Ethical and Spiritual thought of ancient India

by Kaberi Sarkar | 1986 | 72,497 words

This essay studies the Ethical and Spiritual thought of ancient India as revealed in the Vedas, Puranas and Tantras. This work explores the discussion of God in Puuranic, Tantric, and Vedic hymns, portraying God as the creator, protector, and destroyer of the universe, and sometimes as the giver of ultimate salvation (moksha)....

Chapter 3 - Conclusion—Common Reasons for accepting God

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297 CHAPTER - III Common Reasons for accepting God :: The thought of how the queer method of representing the universe, unique combination of strange and reciprocally contradictory objects, abode of infinite beauty, the sky, embeeded with stars and planets, the wavy ocean, wood enriched in green beauty have been created in the minds of men. From time immemorial, this thought has been advanced through various changes and modifications. Sometimes these have been stated as cause without getting no reliable clue for the solution of such questions, and sometimes a creator, inaccessible to our knowledge, infinitely powerful, has been stated as their creator. In simple words, they have conceived of the idea of God, infinitely powerful, by engaging themselves in the act of disclosing the main mystery of the law of creation, greatly mysterious and inaccessible to common knowledge and intellect. In later times, all thoughts regarding religion have been revolved round God. The ultimate goal of worship or religion is the destruction of sorrow for ever and attainment of happiness, immortal and infinite. It is found in our common society that the degree of consequence keeps consistency with that of worship.

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298 Sadhana or worship is the name given to a careful and devoted effort for the achievement of any subject. But according to the power of Sadhana proper result is accrued. So, in the field of religion too the difference or degree of consequence is to be admitted according to that of Sadhana. Specially, religion and its result are not proved by practical instances. In the scriptures, different ways or methods of Sadhana of religion and the difference of result according to their degree have also been stated. By the performance of Agnihotra' Karma common heaven is attained. On the other hand, by the performance of such sacrifice as jyotistanra, the office of the king of heaven is attained. The difference of result in respect of Sadhana has been stated in the scriptures. In addition to it, performance of separate rites for separate results has been stated. A person, craving for animals, must perform a sacrifice named "Udbhida". A person, craving for issue, must perform a sacrifice named "Putresti" these the scriptures state. It is known from this that a particular rite is able to yield a particular result. And again there is difference of result (phala). It is to be noted here that unseen or heavenly result is not always attained at the time of performing a sacrificial rite. At the time of performing such sacrificial rites as Agnihotra etc. heaven is not instaly attained. Yet if the result (phala) is not directly

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299 i } related to the rite, it can not be said (to be the progenitor of result (phala) or that rites yield result. Hence, the makers of scriptures have admitted the emergence of a subtle power from a rite, yielding heavenly result. It is known as destiny (adrsta) in the scriptures. Although a performed Do O rite, is instantly destroyed, a subtle force (sakti) or OD O ☆ 000 destiny (adrsta), yielded from the performance of a sacrificial rite, is originated and this (destiny) also yields destined result for its performer in due time. This theory is commonly accepted in such systems of philosophy as believe in the existence of God (astikadarsana). But here is a great problem. That is this adrsta (unseen) and inanimate object. So, how the inanimate adrsta will yield particular result to its performer ? It has been stated earlier that a performer (i.e. a Yajamana) can not attain his desired object by the performance of sacrificial rites. But if there is no animate and omniscient Being as the knower of destiny (adrsta) and ritual result (karmaphala) why then any rite can not yield any result? A performer of sacrificial rites does Such rites by applying his power to in the purpose of attaining great result. So, if there is nobody to assess the validity and difference of result and rites, the greatest result can be had by the performance of any rite due to the desire of a performer, craving greatest result. We may take bod

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300 ::a common instance to make it clear that students, appearing at examinations, answer the questions according to their own knowledge. But if there is no fittest examiner of that subject i. e. if the attainment of result is possible for the desire of a candidate, he may attain greatest result whatsoever may be answer. If a candidate is given independence as the controller of the result of an examination, that is to be gained, every candidate will attain greatest result. For, a candidate appears at an examination to achieve greatest result. But if this is the system, laws and order and systems also will be destroyed i.e. a severe pandemonium or disarrangement will be created. For, as there will be a degree of difference of his intellect according to the position of human head and physique, likewise qualitative difference exists as being realised directly. The refore, all possess no right to have equal result. Hence, a fittest examiner is needed who will give a candidate his due result after duly assessing his answers. The same instance may be advanced in the case of heavenly result (alaukika phala) also. If there is no proper controller in the field of attaining heavenly result, originated of the performance of rites, the greatest result may be had by the performance of any Sacrificial rite. Therefore, the idea of an almighty, omniscient and impartial Being, as an yielder of result, in the

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301 field of religious sadhana has been made lest no such disorder happens. It is needless to say that this Being (Purusa) is called 'God' (Isvara). Indian philosophy thinks firmly that salvation (moksa) is the ultimate end of human beings. Various methods like meditation, concentration (dharana) and samasti etc. sanctioned by the Yoga system of philosophy, have been prescribed for the attainment of ultimate salvation (moksa). Not only that, it has also been admitted that a proper knowledge of all worldly objects help attain salvation (moksa). According to this method, it becomes a subject of discussion whether God is necessary for attaining salvation (moksa). Some philosophers admit that theoretical knowledge (tattwa jnana) and attainment of salvation may be respectively had without giving no importance to God and due to the influence of worship, prescribed in the Yoga system of philosophy. But a great number of philosophers has admitted that the knowledge of objects or attainment of salvation can not be had without the grace of God. We may refer to the vaisesika system of philosophy as an example in this regard. The vaisesika system of philosophy contends that theoretical knowledge (tattwa-jnana), determined by the similarity and dissimilarity of six objects as object(dravya),

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302 (1) quality (guna), action (karma), common (samanya), particular (visesa) and samavaya. But this knowledge is not possible without religion (dharma). If there is abundance of what is not religion, there will be no possibility of having theoretical knowledge. Hence, the maker of aphorism ( sutrakara) of the vaisesika system of philosophy has said that, we call it religion (dharma) from which prosperity (abhyudaya) and salvation (nisreyasah) are achieved. So, it can be said that from religion nisreyas af or attainment of moksa is done. But theoretical knowledge of six objects as dravya etc. is not attained without dharma. In connection to its explanation, the commentator of Nyaya Kandate, composed on the Prasastapadabhasya of vaisesika system of philosophy said that when the real knowledge of all objects external and internal is attained, we find blame or defect (dosah) in these. When such defects arise, addiction to all the objects is destroyed or removed and then there arises renunciation. As a result, the performance of real dharma, in the purpose of attaining real objects becomes possible. If we reject or give up such objects as increase addiction to the senses and perform such acts like hearing, argumentation manana) and meditation (nididhyasana) to attain Spiritual objects, there arises such a dharma that can help attain salvation (moksa). Indeed when we attain our desired

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303 goals by the performance of such acts as possess desire (sakama), salvation is not yet attained. For, as long as addiction to sensual objects is not removed, one has to take birth in this world. And as soon as one takes birth one must suffer. Therefore, acts, having desires and their result are unable to remove real sorrow. Whenever it is realised, we can perform such acts as possess no desire (niskama), for the purification of our minds. And indeed, such acts, as possess no desire, like hearing and argumentation etc. regarding self, produce that dharma. It again produces the oretical knowledge (tattwajnana) i.e. when we find out that there is no real relation of body, senses etc. with the soul due to argumentation (vicara), we feel no addiction fowards body and senses etc. AS a result meeting with soul happens. Due to it salvation (Moksa) is achieved. As for example, we may say that a way, at first sight, appears to be insurmountable by seeing thorns etc. in that way. And then, if we give up that way and search for a way, free of thorns, we come to know a clear way and reach our destination through that way. Here too, the entire removal or disappearance of sorrow is to known as salvation (moksa). This knowledge is originated from a study of different scriptures. And then if we search for the way of removal of sorrow, means helpful of attaining worldly or

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304 heavenly joyful state, are found. But it is found by a special analysis that even if such joyful or happy state is attained, sorrow is not removed for ever. For, all enjoyments are transitory. Therefore, if we know it that sorrow is not, for ever, removed by enjoyment, we draw our attention towards renunciation (tyaga). As a result, the meeting of soul becomes possible by the help of renunciation and then all enjoyments and desires are destroyed fully. As a result, this body is destroyed at the end of the destruction, began earlier, body is to be again assumed and if it is not caused (dehadharana) there is no possibility of sorrow. Following this method the vaisesika system of philosophy has stated moksa or apavarga. So, when the real knowledge of all the objects is attained, the addition towards the defective dosadusta) object decreases and then the rites Q 0 like Sravana, manana etc., helpful of attaining the knowledge of soul, is performed, produce dharma, helpful of salvation. LThe commentator of Nyayakandati has discussed the entire subject in his commentary. (1) This 'dharma' can not cause the attainment of S salvation (moksa) without the desire of God. This is what the aphorisms of the vaisesika system of philosophy intends Foot Note: (1) Conta...

