SAIVA-SIDDHANTA

"
But
"
136 THE VETAbVATARA UPANISHAT.
Antaratma). This soul is not selfdependent (i. 2). This soul
is confined in the Pura (city-body) of nine gates, /. e., is limited
and flutters about ,
is
changeable, and he enjoys the fruits,
pleasures and pains (even pains are a pleasure to him, the
ignorant soul) and fondly clings to the body, and performs
karma (iii, 18. iv. 5 and 6.)
he who is endowed with qualities, and performs
Karma that are to bear fruit and enjoys the reward of what
ever he has done, migrates through his own works, the lord of
life, assuming all forms, led by the three gunas and the three
paths
(vi. 7).
And yet this soul is of the image of God, is infinite and
brilliant like the Sun, endowed with Ichcha and Jnaha, and is
sinless.
The Supreme One who witnesses all his doings,
dwelling
within him, without Himself being tainted by the contact, helps
to secure the ripening of his mala, and waits till the soul
attains to that condition of perfect balancing in good and evil,
( v 5) by the performance of Chariya, Kriya and Yoga (good
works, Penance and meditation) with love and knowledge and
the syllable Pranava, he is blessed by the Lord (i. 6,) and God s
grace descends on him (vi. 21 and iii, 20) and he knows and
sees, with Manas (the supreme grace of God the spiritual eye)
(v. 14) The Purusham Mahantam Aditya Varnam, tamasah
parastat, and his fetters (Pasa) fall of, and sufferings cease and
he enters the Bliss of the Supreme Brahman, and Eternal Peace.
That Isvara Prasddam (iii. 20) or Anugraham or grace
is necessary is a common belief of the people,
and this doctrine
is not peculiar to this Upanishat alone. The Katha Upanishat
puts the same doctrine in much stronger language, "That
Atmcl (God) cannot be gained by the Veda, nor by under
standing, nor by much learning. He whom Atma (God) chooses,
by him the Atma (God) can be gained." (i. 2. 23) but even the
;
supreme Almighty (God) cannot help him, if he had not turned
away from wickedness, and is not tranquil, subdued and at