: (Cont.) Cause. But according to this theory, the action and the cause is entirely different. Before origination an action is non-existant (asat), but after the origination, an action that is entirely different from a cause, becomes existant. The other theory was advanced by different philosophers, belonging to Samkhya and other systems of philosophy. According to these philosophers, the action is not fully non-existant even u before its origination. But the action remains within the unmanifested action emerges out of that cause in a perceptible form under congenial circumstances. We may express it in other words that this stage in the cause is transformed to action. According to this theory, the original cause of the entire universe is known as very subtle (suksma) unmanifested or main. That cause is transformed to action. That which was in a subtle or non-perceptible form emerges out in a perceptible one. But in this portion of discussion in the Visnupurana, Bhagavan Visnu has been described as the original cause of the entire universe. It distinctly contradicts the Samkhyian theory. But according to Samkhyian theory the original ingredient of the inanimate universe is the inanimate nature. But here the conscious Bhagavan Visnu has been described as non- 00 so perceptible or proximate cause.

91 Although according to Samkhya philosophy the inanimate world, i.e. the conscious purusa, which is also the transformed form of the inanimated nature (prakrti), having three qualities is, fully different from that prakrti and it is non-transformable (aparinanu) i.e. the inanimate world is not a transformed form of the animate purusa and the animate purusa is not the proximate cause of the inanimate world, yet Bhagavan Visnu, who is of eternal consciousness (nitya caitanya) has here been stated as the original proximate cause of the universe. To some extent, it is consistent with the theory, advanced by Srimad Ramanujacarya, the exponent and establisher of the doctrine that says that the spirits of men have a qualified identity with the one spirit (visistadvaitavada). It has been said in the hymn of god, uttered by Prahlada, in the twentyfirst chapter of the Visnupurana that, You are Brahma regarding the creation of the entire universe, Visnu, regarding protection and Rudra, regarding destruction, I bow to thee, having these three forms. Not only that, thou art the original cause of all objects like gods, Yaksas, demons (asura), Siddhas, serpents (naga), gandharvas, kinnaras, Pisacas, Rakshasas, men, animals, birds, earth, water, sky, air, mind, intellect, soul etc. To express the fact that this perceptible universe is the creation of Lord (Bhagavan) Visnu, highly non-perceptible (parama sukshma), it has been said in the Visnupurana & b

92 that, "this universe developes in thine great form. Beings, originated from uterus, from egg (anda), from plants and from sweat are more non-perceptible or subtle than this universe; among these thine very subtle or non-perceptible soul remains and thou art the Supreme Soul, beyond thinking; thou art beyond all titles or adjectives (visesana), thou art more subtle than that soul. I bow down to thee". Question may arise as to how is it possible that Bhagavan Visnu, being an animate Supreme Soul and a creator of this inanimate universe, becomes the proximate cause of the inanimate universe? For, it is a rule that the proximate cause and its action are homogeneous. Hence, how is it possible that issue, who is animate and heterogeneous to the inanimate world, is the cause of this inanimate universe? We may quote the Visnupurana here that among all beings, the inanimate force, a shelter place for qualities, which is known as 'prakrti' in Samkhya and which is an eternal prakrsti, is a force of Bhagavan Visnu. It has been said in the Visnupurana that

93 : 20 Sarvabhute su sarvatman hai ya saktirapara tava / gunasraya namastasyai sasvataya suresvara // " (1) The meaning of this mantra has earlier been propounded. But the next sloka (after it) contains a discussion of god's animate force (cit sakti). It has been said there yatetagocara vacam manasan cavisesana / jnanejnanaparichedya tam vande 2掳 cesvarem param / " (2) It means that "that which is beyond word and mind and having no adjective like kind (jati) and quality (guna) etc. and which is the object of knowledge of the wise only, I bow down to that divine force having consciousness (caitanya sakti). If we try to find out the purport of Co it, we will see that Bhagavan Visnu has been stated as the total form of animate and inanimate (cit & a cit). 1. Visnupurana 1.19.76. 2. Visnupurana 1.19.77.

94 In this connection, we may quote the fourth and fifth sloka th sloka of the seventh chapter of the Srimadbhagvadita. In the fourth sloka, it has been said that the earth, water, radiance (tejas) air, sky, mind, intellect and pride (ahamkara) these are all inanimate objects these are different forms of god or different transformations of god. In the next sloka, it has been said that in addition to these eight forms (prakriti), stated above, there is an extra form of which is known as jiva (being) and by this form the entire universe keeps its existence. (3) god - - 3. "bhumirapo(h)nalo vayuh kham mano vuddhireva ca / E ahamkara itayam me bhinna prakritirastadha // 4 apareyamitas tvanyam prakritim viddhi me param / I juvabhutam mahavaho yayedam dharyate jagat // 5 Srimadbhagavadgita - 7/4-5

95 Although this doctrine contradicts with that of the Advaita Vedanta, it is known in the world of philosophers. The doctrine that the spirits of men have a qualified identity with the one spirit (visitadvaitavada) is but a reflection of this doctrine. In the Brhadaranyakopanisad the soulf (antaryami), the world of Brahmins, water and such other inanimate objects have been described as the body of the animate soul (cidatma). (1) Ch Not only that, in the candogyopanisad too, it has been said that that Brahma, that is existant (sat), after creating the earth, water and splendent matters (tejas), has Himself merged with these created objects hi t a " aspm trivrtam ekaikam karavaniti, seyam devatemastrisro devata anenaiva jivenatmananupravisya namarupe vyakarot. " (2) 1. Yah prithivyam tisthan prithivya antaro yam prithivi na na veda yasya prithivi sareram yas prithivimantaro samayatyesa ta atma(h)ntaryamyamrtas // 2. Ch Candogyopanisad 鈥� 6/3/3. Brhadaranyaka, Up. 3/7/3

96 Philosophers always differ in the subject whether the original cause of the universe is indeed one or two. According to Advaita Vedantian theory, the super-illusory entity (paramayik sattya) of an object, transcending Brahma, has not been accepted. Therefore, according to them, the original cause of the entire universe is the one and only Brahma, who is homogeneous and heterogeneous alike and also svagata-bheda-sunya. According to Samkhys theory, the animate purusa is uniform or immovable (kutastha) and unchangeable (aparinapme). That animate purusa is neither h cause nor action, but inanimate nature, having three qualities as sattya, rajas and ta as and is the original cause of the inanimate universe. According to Ramanuja, a 00 m visistadvaitavade philosopher, both the animate (cit) and inanimate (a-cit) Brahma is the original cause of the universe. According to Nyaya-Vaisesika theory, the inanimate atoms are the original causes of the inanimate universe. Although philosophical theories are different, the stotras opine that god (Bhagavan) is the original cause of the universe. He is both inanimate and animate. The inanimate world is but a manifestation of god. Animation or consciousness is also a form of god. So, nowhere in the stotra literature, a definite doctrine has been always followed. In some places of the Visnupurana god has been described as the one and only (adviteya) and that god is but a dwelling

97 place of the inanimate world. The entire inanimate world is a transformation of illusion or delusion (maya or avidya) 路 such slokas are also found in the Visnupurana. In the episode of Jadabharata, the Brahmin is found to have told the king that seasons like autumn etc. are subject to destruction, because these are originated from such causes as are subject to destruction " Puman na devo na naro na pasur na ca padapah / sarerakrtibhedastu bhupaite karmayonayah // paramartha hi karyani karananamasesatah // " (1) Scholars, therefore, think the objects, that are not subject to destruction as the Supreme Soul. A real meditator makes difference among meditation, meditator and object of meditation by considering the soul as different from body and etc. but the real Supreme Soul is devoid of all differences as Srutis have stated the Supreme Soul as one and only. So, Srutis that which is realized in a different form, is not the Supreme Soul, but due to false illusion (avidya) this false world becomes apparent only. Indeed, the soul is one and only, in all ages it is uniform, pure and one having no quality (2) (nirguna). We, therefore, find a discussion of different 1. Visnupuranam 2. Visnupuranam 2/13/93 ; 2/14/19. 2/14/25-30.

98 theories in a single purana only. To avoid such contradictory theories we may refer to Sranta explanation which states that the soul is one and only one without a second qi feng neha nanasti kincana (1) and yatra hi dvaitamiva phavati. (2) These vedic statements distinctly prohibited the existence of the second object. So, that which appears to be different, is entirely illusory; i.e. due to want of illusion, having no beginning (anadi) and which can not be properly expressed, Ra this universe appears like magic (Indrajat). Therefore, from a supernatural view point, one and only Brahma or Soul is to be properly admitted; all the discussions, regarding the inanimate universe are illusory i.e. these are to be admitted as the action of illusion (maya). This illusion needs a detailed discussion as our practical life falls in the boundary of this illusory universe. In the Visnupurana, only the Advaita theory of Brahma (monism) has been supported and all other discussions in it are to be accepted as illusory. kh This statement is consistent with the theories of Advaita vedantins. In different stotras, this has only been stated that different philosophers have made a discussion of that inaccessible or abstruse thought in their effort to find 1. Kathopanisat ya Brhadarankya Up. ON 2, 0 2/1/11. 2/4/14.

