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痴补苍补尘腻濒墨 惭颈艣谤补, a native of Triyaga, a village within two miles of Brindavan, of 叠丑补谤补诲惫腻箩补 lineage, in his 痴别诲腻苍迟补-蝉颈诲诲丑腻苍迟补-蝉补峁僩谤补丑补, called also 艢谤耻迟颈-蝉颈诲诲丑腻苍迟补-蝉补峁僩谤补丑补, gives some of the important tenets of the 狈颈尘产腻谤办补 school. The work is written in the form of 碍腻谤颈办腻蝉 and a commentary on it and is based on the commentary on the 叠谤补丑尘补-蝉奴迟谤补 by 狈颈尘产腻谤办补 and other commentaries on it.

He regards sorrow as being due to attachment to things that are outside one鈥檚 own self, and the opposite of it as happiness^[1]. All actions performed with a view to securing any selfish end, all performance of actions prohibited by Vedic injunctions and nonperformance of duties rendered obligatory by Vedas produce sins. The opposite of this and all such actions as may please God are regarded as producing virtue. It is the power of God which is at the root of all virtue and vice which operates by veiling the qualities of God to us. This nescience (补惫颈诲测腻) is real and positive and different in different individuals. It produces the error or illusion which consists in regarding a thing as what it is not; and it is this false knowledge that is the cause of rebirth^[2]. This 补惫颈诲测腻 is different with different individuals. It is through this 补惫颈诲测腻 that one gets attached to one鈥檚 possession as 鈥渕ine鈥� and has also the false experience of individual freedom. In reality all one鈥檚 actions are due to God, and when a person realizes this he ceases to have any attachment to anything and does not look forward for the fruits of his deeds.

The 补惫颈诲测腻 produces the mind and its experiences of sorrows and pleasures; it also produces the false attachment by which the self regards the experiences as its own and ceases to realize its own nature as pure knowledge and bliss. Only the videhi-muktas enjoy this state; those in the state 辞颈箩墨惫补苍尘耻办迟颈 or sainthood enjoy it only to a partial extent. It is on account of attachments produced by ignorance that man is stirred to be led by the will of God. But as the ignorance is a true ignorance, so the experience of sorrow is also a true experience. All our rebirths are due to our actions performed against the mandates of the Vedas or for the fulfilment of our desires^[3]. The purity of the soul is attained by the realization of the idea that all our actions are induced by God and that the performer has no independence in anything.

When a person feels that it is through false association with other things, and by considering oneself as the real independent agent that one gets into trouble, one naturally loses all interest in one鈥檚 actions and experience of According to 痴补苍补尘腻濒墨 惭颈艣谤补 at death a person goes to Heaven or to Hell according to his deeds and then after enjoying the fruits of his actions or suffering therefrom he is born as plants and then as lower animals, then as Yavanas or mlecchas and then in lower castes and finally as Brahmins.

pleasure and pain, and regards all objects as being invested with harmful defects. It is this disinclination or detachment that pleases God. The process of attaining devotion is also described in the scriptures as listening to the 鲍辫补苍颈峁�a诲蝉 (艣谤补惫补峁嘺), realizing their meaning with logical persuasion (manana), and continual meditation on the nature of God as an unceasing flow (苍颈诲颈诲丑测腻蝉补苍补)^[4]. The last can come only as a result of the first two; for meditation involves a direct realization which is not possible without the performance of 艣谤补惫补峁嘺 and manana. It is only through the purification of the mind bv the above processes that God is pleased and makes Himself directly intuited (补辫补谤辞办峁�a) by the devotee, just as one can intuit the musical melodies and tunes through musical discipline. This direct intuition is of the verv nature of one鈥檚 own self. For at this stage one has no functioning of the mind.

The destruction of experiential knowledge is identical with the intuition of God. This stage therefore implies the annihilation of 补惫颈诲测腻 or the mind^[5]. It is in this wav that the nature of God as bliss is realized by man in his state of supreme emancipation; but even then it is not possible for him to know all the qualities of God, for even God Himself does not know all Ilis qualities. Such an emancipation can be realized only through the grace of God. In the state of emancipation, man exists in God just as the fish swims about in the ocean.

