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Kalldas Bhattacarya
stands the absolute. It is presumed that even ordinary men, the jivas, are somehow dimly aware, from the beginning, of the absolute as an ideal perfection, as a dimly apprehended regulative principle, so to say, but since they themselves are in that state of fusion and entanglement - another name of which is ajñāna - they misrepresent it, in various forms according to the density of theil individual ajñānas, as various deities to worship, meditate on and offer prayers to. This is God as suguņa Braluman and is as much in the world of objects (māyrka-jagat) as any other thing, though it is much superior to them in various respects This God is as much subject to the influence of māyā as any other individual in the world; only, dialectically enough, verily under the influence of māyā it is understood as free from that influence, its freedom, in other words, being itself māyika, quite as much as verily under the influence of drug a man may consider himself (or others) as unlimitedly free The other God, God as īśvurasākşın, however, is never under the influence of māyā, nor like the māyika God does it create (re-create ) the world at a point of time. The so called creation by the Zśvara-sākşın is only symbolic construction which, as symbolic, 1 e. unnecessary for him - being only a sport (lilā) for him — is undoubt. edly māyika, but transparent at the same time, as every symbolism known as symbolism is The īśvara-sāksin, in other words, is not subject to māyā; he rather weilds it, and, therefore, weilds it freely.
It is just in order to avoid confusion of these two ideas of Gods that the more important one we have called Iśvarasäksin and the other 1śvara. The distinction between īśvarasāksin and Zśvara parallels that between jiva-sākşın and jīva.
Pure individual subjectivity, in order to realize itself as the iśvara-sāksın, may deliberately attempt cognitive dissociation from its individuality in the way suggested above, or, alternatively, it may be made to attain that stage, once it has dissociated itself from all that is objective, through re-awakening warning statements like I am Brahman' and That thou
| SR No. | 520753 |
| Book Title | Sambodhi 1974 Vol 03 |
| Original Sutra Author | N/A |
| Author | Dalsukh Malvania, H C Bhayani |
| Publisher | L D Indology Ahmedabad |
| Publication Year | 1974 |
| Total Pages | 397 |
| Language | English, Sanskrit, Prakrit, Gujarati |
| Classification | Magazine, India_Sambodhi, & India |
| File Size | 11 MB |