SAIVA-SIDDHANTA

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THE HOUSE OF GOD. 19
Fire and Air ;
both Sun and Moon ; both Lightning and Stars ;
and whatever there is of Him in this world, and whatever
is not, all that, is contained within it." (VIII, i.
123) In an
earlier chapter, this Supreme Being is called The Intelligent,
Whose body
is Prana, Whose form is Light (jyotis), Whose
thoughts are true, Who is like the AkaSa (omnipresent and
invisible), from Whom all works, all desires, all sweet odours,
$nd tastes, proceed; the Atma within the heart, smaller than a
grain of rice, smaller than a grain of barley, smaller than a
mustard-seed, smaller than a canary-seed, or the kernel of a
canary-seed ;
also the Atma within the heart, greater
than the
Earth, greater than the Sky, greater than the Heaven, greater
than all these Worlds." (III. 14. 223). In a later passage, the
Upanishat says that He who is called Akasa is the revealer of
all forms and names ;
That within which these forms and names
are contained, is the Brahman, the Immortal, the Atma."
(VIII. 13. i.) The following verse occurs in the Katha (L
2. 20.),
the Svetasvatara (III. 20.) and the Taittiriya-mahopanisrjat, and
the same is
reproduced in the Sivamahapurana.
"Smaller than small, yet greater than great, in the heart
(Guha) of this creature, Atma or Iba doth repose: That, free
from desire, He sees, with His grief gone, the Lord and His
might, by His favour." In the Kaivalyopanishat, the same is
reproduced, in the following words :
Beyond the heavens, yet
shining in the heart (Guha) of his creatures, Him the sages, free
fr9m desire, reach." Sri Krishna also imparts this most secret
of secrets to his pupil,
that iSvara dwelleth in the hearts of all
beings, O Arjuna, by his maya, causing all beings to revolve,
as though mounted on a potter s wheel," and importunes him
to flee to Him to secure Supreme Peace by His Grace. The
manner of occupying this seat or dwelling place
is elsewhere
referred to, in the XHIth and IXth discourses, 32nd and 6th
verses respectively, and these three or four verses bring out the
whole of the Upanishat thoughts. As the Omnipresent Akasa
is not soiled, by reason of its subtlety, so, seated everywhere in
the body, the Self is not soiled," The support of beings, and not