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305 : :Foot Note: (Contd.) (1) "Tannihsreyas am dharmadeva bhavati, dravyadi - hs tattwajnanam tasya karanatvena nishreyas asadhanamity abhiprayah tattwato jnatesu vahyadh yatmikesu visayesu dosadarsanadvirak tasya Samihanivrtta-vatmajnasya tadar-thani karmany akuvarsa tattatparityagas a dhanani ca srutismrtyditanya samkalpita-kalanya-padadana-syatma-jnanam. bhyasyatah prakrs tavinivartak armopacaye sati V m paripakkatina-jnanasya-tyantikasarira viyogasya bhavati. dharmo (h)pi bhavannanihsrey as am € karoti yavadisvareccaya nanugrhyate G / " - - Nyayakandali tika pp. 18-19.

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306 to state. It signifies that 'dharma' is an unseen or subtle power helpful of attaining salvation (moksa), but it is an inanimate object. So, no inanimate object can yield result without the inspiration of the animate Being. Therefore, it can not produce such result as salvation without dharma, acquired by renunciation or such acts of a person as possess no desire, or without the grace of the animate God. Therefore, the desire of God is highly needed for the attainment of salvation (moksa). (1) The vaisesika system of philosophy has clearly admitted the necessity of God for the attainment of salvation. In the Yoga system of philosophy too, the necessity of God, as one of the means of Yogasiddhi or salvation has been accepted. (2) According to the view of the philosophers, who do not believe in the existence of God, the necessity of God has not been accepted in attaining salvation or in the act of the creation of the universe. It is (1) "Iswarecca-visesena karya-rambha-bhimukhikrtadharmade- -va nihsreyasam bhavati / " (2) "Iswarapranidhanadva / " Nyayakandali pp. 19. Yogasutra 23 (Samadhipada).

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-:: 307 : true indeed. But according to the views of the philosophers, who believe in the existence of God, without God neither the attainment of salvation nor the creation of the universe is achieved. For, those who admit God, have taken Him to be omniscient and Almighty. Therefore, without the desire of God, not even a trifle pitch of grass can be swayed. Bounded by His laws, the Sun, moon etc. perform their own duties. The desire of the Almighty exists as the controlling power behind the effectiveness of all the inanimate objects like the body, the senses and the mind etc. Although there is scope for debate in the subject of discussion whether God exists or not or God can be attained through reasons, we may easily take this view that those who admit God, contend that the creation, protection and destruction of the universe can not be possible without the desire of God. And the attainment of consequences of the acts, done by men, is not possible to without the desire of God. Here, it may appear to somebody that God voluntarily makes some persons engaged in good acts and others in bad ones. Good acts result in happiness or the destruction of sorrow and bad acts result in the suffering of sorrow. Therefore, it appears that, God voluntarily makes one happly and other sufferer. If this is the fact, Gods partiality becomes inevitable. And if He becomes partial, He can not be A. g

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308 + attributed by such adjectives as omniscient, Almighty, graceful etc. Therefore it is a matter of discussion what does God really do to us. If He controls the entire universe according to His own desire, this dissimilarity of the universe will speak of His partiality. In such a situation, no necessity of admitting God can be realised or felt. For, if God makes one engaged in good acts and others in bad ones, then due to such dissimilar outlook partiality in Him becomes inevitable. On the other hand, if anybody can perform any rite in his own power without being guided by God, he must attain consequence for his act or deed. For, an act or deed is that which performs a particular result. (phala). An act can never be devoid of the contact of consequence. May the taste of such consequence be happy or joyful or salvation, the act itself will yield such results. For, if we notice the variety of destined acts for attaining each and every consequence, it is found that each and every act yields a particular result. So, yielding results constitutes the natural power of an act. That which is a natural power does not depend on others. It exists within the nature of the object itself. So, if it is the fact that actions yield results naturally, God is not needed for attaining any kind of result. So, according to this view, God is not needed. On the other hand, if we accept

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309 God as one, extending urge in all actions, partiality in Him naturally becomes inevitable. Therefore, the necessity of God is not achieved by reasonings or analysis. The summary of the statement of the school of philosophers, who believe in the existence of God, against that school of philosophers, who do not believe in God, is that this world of beings is always being created, this world is endless i.e. it can not be surely ascertained when this world of beings has first come into existence. As for example, we can cite the instance of seed and tree. A seed can not grow without the help of tree; on the other hand, tree is not grown without the help of seed. So, as the chronological order of a seed and a tree is impossible to determine, their law of causation is admitted as endless. As human intellect is limited, the finding out of the theory of the infinite and endless mystery seems to be impossible for human intellect. Human talent, creating newer things, always Searches for the infinite grandeur of nature and is always inventing such informations and theories as are not known earlier, but the excellence of talent lies in inventing those uninvented objects that exist in the endless storehouse of nature. Intellect can never creat objects. Therefore, that which is eternal intellect is inexplicable and hence its endlessness is accepted. For this, the believer in God,

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310 depending on vedic statements, have tried to find out theories. As the cause of the universe becomes unde terminable after a long search and research, this world has been called endless. AS a result, the creation that is realised at present, will be destroyed one day in future. As it is true, likewise it is also true that before this creation there were such many creations also. So, it appears that the enjoyment of those results of action of the beings that were not completed in the earlier creations, the desire (samskara) of those actions remains in the beings in a state of latency for some time and in the latter creation, that latent desire is again roused and a birth, helpful of tasting the result of latent desire, is caused. Therefore, we find that a being tastes the result of his action. As action has no beginning, no question whether a good or bad act has first been performed, arises. So, God does not make the beings engaged in the performance of sacrificial rites, for, there is no priority or firstness in the performance of rites of a being, floating on the flow of birth and death. God only arranges for his taste of result in the sacrificial rites. There had been a queer assemblage of different objects and each and every being enjoys any of these objects in any way. The relation of a being with this enjoyment is only caused according to the actions. He who combines this relationship

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-:: 311 is God particularly as a being knows little and possesses little power, he can not taste objects by making these according to his desires. For, the power of making objects goes to the credit of Him who is the proximate cause of the objects that are made, as because He knows the technique of making objects. It will be a hyperbole to say that it is not possible for anybodyelse other than an omniscient Being. That a being is not omniscient is achieved by reasonings and realisations. Although it is possible for a being to be omniscient if he overcomes the root covering (i.e. the quality tamas) fully due to the influence of sadhana, yet in that case also the being is not eternally omniscient. But He who is the creator of the universe, must be eternally omniscient. If He is not omniscient how He will realise that such act will yield such result i. e. proper result, in accordance with its action, is to be made. Such a person is to be taken as the arranger (vyavasthapaka), who knows indirectly all the actions and its due consequence. If He does not possess such knowledge, it will not be possible for Him to know properly what action will yield what consequence and without such knowledge, separate effects for each and every particular rite can not be destined. So, He who knows the acts of a being and its due consequence, He can

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312 unite the being with the corresponding consequence in accordance with his acts. The rites that a being performs, are inanimate and hence, it can not yield results naturally or in a way irrespective of the conscious Being. A question may arise here. The act of stiring milk (Dugdha Manthana) is inanimate. And it results in attaining butter. This act yields butter (its result) in the way, irrespective of other efforts. So, though an act is inanimate, it can itself yield results. In response, we may say that if this knowledge is not grown that butter remains latent in milk, nobody could stir milk in the hope of attaining butter. Nobody stirs water in the hope of getting butter. So, particular performance of rites is needed for attaining that which is latent in an object in a subtle way. But though human intellect discovers the act of stirring milk, it could not yield butter indeed had the existence of butter was the re in the milk. So, the knowledge that butter is in a state of latency is needed. Then it is necessary to apply the technique after its invention. All these belong to the animate Being. Although the act of lifting butter from milk directly yield results, there is a conscious power behind it. That conscious power has combined both the act of stirring milk and attaining butter respectively. So, an inanimate action, irrespective of consciousness, nowhere yield results. In this situation, an omniscient Being is to be admitted as the inventor of means, 2

