Now (the category of) God (Iśvara) will be inquired into. The characteristics of God are All-Lordship, All-Mastership, All-worshipfulness by work, All-fruit-givership, All-Support, All- energising, All-Word-indicated, All-knowledge- goal, All-bodiedness excepting His own body and consciousness.❤
God thus indicated is the Material (or Formal) Cause of the Universe by virtue of His aspect as the constituted of the Conscients and Non-cons- cients (cid-acid-viśishtaḥ); is the Efficient (or Spiritual) Cause by virtue of His aspect as the Willer; and is the Instrumental Cause by virtue of His immanence in Time etc. The Material Cause is that which results as Effect by under- going modification. The Efficient Cause is that
The epigrammatic style here employed, is, it is hoped, sufficiently lucid. It at any rate obviates the nesessity for otherwise long-phrasing, detracting from the poetry attaching to terseness.
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which causes modifications so as to result into Effect. The Instrumental Cause is that which helps the resulting into Effect. Or this- wise: The Material Cause is that inevitable antecedent state adequate to effectuate the immediate consequent state; as illustrated by the consequent state of being the jar effect- ed from the antecedent state of being the clod of earth. The Effective Cause is that which is required to be different from the modification (or the modifying). In this case the Instrumental Cause is included in the Effective (cause). Whichever be the position adopted, the three-foldness or the two-foldness of the Cause, the characteristics of Cause is evident, and this is found in the (Prime) Cause of the Universe, the Blessed All-God (Bhaga- vān Nārāyaṇa).
If it be asked how in Nārāyaṇa rests (or abides) the (ultimate) causality, the reply is:-Such con- clusion is arrived at after an examination of all the Vedanta Texts (bearing on the question), rationally argued out. Thus: To begin with, matter cannot be the Cause of the Universe, for
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it is devoid of thinking etc. In the Chhandogya (-Upanishat) however, that which is indicated by the terms: Sat, Ākāśa (Ether), Prāṇa, is seen to be (stated as) the Cause of the Universe. In the Vājasaneyaka (Up°), the term Brahman is discovered (to be so). By the canon known as the resultant import of all the branches (of the Veda)","" all the texts which relate to Cause (of the Universe) must be interpreted to signify one Specific Object. Hence terms of general import such as Sat (Being) etc., must ultimately connote the specific Brahman, according to the (ana- logical) rule of ‘goat-animal. In the manner
*** Read [Vedanta-Sutras I. 1. 5]: Ïkshater nå ‘śab- dam. Thinking or mind.
268 Known as the sarva-sakka-pratyaya-nyaya.
260 Known as the Chaga-paśu-nyaya, which means that when an animal is mentioned as eligible for sacrifice, the question necessarily arises as to what animal is particularly meant. ‘Goat’ is the answer, which is decisive. Hence general terms such as sat etc., find their ultimate decisive significance in a definite (specific) term, which is found to be Nārā- yana, by an examination of the various generic terms bearing on the subject and which are scattered in various parts of the Veda.
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aforesaid, the term Brahman is next circumscrib- able into the (more specific) term Atman found in the Aitareya (-Upanishat). What then is in- dicated by this term Ãtman,—the Vedic celebrity Indra? Or Agni, of similar report? Or Surya, known as the adorable? Or Soma, said to be the Cause? Or Kubera, known to be the bestower of whatever is desired? Or Yama? Or Varuņa? When such doubt arises, they (deities or demi- gods) may be disposed of as incapable of being the Cause of the Universe, by reason of their being known, to be subject to karma and pos- sessed of limited affluence.
