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Studies in Indian Philosophy
The fact is that the guramukha or the follower of the bhakti-mārga is described as 'undefiled' (nirmalu), pure (sācā), 'self-controlled'(sañjumi),'self investigator (pārakhu), 'contented' (santokhiā), possesed of the knowledge of sacred texts (sāstrasimriti-veda), one who has forsaken hatred (vairu) and opposi tion (virodhu), one who has eradicated all accounts of complaint, hostility and revenge (sagali gaṇata miļāvai ) against others, and as the one who is rejoicing in the fervour of God's name (rāmanāma-rangi-rātā) 34
The Gurugrantha refers repeatedly to the importance of God's compassionate attitude or favourable disposition (prasāda). For instance, it is declared that "He blesses him whom He choses'; " What pleases Him, comes to pass "; "All knowledge and virtue is obtained by submitting to His ordinance"; "Without Guru's favour one's efforts bear no fruit; “Without Guru's help, passions are not removed”; "Those who are excluded from the favour (nadari bahare) are unable to practice liberality and devotion" 25 The sum total of such scriptural statements seems to be that it is through God's favour or direction that one becomes virtuous, that religious merit is accumulated through Divine assistance. It is interesting to note that even in the Advaita vedānta highest value seems to be attached to God's favourable disposition. Thus according to Sarkara (Vivekacūļāmaņi, verse 3), human birth, desire for liberation, and protecting company of sages, are obtained through God's merciful disposition (devānugraha). Such a view comes close to Jewish-Christian-Islamic doctrine of predestinarianism or determinism.
It is clear that the theology of punya in theistic religions, whether of Indian or West Asian origins, differs significantly from the nation of its nature and function in the Gramanic systems of Indian origin. A discussion of this aspect, however, is not our intention at this place
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