Hrudaye Jivavajjive Yontaryamitaya Sthitaha |
Gneyaha Svatantra Irshoasau Sarvakarmafalapradaha ||107||
The form of Paramatma is now given. Hrudaya - God resides in the heart, just like the Jiva. He is Antaryami - the indweller and observing. ‘He resides in the Atma (soul), yet is separate from that soul.’ ‘I reside in the heart of all and am the cause of memory, knowledge and forgetfulness’ ‘God resides in Atmas and yet the Atma is unable to comprehend him,’ explains Bhagwat and other Shastras. Narad Pancharatra explains, ‘God resides within the Jiva. Through his protection, the Jiva attains peace.’
He is Swatantra - Swa is Atma and Tantra is chief. Hence Swatantra is the chief of the soul - God who is free, independent and above all. Suta has said, ‘He resides within all and is Swatantra.’ Swatantra also indicates that he is the regulator of Kala (time) and Maya (illusive power) etc. He is full of qualities and has full knowledge. The earth and Maya act in accordance with Paramatma.
Sarvakarmafalapradaha - gives fruits to all according to their acts or Karma. As the in-dweller and inner observer he offers fruits accordingly. ‘O Lord! We accept the pain and pleasures accruing from our acts. It is thee who promotes us to the heavens and other worlds when we perform auspicious acts.’ ‘It is thee also who sends us to the fearful hells through inauspicious acts.’
Vasudev Mahatmya explains the form of Paramatma - ‘The Atma of Jiva, Ishwara etc., the soul of Akshar (Brahman), pure and level like the sky, of great or divine form such that Muktas (realised souls) can see him, virtuous or good, always one, beyond ageing and deterioration and son of Vasudeva. He has all the qualities pertaining to bliss, Nirguna (devoid of qualities) and he is the Lord of the Lords, such is Paramatma. He is understood through divine knowledge and is worthy of worship and service by those Muktas with divine realisation.’
Shatanand then explains the eternality of Jiva and Ishwara. He first incites Bhagwat Gita, ‘There was never a time when I did not exist, nor you, nor any of these Kings or men. Nor will there be a time in the future when all shall cease to be.’ In this way both Jiva and Ishwara are eternal and true.
Ishwara is said to be ‘Sarvagna’ - all knowing or omniscient - Yaha Sarvagnaha Sarvavit. God explains, ‘I know the past present and future of all beings, but none are able to understand me.’