But in the Śvetasvatara (-Upanishat), it is apparent that Śiva is (stated to be) the Cause (of the Universe). Similarly in the Atharva- Śikhā (-Upanishat), the entity designated Śam- bhu is mentioned as the object of adoration and as Cause. Likewise in the Atharva-Śiras (-Upanishat), the entity designated as Rudra is stated to be the Soul of all (things). And in the Taittiriya, Hiranya-garbha is men- tioned as the Cause of the Universe. In all these cases, applying the canon (of interpretation)142
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known as the Generic-Specific (sāmānya- viśesha-nyāya), the fact of the general terms Śiva, Śambhu and Rudra finding their speci- fic significance in Hiranyagarbha will be clear. Again if the radical (or etymological) sense of the term Śiva be considered, it means well or good (or auspicious) as may be seen from the usages: Let it be well with all the Universe’, ‘Let the deed be good’, ‘Let thy path be good’ etc. Similarly Rudra signifies Agni-(fire). Hence, judged by the etymological force of such common terms as Maheśvara, Śambhu etc., they find their particular significance in the Fourfaced (entity, Hiranyagarbha).
But a protest may be entered why the terms Śiva etc., referred to as the Cause (of the Kosmos) should not through their primary signi- ficance, (be construed to) indicate Rudra? This cannot be done, inasmuch as the origination of Rudra (Śiva) is narrated (in the Scriptures) as happening from the Four-faced (Demiurge), and Rudra is not free from (the taints of) sin; and therefore cannot constitute the Cause, (of the Universe). Hence terms such as Śiva etc., receive
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their ultimate connotation as the Four-faced, severally designated as Hiranyagarbha, Prajā- pati, Svayambhūḥ etc.,27
By a similar ratiocination, the terms Sva- yambhūḥ, Hiranyagarbha and Prajapati may be traced up to (the Ultimate Source) Nārāyaṇa, for Nārāyaṇa, as the Supreme Cause, as the Being that all terms connote, as the Saviour (moksha- prada), as the Kosmos-bodied etc., is proved in the Mahopanishat, Nārāyan-opanishat, Subal- opanishat, Maitrāyaṇiya (-Upanishat), Purusha- sūkta, Nārāyaṇa- ’nuvāka, Antaryāmi-Brāhmaṇa etc. Hence Nārāyaṇa alone is the Cause of all the Kosmos, and the Knowable of all sciences.
No doubt need arise that the Science (of God) called the Antar-aditya-vidya may relate to Rudra, for from a majority of authorities (Script- ures), it is proved that it relates to Vishņu. The term Bharga is not to be understood as (a mas- culine-indicating) termination: A (31). Nor need a doubt arise that in the Science, Dahara-vidya,
267 See Indian Antiquary Vol. xxxix for Nov. 1910. viz., Pillai Lokâ’cārya’s Rahasya: ‘Refugee’s Refuge.’
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the term Ākāśa implying Nārāyaṇa, has Rudra for its In-dwelling (antaryāmi), for the In-dwell- ing there referred to are the auspicious graces or perfections inhering in Nārāyaṇa. In this same way the interpretations of all the Sciences (Vidyas) may be conceived. 200
The inference thus is that He who is possessed of all Holy Graces, Perfections, Glories, Who is distinct from matter (prakṛti) and soul (purusha), Who is constituted of these, the Supreme Brah- man, viz., Nārāyaṇa, is the Cause of the Kosmos.
But it may be alleged that according to the monistic (advaita) texts (of the Scriptures), Brahman alone is real and undifferentiated (=devoid of attributes); what is fancied in it (Brahman) as the ‘being cognizer’ (subject) and as the ‘being cognized’ (object) etc., is illusory; Brahman (itself) in consequence of nescience (avidyā) revolves in material life (samsāra); the monistic knowledge gained from such texts as:
‘That thou art 1 269
268 See (my) Bhagavad-Gita with Ramanuja’s Cons- mentary, Table of the 32 Vidyas. Pp. 129-130
Tat tvam asi Svetaketo! &c [Chhandogya-Up VI. 7].