99 out the original source of the law of causation, admitted in different philosophical treatises. We only intend to say that all the theories, discussed in different philosophical treatises, find their place in the stotras of the Visnupurana. It can be mentioned in this connection that n A we also find the theory of atoms (as causes of the universe), expounded in the Nyaya-vaisesika system of philosophy, in the Visnupurana. It has been stated in the Visnupurana that all the existing objects of the universe are to be taken as products of the Supreme Soul (vijnana-vijrmbhana). For, after the final destruction of all actions when the eternal, endless, omniscient and wise Visnu remains in his own form, queer differences are not found in different objects, taken to be time, (kala) of the tree of thought (samkalpa). Everything is transformed to one and eternal Visnu. That which 0 O were in different forms, are transformed to the one and same Visnu, giving up all differences. It has been stated as an 0 0 example of the law of causation that the earth is transformed to an earthen pot (ghata) then, when it possesses the quality of earth no more, this earthen pot (ghata) is transformed to the fragment of soil (from which a ghata is made (i.e.Kapalika) and that fragment (Kapalika) is transformed to grind (curna) and that grind again is transformed to atoms

100 18 mahi ghatatvam ghatatah kapalika kapalika curnarajastatonush janais svakarmastimitatmanis cair alakshyate vruhi kimatra vastu // " (1) Therefore, in the present case, according to Nyaya view, the theory of the distinctiveness of cause and action and the creation of the universe gradually from atom to dvyanuka (i.e. a combination of two atoms the first step in the formation of substances when they become perceptible 7 ), has been stated. Next to this, according to the Advaita-vedantian theory, it has been stated in this stotra that all objects, as these are of irregular shapes and transitory, are not real. Therefore, we find no object, transcending vijnana or inanimation (acaitanya), as being the atoms of the universe. It was never before nor shall it continue longer. So, the objects that are realized, are but the products of the Supreme Soul. This vijnana is indeed a being pure, companionless or unrelated and always free. This vijnana is known in the name Vasudeva. 1. Visnupuranam 2/12/41.

101 " tasmanna vijnanamrte'sti kim cit kvacit kadacit dvija vastujatam / vijnanmekam nijakarmabheda D vibhinnacittair-vahudhabhyupetam // jnanam visuddham vimalam visokam ases asokadinirastasangam h 1 evam sadaikap paramah paresah sa vasudeva na yato'nyadasti // (1) Therefore, there is a discussion of different philosophical theories in the stotras of the Visnupurana. Philosophers differ as to whether cause and action vary greatly or not. According to Nyaya-vaisesika theory, an action does not exist before its origination, 1.e., we find no existence of action before its origination. But after origination, an action, greatly different from its cause, still remains. As for example, we can mention thread (sutra) and cloth to thread is a material cause (samavaye karana) of a cloth. (2) t 1. Visnupuranam 2. 2/12/42-43. According to Nyaya theory cause are threefold L ko samavaye, asamavaye and nimitta. A material cause (samavaya karana) is that by which the action is originated in samavaya samvandha. A piece of cloth is produced by thread (sutra) in samavaya-samvandha. Therefore a thread is the material cause of cloth.

102 Even if a thread keeps its existence before origination, a cloth does not exist - it is known through direct realization. If we admit the existence of action before its origination, the creator (karta) needs not try to any more for the production of action. But an action is not produced without the effort of the creator it is known through direct realization. Therefore, it is realized that an action does not exist before its origination. The Nyaya system of philosophy opines this, that a thread and a cloth are verily different, is especially reasonable. The reciprocal distinctiveness of every object is known by their different performing powers. Water and fire do not serve the same purpose. Every object performs that action by its own ability. Other objects, as these possess no such force, can not serve such purpose; it proves the difference of two objects. We may weave with thread, make piece of cloth, but we may cover anything by cloth, it can not be done by thread. Hence, a thread and a piece of cloth are entirely different for serving purpose. According to that theory, mention has been made of soil and earthen pot (ghata) etc. in the present place of the Visnupurana. But this view of the Naiyayikas is not admitted by the followers of Samkhya and Vedantara systems of philosophy. According to them, before its origination, the action exists within the cause in a subtle or non-perceptible Go

-:: 103 unmanifested form. The creator transforms this action only to a perceptible form by his effort according to his own necessity. The effort of the creator to make it suitable for use by manifesting it from an unmanifested state, is crowned with success. So, it can not be said that an action is non-existant before its origination. Had an action been non-existant or false like flower in sky (akasa-kusuma) before its origination, it could not be transformed to an existant form by any effort, for, which is non-existant by nature, is never transformed to an existant object. Hence, the unmanifested entity of an action even before its origination is to be admitted. For this reason, we can not differentiate between an action and a cause. In the case of gold and kuntala, soil and ghata, thread and cloth, the distinctd iveness among these is not clearly found. Can a kuntala, a transformation of gold, be really distinguished from its source? Due to transformation of the state in which gold existed, a particular form, called kuntala, has been originated only. It is not different from gold. Although, we may refute the views of Naiyayikas in accordance with this logic, we can not wipe out the theoritical difference, lying between the Samkhya and vedanta systems of philosophy. According to Samkhya view, the inanimate nature (prakriti), having three qualities, sattwa, rajas and tamas, is the original ingredient d d

104 or of all objects. Nature (Prakrti) is a supernatural and pure objects (sattya padartha). Hence, an object, originated from nature (prakrti), can not be called impure (a-sattya). As a result of a few transformations, as the unmanifested nature is transformed to a manifested form likewise that manifested object also is transformed to its own original and unmanifested state in course of time. Hence, the manifested state on the state of action is not eternal. That which is called the nature, (Prakriti) having three qualities in the Samkhya system of philosophy, is known as illusion (maya) in the vedanta system. Although, this maya, according to Advaita vedantian theory, is the original ingredient of the man inanimate universe, is not supernaturally true or existant. Although, it does not exist supernaturally, maya or its action is not at all non-existant or false like a flower in Sky (akasa-kusuma). For, that which is verily nonexistant, does not serve any purpose and it is not directly realized. But the existence of the maya of prakriti is realized and the inanimate world, which is its action, becomes the object of realization. Therefore, maya (illusion) is neither non-existant nor existant the maya is, therefore, called anirvacya. According to this theory, knowledge or consciousness (caitanya) has been called supernaturally existant in the present place of the Visnupurana. The poet -

105 of the Visnupurana has discussed different philosophical C theories in his stotras. Although from literary point of view, the discussion of such abstruse philosophical theories in stotras is not suited for having a literary taste, rather it may create obstacles in many places, yet the composer of stotra literature has shown a harmonization of all philosophical theories in his desired god by introducing different philosophical thoughts. Human beings are of different tastes. Some are intellectual and some take delight in hearty and milder sentiments (hridaya). Those, belong to the latter group, are highly satisfied by taking their dip in the flow of poetry but those who are intellectual, are of a different nature. They are not delighted until they find out the implicated meaning of an object by the aid of reasoning and analysis. Discussion of philosophical thoughts, therefore, delights intellectual persons. For this, discussion of philosophical theories has been done in details in the stotra literature. The composer of the stotra literature is eager to harmonize those thoughts in his desired god (ista) that are prevalent among different philosophers and that had been taken after an analysis of different theories even amidst prevalent philosophical thoughts. His intention is that the deathless, eternal desired god will be acceptable to any person, belonging to any creed; for, He, who is being eulogized, is all-pervading.

106 So, judged from any standpoint, the worshipper will attain Him. With this end, kept in mind, different philosophical theories have been put forth and discussed in the stotra literature. If the composer of the stotra literature had finished the discussion of his own desired god by pursuing a particular philosophical thought, such stotras then might have not been acceptable to the scholars, belonging to the opponent school of the composer. But the poet of the stotra literature does not cherish such intention. The noble th idea that enriches every philosophical stotra is that everybody, belonging to any particular idea or any school, may accept my own desired god, for, He is all-giver and allpervading. In the discussion of stotra literature, the feature of philosophical theories that naturally draws the attention of the readers, may be accepted as helpful to the theory of harmonization without any obstruction. The devotee is not satisfied by realizing the god of his worship as belonging to a particular school of thoughts; rather the truth, that was found out by reflective philosophers separately with the aid of penetrating analysis from different stand points is indeed an aspect of theoritical analysis of the universe only. This universe is separately originated, i.e. god is not the original cause of the universe but is realized as /e

107 an inanimate object and this also centres at consciousness (caitanya) so runs the theory. But the poet of stotra literature wanted to think himself fulfilled by realizing fully the harmonization of different philosophical theories in his desired god. It is, therefore, found in a hymn, uttered by gods, in the seventeenth chapter of the Visnupurana that the gods have stated Bhagavan (Lord) Visnu as an animate (cinmaya). Being of all perceptible and non perceptible objects. They have said that who is able to eulogize Him from whom all object have been originated and in whom everything will be merged ? "yato bhutanyasesani prasutani mahatmanah m yasminnsca layamesyanti kastam sams totumesvarah // (1) If we try to understand the significance of this we will find that this universe is being originated from the eternal time (ananta kala) and is destroyed again after its origi nation. But certainly, there is a centre of this origination and destruction. If it had not been, the act of origination and destruction would have not occurred systematically. 1. Visnupuranam 3/17/12 50

N. 108 If we observe the way of origination, we will find that an object is originated in a certain period. If there was no cause of this origination i.e. the origination of objects would have occurred impartially, there would have been no rule of origination in a certain period. The cycle of seasons, containing summer, autumn, late autumn etc. are continuing in a certain way and for this, particular flowers, fruits and cornsectc are being originated keeping consistency with the round of seasons. If there would have been no certain rule for the occurrence of this cycle of seasons, why the seasons will come one after another in a certain way? Some may say that it is a quite natural phenomenon, for, due to revolvency of the solar circle and the universe, the cycle of seasons is being regulated, but still then, a question arises as to whether this solar circle, which we realize and which is admitted by many as an original source of our life-force, exists since time immemorial naturally. It is admitted by all through a series of observations and examinations that this solar circle does not exist since an infinite time, rather it had its origination from a shadow, emerged out of a nebula before crores of years. This solar circle is, therefore, not infinite and that circle of nebula or that milky way (chaye_path), having been emerged out of another large nebula or milky way, wanders about in the greater space.

