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.: Because of His love for His devotees, that is tosay, their devotion results in the reaction of God s love forthem, and the automatic fulfilment of all their desires.Moreover there is no certainty with worldly men in powerwhereas it is certain with God.Therefore the devotee issure of his goal.Q.: How is this assumption of certainty warranted?A.: Otherwise God will be open to censure.Uncertainty in God s reaction or response meansuncertainty in the results of everyday transactions of oursand an untimely end of the samsara projected by Him.You who desire the Supreme Goal need not engage in itnor seek it.But surrender yourself completely to God andHe will establish you in the Supreme State.Differences of opinion regarding the means of libera-tion and consequent doubts as to the means are thus resolved.Q.: Which is God? Some say Siva, others Vishnu, orIndra or Ganesa, etc.Who is supreme among them?A.: No name and form attach to Him.He is none ofthem singly or He is all of them.He is not personal.He ispure Chit only.Q.: But creation, preservation and dissolution arefunctions requiring the use of limbs and material?A.: It is so with workers of limited powers and objectives.This holds good for gross bodies; but in dreams the grossbodies do not act and there are no means nor objectives, yetworlds are created, transactions go on, battles are fought, 260 Tripura Rahasyaand empires won and lost; it is Chit that causes it all.Ifthere had been material before creation with which tocreate the jagat, such material should be eternal and exemptfrom being created.Then Ishwara must be accepted to bethe creator of a part of the jagat; this contradicts Hisbeing the all-creator.Also being only the effective causeand not the material cause of the jagat, He can no morebe Ishwara (than a magnified artisan).Kshemarajacharya says: Those who admit Ishwarato be the effective cause only, place Him on a par with aprofligate enmeshed in the lures of a wanton woman otherthan his wife. Those who imagine a starting-point forthe creation (the arambha vadis) assert that Ishwara isonly the effective cause and the effect (jagat) cannot comeinto being afresh.Before creation, paramanus(fundamental, indivisible, subtle particles) were present.By Iswara s will they united with each other and creationtook place.But this cannot be.It is seen that only a sentient beingresponds to the wishes of another, but not an inert object.The paramanus being insentient cannot react to Iswara s will.Objection: Such is the wonderful power of Ishwara asto make even the inert paramanus obedient to His will.A.: True, that Iswara s powers are immeasurable andinfinite.It is because of His extraordinary powers that Hecreates the jagat even in the total absence of material for it.Ifin spite of this, paramanus be said to be the material cause, itis thanks to duality-minded obstinacy! Hereby is refuted thetheistic (Sankhya) school, i.e., Patanjala or Yoga School. Appendix I 261There is not the least incongruity in our system basedsolely on the agamas declaring the all-powerful SupremeBeing fully capable of conducting the totality of actions,transactions, etc.Objection: In order to explain the different grades ofbeings, etc., and also obviate the charges of partiality andcruelty to Ishwara, every school of thought admits karma tobe the cause of differences.This admission by you vitiatesyour position, for, there is karma needed for creation inaddition to Ishwara.So He is not all-powerful.A.: True, that this contention remains insuperable tothe dualists.As for the non-dualists, the jagat is contained inChit like images in a mirror; so also karma; it is not externalto the infinite Supreme Intelligence (Parameswara) and thereis not the slightest discrepancy in our contention.Objection: Even then, it is seen that a pot is made by apotter; he is the maker of the pot; and therefore Ishwara isnot the all-creator.A.: The potter is not external to Ishwara.Again just asthe king remains the sole administrator, even though hisservants act on the spot, so also Ishwara acts through Hisagents.Conclusion: The Supreme Being is only One Solid Intel-ligence, nameless, formless, bodiless, infinite, non-dual, andBlissful.This being incomprehensible to impure minds isapprehended in various forms according to the capacities ofindividuals.Nevertheless, devotion to any form or name ofGod purifies the mind so that the individual is ultimatelyresolved into the Supreme Being. Chapter IX: Nature of Pure KnowledgeEven after much effort the Self remains unrealisedbecause the sadhaka is not acquainted with it and so doesnot recognise it even in Its presence.Now listen, themind when checked remains inert for some time.At theend of it darkness is perceived
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