SAIVA-SIDDHANTA

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As
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He
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THE SVETASVATARA UPANISHAT. 13!
is clearly pointed to be the only One God, without a
a second, the ruler of all, the generator of all, and the supporter
(ripener) of all. This forms the subject of discussion in the
hands of Badarayana in I, ii, 21. And the famous passage in
Brihadaranyaka
is referred to.
who dwells in Atma
(Vjnana) and different from Atma, whom the Atma does not
know, whose body Atma is, and who pulls (rules) Atma
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within, He is thy Atma, the puller within, the immortal
(i, 7, 22).
In vi. 6, also God is called the Anya the other. It occurs
again in Glta, xv. 17. The previous verse postulates two
entities of matter and soul, and the next verse proceeds to
postulate ""another.
"But there is another, namely, the
Supreme Being, called Paramatma, who being the everlasting
Isvara, and pervading the three worlds, sustains them." That
the very use of the word is solely to emphasise God s trans
cendency over the world of matter and of souls, as against people
who only postulated two Padarthas, or would identify God, the
supreme Isvara, with matter or soul, is fully brought out in the
next verse.
I transcend the perishable (Pradhana) and as I am
higher than even the Imperishable (soul), I am celebrated in the
world and sung in the Vedas as Purushottama.
The commonest fallacy that is committed when the
eternality of matter and souls is postulated, is in fancying that
this, in any way, affects God s transcendency and immanency.
Though He pervades all and envelopes all, creates and sustains
and takes them back again into Himself, though He is the God
in the fire, the God in the water, the God who has entered the
whole world, in plants and trees and in every thing else, (ii. 17)
yet He stands behind all time and all persons, (vii. 16), and is
beyond all tattvas. (Verse 15.)
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He is the one God, (Eko Deva), hidden in all beings, all
pervading, the Antaratma of all things, watching over all
works, dwelling in all beings, the witness, the perceiver, the