109 In this way, if we try to find out the original source of every objects, we ultimately reach at a place, the beginning or end of which can not be conceived of at all. Likewise, a pervasive existence of a Supreme Soul must be admitted in the universe; it is altogether impossible to determine a limit of His action and cause. Every object other than that infinite, endless and Supreme Soul, transcending space and time, is limited to space and time. Although this feature and i.e. the time-limit is beyond common sense, it can not be denied by reasoning that this solar circle or universe of ours is more limited than that infinite, endless Supreme Soul, transcending space and time, and these also are originated from that Supreme Soul. Some think that no action possesses any definite or static cause. Every object (bhava padartha) is always originated and destroyed. This theory is known as "Kshanabhangavada" (i.e. the theory that every object lasts not more than a moment). According to this theory, an action is originated due to the assemblage of a few happenings (samghat) and the originated action is also destroyed immediately after its origination. All worldly objects are thus originated and destroyed. This theory is known by the name "Pratityasamutpadavada" (i.e. theory of dependent origination of objects). -

110 The significance of this theory is that due to a few happenings an object is originated and those happenings (samghata) too are being revolved through origination and destruction at every moment. (1) FOOT NOTE : 1. There is a detailed discussion of this theory in the Bhamate commentary of the 19th sutra of 2 pada, occurring in the 2 chapter of Vedantadarsana. It stands thus: (If ko we analyse the meaning of the term "pratetyasamutpada", we find that that which produces an action in combination with other is called 'Pratyaya' "hetum anyam prati ayate prasuteh iti ityeva Sahakaribhih hetuh pratyayah". An action is the result of such pratyayas. It can be expressed otherwise - any animate and lasting entity does not produce an action. In this way, an action is originated while causes (hetusamuha) are assembled together). Dependent origination (pratetyasamutpada) is performed by the aid of two causes. Thus pratityasamutpada is divided into two-external (vahya) and spiritual (adhyatmika). This twofold prate tyas amutpada is again divided into two 'hetupanivaddha' and 'pratyayopanivaddha'. L -

111 掳 FOOT NOTE (Contd...) ko The vahyanivaddha pratetyasamutpada stands thus from fruit seed to sprout, from sprout to leaf, leaf to branch, branch to stalk (nala), stalk (nala) to embryo receptacle (garbha), embryo-receptacle to sprout of flower (Puspakanika), kanika to flower and flower to in this flow of action the latter action depends on the former cause. Without the seed, the origination or emergence of the sprout could have not been possible, without sprout, leaf had not been originated and without leaf the origination of branch could not have been possibel ble. In this way, if we analyse these upto flower, we come to this conclusion that in absence of flower, the origination of fruit was impossible. This means that if there is seed, sprout will be emerged out of it. In this way, when we proceed towards flower gradually from sprout, it is realized that if there is flower, there will be fruit too. In this law of causation seed, sprout etc. are causes of the succeeding stages. But these causes are all inanimate. A seed never feels that I will transform myself to sprout, nor a sprout thinks that I have had my origination from a seed. Therefore, each and every former stage naturally causes latter stages i.e. actions. In other words, we may state that most naturally a former object originates a latter one. This is, what the

FOOT NOTE (Contd....) 112 'hetupanivaddha pratetyasamutpada', intends to say. Regarding 'pratyayapanivaddha pratetyasamutpada' it has been said that the term 'pratyaya' means causes. While every former stage is combined with the latter stage, the latter stage transforms into a cause and the former object too can not originate more than one action. The combination of a few stages originates a latter action. As for example, it has been said that in the case of the origination of sprout from the seed the earth, water, spirit or splendour (tejas), air etc. jointly originate a sprout. Until the earth assumes an arranged form, until it assumes hardness (kathinya) a sprout is not originated from a seed and a sprout assumes hardness or solidity for the earth too. Water gives seed a liquified form-otherwise a sprout could have not been originated from a seed. Fire (tejas) makes a seed warm, i.e. it creates warmth suitable for a seed to give up its seediness (vijabhava), otherwise, a sprout could have not been emerged out of a seed. Air divides the form of a seed, as a result, a sprout emerges out of a seed. Space creates a vacuum or space widens the cover of a seed. Thus dire to the combination of all these (i.e. earth etc.), a sprout is originated from a seed. Here too, if we minutely observe, it is found that, there is no

113 FOOT-NOTE (Contd....) animation or consciousness in earth and the originators of sprout. Therefore, it may be said that all the causes and actions of this universe are revolved due to the nature of the external nature (vahih prakrti) and without any consciousness (cetana) or static or lasting cause. In the spiritual field or in the field of internal creation too this dependent origination (pratetyasamutpada) acts. In that case, from illusion (avidya), convention or arthodoxy or latent desire (samskara), from samskara to thirst or lust, from lust desire, from desire (pravrtti), right and wrong, from right and wrong birth, from birth or creation the possibility of death or destruction, from this possibility (unmukhata) destruction are originated in this way; i.e., the internal creation is revolved in this manner. Therefore, dependent 鈽� origination (or prattyasamutpada) performs the flow of all external and spiritual or internal creation; it may be expressed otherwise that this dependant origination itself regulates the law of creation.

$ 114 ::n D Therefore, it is not necessary to admit any lasting or definite or animate cause. This, in brief, is the theory of dependent origination. Indeed, this theory may most naturally be called the theory of causation (karanavada), but the philosophical theories which we find in the stotra literature, has no consistency with the theory of dependent origination. That which has been called cause, has been stated as definite or lasting, animate and omnipotent nature (prakrti). Although in different systems of philosophy like Nyaya, Vaisesika, Samkhya and Patanjala, all the worldly objects have been mentioned as inanimate ones, in the vedanta system the original ingredient or the proximate cause too has been stated as having animation. We have stated earlier that the chief object of different stotra literatures is to state the unchangeable (sthira) god of worship as omnipotent and root of all objects. We find a few slokas, corroborating the existence of inanimate ingredients, in the Visnupurana This has earlier been mentioned. What the Visnupurana intends to say and what the characteristic feature of the philosophical theories of the stotras of the Visnupurana in comparison with other philosophical theories, want to express is that that which is originally animate, manifests itself in an inanimate form. It has been said in the Nyaya and samkhya system of philosophy but not in the Visnupurana that the inanimate object exists alone (pradhana) and separately. What the stotra literature of the Visnupurana intends to state is that every object of realization in this 0 /e

115 universe is but the different expressions of a single, animate 鉁� and Supreme Soul. The Sruti says that He who is one manifested Himself into many. The mantra "ekoham Yahusyam prajayeya" is found in the Chandogyopanisad, that means that I am one and single but will manifest Myself in many forms. Here the term 'yahu' means beyond limit of beyond counting. It may be expressed otherwise that the word 'many forms' (vahurupa) means the total or entire stage of every object of realization of this inanimate universe that appears as inanimate and animate. Therefore, what the Visnupurana intends to say is that that which is inanimate is but a transformed form of that animate Being. According to Advaita vedanta theory, that which is animate (cetana) is not transformed. Therefore, the animate Soul or Brahma is unchangeable (kutastha). But this theory has not been fully admitted in a few places of the Visnupurana. The god of worship has been stated as all and all (sarvasva). In the hymn of the god of worship, in the seventh chapter fifth portion of the Visnupurana, done by the Nagapatis, it has been said that how shall we eulogize Him who manifests Himself through His remaining portion in the form of this universe, having five beings (Pancabhuta) - earth, space, water, fire and air. We bow down that Supreme Soul, who is more non-perceptible than a non-perceptible (suksma) and perceptible (sthula) than a perceptible, and ne whom persons, not engaged in meditation, can not know even thzng through continuous effort. In this sloka, it is distinctly 16 16

116 found that the entire universe has been stated as a portion of god. Therefore, it is seen that the Visnupurana has not only admitted the theory of Non dualism with Brahma (Bhramadvaitavada). But at last Non-dualism (advaitavada) or in other words the qualified non-duality has not been denied in the Visnupurana. Judging from this viewpoint, we find distinctly a theory of the Visnupurana which signifies that this universe is but a portion of Lord Visnu. Therefore, all objects, 6 animate and inanimate are but the special expressions of Lord Visnu. This theory of the Visnupurana is worth following. Al though in a few episodes like that of Jadabharata etc., theories almost akin with the theory of non-duality have been stated in the Visnupurana, it can not be denied that in the fifth part of the Visnupurana, the achievements of Srikrisna have specially been stated. Hence, all the prevalent theories have been discussed in the stotra literature of the Visnupurana it can easily be said. Indeed, all the prevalent philosophical theories are found to have been discussed in the hymns of different Puranas. 5 The theory that Lord Narayana, though He is beyond thought and is of unmanifested form, has manifested Himself in worldly objects of realisation, has not only been accepted in the Visnupurana but in the Srimadbhagavata too. In describing the nature of god, it has been stated in the first

