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The Philosophy of I'ijñāna Bhiksu (CH. object of Yoga meditation and Ile show's His mercy to his devotees and other beings. Bhikṣu, however, thinks that unless God is made to serve a cosmological purpose the association of prakrti with the puruṣas cannot be explained.
The Išvara is not conditioned in Ilis activities by any entities which are associated with rajus or tamas which are of a fluctuating nature but with an entity which is always the same and which is always associated with eternal knowledge, will and bliss! The natural implication of this is that the will of God behaves like an eternal and unchangeable law. This law, however, is not a constituent of God but a constituent of prakrti itself. It is through this part, an eternal unchangeable law which behaves as the eternal will and knowledge of God, that the phenomenal or the changeable part of prakrti is determined.
In the Gītā Sri Krsna says that he is the highest purusa and that there is nothing higher than Him. Bhikṣu gives two explanations of such statements which seein to be in opposition to the concept of God explained above. One explanation is that the reference of Krsņa as God to Ilimself is only a relative statement, made in a popular manner which has no reference to the nature of absolute God who is unrelationable to ordinary experience. The other explanation is that Krsna calls Ilimself God by feeling Himself as identified with God. There is thus a distinction between parabrahma and kārya-brahma; and Sri Krsna, being the kārya-brahman, popularly describes Ilimself as the kārana-brahma. When other beings identify themselves with brahma, such identification is true only with reference to kārya-brahina, Sri Krsna or Vārāyana. They therefore have no right to speak of themselves as the absolute God. Beginningless absolute Brahman is unknown and unknowable, even by the gods and the sages. It is only the Vārāvana who can know Him in Ilis absolute nature. Nårāyana is therefore to be regarded as the wisest of all beings?. Those beings who in the previous creation became one with God bv sāyujva-mukti exist in the Tāsudeva-ryūha. In the l'āsudeva-t'vūha Vasudeva alone is the
rajas-tamah-sambhinnatavā malinam kūrya-tattram parame-starusya no pādhih kintu keralam pādhiḥ kintu keralen
nitya-jñāne-ccha-nanda-dimat-sadai-ka-rupam kurunasattum era tasjo' pādhih. Isvara-gitā. NIS.
ara-sitā. NIS. ? anadyam tam param brahma na detā
narsayo viduh ekas tad zieda bhagazin dhūtā nurayanah
prabhuh. Tijñānā-mytu-bhāşya, I. I. 5.