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313 :: helpful of fulfilling numerous desires of innumberable beings. That omniscient Being is called God. If we think in this way, the practical disparity or blame of partiality, ascribed to God, do not exist. For God does not confer anybody any result at His discretion. Numerous acts exist for time infinite. He has only created its result. If there is no result, there will be no act too. For, the means of attaining particular result is called action (karma). So, God has created innumberable objects of enjoyment and the experience of God, originated of His omniscience, lies at the root of this queer creation. God has not created any object as yielding sorrow. Men think that object to be one yielding sorrow or happiness according to their acts. For, it has been stated earlier that each and every object of this universe is necessary to the beings. According to the nature of beings, their natural actions become separate from each other. And the result that the beings get by those acts, natural acts are necessary to the beings for those. That which is essential to human beings for their existence differs from those that are essential to the animals. So, that which is necessary to others i.e. that which is favourable or happy to them, may not such to the others. But beings realise such a few states according to their acts that seem

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-:: 314 happy to them. The variety of acts lies at the root of it. But the inventor of this variety and the person who combines these acts with that peculiar body is no other than God. And it is to kept in mind that the main cause of accepting God is the thought that states that God is the creator of the entire universe. God has created all objects that exist. All the objects beginning from a tiny grass to the universe, have been created by God. So God has created such object as good, bad, excellent and mean. God has created nectar and poison, beautiful and ugly, tender and terrible etc. why He has created this variety is to be known. Here it is to be kept in mind that, all objects have been created as enjoyable to beings. There is no such object that is not enjoyed by beings. So, God has created all objects and arranged their proper enjoyer. The omniscient of God is the main cause of it. All the objects have been created on the knowledge of God i.e. all that are possible in these objects reveal themselves in the knowledge of God and this knowledge is eternal. So, the omniscient God has arranged the enjoyer of peculiar minds for peculiar objects. He arranges for enjoying the objects according to their acts. As for example, we may say that anyone arranged a huge meeting and in this meeting honest and mean persons assembled. There are arrangements of proper objects of enjoyment for those who are present in the ice

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-:: 315 meeting. In that case, the convenor of the meeting arranges for the persons assembled different objects of enjoyment according to taste and desire of each of the person assembled. Though the objects of enjoyment may appear various to each of the persons, the convenor is not blamed for partiality; rather, we get the picture of his experience. Likewise, God only makes proper arrangements according to the nature and acts of the members, assembled in the great assembly of universe. It may be otherwise said that as the president of a meeting rewards each of the persons assembled according to their qualifications and scolds those who act something, contrary to that meeting, likewise, God also gives proper result to all according to their acts (karma). If the President is not impartial, he can not conduct the meeting properly; similar is the case for God. If God is not impartial, He could not conduct properly beings, having different tastes and desires in this world full of varieties. Hence the Sutrakara of the vedanta system of philosophy has stated that God is not partial, for, He creates the entire universe according to the respective acts of beings. (1) Acarya Samkara has stated, in the bhasya of this sutra, that God does not create this universe with full impartiality. But He creates this universe according to the tendency of the beings in

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316 'dharma' and 'adharma'. The vedas prove this truth. (2) So, from time immemorial beings and their acts exist. God creates the body of beings according to acts. This is what the vedas signify. Foot Note : a ◉ o (1) Vaisamyam nairg hunyam ca, na tu nirapekshasya nirmatrtvamasti / sapeks to hisvera visaman sistim nirmmite / kimapekshata iti cet, dharmadharmavapekshata iti vadamah / Atah srjyamana-pranidharma dharmapeksa visama srstiriti nayamisvarasya a |_ paradhah / Iswarestu parjanya-vaddrastavyah / Vedantadarsana/Brahma-sutra Samkarabhasyam -2.1.34 (2) Esa hyeva sadhu karma karayati tam yamebhyo I lokebhya unmusata esa u evasadhu karma karayati tam yamadho ninisate / (Kan. Bra 3/18) - Brahmasutra Samkarabhasyam 2/08 2/1/34

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317 wonders Indeed, if we cast our sight towards this creation, filled with infinite variety, we find the beauty of the creator of the universe everywhere. We find the impression of infinite beauty in every objects, beginning from grass to tree, from very tiny being to the God. Here it is to be kept in mind that newer varieties that are found in every being or in every object, are the emblem of beauty. For, variety is beauty. The organisational method and effectiveness of every object are full of such variety that if we notice it, everybody is wondered. Whom one call beautiful other may call it ugly. But the mental activities of determining the beautiful and ugly are different according to taste and latent desire, but inspite of it no shortfall occurs in the variety. This variety is full of infinite possibilities. The variety of objects can delight particular person, and again it may be an eyesore to others. But He who is the creator, invents variety by making himself fulfilled with delight and finding full manifestation of newer variety in every sphere of our life the creator takes delight in it. It is realised through feeling. So, He who is the creator, has created and is creating this universe without thinking the good and evil aspects of others and engaging Himself fully in the act of creation. So, it is impossible to assess the quantity of beauty of the objects, by the measurer of

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318 human intellect. Here it is to be kept in mind further that as different objects of the universe are full of variety, these become the cause of happiness or misery according to the difference of taste of beings. That which we think ugly and contemptible, may appear beautiful and acceptable to others. Those who take birth in the barren desert, they think the desert to be great, but the desert is nothing but the shadow of the dreadful to others. The beings or animals that live in the distant polar regions, full of dense show, the polar region appears to them to be good, although it yields distress to others. There are many animals living under the unfathomable sea, in secluded caves of inachssible mountains untrodden by human beings whose life seems afflicting to us. But such a life does not afflict them, for joy is the name of life. Without joy, life becomes dull. Therefore, it appears that weal and woe, good or evil depend on space, time and other allied things. Judging from this viewpoint, we find such an equality amidst the infinite variety of the creation of the universe that we can not call God the creator of disparity or inequality. Therefore, this human effort of disclosing infinite mystery of the creation, can not be crowned with success. ce If we analyse God by the tasting stone of philos ophical reasonings, He is not achieved or performed. It has

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:: 319 also been stated by the maker of the vedanta system of philosophy. Acarya Samkara, in the second pada of the second chapter of the vedanta system of philosophy, has stated while making discussions about God, that God has been stated there as the proximate and instrumental cause of the universe. This admittance of God as being the proximate and instrumental cause of the universe is totally based on the vedas. (1) But those who intend to establish the existence or validity of God only by worldly reasons i.e. without the aid of the vedas, the vedantins refute their opinions. For, such doctrines are not sanctioned by the vedas. _ vide 'Bhasya' on this sutra 7 It intends to state that God is not proved by any proof other than the scriptures. By the word "Scripture" the agentless (apauruseya) vedas are to be known here. The effort of proving God, by any worldly reasoning without the vedas or by an other - (1) Avidyavasthayam Karyakaranas amghata-vivekadarsino jivasyavidya- timirandhasya satah parasmadatmanah karmadhyakshatvat sarvabhu tadhivasat saks hinas cetayituriswarattadamjnaya kaftrtvabhoktrtvalakshamanasya D Samsarasya siddhih tadamgrahahe tukenaiva ca vijnanena moksasiddhir bhavitumarhati, kutah? taccruteh / Brahmasutra samkarabhasyam 2/3/41. 0

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320 proof, will be futile due to various reasons. Firstly we may think in this way that God has created different beings, best, mediocre and worst etc. and does not favour all equally. Someone suffers for his whole life, and someone leads life through happiness. From it, the disequality in God is proved. By creating beings, God has given them happiness and misery due to their acts (karma) - this too does not hold good. For, if God is almighty, He wilfully makes some beings engaged in good acts and others in evil or worst ones. So, it is the desire of God that stands as a cause of their tendency in performing best and worst acts i. e. beings perform good or bad acts due to their desire and God gives them happiness and misery according to their acts. If we admit this, God becomes partial. God employs him in evil acts whom He envies and thereby gives him due misery or distress. On the contrary, God employs him in the performance of good acts whom he loves and thereby gives his due happiness. Thus God's addiction and envy are proved by it. It will contradict godliness. (1) So, (1) So, if we admit God by worldly proof or evidence, these questions will not be 9 (1) hinamadhyamottamabhavena hi pranibhe danvadadhatah isvarsya ragadvesadidos ap ras akte rasmadadivadanisvaratvam prasajyeta / " Brahmasutra Samkarabhasyam - 2/2/37.

