Text 32] The Harhsa-guhya Prayers 229
waft feat anaiern:
TH ATHS FEA UR
astiti ndstiti ca vastu-nisthayor
eka-sthayor bhinna-viruddha-dharmanoh
aveksitarn kificana yoga-sankhyayoh
samam param hy anukilam brhat tat
asti—there is; iti—thus; na—not; asti—there is; iti—thus; ca—and;
vastu-nisthayoh—professing knowledge of the ultimate cause; eka-
sthayoh—with one and the same subject matter, establishing Brahman;
bhinna —demonstrating different; viruddha-dharmanoh—and opposing
characteristics; aveksitam—perceived; kificana—that something which;
yoga-sdtikhyayoh—of mystic yoga and the Sankhya philosophy (analysis
of the ways of nature); samam—the same; param —transcendental;
hi—indeed; anukiilam—dwelling place; brhat tat—that ultimate cause.
TRANSLATION
There are two parties—namely, the theists and the atheists. The
theist, who accepts the Supersoul, finds the spiritual cause
through mystic yoga. The Sankhyite, however, who merely
analyzes the material elements, comes to a conclusion of imper-
sonalism and does not accept a supreme cause— whether Bhagavan,
Paramatma or even Brahman. Instead, he is preoccupied with the
superfluous, external activities of material nature. Ultimately,
however, both parties demonstrate the Absolute Truth because al-
though they offer opposing statements, their object is the same
ultimate cause. They are both approaching the same Supreme
Brahman, to whom I offer my respectful obeisances.
PURPORT
Actually there are two sides to this argument. Some say that the Ab-
solute has no form (nirakara), and others say that the Absolute has a
form (saékdara). Therefore the word “form” is the common factor, al-
though some accept it (asti or astika) whereas others try to negate it
