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XXII] Philosophy of Išvara-gītā
483 The main questions that were asked by the sages which led to the discourse of Siva are the following: (1) What is the cause of all? (2) Who suffers rebirth? (3) What is the soul? (4) What is emancipation? (5) What is the cause of rebirth? (6) What is the nature of rebirth? (7) Who can realize all? (8) What is the ultimate reality, the Brahman? The answers to these questions are not given serially, but the most important topics as they appeared to the instructor, Siva, were handled by him in his own order of discourse. Thus the eighth question was taken up for answer before all other questions. This answer begins with a description of the nature of Atman not as the individual soul, but as the highest self.
Vijñāna Bhikṣu seems to acknowledge the doctrine of absolute absorption or assimilation of the individual soul within the universal and infinite soul. And even during his existence in this world, the soul is said to be merely a witness.
Ile explains that in the answer to the eighth question in the Kūrma Purāna, 11. l. 7, p. 453!, the word ātmā refers to the Godhead, though in ordinary usage it stands only for the finite souls, and suggests the self-sameness of the finite and infinite souls. The reference here is thus to the prākṛtā-tmā and not to the jīvā-tmā?. God is called sarcă-ntara as He has already entered the hearts (anta!) of the diverse living beings and exists there in the capacity of being only a witness (sarveșām sva-bhinnānām antaḥ-sākṣitvena' nugataḥ). A sākṣī (witness) is he who illuminates (sva-prativimbita-vastu-bhāsakaḥ), without any efforts on his part (vyāpāram vinai' va). Ile is called antaryāmi on account of his association with finite intelligences and through this association even the individual soul shares the greatness of the highest self.
Vijñāna Bhikṣu says that the line "asmād vijāyate viśvam atrai' va praviliyate" occurs here by way of giving a reason for the Śakti-saktimad-a-bhedatva doctrine so ably put forth by calling the ultimate Reality or paramā-tman, antaryāmin and then explaining the doctrine a little by giving him a few adjectives more to bring out the significance of the esoteric doctrine or suggestion of saktiśaktimad-abhedatva. Now it is said that as it is from Him that the inverse-effects are created, in Him they exist and in Him they are
1 Bibliotheca Indica edition, 1890. 2 See Ist'ara-gita-bhāsya, MIS.
s eram antaryāmi-sattva-sambandhāt cin matro'pi paramā-ntaryāmt bhavati sarva-ntaratvena sarva-saktişu' avibhāga-laksana-bhedāt. Ibid.
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