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 500

Acharya Shri Kailashsagarsuri Gyanmandir
488
Atman and Mokşa
hence, it cannot have any parts howsoever similar to it. The Brahman is continuous and the same everywhere. It is indivisible into parts. Similarly if the individual souls be supposed to be the effects of the Brahman it is already reached by the effect, i.e., individual souls, since, a jar made of clay cannot exist apart from clay of which it is made. Moreover, the Brahman being immutable, its entry into the samsāra is inconceivable. He further continues and gives full consideration to the other possible relations between the two and says that if the individual souls are different from the Brahman or the Supreme Self it would be either atomic or of some intervening size or infinite. If it is of atomic size the fact of sensation extending over the whole body cannot be accounted for; if it is of some middling extent it cannot be permanent, and if it is infinite or omnipresent it cannot go anywhere. The proposition “ Thou art that would be futile and meaningless if the two were not completely identical. Thus, the individual souls cannot be related to the Supreme Self either as its parts or its effects. Moreover, according to these theories, the soul could never attain final liberation since the world or the samsāra condition is endless. Thus, it would have to be admitted that the individual souls are the Self or Brahman itself, neither less nor more. Both are the same. The individual souls when viewed separately as limited are illusory. They are the Brahman itself appearing in certain forms ( 167 ) due to the adjuncts
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