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CONCEPTION OF IŠVARA
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imparted to him by the doctor. Hence to attain a desired fruit, one should have the knowledge as to which action is proper for that desired fruit. Regarding worldly matters, this knowledge is imparted by the experts of the various subjects. But to become free from internal adventitious impurities, viz. attachment, aversion, etc., one should seek the knowledge as to what actions are to be performed at what stages, from the person who himself has become free from these impurities through spiritual discpline and attained inherent perfection, i.e. Isvara, also called jīvanmukta. There is a necessary relation between certain actions and their fruit viz. mukti (freedom from impurities, liberation), but to know this necessary relation we require Isvara i.e. jīvanmukta. Thus the only function of Isvarais to impart knowledge of this necessary relation obtaining between concerned actions and their fruit, viz. mukti. Thus Isvara is a preacher (upadestā), 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 proper 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 Éśvara makes us free from impurities, he gives us fruits, he favours us with his grace. In this sense only, Īsvara is phalakārayitā. In the context, the desired fruit is moksa (freedom from impurities). Knowledge of what actions are proper for mokṣa is imparted by Isvara to those desirous of mokṣa (mumuksu). By doing so, Isvara makes the-sādhanā of mumukṣu fruitful. This is his grace. If he were not to impart this knowledge to mumuksu, the mumuksu will not be able to attain the desired fruit, viz. mokşa.
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.