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dispels it (i. e. samsāra or avidya). When thus, views such as these held by other schools, go to establish the sense of the Vedanta (texts) to point to an undifferentiated Brahman, which is but consciousness absolute, how could they connote Nārāyaṇa, and the discourse (hold) that He is possessed of all the Holy Graces (or Excellent Attributes)? The reply to this is thus:-From the texts referring to the Cause (of the Universe), Nārāyaṇa has been shown as the Cause; the conflict that seems to exist between the dua-
listic and monistic texts is reconcilable by means of the reconciling (or arbitration, ghataka) texts; the texts that seem to import non-differentia- tion (or quality-lessness) are interpretable as meaning absence of evil qualities; as there is no authority by which to suppose a nes- cience, consequent on which the notions ‘cog- nizer’ and the ‘cognizer’ come to be fancied, the Effect (generating) from Brahman is real; if by nescience, Brahman itself rolls into mate- rial life as Soul (Jiva), the faults pertaining to the Soul necessarily attach to Brahman, and no other agent (than Brahman) can be conceived
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as the banisher (of that material life). As therefore the contention of monism cannot be sustained, no undifferentiated Brahman, as but mere consciousness is established; ergo, Brahman is full of exquisite Graces, and is Nārāyaṇa, Who is the Source of the Kosmos, and Bestower of eternal bliss (moksha) etc.
Brahman, as constituted of the Subtle, Cons- cient (cit) and the Non-conscient (acit) alone is the Cause of the Kosmos; and as constituted of the Gross Conscient and Non-conscient, alone is the Effect. Thus the creed of the Viśishta- dvaita Vedāntins is that no Cause is different from its Effect.“70
As God (Įśvara) is admitted, the views of the 170 This is the law of Correlation. Every Effect has its own antecedent Cause to which it is correlat-
ed as gross to subtle. This is also the great doctrine of Evolution (pariņāma-vada) which Rāmā- nuja formulates and emphasizes. What is the evolute but its evolvent itself manifested in a different mode. No teak tree can be a product of a banyan seed. The Vedantic evolution is triform, i.e. of the whole Complex Entity: the Viśishta- Brahman, i.e. God-Soul-Matter, vide Pp: 49ff of my Vade Mecum of Vedanta.
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Schools of God-less Sankhya, the Mimāṁsakas etc., are exploded. As Material Causality is pre- dicated (by us) of this same (God), the views of the Schools of Yoga, Paśupata and Naiyāyika are confuted, for their admission of God is con- fined to His Efficient Causation only.
In the same manner as Material as well as Efficient causation is ascribable to God, are ascribable to Him the faculties of action, stimu- lation, governance, illuminance, permission, suc- cour, neutrality and so forth.
In the same manner as the imperfections (known as) childhood, youth etc., pertain to the body (Sarira), not the body-holder (Sariri), the soul, so is it in the case of the All-Soul (Para- mātman), the bodied of Soul (cit) and Non- soul (acit). There is thus no conflict with the Śruti (Scriptures) which proclaims the un- modifiable (character of God). As a rule, what is cognised as ‘body’ in the world is what possesses the properties of being ‘sus- tained’ (adheyatva), ‘controlled’ (vidheyatva), and subordinated’ (śeshatva) (by Soul); the Kosmos is the ‘body’ of God; but, the
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imperfections pertaining to the body do not effect Him.
This God (Iśvara) is infinitive (vibhu). To be infinite is to be pervading. This (pervasion) is threefold: (1) By essence, (2) By attributive consciousness, (3) By representation (vigraha). He is called boundless (Ananta). Boundless means the negation of the three kinds of limi- tations. The three kinds of limitations are those (1) by space, (2) by time and (3) by thing.
The qualities of Truth (satyatva), Holiness (amalatva), Illimitability (anantatva), betoken the essential nature of God; the qualities of Omniscience (jñāna), Omnipotence (śakti) etc., describe Him, on such (essential) characteris- ation. The qualities of Omniscience, Omni- potence etc., are requisite for purposes of Crea- tion. The qualities of Love, Meekness, Acces- sibility etc., are requisite for suasion (to souls) to take shelter. The qualities of Mercy etc., are useful for purposes of protection. The import of these qualities has been discussed in the Sec tion on Consciousness, and no expatiation here is therefore called for.
