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46 THK LIFE OF IIAMANOJA. CH. Vlll.
keeping of God, that very doubt is proof of his want of trust in
God. A true believer in God is only he who feels quite sui-c
of his soul's safety in His arms, and that his body is a temporary
form begot by Karma,^ ceasing when Karma ceases.
prapanna is thus one who has intellectually divested himself
thus of all concern, either as regards his
A
soul or his body, Iwth
being in the keeping of two divergent determining agents.
This i-esigned attitude of the mind constitutes the true prapanna
(believer). Dwell on the sense contained in the Holy Name
NArfiyana, as it contains the sum of all divine wisdom. It is
^ KariftO' means act. This is the the Christian in order to invest
inherent will in the eouI. This God with all-power, demurs to Carina
being owned by the soul, is he
will is subjective. This shapes out
an objective, for which matter is then prepared to transfer all Karma
associated with. Like God, Soul is to God, and in order to maintain
eternal, like theetcrnality of God's that God must create soul, Karini
attributes,— because of God's etcrnality.
Kariiia, or will which is exonerated of all personal responsi-
and all iu time ? Then the soul is
innate in the soul, iseteroal with it. bility. It has neither merit nor
'
A Christian might say : that this demerit ; rewards and punishments
dogma puts a limit to God's power, are not for it. A non-eternal will,
inasmuch as Karma or soul is something
which He. did not make, gates from God's power rather than
as creation supposes, therefore dero-
and therefore, circumscribing the enhance and glorify it, as when
sovereignty of God. Karma becomes
therefore another "Unknown Time-limitations on God is thas as
He is endowed with eternal will.
God ", containing in itself possibilities
for the soul's future, and there-
man with God, postulated by
bad atheism, as that of identifying
fore the soul can Birire for itself monism. Karma in soul, not originating
in time, and its being so by
without or independent of God. In
short, by the dogma of Karma, God God's eternal will, reconciles at
is made dependent, if not altogether once, soul's responsibility for his
rendered iiug.atory. Karma therefore
is incompatible wich an inde-
power to rule over this state of
acts (Karma), and God's supreme
pendent sovereign God." To this things as long as He maj' please,
we say, that Karma, by itself as a and reserving to Himself the power
fact inherent in the soul, eternal which may bo called grac«, by
with it, and as operative oa the which to annul Karma in toto, and
destinies of the soul, is all that, by gather His flock to Himself. Eternal
Karma therefore is compatible
virtue of an eternal God eternally
so willing. If God is capable of with sovereign God's Oneness, His
willing something in fnne, his capability
is all the more greater,
unrestricted Power and His nncon-
when
lie can will things from all eternitij.
This is oallcd the yiitija-sankalpa
power of God. With this basis
then. of God's eternal will, there is
nothing conlvadiotary or iuterfor.
ing with God's paramouutcy. If
ditional Grace. To call in question
therefore the power of God to
eternally order things is to limit
Him. To endow Him with eternal
will is to truly conceive of His
Intiaite nature. If it still be contended
that Karmri, even when eter-