God creates because of the spontaneity of Ilis grace and not in order to increase His grace; so also emancipated souls dally in God out of the spontaneity of their essence as bliss and not in order to increase their bliss^[6]. The nature of God is always within us, and it is only when it is directly intuited that we can attain salvation. Some people attain emancipation in this world while others attain it in the upper worlds through which they pass as a result of their deeds. But emancipation of all kinds may be defined as the existence of man in his own nature as a result of the destruction of nescience^[7]. The 箩墨惫补苍尘耻办迟补蝉 or saints are those whose 补惫颈诲测腻 has been destroyed, but who have still to suffer the effects of their pr膩rabdha karma. The realization of God can destroy the 蝉补峁卌颈迟补 and 办谤颈测补尘腻峁嘺 karma, i.e. previously collected karma and those that are performed in the present life, but not the pr膩rabdha karma, i.e. the karma that is already in a state of fruition.

It is wrong to suppose that the attainment of a state of bliss can be desired by any person; the state desired can only be one in which a person enjoys unobstructed bliss^[8]. In a state of deep dreamless sleep one can enjoy a little bliss, but not the full bliss, as the 尘腻测腻惫腻诲颈苍蝉 hold. There is but little difference between the 尘腻测腻-惫腻诲颈苍蝉 and the Buddhists; the difference is only in the mode of expression^[9].

The self is regarded as atomic, but its existence is definitely proved by the notion of the ego (补丑补峁�-辫谤补迟测补测补惫别诲测补) who enjoys all his experiences. Even though he may be dependent upon God, yet he is a real and active agent who works through the influence of 补惫颈诲测腻. The existence of the self is also proved by the continuity of experiences through all stages of life. The self-love manifested in all beings for selfish ends also shows that each person feels a self or soul within himself and that this self is also different in different individuals.

The difference between 箩墨惫补 and 墨艣惫补谤补 is that the former is of little power and little knowledge and always dependent, and the latter is omniscient, omnipotent and independent; He makes the 箩墨惫补s work or assert their supposed independence by His 补惫颈诲测腻-power. The 箩墨惫补s are thus different from God, but as they exist in Him at the time of emancipation and as all their actions are guided by the 补惫颈诲测腻-power of God, they are regarded also as being one with Him. The mind of the individual being a creation of God鈥檚 补惫颈诲测腻, all His world experience is also due to God鈥檚 activity. In His own nature as self the 箩墨惫补s, the individuals, have the revelation of God鈥檚 nature which is pure bliss.

The existence of individuals in their own essential nature is therefore regarded as a state of salvation. The individuals in their essential nature are therefore of the nature of sat, cit and 腻迟颈补苍诲补, and though atomic they can enjoy the experiences all over the body through their internal functioning just as a lamp illuminates the whole room bv rays. The experience of sorrow also is possible through the expansion or dilatation of the mind (补苍迟补岣�-办补谤补峁嘺) through the various parts of the body and by means of the help of 补惫颈诲测腻 by which the 箩墨惫补 wrongly identifies himself with other objects. As the relation of the self with other objects takes place through the 补苍迟补岣�-办补谤补峁嘺 of each person the sphere of experience of each of the 箩墨惫补s is limited by the functioning of his own 补苍迟补岣�-办补谤补峁嘺. The 补苍迟补岣�-办补谤补峁嘺 is different in different persons.

The 鲍辫补苍颈峁�a诲蝉 speak of God as the all (蝉补谤惫补峁� 办丑补濒惫鈥檌诲补峁� Brahma), and this is due to the fact that I Ie pervades all things and controls all things. It means that the souls are dependent on Him or maintained in Him (迟补诲-腻诲丑腻谤补迟惫补), but it does not mean their identity with Him. God is Himself able to create all things by Himself; but for I Iis pleasure, for Ilis mere sportive dalliance, He takes the help of 辫谤补办峁泃颈 and the destiny born out of the deeds of human beings as Ilis accessories. 'Though God makes all persons act in the manner in which they do act, yet I Iis directive control is regulated in accordance w ith the 补诲峁涐梗峁璦 or the destiny of the human beings which is beginningless.