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This God first created the (Mundane) Egg; and then by His immanency in the Four-faced (Catur- mukha), Daksha, Time etc., continues creation. He becomes the Protector by incarnating as Vishņu, abiding in Manu, Time etc., and direct- ly Himself. He is Destroyer by His indwelling in Rudra, Time, the destroyer (Yama) etc. Hence He is the Creator, Protector and Destroyer.
God as thus depicted assumes five aspects: (1) Para or the Transcendent, (2) Vyuha or the Grouped, (3) Vibhava or the Incarnated, (4) Antaryāmi or the Immanent, and (5) Archā or the Imaged. The Para is Nārāyaṇa, variously called by the names Parabrahma etc., Vasudeva etc., Who, four-armed, and beaming with His beatific presence, is exalted on the throne poised on its eight supports Dharma etc., with Śesha over the seat, erected in the gemmed pavilion in the Divine Hall, guarded by the sentries: Canda, Pracanda, Bhadra, Subhadra, Jaya, Vijaya, Dhatri, Vidhātri etc., in the Vaikuntha-named- City of the Thrice-Magnificent Land,” protected
71 Read: “Tripadasya “mritam divi.” [Purusha- sūkta].
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by such city-keepers as Kumuda, Kamudāksha, Puṇḍarika, Vāmana, Śankukarņa, Sarpanetra, Sumukha, Supratishtha etc., all divinely adorn- ed and armed, with all the paraphernalia of servitors etc ;-Who is supported by Śri, Bhū, Nila etc., armed with the divine weapons Conch, Discus etc, decked with the divine ornaments Crown etc.,-Who is enjoyed by the ‘Eternals’: Ananta, Garuda, Vishvaksena etc., ever chanting forth the Hymns of Sama, and by other redeemed Souls (mukta)—and Who is the Home of all the countless Holy Graces: Wisdom, Power etc.” Vyuha (the Gregated or Grouped) is the fourfold aspect (of God) viz., Vasudeva, Sankarshana, Pradyumna, and Ani- ruddha, designed for purposes of worship, creation of the worlds etc. Of these, Väsu- deva has the full complement of the Six Quali- ties; Sankarshana has Wisdom and Strength; Pradyumna has Wealth and Power; and Anirud- dha Energy and Lustre; Thus are the (Six)
272 See note 263. For all the descriptions here given the reader is referred to the oceanic literature known as the Pancaratras, (see JRAS for October 1911).
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Qualities distributed. Each one of these four (as- pects) hypostatize (avatarati) into three. They (thus) number twelve: Keśava etc; and they are the Presiding Deities of the twelve Suns of the twelve months. Their locations by vertical markings (on the body of the devotee) are fixed. Amongst them (twelve), Keśava is gold-colour- ed and wears four Discuses; Nārāyaṇa, dark- coloured, wears four Conches; Madhava, gem- coloured, wears four Clubs; Govinda, moon- coloured, wears four Bows; Vishnu, lotus- blossom-coloured, wears four Ploughs;Madhusū- dana, lotus-coloured, wears four Maces; Trivi- krama, fire-coloured, wears four Swords;Vamana, young-Sun-coloured, wears four Vajras; Śri- dhara, lotus-coloured, wears four Shields; Hṛshikeśa, lightning-coloured, wears four Maces; Padmanabha, sun-coloured, wears the Five Weapons; Damodara, indragopa-coloured bears four Cords.