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321 properly answered. Hence God, based on the vedas, has been admitted in the vedanta system of philosophy. It means that, the agentless vedas have discussed about God. So, as there are no possibilities any type of error or mistake in the vedas, God, as stated in the vedas, is to be admitted. The scriptures, i.e., the agentless vedas are far beyond human reasonings. So, though there will be a contradiction of human reasonings with God, as stated in the vedas, the validity of God, as the agentless vedas, will be proved. The reasons that are advanced, denying the validity of God, through worldly examples are not solved or proved by human intellect. For, human intellect is never admitted as supreme. Intellect, inventing newer objects may discover newer theories in every ages, but the agentless (apauruseya) vedas are far beyond all these reasonings. Therefore, though God, as stated in the vedas, contradicts with human intellect, will certainly be proved; for, though such matters as heaven, hell, right (dharma) and wrong (adharma) etc. are not attained by human intellect, the vedas stand as proof in this regard. Therefore, God is to be admitted as inaccessible to such human intellect. Hence, the sutrakara of the vedanta system of philosophy has stated in the 3rd pada, 2nd chapter "ye parattu taccruteh /". It means that as the agentless vedas have stated God as being the proximate cause of the universe, it is originated only

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322 by God. Nothing is the proximate cause of it. (1) It means that He who is omniscient i.e. the reservoir of all knowledge, by whose appearence, the universe is manifested, and whose penance is knowledge, this universe, having names and forms 'namarupatmaka) has been originated from Him. It has also been stated in the Brhadaranky op anisat that, (2) He who existing in the intellect, controls body etc. originated due to the combination of cause and action, is called 'God'. - - - - - - - - - - - - - ------- - -- - - - - - - - (1) "yah sarvajnah sarvavida yasya jnanamayam tapah tasmadetad Brahma nama-rupamamanca jayate // " - Mund. up. 1. 1. 9. n (2) "yo vijnane tisthat vijnanadantaro yam vijnanam na veda GayVasya vijnanam sariram yo vijnanamantara A -n yamayatyesa ta atma(1) utary amyamrtah / Br. up. 3/7/22

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323 So, the vedas have distinctly stated God as the cause of the universe, and therefore, God has been admitted. The vedic statement, that has been admitted earlier, ✓ esa hyeva sadhu karma karayati" ityadi kansitaki up. 3/8 7 signifies that everything in the world is controlled by God. (3) It signifies that the God that has been stated in the agentless vedas, can not be conceived of by human intellect. If He is imagined by human intellect, it may be possible for Him to favour or envy someone. But as the vedas are agentless, God, stated in the vedas may not be blamed for anything. Here too, a question may arise that if everything is controlled by God, all beings always will be happy by practising 'dharma', but this universe, full of variety, happiness and sorrow can not be created. In response to it we may say that though God is devoid of envy, anger etc. this world of beings, created by God, is nameless, i.e., God has created the universe first. Thus it is impossible to determine the root or cause of the universe. So, before c (3) "esa hyeva sadhu karma karayati ityadayastavat srutayah sarvavyapare su jantunamiswaratantratamahuh //" - Brahmasutra Samkarabhasyam 0 2/3/41.

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324 the enjoyment of the consequence the acts like 'dharma' and 'a dharma' etc. in earlier creations, these were destroyed. These (dharma and asdharma) again naturally appear in the world created by God i.e. due to the influence of avidya, associated cause of creation, such creation, full of variety is caused. Therefore, there is no possibility of stating God, as having no pathos (niskaruna) or having anger and envy etc. (1) In o discussing this, Acarya Samkara has mentioned the example of cloud. He said that different types of grass are originated from the uncommon causes of different plants (gulma). But clouds deal out equal raindrops to all 'gulmas'. A seed can never grow such grass and gulmas, equal to their own power without rain. So, though God is the proximate cause of all creations, due to the influence of endless, undeterminable ignorance, (avidya), beings are originated according to the acts, they had done. (2) (1) "Yedyapyayamiswaro vitaragastathapi purvapurnajan tukarma pekshaya jantun dharmadharmayoh pravartayan na dvesapak- -Sapatabhyam visamah, napi nirghunah / " - 8 Brahma-sutra Samkarabhasyam 2/3/41. (2) "Yathaloke nanavidhanam guccagulmadinam vrihiyavadinam s 0 casadharanelshyah sva-svavijabhyo jayamananam Sadharanam nimittam bhavati parjanyah / " Brahmasutra Samkarabhasya - 2/3/42.

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325 In simple words, God is existant, conscious and joyful. That consciousness, influenced by ignorance (avidya) or illusion only, is called God 'Iswara'. So, without the existence of illusion God is not proved. If He is not conne cted with illusion, He can not be called God. He is beyond all words and mind, the supreme conscious. So, as there is no real object without the existant (sat) in the entire world, the existant, conscious and joyful God is to be called the proximate cause of the universe. And in the state, devoid of ignorance, there is no real existence of the universe or God. That which exists is an indivisible, it titleless, nonparticular, self revealing and unchangeable conscious Being. Therefore, in the discussion of God, the world, full of ignorance (avidyamaya), is to be admitted. There, God is admitted as existant, conscious, joyful and the proximate cause of the universe. In brief, we may say that God is not proved by any common reasoning other than the vedas. This is what the preceptors of the vedanta system of philosophy finally resolve. It is known from such a discussion of the theories of different systems of philosophy that be it by common reaSoning or by the vedas, the doctrine that God is the root cause of this creation has been admitted in the nyaya, vaisesika, Patanjala and vedanta system of philosophy. Although the vaisnava vedantins like the founder of the 00

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326 ° doctrine of the qualified non-duality etc. have stated God as qualified and infinitely gracious but they too have admitted the existence of God as the creator of this universe. Though there is difference of theories regarding the fact whether God is qualified or not, no difference of theories, however, is found regarding God as the cause of the universe. According to the Nyayavaisesika and Patanjala theory, God is the instrumental and proximate cause of the universe. So, God is to be admitted as the root cause of Indian philosophical thought, Different methods of worship have been founded basing God Himself. Some philosophers have admitted this entire world of beings as part of that God as for example, we may mention the vaisnava vedantins. And others have admitted God as the instrumental cause only. The root cause of the material world is totally different. Another school of philosophers has taken this theory and admitted God as the creator of the universe. Now, we will try to analyse what types of discussion are there in the vedic hymns regarding God. In the Upanisads, the omniscient God has been mentioned as the cause of the entire universe. It is found in the statement of the Mundakopanisat that, the Upanisads firmly opine that this universe has been created from the slam amyd Jeu 2 nocu

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-:: 327 omnis cient God. (1) It means that the Hiranyagarbha, named and food (annam) have been originated from Him who is omniscient, n whose pennace is knowledge. It is clearly known from the statement of the Upanisads that this universe has been originated from God (Parameswara). He is one. According to the views of the vedanta system of philosophy, He is non-qualified, pure and Brahma. He does not possess body or senses. Yet He is the cause of all beings. (2) How the non-qualified Brahma, being one and single, becomes the cause of the universe has been explained in the Upanisads by citing the instance of the spider. It has been stated the re that as a spider produces thread for weaving a net from its body and again it itself swallows it, likewise, from the 'Akshara' (unchangeable), stateless, immovable Brahma all objects of this universe are originated; as herbs, belonging to this universe, are (1) "Yah sarvajnah sarvavid yasya jnanamayam tapah / 0 tasmadetat Brahma nama rupamannamca jayate // Mund. Up. 1.1. 9. (2) "Yattadresyamagrahy amagotramavarnam acaksuh srotram tadani vibhum mpampadam / nityam bhivum sapagatam susukshamam tadavya- yam yadbhutayonim paripasyanti dhirah Mund. Up. 1/1/6.

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328 originated from the universe and hair etc. from the body of a being (Purusa) (3). Brahma, being formless and non-qualified, creates the entire universe with the help of ignorance (avidya), endless and non-determinable. This is what the Upanisads firmly opine. (4) The above-stated Upanisadic statements signify that Brahma is non-qualified, formless and immovable (Kutastha-always uniform). Yet from time immemorial, due to ☑ the influence of ignorance (avidya), the non-determinable, this universe is being manifested, or revealed. The objects that possess name and form, are originated from avidya (ignorance). This avidya exists in Brahma. This is what the Advaita vedanta system of philosophy firmly opines. Avidya can not be included to any class-existant or non-existant (sat and asat). Avidya can be called neither existant nor (3) "Yathornanabhih spjate granate ca 0 0 yatha prthivyamos adhayah sambhavanti / ev yatha satah purusat kisalomani tathaksharat sambhavatiha viswama // Ibid. 1/2/7 (4) "tapasa ciyate Brahma tato (✗)nnamabhijayate / annat pranomanah satyam lokah karmasu camrtam // 0 -Mundakopanisat ས 1/1./8

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329 non-existant. For, according to the theory of the Advaita Vedanta system of philosophy, that which is not contradicted in any time is spiritually or supernaturally or heavenly existant (sat). And that which is not realised as existing in any reservoir (adhikarana), is called non-existant (asat). Avidya can not be included into any class of existant or nonexistant according to the famous number of the Advaita vedanta system of philosophy. For, this avidya is destroyed when we come to know Brahma. So, as avidya is not contradicted in three ages, it is not existant. On the contrary, it can not be called non-existant, Daxtke also as it is realised as existing in the reservoir (adhikarana) named the ignorant 'I' (ego) stating 'I' am ignorant, I don't know' etc. For this, the Advaita vedantins state ignorance (avidya) as unspeakable. As it can not be said that avidya exists for ever, likewise it can not be said totally existant like flowers in sky. The external form of worldly objects and their reciprocal difference cannot be denied. Yet in philosophical discussions, these objects, having name and form, can not be called 'Brahma'. In philosophical discussions, the entity of the universe transcending Brahma is not proved. Yet in the practical world the variety of objects, proved by direct realisation, can not be denied. To solve this the 0 -