117 ** Skanda, second chapter of Srimadbhagavata that god, though He does not possess any quality (nirguna), has manifested Himself into action and cause " Nanu agat sarga-pravesaniyamanadi-vilasyukte vastuni sarvasastra-samanvayo drsyate. katham vasudevaparatvam sarvasya / tatraha sa eveti caturbhih / etaireva slokaistasyakarmanutdarani bruhi iti prasnasyoC a 0 0 ttaram uktam / sadasadrupaya karyaka - ranatmikaya agunascetyanvayah / svato nirguno (h)pi sannityarthan // (1) Though He Himself does not possess any quality, he is manifested by entering into the depth of every quality. Although He is Himself animate (caitanyasvarupa), He thinks Himself to be one, having quality, by taking His own power of consciousness, suitable for creation. Indeed, the inanimate nature (jadaprakrti) that is needed for creation, is but a manifestation of His own power "jagrhe paurusam rupam bhagavan mahadadibhih Sambhutam sodas aphalamadan lokasisrksaya // (2) FOOT NOTE: 1. Srimadbhagavatam 1/2/30 2. Srimadbhagavatam 1/3/1

118 The purport of the sloka is that, though god Himself appears as the proximate cause of all actions at the beginning of creation, He manifested Himself as a great thought or Supreme 5 nature (i.e.mahat tattya or mahat prakrti) for the creation of people. The discussion, of this theory is found in different hymns of Srimadbhagavata. The peculiar development of the different powers of god is manifested in many worldly objects. It is necessary to discuss different hymns to understand the purport of this theory. But the discussion of different hymns, containing different theories and denoting philosophical thoughts, of such a volumnious book as Bhagavata, may assume the form of another book. Therefore, we discussion is here limited to a few selected hymns, We find a total pic- ko ture of the subjects of discussion in the hymn, done by Kunth, t our occuring in the first Skanda, eighth chapter of Bhagavata. While Asvathama killed the baby at the uterus (garbhastha) of Uttara, wife of Abhimanyu by throwing the weapon called "Brahmasira", Lord Krsna Himself entered into that uterus through His own illusory power (maya) and revived the baby in the uterus by His vaisnava spirit (vaisnavatejas). Realising that super natural power of god, Kunte uttered a hymn of god, containing different thoughts. Kunto said that, Thou art god, thou art greater than the nature (prakrti), original cause of this inanimate universe, that controls everything. Thou art within all objects. Not only that, the peculiar aspects o D t

119 ::of the external world are the manifestation of thine own. As the actors and actress, lying behind the curtain, appear not to the general eye, likewise thou transcendeth human intellect by coating thineself with thine own illusion (maya). namaste purusam tvadyam Isyparam prakrteh param / alakshyan sarvabhutanampan tarvahir avasthitam // mayajavanikacchannam ajnadhye kshajam avyayam / na lakshyase mudadrsa nato mudadrsa nato natyadharo yatha // (1) God needs nothing for Himself, for He is the soul. He is calm ko (santa) and a giver of human salvation (moksha). Kunte has further said that, thou art the eternal time, thou art endless, infinite and the lord of everybody. Thou exist in the hearts of everybody. Namo kuncanavittaya nivrttagunavarttaye / 0 atmaramaya santaya kaivalyapataye namah // manye tvam kalanusanam anadinidhanam vibhum / samam carantam sarvatra bhutanam yan mithah kalih //(2) It is clearly seen in this stotra that god has been stated as the cause of the universe. It is necessary to analyse the purport of this statement that states that although god is one, having supreme knowledge only, He is the cause of the 1/8/18-19. 1. Srimadbhagavatam 2. Srimadbhagavatam 1/8/27-28.

120 universe. In stating philosophical speculations, (tattva), the poet of Bhagavata has stated in the eleventh sloka, in the second chapter of the 1st Skanda of the Srimadbhagavata that, wise Seers, who have realized that transcending supreme knowledge (aparoksa paramatattva), say that philosophical speculation (tatt/a) is only knowledge, having no second (advaya jana-svarupa). That only and one tattva is called by different names as Brahma, atman (soul), god (bhagvan) etc. Vadanti tattvavidastattattvam yajjnanam advayam m Brahmeti paramat Meti Bhagavaniti sabdyate // (1) Therefore, according to the poet of Srimadbhagavata, Bhagavan vasudeva is animate, self-splendent (svaprakasa) and only one (advitiya), but He is the cause of the universe. It is also known from Bhagavatam. Here a question naturally arises as to whether this animate god is the proximate cause or the instrumental cause of the universe. (Upadana-Karana or nimitta - karana). (2) 1. Srimadbhagavatam 1.2.11. 2. Cause (Karana) is of two kinds proximate (upadana) and instrumental (nimitta). Among different causes, that which invariably exists in action,i.e.,, without which the existence of an action is not possible, is called the proximate cause. As for example, soil is the proximate cause (upadana karana) of an earthen pot (ghata). All the other causes save this

44 121 FOOT-NOTE (Contd....) proximate cause 鉁� are called instrumental cause (nimitta karana). As in the case of an earthen pot (ghata), water, stick (danda), thread (sutra) and potter (kumbhakara) etc. are called instrumental causes. According to Nyaya theory, causes have been otherwise ordained Samavaye, a-samavaye and a-samavay and nimitta karana. A piece of cloth (vastra) is an object of action, the form (avayava) of it is 鈽� the samavay cause, as for example the samavaye * causes of a ghata are fragments (kapala, kapalika) of it. A ghata has two portions or parts the combination of these fragments (kapala & kapalika) are the ko asamavay causes of a ghata. Except these, all the other causes are called nimitta causes.

122 If god is not taken to be the proximate cause, another extra proximate cause save god is to be admitted. As a result, the conception that 'god is only tattva', may be dismissed. On 嗉� the other hand, it is not possible to take god as the proximate cause of the inanimate universe. It is distinctly evidenced in the case of soil and ghata, gold and ornament etc. that the proximate cause and the action will be homogenous. To express it in other words, we may say that an action must contain proximate cause or an object of action will never be different from its proximate cause. God is animate, self-splendent eternal and pure, but the inanimate universe is contrary to it. In other words, it can be expressed in this way that every object of this inanimate universe is inanimate or unconscious, impure (asuddha) and transitory (anitya). So, judging from this view point god and this inanimate universe is entirely contrary. In this case, such a thought as "god is the proximate cause of this inanimate universe" is not reasonable. Now the problem is, whether god is the proximate cause of this inanimate universe. To solve this problem, acarya Sankara, the founder of the school of non-dualism, has taken the universe to be the outcome of unspeakable (anirvacaniya) illusion and therefore false. According to him, Brahma, who is self-splendent and conscious is only supernaturally or spiritually true. This seeming universe is the outcome (parinama) of this undeterminable or

I 123 unspeakable illusion (maya), it is not true or existant. This inanimate universe is but an imagination in the eternal, and conscious Brahma. It has really no existence. This inanimate universe appears to be true or existant due to the influence of this endless, unspeakable or undeterminable illusion (maya) only. In the case of taking a rope to be a serpent, (sarpajnanam) it, at first sight, appears to be true to the seer. Until the real nature of the rope is found out the seen serpent appears to be true. As soon as the real nature of the rope is found out the afore-seen snake appears to be false. The entire universe will be judged from this viewpoint. Until Brahma, existant, conscious, mirthful and a receptacle of this inanimate universe is indirectly realized, this seeming universe appears to be true. But as soon as the direct realization of Brahma is over through the hearing, thinking and meditation of the real truth (tatt/ /a) according to the teaching (upadesa) of scripture and preceptor, the inanimate universe appears to be false. Since time infinite, beings, submerged in illusory slumber (mayanidra), view this peculiarly seeming universe like a dream. As soon as this illusory slumber (mayanidra) is broken due to the knowledge of Brahma, real truth is revealed. (1) 1. "anadimayaya supto yada jovah prabudhyate / ajam anidram asvapnam advaitam budhyate tada // Mandukyakarika - Caitanyaprakarana, Sloka 16.

124 The preceptors, belonging to vaisnava faith, (vaisnavacarya) come to this conclusion that this view of Acarya Samkara, belonging to the school of thought that admits the non dualism of Brahma, has not been accepted in the Srimadbhagavata. If we discuss analytically different hymns of Srimadbhagavata, we will distinctly realize that Lord Vasudeva, being self radiant and eternally conscious, is also the proximate cause of the entire inanimate universe; this, in beief, is the subject of discussion of the hymns of Srimadbhagavata. In this connection, that which has been discussed as the subject of discussion (tattya) of a sloka in the beginning of Srimadbhagavata, may be mentioned. In the beginning sloka, mention has been made of the nature of the unchangeable (kutastha) god, known by the word 'Brahma'. It has been Said regarding the definition of the immovable or unchangeable (kutastha) Brahma that, from which the entire material universe has been originated and sheltering which the world exists and in which the universe is merged, He is the supreme truth and we accept or admit Him. It has been stated as a reason against the statement that the universe has been originated from Brahma that god invariably exists in all worldly objects. As soil exists in all objects originated from soil, it (i.e. soil) becomes the proximate cause of all objects made of soil itself. Hence, as entity or existence is there in every worldly object, God, who is existant

125 (sat svarupa) is the cause of the entire universe. (1) It is to be noticed that if we accept this theory that god exists in all worldly objects we must admit it also that all objects are originally existant (sattasali). The opinion of Brahma-dvaitavadium, has, therefore, been not accepted here which states that worldly objects are false. That these existant objects (sat vastu), stated as the cause of the universe, are not inanimate or immovable, has clearly been stated by the poet of Srimadbhagavata. This existant object stated as the cause of the universe, is expert and self existant (svarat) not sub-ordinate to the desire of anyboasfelse. body else. So, as it has been stated that the animate Brahma exists in every worldly object, worldly objects can not be false; rather, He is self-sufficient, one and only along with the entire world of beings. As there is no such self- ko sufficient Being like Him, He is called one and the only (advitoya). 1. Tatra hetus anveyaditaratasca arthes akasadikaryesu Parames arasya sadrupenanwayat akarye bhyah khapuspadi bhyastadvyatirokacca. Srimadbhagavatam 1.1.1.

