Sambodhi 1990 Vol 17

Author(s): H C Bhayani
Publisher: L D Indology Ahmedabad

Page 15

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legitimising. It is to be regarded as an experience of the secker of liberation. When for example in Bhagavad Geeta the state beyond the three Gunas is upheld and described then it is not necessary to build up its relationship with Purushottama.
The advocate of Impersonal Absolute will hold monistic position in which matter and consciousness are totally absorbed in Brahman. In order to support this position the specific devotion, Personality, Avatar and Personal God will be held to be of inferior position in comparision with Absolute Impersonal Brahman. Among modern Indian thikers Dr. Radhakrishnan holds such a view. He writes in 'Hindu View of Life'. 'The worshippers of the Absolute are highest in rank, second to them are the worshippers of the personal God, then come the worshippers of incarnation like Ruma, Krishna and Buddha, below them are those who worship ancestors, deities and sages, and lowest of all are the worshippers of petty forces and spirits. As against the upholders of featureless Absolute, the devotees of personal Brahman who believe that true liberation consists in Sarupya, sālokya and sādharmya relationship with ultimately Rcal they will not be absolutely identitical with Impersonal Absolute as final and ultimate. This is not the case in Hindu religion and philosophy alone. This is found among the votaries of Impersonal and Personal in the traditions of dillerent great religions and philosophies of the world. Just as Jesus Christ says, 'I and my Father are one'. Mr. Eckhart (1260-1327 A. D.) utters certain sayings which are simiiar to "aranfer" of Chhäridogya Upanishad. However in different context Jesus himself speaks differently, 'The Father is greater than I' 6-1. In Shvetāshvatar Upanishad it is said that Atman is it part of God and it is not identical with it."
Moreover it cannot be said that those who have achieved liberation by devotion, love and surrendering to Personal God have got a different lifestyle from those persons who have achieved it by unity and identity with impersonal Brahman. In both the cases and persons one can observe detachment, discrimination, Jeevan-Mukti and totality of life. Those who have become great benevolent and visionary activists and saints have possessed among themselves the devotion to personal Absolute and intense love for God. It may be that keeping in view their religion and institution, their scriptures they may differ io external observance of rituals and religious practices. However those individuals who attained this realization have proved intensely beneficial for the welfare and progess of mankind.
When we are diseussing about the aspiration of liberation through the experince of Personal and Impersonhl Absolute then we should observe the