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INDIAN LOGIC
liberation), but to know this necessary relation we require Isvara i.e. jīvanmukta. Thus the only function of Isvara is to impart knowledge of this necessary relation obtaining between concerned actions and their fruit, viz. mukti. Thus Isvara is a preacher (upadeṣṭa), a guide to show the path of liberation. It is in this sense only that Isvara is regarded karmakārayitā (causing one to perform actions). He never forcibly causes one to perform actions. A doctor simply shows the medicines. even then we say that the doctor cured us of the disease. Similarly, Isvara too simply shows the remedy (i.e. proper action) to get rid of the impurities, viz. attachment, aversion etc. yet we say that Isvara makes us free from impurities, he gives us fruits, he favours us with his grace. In this sense only, Isvara is phalakārayitā. In the context, the desired fruit is mokṣa (freedom from impurities). Knowledge of what actions are proper for mokṣa is imparted by Isvara to those desirous of moksa (mumuksu). By doing so, Isvara makes the sadhana of mumuksu fruitful. This is his grace. If he were not to impart this knowledge to mumukṣu, the mumukṣu will not be able to attain the desired fruit, viz. mokṣa.
There is a necessary relation between actions and fruits. One desirous of a particular fruit should know the necessary relation obtaining between that fruit and the proper action. If he performs an action, with that knowledge, he will definitely attain the desired fruit. As for instance, there is a necessary cause-effect relation between smoke and fire. But so long as one does not know this necessary relation, one is not able to infer fire from smoke. Only after acquiring the knowledge of the necessary relation obtaining between smoke and fire, he can infer fire from smoke. Similarly, to attain the desired fruit, viz. moksa, it is absolutely necessary to acquire the knowledge of the necessary relation obtaining between the desired fruit, viz. mokṣa and the proper actions. This knowledge is imparted to living beings by Isvara.
In the systems of Indian philosophy, the ultimate desired fruit is mokṣa (freedom from impurities, viz. attachment. aversion, etc.). To attain mokṣa, the knowledge as to what actions one should perform at what stage is absolutely necessary; this knowledge is imparted by jivanmukta alone." Thus from the explanation of these three aphorisms it naturally follows that according to Gautama jivanmukta himself is Isvara.