126 This conclusion of the poet of Bhagapata is worth acceptance in the entire Bhagavata, for, what the author promises to state at the beginning of his book, states it carefully, but he does not state anything which is contrary to his previous promise. In addition to it, the poet of Bhagavata has further stated in the beginning (pratijna) verse that as this god is the receptacle (adhara) of the entire universe, the universe exists in the true form of god. Save god, nowhere is the existence of the universe possible. (2) Therefore, the falsity of the universe has not been stated here. God and the universe are to be taken as part and partner (amsams). As for example, we call it a lotus that is a sum total of petal, scented dust (renu), fragrance and colour etc., likewise, the sum-total of this entire universe of beings is called god - one and the only. It will be a hyperbole to say that this theory is admitted by Acarya Ramanuja, a strong devotee and the founder of the school of the doctrine that states that the spirits of men 2. Yatra yasmin brahmani trayanam mayagunanam tamorajah sattyanam sargachutendriyadevatarupomrsa satyah yat satyataya mithyasargopi 0 6 Srimadbhagavatam 1.1.1.

127 have a qualified identity with the one spirit (visistaavoitevada), and by other vaisnava vedantins. Therefore, it is to be admitted that the doctrine of qualified non-quality (visistadvaitavada), founded by Acarya Ramanuja, has had a dominant place in the discussion of the Srimadbhagavata. 掳 G W Co Though there are different theories regarding the philosophical doctrine of the Srimadbhagavata, we have discussed it following the philosophical theories of vaisnava philosophers, for, if we try to find out the purport of the entire Bhagavata, We find the dominance of devotion (bhakti). The theory or idea of devotion is not fully consistent with the non-qualified (nirguna) theory of Brahma. Therefore, it is not improper to find out the philosophical theory of Srimadbhagavata from the viewpoint of the theory of devotion (bhaktivada). In the Bhaktivada, the difference between god and the being is never removed. Beings are sub-ordinate to god and god is the lord of all beings. So, there is a worshipperworshippable relationship (sevyasevakabhava samvandha) between beings and god. One attains devotion if one fully surrenders oneself to god. Only the critical knowledge alone does not help attain salvation. Although knowledge of the Supreme Soul tattina) a jana) is helpful for renunciation (vairagya), but if (the worshipper) does not attain devotion, he can not have salvation inspite of his knowledge for the Supreme Soul. 1

128 God has created this universe through His divine illusory Power for the exhibition of His own achievements ( lila vilasa). Men, addicted to wealth and riches can not proceed towards god by overcoming the influence of that divine illusory power. The natural or inborn addiction towards objects of enjoyment rouses his aversion towards god. As an ignorant person takes the magical objects to be true and thereby he is overwhelmed in happiness and misery under the influence of magic exhibited by a magician, likewise common men, addicted to wealth and objects of enjoyment take the app/rently charming worldly objects to be the highest and in want of these desired objects they are overwhel med in sorrow due to the influence of god's divine illusory power. Persons, having knowledge, take the magical exhibitions to be of no value and they are not overwhelmed by the influence of those magical objects, likewise persons, devoted to God, can attain the blessing or devotion of god by overcoming the influence of the divine illusory power and one is satisfied to have supernatural bliss. The influence of the illusory power can not be overcome without a proper knowledge of the true nature of it. So, it is impossible to overcome the influence of the divine illusory power until the true nature of God, lord of that divine illusion is known. Hence, we find a sloka, uttered by God in the Sadbhagavata that /pa

129 * daiv hyesa gunamay mama maya duratyaya / mameva ye prapadyante, mayametan taranti te // (2) Here, God has distinctly said that the divine illusory power can not be overcome without the mercy of God. It has also been stated in the Srimadbhagavadgita that God remains beyond our knowledge without devotion "Bhaktya mamabhijanati yavan yescasmi tatty Patan." (2) tattuatah. So, without devotion, God can not be attained and it is impossible to have eternal satisfaction by overcoming the influence of the divine illusory power without the mercy of God. Even wise also are overwhelmed by the influence of the divine illusory power. It has been stated in the Devi manatmya in the form of conversation between Medhas, the sage, and King Suratha that 1. Srimadbhagavadgita 7.14 2 -do- 18.55

130 # janinamapi cetamsi devi Bhagavati hi sa valadakrsya monaya mahamaya prayaconati // (1) It is clear from this sloka that persons, having the knowledge of the Supreme Soul (tativa), they are overwhelmed by the influence of Mahamaya, having infinite power and having such power as is capable of causing anything unexpected (agnatana-ghatana-patiyasi). Therefore, if the knowledge of truth (tattva) is devoid of devotion, salvation can not be attained through it. For this, it has beco stated in the hymn of God, made by Brahma, in the tenth skanda of Srimadbnagavata that those wise persons, dealing with only knowledge devoid of devotion with a view to attaining their own good by giving up devotion towards God, do not succeed to have any reward for their toil. As no result accrued from striking accumulated husks, possessing nothing (antahsarasunya), likewise all the toils of the knowledge of a wise, devoid of devotion, end in smoke. A 1. Devimahatmy a 1.55

131 Sreyah stim bhaktimudasya te vibho sr klisyanti ye kevalavodhalabdhaye / tesam asax klesala eva disyate nanyad yatha sthula tusavaghatinam // (2) It is to be noted here that, it is good for a person, desirous of salvation, (moksa) to try for coming to the proximity of God by giving up the effort of attaining subtle knowledge. In other words, it has been stated that attainment of God becomes easy due to it. But hearing and singing the name of God have been arranged as first steps towards the attainment of devotion for God, for without stating the qualities of the Cod of worship, devotion does not arise towards Him. The affluence of qualities gives birth to honour, reverence etc. at all times. So, God, having endloss qualities, naturally attracts human minds. The supreme excellence or fulfilment of all qualities are there in God only. Therefore, the source of devotion is the sum-total of the great qualities of God. It is clearly known from it that, the qualified Brahma is the only aim of devotion. 2. Srimadbhagavatam 10.11.4.

132 r 0 0 But as God has been called by different words like one beyond all qualities (gunatsta), existant, (sat) conscious (cit), joyous (ananda) and omnipotent (sarvavyap鈧�), His unqualified (nirguna) nature is revealed. Particularly in the Srutis too God has been stated by such words as companionless (asanga), unchangeable (kutastha) etc. Therefore, a question naturally arises here that the nature of the both qualified and unqualified Brahma has properly been explained in Sruti and scriptures, but devotion is possible only in the qualified Brahma. Hence, as the unqualified Brahma is not attained by devotion, it (devotion) is not fully helpful for attaining God. Although the qualified Brahma is attained by devotion, the non-qualified Brahma is not attained by it and hence, God is, on the whole, not attained by devotion only. In such a case, how devotion is stated to be greatest? Srimadbhagavata has attempted to give an answer to it. It says that the nature of God is twofold - qualified and non-qualified. Between these the qualified Brahma is realised truely by devotion, but a person, having a penchant for renunciation and craving for salvation realizes the non-qualified Brahma by spiritual knowledge (tattwa-inana). The pure bliss that characterizes the realisation of the qualified Brahma, is fully absent in the realization of the non-qualified Brahma. The realization of the nature of the non-qualified Brahma erases the difference between the knower and the known, there will be no

133 flows distinction between the knower and the known. It is a state of realization only. But if our lives are not fulfilled in sweetness through realization, where is the scope of having the taste of nectar (or that which is immortal) ? It is not all the same to have an almost akin nature of nectar and to have a taste of it. The success of five objects, belonging to five sense organs like form (rupa) sentiment or liquidity (rasa), scent (gandha), touch (sparsa) and sound (sabda), is attained from the expression of joy or bliss. If immortality is not found out from the enjoyment or consumption of objects by the sense-organs, the consumption of objects becomes trifle. If I am not flooded by the fores of that fountain after my arrival at the fountain, containing nectar or immortality, this feeling will never take birth that it is the flow of immortality (amarta). Whenever an object is consumped, it is known to be the receptacle of essence (rasa) of taste. If no rasa is gained from an object, who will then point out that that object contains rasa or does not contain it? Therefore, according to this proclaimation of the Sruti that God is blissful, God is the main reeptacle or source of all rasa; but if the sweetness of that rasa is not realized through form, rasa, scent and touch etc., God is not proved to be full of rasa (rasamaya). Therefore, though the nature of the non-qualified Brahma is realized through renunciation, self-restraint and continuous cultivation of knowledge etc.,