Vibhava or Incarnate Manifestation (or objectification) is the assumption (by God) of Forms resembling those of the Order (of Crea- tion, in which He wills to appear). Ten of them152
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are reckoned as by far the most renowned. They are the unique incarnations: the Matsya, the Kurma etc. Of these the Matsya Incarna- tion was undertaken in order to overcome the Daityas who stole the Vedas, and restore them (viz., the Authority) to Brahma. The Kurma Incarnation was undertaken in order to extract ambrosia (amṛta), (from the Milk Sea), calculated to bestow (lasting) health and immortality on beings. The Varaha Incarnation was undertaken in order to raise His Consort (Earth from the ocean) that He may (thus) exemplify his power to) lift creatures drowned in the Ocean of worldliness (samsāra). The Narasimha Incar- nation was undertaken with a view to protect his protege (Prahlada) and kill the Asura (Hiranya-kaśipu),-by springing out of a pillar. The Vamana Incarnation was undertaken in order to cleanse the worlds by means of water issuing from his lotus-feet (i.e. Gangā), by the transfigured (from Vamana) Trivikrama. The Paraśurāma Incarnation was taken for the purpose of exterminating the wicked Kshatriyas. The Rama Incarnation was undertaken in order
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to establish the Law of Righteousness (Dharma). The Balabhadra and Rāma Incarnations were assumed in order to overthrow Pralamba etc. The Krshna Incarnation was donned with the object of pointing to men the Final Way (to blessedness).” The Kalki Incarnation is in- tended to put an end to the irreligious, and establish Righteousness in all its plenitude.’ In this way, each one of these Ten Incarna- tions has countless varieties.
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Padmanabha etc., have also thirty-six ramifi- cations. Again are there (varieties of manifest- ations) such as Dadhibhakta, Hayagriva, Nara- Nārāyaṇa etc.
Likewise there are such other modal diversities as the Primary (Mukhya), Secondary (Gauna),
278
“7” Consult Bhagavad-Gita, particularly xviii. 66 and the elaborate commentaries written thereon by the Acaryas. This forms the third of the Rahasya- traya, which is one of the 18 Rahasyas by Pillai Lokācārya, Nos. 1, 12, 13, and 17 in the list given on Page 570. JRAS. for July, 1910.
Bharata,
274 Read Vishnu Purana, Ramayana, Harivamsa, Bhagavata etc., for detailed accounts of all the Avataras (Incarnations).
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Full (Purna), Partial (Amśa), and Obsessing (Āveśa). Amongst these, the distinction of Worshippable and Non-worshippable must be borne in mind.
The reason for incarnating, is (God’s own) Will, not Karma. As for the motif (for incar- nating), it is to protect the good, by destroying the wicked.
The Immanent phase is that of abidance in the regions of the heart of the Soul through all its states of experience in heavens, hells etc., as the Souls’ (constant) Friend, and realisable by Yogis. Though co-dwelling with the Soul (Easternal Partner), He is intact of taints affecting it.
The Image-Incarnation is the species of Forms presented (for worship), in homes, hamlets, cities, selected hills etc., devoid of distances interposed by space and time; deigning to descend with His immaterial (i.e., spiritual) Person into any material substance as may lovingly be chosen by
I. e,, a necessitation contingent on the perfor- mance of an interested deed, but no such interested- ness of a selfish character can abide in the Deity. Hence His Incarnations emanate from a perfectly Free Will.
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the votary; lending Himself to the sweet will of His worshipper in all details (of worship such as) bath, food, place and rest; All-forgiving; the All-sufficient God! Four varieties of this (aspect) exist viz., Self-manifest (Svayam-Vyakta), Superhuman or Celestial (Daiva), Saint-made (Saiddha) and Man-made (Manusha).”
In all the Quintuple Hypostases aforesaid, God is ever present with Śri (or Grace, His Consort). So Śruti and other Authorities dec- lare. And therefore the view of those one- sided partisans who contend for Śri-lessness, is exploded. (The Category of) God has thus been propounded.
Thus ends Advent IX,
The treatment of God (Iśvara) in the
“Light of the School of Ramanuja.”
- See the Quinary Group, I. Para-svarupa, Pp. 576-7. Artha-Paħtaka, in JRAS, for July, 1910.