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-:: 330 Advaita Vedantins have accepted the unspeakable or non } determinable avidya. So, that which is created is the transformed form of this transformation of avidya. Avidya exists in Brahma, for, there is no object except Brahma. So, from time immemorial, this non determinable avidya, existing in Brahma, is creating this world of variety according to her own nature. So, the entire world is but a avidya. But as there is no object except Brahma, no entity transcending Brahma exists though all the created objects are but the transformations of avidya. Hence, it has been stated in the upanis ads that "tapasa sthiyate Brahma". It signifies that this Brahma is form₁ess, non-qualified and unchangeable, yet He is swelled,i.e., He resolves that I shall be many like a seed, generating sprout, by the knowledge, suitable of producing this seeming world. As a result, Haranyagarbha is originated. (2) (1) communal Two states of ignorance have been accepted amastigata) and individual (vyastigata). The Samastigata ignorance has been stated illusion or nature (maya or prakrti). (3) (sam 0 > (1) "Vahusyam prajayeya " Chandogya up. 6/2/3 rsh 0 (2) God or Iswara is the name of Haranyagarbha, i.e. He is practically called 'Iswara'. (3) Mayam tu prakrtim vidyarmayinam tu Maheswaram / tasyavay avabhutais tu vyaptam sarvamidam jagat // Sveta. up. 4/10.

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331 ::- se This consciousness, connected with illusion according to vedanta theory, is called Hiranyagarbha or God. Different worshippers state this Hiranyagarbha in different names. According to somebody, this Hiranyagarbha is Brahma, and according to others He is Visnu, and according to the saivas, He is Maheswara. According to vedanta theory, this consciousness, connected with illusion, is called Hiranyagarbha or God. Although illusion contains three qualities, tamas, rajas and sattva, its different has been admitted as its being communal and individual. (4) In the communal state the quality sattva is very pure and it increases. For this, the conscious God, connected with illusion, is called omniscient. The individual ignorance has been stated as 'avidya'. This individual ignorance,i.e., avidya is impurified by the quality 'tama'. This consciousness, connected with avidya, is called being 'jiva'. Hence 'being' or jiva is of less knowledge. For a being is represented by 'avidya'. The mind is existant. ----------------------------- ke (4) "Ajamekam lohitasulkakrsnam " / Sveta up. 4/5

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332 From this Hiranyagarbha, mind, from mind, the five beings (Pancabhuta) and from these five beings the lokas and acts are originated. This is what the Mundakopanisat intends to state. In this connection, a few mantras of the Svetasvetaropanis at are specially remarkable. In determining the Soul as the cause of the universe it has been stated Supreme there that the single Supreme Soul conducts time, being etc. in due rule. The Brahmavadins see the power, having three qualities, of that Supreme God as the helper of the creation of the universe by the help of 'samadhiprajna'. This Brahma, connected with the illusory power is the cause of the universe. This illusion contains three qualities. This illusion is the transformed cause (Parinamikarana) of creation. (1) Then, in the purpose of stating the entire universe as non-extra (anatirikta) to Brahma, it has been stated in the Svetasvetaropanisat that the entire universe is a 'Brahmacakra'. It has been stated there that the illusory power is the edgeportion of the wheel of that chariot of the Supreme Soul. ----------------M (1) "te dhyanayoganugata apasyan devatinas aktim svagunairnigudam / " Sveta, up. 1/3.

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1 333 The Brahmacakra (circle of Brahma) is revolved by illusion, having sattwa, raja and tama. The sixteen kalas are + mind Fifty avidvas, five viparyayas like egoism, angero envy, and attention, Eighteen as aktis, stated in the Samkhya system of philosophy, nine tustis and eight siddhis - these fifty pratyayas. The fifty spokes (sataka) of the wheels of the chariot are of twenty kinds Rive senses of knowledge, five senses of action and own respective subjects of the five senses are its kidaka. i.e. spokes or rods, making & distance among the forms. Among six astakas the first is soil, water, fire, air, sky, mind, intellect and pride. The second is tvak (. skin,) flesh, blood, meda, bond, majja and sperm these six dhatus. The third is - anima, mahima, laghima, Vyakti, prakamya, isitva, vasitva and kamavasayitva these eight aisvaryas. The fourth is - right (dharma) knowledge, renunciation, grandeur (aisvarya), worst, ignorance, non-renunciation and non-grandeur these eight bhavas. The fifth is Brahma, Prajapati, God, Gandharva, Yaksa, demons, Father (Pitar) and Pisaca these eight Gods. The sixth is kindness, pardon, non-envy (anasuya), purity, ease, goodness, non-miserliness (akarpanya), untouchability these eight gunas 7. yr The circle of Brahma is originated due to the assemblage of cause and action. It is bounded by various

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334 desires like son, animal etc. The field of its wondering is right (Charma), wrong (adharma) and knowledge, its infat- ✓ations are virtue and vice. (1) infatuation, It has been stated in the svetavataropanisat, by describing the entire world as the cycle of Brahma, that though, in philosophical speculations, the being and the Supreme Being are akin, the being thinks himself different from the Supreme Being, the controller of everything, due / arising out of ignorance (avidya). As a result, the life of all beings comes again and again in this world of the great circle of Brahma, from which their lives are originated and in which these are destroyed. If that being realises himself akin with the Supreme Soul by the help of Supreme (para) knowledge, he becomes immortal i.e. merges in Brahma. (2) Thus by stating creation, the Svetasvataropanisat says that though the Supreme Brahma appears to us (1) "tamekanemim trivrtam Sodasantam satadharam 0 & vimsatipratyabhih / r astakaih sadbhih viswarupaikapaham trimargabhedam 000 m dvinimittaik amohan // Sv. up. 1/4 (2) "Sarvajiva sarvas ams the vrhamte asmin hams bhramyate Brahmacakre / prthagatumanam priritarancamata 0 0 justastatastena mrtatvameti // " bo svet. up. 1/6.

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335 to be the all-pervading, the enjoyer, (Bhakta), the enjoyed (bhogya) and God all exist in Him. He is the root of everybody, but He has no root; and He himself is the possessor. He contains this entire world, existing combinedly in the form of cause and action. And again that Supreme Soul is bounded to the world by taking the nature of enjoyer in the form of a being and accepting that God he makes himself free of all bondages. (1) Thus in the Svetasvataropanisat the enjoyer being, the enjoyed objects and the sould called God have been taken as existing in Brahma. (2) So, though God, stated in the upanisads, is indeed Brahma in the outlook of the Advaita vedanta system of philosophy, His illusory nature has been admitted for the sake of the practical world, represented by cause and action. (1) Samyuktametat ksaramaksaram ca vyaktavyaktam bharate viswamsah / -anisascatma vadhyate bhoktrbhavajinatva devamucyate hi sarvapasaih / Sv. up. 1/8. (2) "etajjneyam intyamevatmasamstham aratah param veditavy am hi kimcit / Sv. up. 1/12. bhokta bhogyam prehitaramca matva sarvowh proktam trividham Brahmametat //

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-:: 336 ::In the Taittiriyopanisat the creation of the entire universe has been traced to the Supreme God. It has been stated there that Brahma contains truth, knowledge and endlessness. He who perceives Him as existing in the cave of intellect, bemaining in the sky of our mind, he simultaneously attains all desired objects in the omniscient Brahma. For, from this Supreme Soul, the sky has been created, from the sky air, from air fire, from fire water, from water, the universe, from universe the herbs and from the herbs food and from food the bodily being (Purusa) have been created. (3) 1 an (3) Satam jnanamantam Brahma / yoveda nihitam guhayam parame vyoman/ so (h) snute sarvan kaman saha / Brahmana vipasciteti/ tosmaava etasmadatmana akasah sambhutah / akasadayuh / vayoragnihagnorapah sadhayah /os adhibhyo (h)nnam " adbhyah prthiv/prithivya annat purusah // Taittiriya up. 2/1/3.

