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Studies in Indian Philosophy
Since austerities per se were of no avil and control of mind and renunciation were easy to practice, both the Buddhists and Hindus sought to obtain escape from the rigour of the relentless and inescapable law of karma, which had made an individual exclusively responsible for his acts. by devising certain expedients. There were bhakti, dhyāna yoga and the cult of avotāras The Hindus believed in an omnipotent and omnipresent God who is also of compassionate nature Consequently the grace of God is invoked through bhakti, intense devotion. Bhagavad Gitā XVIII 56 states While doing all actions, if he takes refuge in Me, he attains the eternal, immutable abode through My grace.” Again in Bhagavad Gua XVIII 62, Arjuna is told Seek refuge in Him alone with all your being . Through His grace you shall obtain supreme peace and eternal abode." In ibid XVIII 66, it is added "Surrendering all duties to Me, seek refuge in Me alone, I shall absolve you of all sins...". Thus the devotee, bhakta, is not expected to give up karma; in fact, he can lead the life of a householder and still obtain salvation through bhakti.
The doctrine of avatāras or incarnation of God in human from who redeems his devotees was another facet of bhakti. The Bhagavad Gitā IV. 7 and 8 says that He takes bodily form whenever there is decline of dharma or righteousness and evil is dominant and that He is incarnated from time to time for the destruction of evil doers and for the protection of the virtuous.
Similarly the Buddhists found an answer to the inflexi. bility of the law of karma in the cult of bodhisattva mahāsa: ttva, who was endowed with the power to free his devotees from the consequences of their evil actions and who undertook a mission of mercy for the redemption of mankind by foregoing personal nirvāņa.
There is ample textual evidence to support this conclusion; a few examples are given by way of illustration.
In the Saddharmapundurika15 XXI it is said that Avalo.
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