tman_and_moksa

SR No.: 020053
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

Page 16

Acharya Shri Kailashsagarsuri Gyanmandir
is escape from sufferivg, imperfection, and rebirth. Atmap is selfluminous and knowable in intuition. The soul can know the Self through identification with it. Transcendental Self cannot be objectified. The blissful nature of the Atman. Moksa is psychological transformation which can be attained by Selfcontrol, It transcends all dua lity and is an experience of perfect identity. Kramamukti, Jivanmukti, Videhamukti. CHAPTER III - CĀRVĀKISM
... 100-112 Cārvākas known as Lokäyatas and Dehātmavādins. Denial of Atman. Atman as consciousness a property of body, or as living body, Soul perishes with the body. No transmigration of the Soul. No moral life. Cārvākism as Utilitarianism and Egoistic Hedonism. Highest happiness is bodily happiness. Evaluation. CHAPTER IV - BUDDHISM
... 113-223 Buddhism--a revolt agaibst Vedic ritualism and sacrificialism, Its Anātmavāda. The problem of sorrow and transmigration. Universal impermanence and momentaripess. Denial of the soul. Scul is merely a name of a series of the states of consciousness. Origin of the soul from the five skandhas. The ever changing pature of the Soul like that of a burning flame or a flowing stream, which is renewed every moment. The concept of Karnia. Self as not-self. Two schools of Buddhism - Hipayāpa and Mahāyāna. The four schools and their view-points. Concept of Ālayavijñāna, Mādhyamika theory of Dependent Origipation. Interpretation of the Void'. Self metaphysically non-existent, but exists for practical purposes, MOKSA (NIRVĀŅA]
... 157 Meaning and cause of sorrow. Sorrow is caused by ignorance. The causal chain. Knowledge, supplemented by Yogic practices, leads to Nirvāņa. Nature of Karma -- as energy that binds the skandhas. Deed as doer, Nirvana as annihilation of pain, karma, desires and consciousness. Nirvāņa as no-morebecoming. The negative Hinayāna concept of Nirvāņa. The Vaibhāşika-Nirvāṇa as blankness, Sautrāntika-Nirväņa as negation of life. Positive nature of Nirvana in Mabāyārism. It is full
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