134 the greatness of the nature of the qualified Brahma remains R unrevealed to the worshipper, for the infinite and blissful nature of God is flowing in endless flows through every worldly objects. There is no possibility of attaining full satisfaction by having a dip in that flow of rasa without devotion towards God. All the flowery creepers of the sentiments of our heart are dried up in the aridness of knowledge; when the milder ingredients like bliss, sweetness etc. desert us, the taste of life is embittered. So, the poet of Srimadbhagavata, admitting the theory that states that the non-qualified nature of God is realized through spiritual knowledge, has stated that the pure and serene heart, abstained from objects of enjoyment figures in indirect and spiritual knowledge and the greatness of the nature of one, beyond all qualifications, is realised in it also; for the knowledge of God is self-revealing and hence, when the sentiments of our heart appear to be divine, God reveals Himself, but this revealation is but an expression of the state of the non qualified Brahma not of the qualified one. Indeed, the means of attaining God is love and devotion and through this devotion the infinite sweetness of God is realized in the heart of the devotee. Only spiritual knowledge never fulfills our life. Therefore, devotion, incombination with knowledge, is better than arid knowledge. To make it clear, the poet of Srimadbhagavata has stated in the hymn, done by Brahma, that although the

135 worshipper attains some sort of peace by realizing the nature of God through devotion, combined with knowledge, he can not have full satisfaction at all, for, the taste of the sweetness of God is only possible through love and devotion. So, although the unchangeable (nirvikara) and non-qualified Brahma is revealed by the sentiments of the worshipper's heart, devotion excels spiritual knowledge. " tathapi bhuman mahima gunasya te vivoddhum arhatyamatantarabhih avikriyat svanubhavad arupato hyamanyavodhyatm mataya na canyatha // (1) " (2) etc. knowDevotion occupies the place of supremacy in comparison to knowledge. But now a question may arise: by the statement of sruti " tvameva viditvati mrtyum ete ledge has been stated as being the means of attaining salvation (moksa). Therefore, as knowledge is the means of salvation (moksa) directly, the dominance of knowledge is to be admitted in comparison with devotion. It is said in response to the above answer that that which is considerable 1. Srimadbhagavatam 10.14.6. 2. Svetasvataropanisat 6.15.

136 here is what is meant by knowledge. Acarya Ramanuja says regarding this that it is universally admitted that the removal of ignorance (a-vidya) is caused by the knowledge of Brahma (Brahma-jnana). But sentences, occurring in the vedantas (vedanta-vakyas), have advised for such knowledge for the removal of ignorance (a-vidya) as are merely not knowledge of the meaning of a sentence yielded from a sentence; for, the knowledge of the meaning of a sentence (vakyartha-jnana) is an indirect knowledge (paroksha jnana). The knowledge of the meaning of words which is grown from the advice of the preceptor is called vakyartha-jnana. By this knowledge the oneness of being and Brahma (Supreme Soul) is indirectly known. But to realize the true nature of their oneness worship (upasana) is highly needed. For, by worship only turbidity of mind is removed and then the nature of being and the Supreme Being is indirectly revealed. Knowledge, due to sentence (vakya-janya-jnana) only is not the cause of salvation (moksha). Inspite of the birth of knowledge from hearing such sentences of the vedantas as "tattvamasi" etc. for more than single time, the sense of renunciation is not roused (in the hearts of worshippers). It is directly proved. From time immemorial dignified sentences (mahavakya), occurring in the upanisadas like "tattvamasi" etc. have been prevalent. Innumerable wise persons came to know the meaning

t 136 A ::E of those sentences, occurring in the vedantas, by duly reading these and the process still continues. But those who have grasped the meaning of those sentences, have not attained salvation (moksa). It is easily known. If salvation would have been from vakyartha jnana, argumentation (manavam) and meditation (nididhyasanam) etc. after advice of the preceptor (sravanam) would have been of no use. Indeed, from vakyartha jnana only ignorance is not removed. Now a question may arise here that inspite of the birth of indirect knowledge, distinction and desire in all objects are instantly not removed, for these distinctions and desires (samskara) have been in an accumulated form in our hearts since time immemorial that these are not destroyed as soon as the vakyartha jnana takes birth. Gradually may these distinctions and desires be destroyed. As for example, we may take the instance of the Moon (chandra). Indeed, the Moon is one. Although, it is known with all certainty that the Moon is one, wrong knowledge may be of two moons; in other words, it may be said that the knowledge of one moon does not wipe out the knowledge of two moons. But as soon as the conditions, leading to the origin of knowledge, are destroyed, the knowledge of two moons are gone away. Therefore, although the knowledge due to vakya (vakya-janya-jnana) is originated, the knowledge of oneness (ekatva-jnana) does not resist ignorance (avidya). Until and unless the conditions

137 due to which the world of beings and the knowledge of its distinction exist, are not gone away, the knowledge, due to vakya (vakya-janya-jnana), does not destroy ignorance (avidya). So, knowledge, due to vakya, gradually becomes the destroyer of ignorance (avidya) and turns into full realization (purnasaksatkara). Here Ramanuja says that if the vakya-janya-jnana does not destroy ignorance (avidya), it can not ultimately destroy avidya. When the vakya-janya-jnana is not originated, a question may arise as to whether faults like ignorance etc. are there in the hearts of the knower. If vakya-janya-jnana is originated in the presence of ignorance (avidya), it is evidently known that faults like ignorance etc. are not contrary to vakya-janya-jnana. For, in the existence of contrary objects, their competitive objects are not originated. Therefore, if it is admitted that the vakya-janya-jnana is originated in the presence of faults like ignorance (avidya) etc., yet this knowledge never destroys ignorance etc; for this knowledge is not contrary to ignorance. On the other hand, if ignorance is destroyed at the time of the origination of the vakya-janya-jnana, he would have attained salvation (moksa) as he understands the meaning of vedanta vakyas. No conclusion can be taken by denying real experience. So, although the vedanta is the knowledge due to vakya (vakyajanya-jnana), the world still exists as it was earlier. As

138 it is the object of realization, the vakya-janya-jnana can not be said as destroyer of ignorance (avidya). Therefore, it is to be noted that the word 'knowledge' (jana) here means meditation and congregational meditation (upasana) and this congregational meditation denotes sentence (vakya) and devotion. (1) This signifies that as soon as that knowledge is originated God is indirectly realized. This, indeed, is the meaning of the word 'knowledge' (jnana). God is not indirectly realized immediately after the recitation of vedanta vakyas. For this, in Srutis too, argumentation and meditation (mananam and nididhyasanam) have been prescribed. So, that which is a sure means for the realization of God has been termed 'knowledge' (jana) in the vedanta-vakyas. Diffe- (jnana) rent Srutis bear the evidence of this truth: "Know the soul deeply and meditate it", "Dwell on (vedanta-vakyas) repeatedly and know (Him)", meditate the soul as omkara incarnate", "realizing (Him) the worshipper attains salvation from the grip of death resembling world (samsara-rupa)". The congregational worship of the Soul has been prescribed distinctly in the vedantas for the attainment of salvation (moksa): "vijnayay prajnam kurvita" (Br.Up.4.4.21). "Anuvidya y FOOT-NOTE: 1. "Ato vakyarthajnanad anyad eva dhyanopasanadi sabdavacyam jnanam vedantavakyair vidhitsitam " Brahmasutra / Sribhasyam composed by Ramanuja 1.1. Catusutri.

R :: 139 Vijanate " (chand. up. " (chand. up. 8.12.6), "omityevam dhyayatha atmanam 6 r (Mundaka up. 2.2.6), "nicayya tan mityumukhat pramicyate (Katha. up. 3.15), "atmanam eva lokamupasita" (Br.up.1.4.15), From the categorical mention of such words as dhyana, upasana etc. in these srutivakyas, it is known that indirect knowledge is to be attained by hearing scriptures first. Then by removing all doubts and contrary notions of the known object with the aid of argumentation, meditation or congregational meditation should be done for the indirect realization of the heard object. So, the knowledge of the meaning due to sentence, (vakya-janya-artha-jnana) has not only been described as the means (sadhana) of ultimate salvation (moksa), but meditation or congregational meditation has been said to be the booster of ultimate salvation directly. Now a question may arise here why devotion is called to be the chief means although meditation or congregational meditation is the chief means of the realization of God? We may suggest an answer here. The remembrance of the object of meditation constantly like the flow of oil or like the flow of the Ganges is called dhyana (meditation). It is otherwise called 'Dhruva smrti'. This Dhruva smrti resembles with direct realization. It has been stated in the Srutis regarding this that at the indirect realization of the omnipotent and Supreme God Sripurusottama all the hearty knots are cut off and all

140 doubts are Vanished - "bhidyate hrdaya-granthis chidyate Sarvasamsayas" kshyante casya karmani tasmin drste G paravare" // (Munda. Up. 2.2.8). 00 Not only in Sruti but in the Srimadbhagavadgita also, God has Himself said that "O Arjuna ! as you have seen Me, none can be able to have such a sight of Me by the recitation of the Vedas, the teaching of these, giving (dana) penance or by sacrifice. "O Parantapa (the destroyer of enemies) Arjuna, (the worshipper) is able to know Me, to see Me and to enter within Myself truly by sheer devotion only. O Partha, that Supreme Being can be attained with sheer devation." " Naham vedair na tapasa na danena na cejyaya / sakya evamvidho drastum drstavan asi mam yatha // 060 OD O bhaktya tvananyaya sakyah aham evamvidhorjuna / jnatum drastum ca tattvena pravestum ca parantapah // 00 Q D D purusah sa parah Partha ! bhaktya babhyas trananyaya // o ( Gita - 11.53-54 ). If we try to find out the purport of it, we see that the dearest object in the world is the most covetable. So, to him whose dearest object is God, He will be the object of covetion and greeting. This is usually the rule of hearty

