1 3. तेषा सततयुक्तानां भजतां प्रीतिपूर्वकं । ददामि बुद्धियोगं तं येन मामुपयान्ति ते ॥ 1.
- I am the origin of all things, impelled by
me everything acts ' thus knowing me the wise serve me with loving devotion 3. actions Centred in me they instruct one another, speak of my holy deeds and attributes and thus satisfied (with senses mot directed towards objects of worldly pleasure) enjoy supreme bliss To such as these wh0 are ever devoted to me and serve me lovingly I grant that Supreme knowledge by which they reach In the world of experience we fीnd two kinds of things one * ceta17a.', the sentient or the knowing and the other * acetama.' the insentient or the not-knowing What is not a knower is * jada. self-conscious being who knows that he exists and that he is in a world of self-conscious beings and insentient objects. The existence of other self-conscious beings is inferred though certain, while the knowledge of one's own being is immediate and undoubted. According to Madhva any philosophy that denies the reality of this experienced world of men and things cannot sta11d the test of critical inquiry Agaim these entities are contingent that is, are not independent both in respect of their being and their activity. To avoid the defect of infinite regress we have to postulate the existence of a self-suffcient