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-:: 337 According to these vedic statements occurring in the Taitt. up. it is distinctly realised that God has been admitted as the cause of the universe from the stand point of the vedanta system. But this cause is not only the instrumental cause. But both the instrumental and proximate cause have been indifferently stated as one God. → In the Brhadaranyakopanisat too the conscious God has been stated as existing in all objects as soul. Arund's son, the seer uddalaka asked Yajnavalkya that if we admit that being that exists as the soul in all objects, state it in details. In response to it, Yajnavalkya said that He who exists as the soul of all gods and whom the universe do not know, whose body is the universe, who controls the god of the universe, is called the soul (antaryami). Thus it has been stated that the soul (antaryami) exists in water, fire, space (antariksa), air, sky, the sun, the directions the moon, stars and controls all the senses of all beings. This 'antaryami' is known by the name "God" (Isvara). (1) So, in the vedic statements, God has been stated as the cause of creation, protection and destruction of the universe. (1) Vide "antaryami Brahmana" in Brhadaranyakopanisat from 3/7/1 to 3/7/23.

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338 Hence, Vedantasutrakara has stated Brahma as the cause of creation, protection and destruction of the universe in the second sutra of the first pada of the first chapter of the Vedanta system of philosopny (janmadyasya yatah). Acarya Samkara has clearly said in his Bhasya that from the omniscient, almight God, the world is created, protected and destroyed. (2) It is known from it that, this name and definition of God nave been admitted by all. Although there is difference of opinions in philosophy regarding the nature of God and the cause of tne universe, yet amidst the philosophers who behave believe in God, all have accepted the existence of God witnout Kapila, the founder of Samkhya philosophy and Jaimini, the founder of Purva-mimamsa system. (2) "Manasapyacintyara canarupasya janmasthitibhanga yatah sarvajnat sarvasakten karanad bnavati, tad Brahmeti vakyasasan // Brahmasutra samkarabhasyam - 1/1/2. °

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339 The Naiyayikas do not state God non-qualified. According to them, the Supreme Soul or God has five common qualities and three special qualities. (1) According to vaisnava Vedanta theory and Nyaya theory God is equal i.e. He has been admitted as qualified. It has been stated in the Svetasvetaropanisat that hi za "apanipado javano grabuta pasyatya-caksun sah suatyakarnah/" (3.19). The qualified God has been accepted there. It says that God is the seer, realiser and shelter of knowledge G (yah sarvajnah sarvavid Manduk. up. 2.2.7). In this mantra, God has been mentioned as omniscient i.e. knower of all objects and all knower i.e. one who realises everything indirectly. For this, it has been stated in the Vayupurana in connection with the statement of six limbs of God that God contains omniscience, satisfaction, unfathomable knowledge, independence, eternally non-perishable power (sakti) and infinite power. (2) So, the validity of Goa m (1) #Gunavisistamatupantaramiswaran / tasyatmakalpat kalpantaranupapattih / adharmah mithyajnanaprama. dahanya dharmajnana-samadhi sampada ca visistamatunantaramµswarah / - Nyayadarsana/Batsyayanabhasya (4.1.21. p.61)

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340 Foot Note: (Contd.) (2) "sarvajnata trptiranadivodah svacantrata nityamaluptasakti anantasaktisca vibhovivardhijnan sadahurangani Maheswarasya // 11 V. Nyayadarsana / Batsyayanabhasya, 4/65 (pp.)

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341 is proved. However, all the philosophers have tried to determine the theory of God according to their own views. Therefore, the solution of the problem whether God is qualified or non-qualified can not be unanimous. The discussion regarding God, that we find in the hymns of post-vedic period, deserves a separate and fullfledged article. Therefore, we shall be satisfied in the discussion of a few hymns in brief. Here, it is to be kept in mind firstly that the word "Iswara" does not mean any definite god, but by the word "Iswara" we mean a particular god as the cause of creation, protection and destruction, as the controller of everything and the almighty. "We find the mention of the word"Iswara", in the benedictory verse of the Prasastapadabhasya of the Vaisesika system of philosophy - "pranamya hetunuswaram munim kanada w manvatah / padarthadharma-samgrahah pravaksyate mahodayah / ረ 0 - ☐ The Benedictory verse of Prasastapadabnasya 7

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342 In the explanation of this sloka Sridharacarya, the commentator of Nyayakandati, has stated "Iswaramiti visistade vataya abhidhanam, loke tadvisayatvena iva sya padasya prasiddneh [ the explanation of the benedictory verse of Nyayakandali commentary 7. It means that here the word "Iswara" means a god, having particular state i.e. it denotes no definite or particular god. As the use of this word (Invara) in famous in human society in this sense, we should take its prevalent meaning and explain it in accordance with the Scriptures. (1) We know from this statement of Sridharacarya that the person thinks that god as the cause of creation, protection and destruction and thinks him 'God' whom he (1) The use of word is famous for denoting a particular meaning and this word denotes this meaning. It is a prevalent rule from time immemorial. Admitting this rule, the meaning of a word is always determined. So, in what sense the word "Iswara" is prevalent for generations, should be taken. This is what the commentator of Nyayakandali intends to say.

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343 worships. According to vaisnava view, visnu is God. According CO 00 to Saiva, Siva is God. Thus according to the views of other schools, the desired or worshippable God is called "Iswara". So, every worshipper, engaged in eulogizing his own god of worship, has stated his desired god "Iswara", there is no wonder in it. As a result, another problem is solved. This is, God has been stated in every school of religion like valsnava, Saiva, Saiva, Sakta, Mohemadan, Christianity etc. and they differ in their opinion about the nature of God. So, a question may naturally arise whether God is singular or plural i.e. one or many. If the God of a school of thought differs from the other, we find many gods reciprocally contradictory. As a result, it will be difficult to determine who is the real God, and as there is no consistency among different schools of thought, there will arise reciprocal contradiction. But if we accept the view of the commentator of Nyayakandali, there will be no such problem. For, whom every school of thought admit the god of worship, He may be called God 'Iswara'. 'Iswara' is not a particular person. The word 'Iswara' is used to denote a particular state. It is needless to say that He who has omniscience, omnidimance and the power of controlling everything, and the casuality of creation, protection and destruction, is called 'Iswara'. Every school of thought think the god of - '

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344 their worship to be qualified. So, in the view of all, their god of worship may be called 'Iswara'. Keeping this view in mind, we shall have to engage ourselves in the discussion of God. CO In the Sanskrit hymn literature, we find hymns of the desirea gods of different schools of philosophy. The hymn of Siva according to the Saivas, the hymn of Ganapati, according to the Ganapatyas, the hymn of Visnu according to the Vaisnavas are the examples we can place. And amidst the hymns, eulogizing different Gods, sometimes the god of worship has been mentioned by the word "Iswara". Though the word "Iswara" does not occur in a few hymns He can be perceived by the significance of unique (ananya) devotion. In the Ganesapurana, we find a famous hymn of Ganapati where he has been stated as nirvikalpa, formless, one, and blissful (Paramanandaswarupa) Supreme Brahma. o The god Ganapati has also been stated as the cause of the universe. (1) The god Ganesa pervades the entire universe, He is the cause of the world, the root of all gods, the Supreme Brahma i.e. Ganesa is the cause of the creation of the universe, He is also the cause of protection and destruction. This has been clearly mentioned 0 Foot Note: (1) Contd.

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345 Foot Note: ( Contd. ) (1) Waham nirvikalpam nirakaramekam, paramanandamadvaitapurnam / Q Paramnirgunam nirvisesam niriham paraBrahmarupam ng Ganesam bhajamal // (1) 3 jagat karanam karanajnanarupam, suradim, sukhadim Gunasam Ganesam / o D 0 $ llh jagad vyapinam viswavandyam suresam para Brahmarupam 6 Ganesam bhajema // Ganapatistava - 1/3.

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346 in this hymn. It is important due to another reason the seer has not only stated Ganesa as the cause of the universe, he has also stated how this universe has been originated from Ganesa. (1) We find a hymn of Ganesa, composed in eight verses (Ganesastaka) in the upasanaKhanda of the Ganesapurana. (2). It has been clearly menG tioned there that Ganesa is the cause of the universe, $ he pervades the universe and protects the world, and the attainment of four vargas (caturvarga) comprising dharma, artha, kama, moksa (right, riches, desire and salvation) is caused due to his influence. As a result, we perceive that Ganesa confers salvation. " (1) "Pradhanasvarupam mahattattwarupam dharacarirupam digisadirupam / asatsatsvarupam jagaddheturupam 6 W sada viswarupam ganesam natah smah / Ganapatistava 10. y (2) Yata scavirasijjat sarvametat tathavijasano viswago viswagopta / tathendradayo devasamgha manusyah, sada tam Ganesam G namamo bhajamah // Gane sastakam 2.