-:: 141 love that it is never devoid of the act of giving in turn - (Prati danavinena). If one loves a person heartily, that object of love never remains without giving anything in return. So, if one loves god heartily god too can not help giving blessings. If one wishes to give something to the object of one's love, one gives Him the best object one can. So, God gives his dearest devotee such thing that is rare and best. Any worldly object or temporal or heavenly happiness is not, by far, the best%; for, amidst this happiness, there is transitoriness and an idea of excess (satisaya) (A satisaya bhava is that which includes best and worst ideas). So, it is needed to bestow the devotee with such happiness as is eternal and excessive (niratisaya). It will be a hyperbole to say that god, possessing blissful character, has every quality of being called by the term 'happiness' (sukha). So, without the attainment of god, the eternal and excessive happiness is, by any means, impossible. God helps His dearest devotee attain that happiness. The heart of the devotee is cleared by the grace of God in such a way by which the devotee feels the blissful aspect of God constantly in his serene heart by making himself free from worldly desires. It is not possible without the grace of god. It is impossible to have

-:: 142 the grace of god without devotion. Hence, god says that Those who worship Me with infinite love to attain Me eternally, I confer them such intellect with a heart, flooded with devotion, by which they attain Me. pretipurvakam " tesam satatayuktanam bhajatam pretipurvakam o dadami buddhiyogam tam yena mam upayanti te // " 0 (1) So, there is no other way to attain god without devotion. This Dhruvasmrti, described in the chandogyopanisat, is called devotion. For, in that state, the entire universe goes away from the heart of the worshipper but god only exists, that state is called devotion. In the presence of other sense, it is never called devotion (bhakti). Narada's Bhaktisutra stands thus " sa paranuraktih isware ". By the application of the word 'Para' it has been stated here that devotion (bhakti) is different from common or universal addiction or adherence (anurakti or anuyoga). Although common love or addiction grows in the hearts of the devotee, the feeling of other object than the dear is not abolished. 1. Gita - 10.10.

143 鈽� As a result, there remains a desire for fulfilling the worshipper's deprived desire from his dear object. But whenever "Paranurakte" (i.e. excellent love or addiction) grows in his mind, he can not claim anything as his own. He craves for nothing than god only. To clear it, the poet of Caitanyacarita mrta said that L " at atmfendriya preti iccha tare vali kam / t krsnendriyapreti iccha dhare prema nam // " (I call it lust which finds its pleasure for one's own self; and again the desire which finds its pleasure in the association of Krsna is called love 'prema'). That is called Dhruvasmrti (2) where the splendent and fine (bhavarasaghana) image of God is incessantly or always expressed in the hearts of the devotee and where all sense organs of knowledge and action are merged together in the one and the same Supreme Brahma. It is called congregational worship (upasana) meditation and devotion (bhakti). 2. Caitanyacaritamrta 0 Adi tila pp. 17.

144 Visisti In the birth of such devotion the supreme fulfilment of life is gained. Nothing is left for praying for the worshipper then. So, ultimate salvation (moksha) is such a blissful state of mind where all desires and attainments are finally over. It is possible by the aid of devotion only. That which is taken by the vedanta vakyas to be knowledge in common state is not the cause of ultimate salvation (moksha) but this knowledge, comprising of congregational worship (upasana), is devotion and this is the means of ultimate salvation (moksha). This theory has had its development in the Srimadbhagavata following Visistadvaitavada (i.e. the doctrine that the spirits of men have a qualified identity with the one spirit). For this, devotion has been placed over knowledge. Mention has been made of the theory of knowledge in the stotra, composed by Brahma, in the Srimadbhagavata and a close relation between devotion of knowledge has been stated. Devotion can not reach its pinnacle until and unless god is clearly realised as the only supreme truth (parama tattva). For this, hearing, singing etc.have been admitted as organs of devotion. The mystery of god, the abode of infinite qualities, is very hard to know even from the spiritual knowledge (Brahmatattva). The greatness of

145 God can be known by the grace of God only. The excellence of devotion lies in the realization that God is the main shelter of these innumerable universes and that He exists in each and every worldly objects. If we come to know that the nature of God exists in innumberable objects, all objects appear to be divine. This truth that God is only the non-dual (advaya) object, must be cleared here. Brahma has Himself realised it. He has seen that one and the GOD same Krsna exists in the form of Lord and gopa-balaka (cow-boy) etc. Not only that each and every Vraja balaka (i.e. boy, belonging to vraja) has manifested himself as Krsna, having four hands, adorned with vanamala (i.e. a 200 particular kind of garland), bearing charming black appearance and wearing brown dress to reveal the real truth of God to Brahma. (1) 1. Brahma Himself realised it that He, being one, may be manifested in many forms. "tavat sarve vatsapalah t nrtyage tadyanekahaih prthak prthag upasitah // Srimadbhagavatam - 10/13/46-51

146 We find from the discussion of the fundamental doctrines of the upanisads that that which is one is manifested in many; the upanisads think it firmly - "eka eva This vedic hi bhutatma bhute bhute vyavasthitah ". (2) statement distinctly proclaimed the existence of a Supreme Being in many objects. So, it can not be denied that that which is thought to be one and the only, pervades everywhere in different forms and in different names. In one mantra of the Candogyopanisat, it has been said clearly that He who is one, desired to manifest Himself in different forms, this seeming and peculiar un, verse has been originated due to His iron desire. Hence, Brahma has said in His Hymn "(O God), the manner in which this entire universe, within Your clutch, is revealed along with You, revealed outwardly in the same manner - what else can it be other than Your illusion (maya) or unthinkable grandeur ? -> yasya kuksav idam sarvam satmam Phati yatha ko tatha. tat tayyappha tat sarvam kim idam mayaya vina. 2. Brahma Vindu Upanisat 12. 3. Srimadbhagavatam 10.14.17 (3)

147 Brahma has further said that, 0 lord of Yogis (yogesvara) none can know when where and how You act through Your Yogamaya. Ko vetti bhuman bhagavan paratman Yogesvaroter shavatas trilokyam / Kva va katham va kati va kadeti 0 Vistarayan kredasi yogamayam // (4) This is to be kept in mind here that this illusion, (maya) according to vaisnava vedanta, differs from that, preached by Acarya Samkara. According to Acarya Samkara, illusion (maya) is neither existant (sat) nor non-existant (asat) but different from these two and undeterminable (anirvacya). According to vaisnava vedanta, this illusion (maya) is 00 only a sporting achievement (111a) of god. This is His grandeur, in divine eye it is existant cause; no other object except God is indeed existant. But if we think illusion (maya) different from God, we will not find any entity of this illusion, for, illusion, power of god, is 4. Srimadbhagavatam 10,14,21,

148 not different from God. Hence, Brahma said that this entire world is transitory, so, it lasts shortly as a dream does and in common outlook it is inanimate but men, addicted to enjoyment, overlook or forget god and devote their attention in illusory achievements of God, take this illusory world to be heavenly and make themselves fully absorbed in it. As a result, human sorrow exists, for, this world is originated and destroyed by this God, infinite, existant, animate and blissful (sacchidanandarupa). Yet men are overwhelmed due to the influence of the transitory illusion without knowing God, the original receptacle (of the universe). This illusory world appears to be true to men, addicted to enjoyment. They can not realise this truth that God is only true. He, who is charmed to see the beauty of the rays of the moon can never know the moon, receptacle of moon-light, but if anybody sees the full moon, the beauty of the moon-light does not appear much to him, for he can realise that the moon is indeed beautiful, moon-light is but a slight reflection of that beauty. Therefore, if we know God supernaturally, we get excellent pleasure. There is no other way save devotion for having a realisation of God. Devotion does not become associated with a heart, addicted

149 to enjoyments. So, it is necessary to know firstly that there is an infinite and excellent object apart from this seeming worldly object, according to the advice of scripture and preceptor. The knowledge of god which is thus originated from the advice of scripture and preceptor, is indirect knowledge (Paroksa jnana). Why worldly objects do not yield happiness is to be judged after the birth of this indirect knowledge. When the uselessness and transitoriness of all objects are known by discussion, renunciation towards these objects grows and devotion towards God sprouts in a pure heart. If we try to know the significance of nature, scripture and the preceptor, the sprouted devotion gets more and more confirmed. As a result of this, the culmination of devotion ie. Dhruvasmrti arises. Acharya Ramanuja has made a detailed discussion of the theory of vakyakara in his Sribhasya. (1) 1. Acarya Brahmanandi Ramanuja vakyakara, the commentator Ch of candogyopanisad said that he who can follow the real significance of the object of discussion and composes his explanatory notes according to that is called vakyakara. Brahmasutra along with Sribhasya, re 1st Khanda, Catuh sute, pp.25. " 0

150 Srivakyakara says that Dhruvanusmrti may be attained from conscience (viveka) renunciation (vimoka), habit wi (abhyasa) act (kriya) welfare (kalyan) non-langin shment 3 (anavatada) and non-contentment (anudvarsa) and it is sanctioned by the scriptures. Vakyakara has said that even the discussion of conscience and etc. have been mentioned from the statement of vakyakara himself. Viveka The act of keeping the body pure by taking such food as having typical fault (jatidusta), fault of shelter (asrayadusta) and fault of cause (nimittadusta) is called "viveka". (a) Jatidusta food 鈽� (b) Asrayadusta food Eatable things as prohibited meat etc. Food, gained by stealing and foods of sinner. (c) Nimitta_dusta food DWD 鈻� 0 Food, polluted by any reason, as food mixed with such polluted things like nails, hair etc. These three types of food should be fully avoided and pure food is to be taken for survival. This is called "viveka".

