SAIVA-SIDDHANTA

"
"
He
"
Who
"
"
234 THE PERSONALITY OF GOD.
Then follow questions whether God should be said to
possess form or no form, whether He should be regarded as
Saguna or Nirguna, Personal or Impersonal, and so on.
of bubbles, the mundane eggs of all groups. Brahman, whose form is that
supreme light, is spoken of in the sruti as akaSa-sarira" That chid-aka$a
is the highest cause is known from such passages as the following :
All these beings
take their rise from Akasa and return into
Akasa."
(Chha. Up. Til. ix. i).
who is called Akasa is the revealer of all forms and nances"
(Chha. Up. VIII. xiv. i.)
Satyatman : He who is the Satta or existence. Prariarama, He who
delights in Prana, the chit-ambara-$*kti t
the Power of Spiritual light, the
Basis of all, constituting Brahman s own essential nature. Mana-ananda ;
He whose joy is in Manas (mind), not in the external organs of sensation.
Here, too,
ananda" refers to the spirit-light, the chit-ambara t
the Prakriti
or cause. Accordingly the Sruti says ;
could breathe if that Bliss, that Light, exsited not." (Tait.
Up. III. vii, i.)
Sdnti-samnddha : He who has attained to Sivata,
Amrita : He who has been free from time without beginning.
to Siva s condition.
Thus, it is seen that Brahman who is essentially Existence, Intelli
gence and Bliss, and whose essential nature is the Supreme Light, enjoys
the Bliss of His essential nature by mind alone, independent of external
organs of sensation, as implied by the epithet "Mana-ananda." This
epithet also implies that the emancipated souls who have
attained to the
state of Brahman are possessed of the antah-karana or mind, the organ
which acts independently of external organs, and by which they, ex
perience the unsurpassed bliss of their essential nature. Wherefore,
Hityatnpta or ever-contented is Brahman, enjoying the infinite Bliss of His
essential nature by manas which is pure bodha-Sakti itself the faculty of
knowledge which can act independently of external organs. That is to
of the world
(sam-
say, for Him there is no necessity for the slightest joy
sara) external to Himself.
The possession of unsurpassed knowledge which is svatas-siddha,
self-existing or inherent, constitutes what is called anadibodhatva or beg
inningless wisdom. Indeed, the aiitah-karava, jnana or knowledge, i hich
is the organ whereby He enjoys the Bliss of His own essential nature
exists through eternity. Wherefore, Brahman is one of beginningless
wisdom, inasmu :h ab knowledge which repels bamsara exists through