SAIVA-SIDDHANTA

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THE PERSONALITY OF GOD. 233
right attributes and they are as follow: Self-dependence,
Purity, Self knowledge, Omniscience, Being Ever Free from
Sin, Supreme Graciousness, Unlimited Bliss.
denoted by the eight appellations, is said to be Brahman, the cause of the
universe : and to that Entity alone, Bliss and all other like attributes
point. The attributes referred to are Omniscience (Sarvajfiata), Evercon
ten tedness (nityatviptcita), Beginningless Wisdom (Anadibodhata\
Independence (Sv atantrat a], Never-failing Potency (NityaluptaSaktita),
and Infinite Potency (AnantaSaktita}.
Omniscience (Sarvajilata) consists in all things becoming objects of
direct perception of stainless intuitive experience independent of all ex
ternal organs of sensation. It is known to inhere in Brahman, from such
passages as: "Who perceives all and who knows all, whose essence
consists of knowledge." (Mundaka-Upanishat. I. i. 4). Thus the cause
(of the universe) is Brahman who knows the appropriate ways and means
of building up the several bodies suited to all sentient beings for the reap
ing of the fruits of their multifarious acts.
Ever-conte:itedness (nityatriptata) consists in being replete with un
surpassed Bliss, wherein there is not the slightest trace of distress. Hence
the revelation "Bliss is Brahman" (Tait. Up. iii. 6). That Bliss fananda)
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which introduced in the words
is yet another Atman who is
composed of Bliss," (Tait. Up. ii. 5), and carried to the culminating point
of unsurpassed Bliss by repeated multiplication in the passages beginning
with follows the measuring of and Bliss" ending with that is the
unit of Brahman s Bliss"
(Tait. Up. ii. 8), is the attribute of Para-Brah
man is figuratively spoken of as Brahman Himself in the passage Bliss
is Brahman," because of the abundance of Bliss in Him. Brahman who
delights in enjoying such a Bliss is said to be ever -contended. The en
joyment of this mighty Bliss on the part of Brahman is effected through
manas only, not through external organs of sensation. Hence the passage,
is Brahman who is aka$a-$arira (whose body is light),
saty httnan (Himself the existent) pravarama (whose joy is life),
mai,a-ur.ar<da
(delighted in the minuj, sunti-samnddha (perfect in
peace), and amrita (immortal)." Tait. i.
Up. 6.
Here by akasa literally, that which shines all round, the Light is meant
the chit-awbava, the ether of spirit, the spirit-light
; but not the material
,
akasiSor ether, because the latter can mark no distinction (i. e., the latter
cannot serve to distinguish Brahman from other things in nature). The
chit-ambara here referred to is that Supreme Power (Parama-Sakti), that
highest cause, that ocean, as it were, from which spring up all the hosts
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