151 It has been said in the scriptures regarding this that, 14 U aharasuddhan sattvasuddhih sattvasuddha dhruva smrtih " The quality of purity of the heart is increased by the purity of food and the quality of impurity (rajah) and the quality of tamas are subdued due to the increase of the quality of purity. Whenever the purity of mind is done in this way, 'dhruvasmrti' is attained. vasmr 2. Vimoka 3. Abhyasa K - 'vimoka' is the act of making the mind free from desire. It is, indeed, another name of renunciation. It has been said in the Chandogyopanisad, "santa upaseta" (Chan. Up. 3.14.1) perform congregational worship in an abated (santa) mind. When mind becomes free of desire it is restrained and whenever mind is controlled, comes devotion. The repeated practice of a work begun, is what is called abhyasa. (1) 1. The mind is not concentrated without repitition and renunciation. It has been stated in the Yogadarsana, "abhyas avairagyabhyam tannirodhah" M the restlessness of the mind is to be removed with repitition and renunciation.

152 4. Kriya The due performance of the five great sacrifices (Pancamahayajna) has been named 'Kriya' here. By the word "Kriya", any performance, congenial for attaining God, is to be taken. It has been said in the Mundakapanisad "Kriyavaneva Brahmavidam varisthah" (Mundakopanisat. 3.1.4) A person, who performs these acts, is the best of persons, versed in Brahmatattwa. It has been stated in the Brhadaranyakopanisat, "tam etam vedanuva canena Brahmana vividisanti: Yajnena danena, tapasa nasakena (Br. Up. 4.4.22) Persons, eager of ultimate salvation, wish to know the soul in a heart free from enjoyment and thirst by sacrifice, giving alms (dana) and penance. It has been stated in the Srimadbhaga- t "tavat karmani kurveta na nirviayeta p yavata / mat katha sravanaday va sraddha va vata too yavanna jayate //" (1) ------------------------------ 1. Srimadbhagavatam - 11,20.9.

153 It means that until and unless renunciation arises in the mind of (the worshipper), one will have to practise various appropriate performances, sanctioned by the scriptures or such performances should be duly practised until a devoted reverence arises (in the heart of the worshipper) for hearing the act of stating qualities and sporting achievements of God. 5. Gunah Truth, simplicity, kindness, non-violence and absence of false thought have been stated as good-giving qualities. Each and every qualities help purify the mind, and are congenial for the attainment of God. It has been stated in the Mundakaponisat that "satyena labhyah" (Mund. Up. 3.1.5), "tesa mevaiva virajo Brahmalokah" (Prasna Up. 1.15.16). These two upanisadic mantras mean that those who practise penance truthfully can attain faultless Brahmalokah (the abode of Brahma), for, Brahmalokah is free from the quality of rajas. Without the quality of purity the quality of rajas and tamas are not fully finished. As long as these two qualities remain there is no possibility of attainning the abode of Brahma (Brahmalokah), other qualities like kindness, simplicity etc. also purify our minds. So, if one

-:: 154 wants to attain god one will have to acquire these qualities carefully. 6. Anavasada (Non-langnishment) The want of langish is what is called non-languish. The destituteness or weakness of mind that originates due to unfavourable place, time or happening, results in the sorrow of mind. Such sorrowful state of mind is what is called "avasada" (langnishment). The want of lang/Mish is called non-langishment or anavasada. t Here too we may cite Mundakaponisat "nayamatma valahenena 00 labhyah" (Mund. Up. 3.2.4). Q n The soul or god is not attained U by one, having no fitness of his own. Here physical strength has not been given dominance but mental strength has been given dominance. Due to all these causes the languishment of the mind happens. The mind gets strength when all these causes disappear. A person, strengthy of mental prowess, becomes able to attain god. 7. The pleasure or happiness that we feel in the absence of any cause of sorrow in the world denotes one's addiction to the world. But the addiction towards objects of enjoyment does not make the attainment of god possible. So, those who are addicted to worldly objects of enjoyment or to heavens etc., think themselves happy by keeping god away and taking

155 others. But such happiness or contentment is unfavourable for attaining god. Such contentment is called "udvarsa". The absence of such "udvarsa" is called "anudvarsa". or ' Anudvarsa' is the name of that state of mind wherere we find contentment in no other object than God. (1) It is known from this discussion that dhruva smrti congregational worship (upasana) is the chief way to attain god. This congregational worship is divided in different stages. If the stages are taken in due order beginning from primary stage to the final one, the highest culmination (Parakastha) of devotion i.e. Dhruva smrti is w d ruve smrti Dhruvafsu achieved and wherever dhruvasmrti is achieved god is attained, 0 - 1. Vakyakaras ca dhruvanusmrter vivekadibhya eva nis pattimaha "tattad vivekavimokabhyasa kriya kalyanavasadanudvarsebhyah, sambhavad nirvacanacca "iti. vivekadi nam svarupamcaha "jatyasrayanimittadustad annat kayasuddhir viveka iti / Atra nirvacanam "aharsuddhan sattvasuddhih, sattvasuddha dhruva smrti va/ smptin/ vimokah kamanabhisvanga iti / "Santa Upasita (Ch.Up. 3.14.1) iti nirvacanam. Arambhana samsatenam punah n t punar abhyasa iti / Nirvacananca smartam Adahrtaim

Contd. Foot Note : 156 a bhasya karena, " sada tadbhavabhavitah " iti, 26. Pancamahayajna-dyanus thanam saktih Kriya " iti / nirvacanam E "kriyavanesa brahmavidam varisthah (Mund. Up. nu 5 3.1.4). "Tam etam vedami vacanena Brahmana vividasanti, yajnena danenatapsa nas akena" iti ca (Br. Up. 4.4.22). "Satyarjava-dayadana himsan abhidhyah kalyanani iti / Nirvacanam - 0 鈽� "satyena labhyah" (Mind. Up. 3.1. 5) "Tesam evaisa virajo brahmalokah (Prasna Up. 1.15. 16 )" desa-kala-vaizunyat lokavastvady anusmrtesca tay janyam dainyam abhastareitvam manasehyavasadah" iti tadvipary a jo navasada iti. Nirvacanam n "Mayamatma valahinena labhyah (Munda. Up. 3.2.4). iti tadvipar yayaja- tustirudharsah " iti, iti, tad viparyayo undharsah atisantoso yasca virodhityarthah Sribhasyam 1. 1. 26-27. Y

157 In the upanisadic text, it has been stated that, "avidyaya mrtyum tirtva vidyayamtam asnute /" (1) It signifies that, those who think themselves satisfied by having the result of religious performances, sanctioned by the scriptures, are not worthy of attaining god. But if the performances, perscribed by the scriptures, are achieved with an intention of purifying our mind, death, i.e. the avidya can be won by religious performances, performances, sanctioned by the scriptures. Here the word 'mrtyu' (death) means that which is contrary to knowledge. As these accumulated acts yield result, one has to take birth repeatedly in this world to have the (bitter) taste of these acts. If one takes birth here, one has to undergo various sorrows, but in one generation one has not to take the taste of one's act. Various religious performances that will yield result in future, are achieved. One has to take birth again to have the consequence of those acts. For, the makers of the scriptures say, "nabhuktam which means that acts, T ksheyate karmakalpakotisatairapi" yielding results are not destroyed without the taste of consequence (phalabhoga) even when hundreds of kalpas (a long period of time) are over. So, those who perform scriptural 1. Isopanisat - 11,

1 -:: 158 rites with the intention of having the result of acts, they also have to take birth here repeatedly and naturally due to different confrontatious they have to embrace sufferings. Hence, these scriptural acts have been named avidya. But if anyone performs such scriptural acts with no intention of having result from these, their minds become pure due to the sure power of the performance of these acts devoid of any desire and they may attain god. If he can attain god all his sorrows and sufferings are over for ever so, if the scriptural acts are performed with no desire, these destroy death, i.e. result-yielding acts. As a result, vidya i.e. the knowledge of god is attained and due to it immortality is attained or sorrows are for ever destroyed. So, if one wishes to tread the way of devotion one should, at first, give up prohibited food and also all evil acts and qualities. In this way, when the mind becomes free of all bondages and dirtyness, vidya or the knowledge of god is attained. God is only object, He is blissful, infinite and an emblem of peace. Whenever this we come to realize, undisturbed devotion towards Him will take its birth. So, the knowledge of the true nature of acts is needed, or it is to be known clearly what acts

159 are good and what are evil ones whenever a true knowledge of acts arises, the transitoriness and excessiveness kh (satisayata) of the result of act (karmafala) are also known. Then we feel an urge for the performance of eternal and result-yielding acts. In other words we may say that with the performance such types of acts, god is attained. Urge for these acts do we feel. Hearing, singing etc. of the acts, suitable for attaining devotion have been prescribed in the scriptures. So, a knowledge of the true nature of every object is essential for the attainment of devotion. For this, it has been said that knowledge is the ultimate result of devotion devotion is but a step towards it.