SAIVA-SIDDHANTA

"
Rudra
138 THE VETAVAlTARA UPAN1SHAT.
as AkaSa, as Satchidananda PararneSvara, with the particular
formula that "God is in all beings and all beings are in God."
And various synonyms are used to denote this heart of man,
such as Dahara (subtle) Gulia (cave), Pundarlka (lotus),
Brahmapura (city), Hridaya (heart).
And the meaning of the words AkaSa, and Vyoma has also
to be carefully noted. They are synonymous and do not mean
the Bhuta Akasa, nor the MayaSakti or Avidya, but as inte
t
r-
preted by the Puranas themselves, they mean Chit or Jnana,
or, Light or Grace, which is the Parasakti of the Supreme
Isvara. That this Akasa is Chit and not Achit, is further
proved by the phrases, Chitcikasa and Chidambara }
and this
Chit Sakti is the Devatma-Sakti of our Upanishat,* which is
inherent and concealed in him, (i. 3.)
and the supreme S-ikti,
which is revealed as manifold, inherent (Siva) and manifesting
as Kriya and Jnana (vi. 8). It is this which is called Unia and
Light and Bhargas} and Savitri and Gayatrl. And when we
understand therefore, this Akasa, as light and knowledge, the
Supreme Sakti of God, its description as the highest light, the
revealer of all forms, the Highest object of adoration, is clear.
The description of God also as Akasa (Sakti) and as dwelling
in AkaSa (Sakti) will not be conflicting, as no distinction is
made between Sun and his light, much less between God and
his Power. J
It is this Jnana Sakti who gives to the Chetana and
Achetana Prapancha its form and shape and life and love and
light; but the substance or Upadanall out of which this
f Cf. Mait. Up. vi. 7,
is called Bhargas, thus say the Brah
man teachers," cf. also vi. 28 last "The
para. Shrine (Paramalaya) which
consists of the Akas in the heart, the blissful, the highest retreat, that is
our own, that is our Goal,
and Sun."
and that is the heat and brightness of the Fire
Jin the Yajur Veda, this God and Ambika are called Saha>
which
may mean equal or brother and sister. ,
^1
It is Badarayana s view that there is no other Upadana except God
and these worlds arise out of God Himself. When a tree springs
out of