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347 - • 'Iswara' has been admitted as the bestower of salvation in philosophical treatises. It has been clearly stated in the Patanjala system of philosophy that 'yogasiddhi' may be had by the perception of 'Iswara' So, the So, god, giving salvation, is also known by the name 'Iswara'. Therefore, Ganesa is mentioned as the bestower of ultimate salvation. The God Ganesa, according to the views of the Ganapatyas is called 'Iswara'. Now, we are discussing the views of the school of the worshippers of the Sun. In the "Sri Suryastaka" the Sun has been mentioned as 'Iswara'. The Sun-God has been stated as the primordial God in the hymn of Surya, composed by Samva in eight verses. (3) By the word "adideva", we mean the god, existing before creation.-Those who state 'Iswara' as the cause of the universe, contend that God is the primordial God. For, He is not endless, now can He be the primordial God. (3) Adideva namastudhyam prasida mama Bhaskarah / divakara namastubhyam Prabhakara namo ( 1/2)stute // Sri Suryastakam 1. - 56

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348 Therefore, the word 'primordial God' (adideva) denotes 'Iswara'. Not only that the Sun has been stated the cause of the universe in the seventh stanza of the nymn of surya, composed in eight verses. (1) According to the Saura school of philosophers the Sun-God is known by the word 'Isvara'. 'Adityahrdaya' is a famour hymn. 'Aditya', the Sun-God has been stated as omniscience, all-pervading, God of everybody and the witness of everything in this hymn. (2) The Sun-God is the soul of everybody, lord of everybody protector of all created beings and the bestower (1) "Tam Suryam jagat Kartaram mahatejahpradipanam / Mahapapanaram devam tam Suryam pranamanyaham // -Sri Suryastakam (2) Sarvajnam sarvagamcaiva sarvakaranadaivatam 7. / sarvasam sarvahrdayam namami sarvasaksinam // 5 A in sarvana sarvakartaca srstijivanapalikan / hitah sargapavargasca Bhaskaresa namo (A) stute // 6 D Adityahr daya sto tram 5-6. O

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349 of heaven and salvation (apavarga). It has clearly been Isvar stated. 'Iswara' is the soul of all, i.e. He exists within all. The vedas also state this. It has been clearly stated in the Chandogyopanisat in connection with the narration of creation "anena jivenatmananupravisya namarupe vyakaravaniti /" (3) God has been stated as the soul (antaryami) of everybody in the antaryami Brahmana of the Brhadaranyakopanisat too. (4) 0 , sa It has been clearly stated in the Srimadbhagvadgita, "Iswarah sarvabhutanam hrdde se (1) rjunan tisthati" which means that God exists in the hearts of all. So, the narration of God as the soul of everybody is famous. It is known from the narration of Surya, as the soul of everybody that (3) Chandogya - 6/3/2. (4) "Yan sarvesu bhute su testhan sarvebhyo bhutebhyo b 0 ° 0 (h)utaro'yam sarvani bhutani na vidur yasya sarvani bhutani sariram yah sarvani bhutanyantaro yamaya tye sa ta atma (h)utar yamyamrta ityadhibhutama thadhyatmam//" 3/7/15 Br. up. hwra

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350 Aditya (Sun) is 'Iswara'. It has also been stated here that the Sun-god is infinitely powerful. (1) We have stated earlier that the infinite power emboldens 'Iswara' only. This Aditya has been prayed for ultimate salvation. Hence He is undoubtedly known as the deliverer of salvation (moksa). Thus, if akka we discuss it from different view 0 points, it appears to us that in the view of the Adityahrdaya stotra, the God Aditya is 'Iswara'. Particularly, in this hymn Aditya has been clearly mentioned as 'Iswara'. It has been stated there that this Aditya is the 'Iswara' of all the beings, He is the Prajapati, the time, the soul of everybody, the Supreme God and seer of everything. (2) Veneration has been given to Aditya, the Brahma, having three qualities, Visnu and Samkara and as the cause of °° creation, protection and destruction of the universe in (1) "Rudradidaivataih sarvalh prstena kathitam maya / vaksye (h)ham Suryavinyasam srnu pandava yatnatah // Adityahrdayam - (2) Iswarah sarvabhutanam paramesti-Prajapatin / ☑ 7 Kalatma sarvabhutatina devat/ma viswatomukhah // Ibid - 66.

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351 the Adityabrdaya hymn. (3) So, there is no scope of doubt" C regarding the fact that Aditya, according to the school of the Sauras, in 'Iswara'. Next, we snall discuss the views of the Vaisnavas. The Yogins always meditate Visnu, the omniscient, all D formed and conscious. He is 'Isvara', the controller of all beings and all-pervading. (4) -------------e (3) naman savitri jagadekacaksuse, jagat-prasutisthitinasahetave / trayimayaya trigunatmadharine, virincinarayana Samkaratumane // Ibid 140. (4) Jnanam Kutasthamacalam jnanadam paramam prabhum / n 0 yogisam yoganismatam yoginam" yogarupinam // Iswara-sarvabhute sam vande bhutamayam vibhum / iti namasatam divyam vaisnavam khalupaapaham // 6 Sri Visnoh Satanamastotram - 11-12. 0 0 G

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352 God Visnu has been stated as unchangeable (Avyaya), ob witness, omniscient, the cause of all creation and as the soul of all beings in the visnusahasranama stotra. He is ° 0 the Supreme Soul, the eternal, pure, knower (vuddha) free. He is the shelter of all. The chief Being (Pradhana Purusa) according to the Samkhya view, and the 'Iswara' according to the view of the Patanjala system of philosophy is the God Visnu. In simple words, everything is covered by Lord o Q Visnu. He is the embodiment, of all the philosophical views. He is the 'Iswara' of everyone. (1) (1) Om viswam visnurvasat karobhuta-bnavya-bhavat-prabhuh E bnutakrt bhutabhra bhavo bnutatma bnutabnavanah // ► m putatma paramati ca bnutanam parama gatih / parama/gatin avyayah purusah saksi kshetrajno (K) ksaraeva ca // yogi yogavidam neta pradhanah puruseswarah narasimhavapuh sriman Kesavah purusottamah / Visnusasasranama stotram.

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353 Lord Visnu has been stated as the eternal, soul O D of everyone, the cause of the material world, the creator of mind, intellect and the senses etc. Visnu nas been stated in many ways as beyond three qualities, pure, having entity, qualified. devoid of all modifications (vikara) as birth, destn, old age etc. the lord of creation and destruction. (2) Krsna has been stated as the cause of the universe, 000 the 'Iswara' of everybody, and as the giver of consequences. of acts as dharma, adharma etc. in the hymn of Krsna, composed by Carga in the Brahmavaivartapurana. (3). a _k (2) 'namaste punderikasa bhaktanamabhayamkara / sanatanatman sarvatiman bhutatman bhutabhavana // pranet, mana so vuaahorinariyanam gunatmakah b trigusnatita nirvanda suddha sattwa nrdi sthitah // sitadirghadininsesan kalpanaga -vivarjita / janmadinhirasamsprsta swapnadiparivarjita // srstisthitivinasanam karta kartrpatibhavan / DRO m r Brahma visnu sivakhyabhiratunamurtibhiriswarah Srivisnu-sto tram, composed by Aditi (1-5) 00 (3) Sarvesami swarah sarvastvatpadambnoja-sevaya / n mrtyny Mayo()ntakarasca vabhuva yoginam guruh // Sri-Krsna-stotram. Sri-Krsna -stotram. 000

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354 Lord, Visnu has been stated as the supreme truth 00 in the hymn of Visnu, composed by Brahma in the tenth 00 skanda of Srimadbhagavatam. That which are created objects are not false. But Lord Purusottama is also the cause of it. He is the cause of the creation of the entire universe. Though He is one and single, assumes many forms. Such discussions have been made there. (1) Lord Visnu has been stated as all the movable 00 and immovable (sthavara and jangama) objects of this universe in the hymn of Sri Krsna, composed by Prantada 000 in the Visnupurana. It has been stated there that all the 00 (1) Satyavratam satyaparam trisatyam, satyasya yonim nihitam ca satyam / satyasya satyamrta-satyanetram, satyatmakam tvam a O A Sarenam prapamatvameka evasya satah prasutistvam sannidhanam tvamanugrahasca / 0 a tvanmayaya samve taceta sastva tam, pasyanti nena na vipascito ye // vibnarti rupanyavavodha atma, kshemaya lokasya caracarsya / satt o papannani sukha vahani, satamabhadrani muhun khalangm // to 1-4. - Brahmadikrta Purusa sottram a

