Indian Philosophy v2.c26.s29.2

v2.c26.s29.2

If Īśvara is Brahman, if the jīva is also metaphysically one with Brahman, and if the two are subject to limitations, the difference between God and the individual seems to be minimised. Śaṃkara holds that, while Īśvara is omniscient, all-powerful and all-pervading, the jīva is ignorant, small and weak. "The Lord endowed with superior limiting adjuncts (niratiśayopādhi)⁴ rules the souls with inferior limiting adjuncts (nihīnopādhi).¹ Īśvara is ever free from avidyā.² The limitations of Īśvara do not affect his knowledge. Īśvara’s māyā is subject to him, and so there is no concealment of his nature. It does not hide his qualities, even as glass which covers objects without concealing their properties. The māyā which is the limitation of Īśvara is made up of śuddhatattva, and does not produce avidyā or antaḥkaraṇa. It is subject to his control, and helps him in his task of creation and destruction. This māyā, or the force of self-expression, in Īśvara, resulting in the multiplicity of the world, deludes the individual soul into the false belief of the independence of the world and the souls in it. Avidyā is the result of māyā. The pure consciousness of Brahman, when associated with māyā in this sense, is called Īśvara, and when with avidyā, jīva. Since Īśvara has no selfish desires or interests in creating the world, he is called akartṛ or non-doer, while the jīva is kartṛ or doer. Īśvara is the worshipped, who distributes rewards according to karma, and he knows his oneness with Brahman, and so enjoys bliss for all time in his own mind. The jīva is the worshipper, who is ignorant of his divine origin, and is therefore subject to saṁsāra. In religion we have the relation of master and servant (svāmibhṛtyayoḥ).³ Elsewhere the finite selves are said to be parts (aṁśa) of Īśvara, even as sparks are of fire.⁴