The theory of karma doctrine herein suggested is different from that propounded by Pata峁卝ali. According to I鈥檃ta帽jali and his commentators, the fruits of the deeds, i.e. pleasure or pain, are enjoyed by the persons w hile thev are free to act by themselves. I lere, however, the freedom of the individuals is controlled and limited by God in accordance with the previous good or bad deeds of the individual, which are beginningless. Thus in our ordinary life not only our pleasures and pains but also our power to do good or bad actions are determined by previous deeds and the consequent control of God.

Footnotes and references:

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[1]:

Sruti-蝉颈诲诲丑腻苍迟补-sa峁僩ralia, I. 9, 10, 11.

[2]:

prati-箩墨惫补峁� vibhinn膩 sy膩t saty膩 ca bh膩va-r奴pi峁嚹� |
a-tasmi峁僺 tad-dhiyo hetur nid膩na峁� 箩墨惫补-sa峁僺峁泃au. ||
     Ibid. 1. 15.

[3]:

ata岣� k膩mya峁� ni峁�iddha峁� ca du岣�kh-av墨ja峁� tyajed budha岣�.
     艢谤耻迟颈-蝉颈诲诲丑腻苍迟补-蝉补峁僩谤补丑补, 1. 63.

[4]:

any膩-rtha-vi峁�aya岣� puro brahm膩-k膩ra-dliiy膩峁� snd膩 苍颈诲颈诲丑测腻蝉补苍补-艣abd膩-rtho j膩yate sudhiy膩峁� hi sa岣�.
     艢谤耻迟颈-蝉颈诲诲丑腻苍迟补-蝉补峁僩谤补丑补, n. 13.

[5]:

brahma-gocarasya red膩mta-v膩sita-manasi utpannasya 膩-parok峁�yasya yah pr膩ga-bhava岣� tasya abh膩vo dtha峁僺o j帽膩na-tad-dhva峁僺膩-vyatara-r奴po j帽膩na-brahma峁嘺岣� sambandha岣�, sa峁僺膩ra-da艣膩y膩峁� n膩sti.
     Ibid. 11. iq.

[6]:

膩nando-drekuto vi峁ａ箛oryath膩 s峁泂ty膩-di-ce峁ａ弓anam.
tath膩 mukta-cit膩峁� kr墨岣嵞� na tv 膩nanda-viv峁沝dhaye.
     Ibid. 11. 37.

[7]:

sva-rupe峁嘺 sthitir muktir aj帽膩na-dhva峁僺a-p奴rvakam
     (Ibid. 11. 58).

This mukti can be of four kinds:

1. 蝉腻谤奴辫测补, i.e. the same external form as K峁涐梗峁嘺;
2. 蝉腻濒辞办测补, i.e. existence in the same sphere as God;
3. 蝉腻测耻箩测补, as being merged in God;
4. 蝉腻尘墨辫测补, as existence in proximity to God as associated with a particular form of Him.

The merging in God called 蝉腻测耻箩测补 should not be regarded as being unified with God. This merging is like the animals roaming in the forest. The emancipated beings are different from God, but exist in Him (eva峁� muktv膩 harer bhinna ramante tatra modata岣� (Ibid. u. 61). They can thus come out of God also, and we hear of them as entering in succession the bodies of Aniruddha, Pradyumna, Samkarsana and V膩sudeva. Such emancipated beings are not associated with the creation and destruction of the worlds, but remain the same in spite of all cosmic changes. They are like the being of 艢惫别迟补诲惫墨辫补 referred to in the N膩r膩yan墨ya section of the 惭补丑腻产丑腻谤补迟补. But they are still always under the control of God and do not suffer any sorrow on account of such control.

[8]:

puru峁Ｄ�-rtha峁� sukhitva峁� hi na tv 膩nanda-svar奴pat膩.
    艢谤耻迟颈-蝉颈诲诲丑腻苍迟补-蝉补峁僩谤补丑补, u. 96.

[9]:

meyato na vi艣e峁�o鈥�-sti m膩yi-saugatayor mate
bha峁単墨-m膩tra-bhid膩 tu sy膩t ekasminn api dar艣ane.
    Ibid. 11. 136.