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Shri Mahavir Jain Aradhana Kendra
120
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Atman and Mokşa
tion of more than a moment. Self is also used as the subjective knower as opposed to the objects known. In spite of the Buddhists' denial of an enduring self, they seems to have been compelled to speak in terms of the enduring Self which can be held morally responsible.
Acharya Shri Kailashsagarsuri Gyanmandir
Even though the Self seems to suggest relatively more enduring personality, Buddhism remains the most cautious in denying the individuality and the permanent and everlasting soul-principle. The continuity of consciousness is due to the recurrence of consciousness- units in close, unbroken succession, and does not imply the existence of any real continuum. The chain or continuum is but an apparent, ideal continuum, being an illusion generated by the homogeneity of the moments of consciousness. Thus two moments, one being followed by another that comes in succession, make appearance of a cause and effect relation. In fact, there cannot be a cause and an effect because every existence lasts only for a moment and disappears totally without stretching itself out in the other succeeding moment. They come continuously in a series, but without being related to each other, in any way. In Hume's terms it can be said they have only a 'customary conjuction' and not a necessary causal connexion'. They are, no doubt, conjoined together, only superficially. The series of these moments is beginningless and endless; but when it is taken as a period of sixty or seventy or hundred years, it forms the duration of an individual's life. Thus, every series of such momentary existences
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| SR No. | 020053 |
| Book Title | tman_and_moksa |
| Original Sutra Author | N/A |
| Author | G N Joshi |
| Publisher | Gujarat University |
| Publication Year | 1965 |
| Total Pages | 901 |
| Language | English |
| Classification | Book_English |
| File Size | 12 MB |