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355 object of this universe are but the expression of thine. Thou have created all objects, coarse (sthula) and subtle (suksham), all objects exist in thine. So, I bow thou down, the Supreme Soul. (2) Lord Visnu has been stated as the creator of the entire world, having five great beings, beginning from the Supreme truth, and as the Almighty 'Iswara'. (3) (2) Rupam manatte stnitamatra-viswam tatasca sukshimam d jagadeta disa / rupani sarvani ca bhutabhela, stesvantaratmakhyamativa suksham // tasmacca sukshmadi visesananama gocare yat paramatmarupam / Kimapyacintyam tava rupamasti, tasmai namaste purusottamaya// Sri Krsnastotra, Composed by Prahlada. 11-12 - (3) Mahadadisrstisutram pancatanmatrameva ca / vijam tvam sarvasaktinem sarpasaktisvarupakah // sarvasaktiswarah sarvah sarvasaktyasrayah sada / tvamaniheh svyam-jyotih sarkanandah sanatanah // Sri Krsnastotram, composed by Viprapatni. 6-7

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356 Thus, in different Puranas, Lord Visnu has been stated as the direct 'Iswara'. On the other hand, the Saiva philosophers have ☐ _ stated Lord Sri Sadasiva as 'Iswara' There are numerous evidences about it. Lord Mahadeva, having matted-nair, along with Parvati has been stated as the lord of creation, protection and destruction in the vedasara Siva stotra, composed by Sri Samkaracarya. → (1) In the noted Mahimnah stotra Lord Mahadeva has been mentioned as the cause of creation, protection and destruction. (2) Siva has been stated as the lord of the entire universe and the creator in the Sivastotra of the Kalkipurana. (3) (1) Paramatmanamekam jagadvijamadyam niriham nirakaramomkaravedyam / 6 yato jayate palyate yena viswam tamisam bhaje liyate yatra viswam Vedasara Sivastotram 5. -

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357 Foot Note: (Contd.) r (2) Tavaiswaryam yattajjagadudayaraksa-pralayakut trayi vastu vyastam tisrsu gunabhinnasu tanusu 0 ✔ abhavyanamasmin varada ramaniyamaramanim vihantum vyakrosim vidadhata ihaike jadadhyah Sivamahimnan stotram 4. (3) Yo bhutadin pancabhutai, sisrks), stanmatratma kalakarmasvabhavain / C prahrtyedam prapya Jivatvamiso, Brahmanande Krdate tam namani // Sivastotram, composed by Kalki 4.

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1 358 Not only siva, but the hamayeta school of philosophers have stated Rama as the Iswara. All the objects of the universe are contained by Sri Rama and from Him the entire universe is originated. It has been clearly stated in the hymn of Rama. (4) Ramacandra has been stated as the Primordial cause of the universe and the shelter of it in the hymn of Rama, composed by Ahalya. (5) (4) Tvamina dehabhutam sikhirupah, pacasi bhuktamaso samaja sram Pavana-Pancakarupasahayo, jagadakhandamanena vibhirsi // candra surya sikhimadhyagatam yat, teja Isa cidaso satanunam / prabhavat tanubhrtamiha dhairyam, sanryamayurakhilam vata sattvam // Ramastutih, composed by Mahadeva wwwww (5) Jagatamadibhutastvam jagat tvam jagadasrayah / sarvabhute svasamyukta eko bhati bnavan parah // 5-6. Ramastutih, composed by Ahalya - 10.

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359 Ramacandra has been stated as the cause of creation, protection and destruction of the universe in the hymn of Rama, composed by Bibhisana, in the Adhyatma Ramayana. (1) Rama has also been stated as 'Iswara' in the hymn of Rama, composed by Tulasi. (2) Sri Ramacandra has been stated as the cause of the entire universe in the hymn of Rama, composed by Indra. It has been stated there that, Rama, being formless Himself and soul, has assumed a formless body. He is Parameswara. He is the greatest and greatly blissful. (3) m (1) "Jagadutpattinasanam Karanaya Mahatimane trailokya gurave'() nadigrhasthaya namonamah // Namastutih 3. - (2) "Tamekamadbhutam prabhum narinamiswaram vibhum / Jagadgurumpca sasvatam, ca sasvatam, turiyamakakevalam // 9 ori Ramastotram composed by Tulsidasa, (3) Suranikaduhkhangna nasaikahetum, ev narakaradeham nirakaramidyam / Parasam paranandarupam varenyam, 6 Harim hamamis am bnaje onaranasam // Ramastutih - -- . 2.

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-:: 360 33 Thus different schools have stated their own desired. Gods as 'Iswara'. Distinct mention has been made in the hymns of different gods. But the word "Iswara" does not mean the masculine power only. 'Iswara' is a power. When the worshipper worship Him as 'Purusa' His masculine power becomes evident to the worshipper. Likewise, those who worship the supreme entity. He appears to them in the feminine form. Hence, the goddess of worship has been stated as 'Iswara' in the hymns, dedicated to different goddesses. The Goddess Kalika has been mentioned as the cause of creation, protection and destruction of the universe in the Karpuradi stotra. (4) She is the supreme power. She has no difference of Purusa or stri. It has been clearly stated in the Mahakali stotra that she manifests Herself in the form of auspicious mother for the welfare 0 (4) Prasute samsaram Janani jagatim palayatifca sumastam kshityadi pralaya-samaye samberati ca / atastvam dhatapi tribhuvanapatih Maheso'(h)pi prayah sakalamapi kim stammi bhavatim // G Karpuradistotram - 12.

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-:: 361 iiof the worshippers only. (1) It has been distinctly mentioned there that She appears sometimes as terrible and some times as exquisitely beautiful by taking various weapons for the protection of the universe and the slaying of those that are wicked. (2) It has also been distinctly stated in the Mahakali hymn that the Goddess Kalika Herself is the Lord of Brahma, Visnu, Indra, Moon and the Sun etc. (3) (1) "Na vata, na ca tvam vayastha na vrddha, na ca stri na sandan, pumannaiva ca tvam / 60 suro na suro no naro na va nari, tvameka parabrahmarupena siddha // 6 Mahakali stotram - 7. ° - (2) Kartakrtinyasanani srayanti, bhajanti karastrani vanulyemittham/ jagat palanayasuranam vadhaya, tvameka Para-Brahmarupena siddha// ruvanti Sivabhirvahanti kapalam,jayanti surarm nasanti prasanna/ natenta patanti calanti vasanti, tvameka para Brahmarupena siddha// a Mahakali stotram mi - 11-12. (3) "Na manye harim no vidhataramusam, na vahnim na carkam na cendradidevan / C sivodiritaneka vakyapravandhaistvadarca vidnanam visatyamva mataram // Mahakali stotram - 23.

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362 ::In the hymn of Tara, the Goddess Tara has been mentioned as sthula, sukshima and the supreme power. The Goddess Tara here is imagined as the Supreme Goddess incarnate. (4) In the Srividyastotra, the goddess Tripurasundari has been stated as the cause of destruction of Brahma etc. It also speaks of the divinity (Iswaratva) of the goddess prominently. (5). (4) Mayanangavikararupalalana vindardha-candratmake t 0 0 ° hum-kat-karamaye tvameva saranam mantrahnike madrasa / Murtiste janani tridhamghatita sthulat sukshmapara vedanam na hi gocara kathamapi prajnairnutamasrye // Tarastotram 4. (5) "Isatsvabhava kalpsa kali nama santi Brahmadayan pratidinam ,,Isatsvabnava th pralayabhibhutah / r ekan sa eva janami sthirasiddhiraste yah padayostava sakyt pranatim karoti // 0 Srividyastotram - 3.

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363 In the Bhuvansvari stotra too, it has been stated that O mother! thou art the primordial force of the entire universe and inspite of thine being such, thou assume blooming fresh youth. (6) (6) Adyapya sesaja ga tam navayauvanasi sailadhiraja- -tanayapyati-komalasi / Y_ U ta eyyah prasurapi taya na samiksitasi dhyeapi gafri Manaso na pathi sttutasi // Bhuvaneswaristotram - · 6.

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364 In the Bhairavistotra, the Goddess Bhairavi has been stated as sthula, suksima etc. and also the cause of the universe. 1 (1) h ch In the cinnamasta stotra, the Goddess #innamasta (one whose head was cut off), has been stated as the cause of the creation, protection and destruction. (2) So, the philosophers of the Tantra school have stated the Supreme power, the chief deity of Tantric worship, as the 'Iswari' with variety of descriptions. (1) "Sthulam vadanti munayah srutayo grnanti suks manu vadanti vacasamadhivasamanye tvan mulamahmrapare jagatam bhavani manyamahe vayamapara krpammrasim // Bhairavi stotram 5 (2) "utpattistnitisamhrtirghatayitum chatte tripuram tanum o traigunyajjaya tomadiya vikrtih Brahmacyntan 0 d sulabhrt / tamadyam prakrtim suwarami manasa sarvartha samsiddhaye O yasyah smerapadaravindayugale Cabham o h bhajante (✗(1) marah // Cinnamastastotra 6.

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