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 510

Acharya Shri Kailashsagarsuri Gyanmandir
478
Ātmap and Mokşa
perfect knowledge of the Brahman, the distinctions and relatedness become illusory. As S.Radhakrishnan puts it "It is not conscious dissimulation, but the unconscious tendency of the finite mind, which lives by the imperfect stands of the world .... When we see the reality of Brahman, the appearance of the world flees away. That which is proved to be an unreality by a higher experience cannot be connected with reality except through a confusion of standpoints. The appearances stand transfigured in the Absolute. If we are asked to connect the image of the snake with the reality of rope, we say that no connection is possible between what is and what is not .... When we see the rope as rope, there is an end of the matter, and we say that the rope appeared as snake. Relativity has no cause except defective insight."i Nescience thus, veils the real nature of the Brahman just as does a cloud hide the sun. Nescience thus, exists only in the absence of the knowledge of the Brahman. The planes of the two things are different and delusion is caused when the two are confused. The relative knowledge of things based upon distinctions may be true and valid only on the phenomenal plane where the trinity of the knower, the known and the knowledge necessarily exists and when knowledge becomes impossible in the absence of any one of them. But when the distinctions of the knower, the known and knowledge get transfigured into their final unity, such a knowledge becomes invalid. The analytic
1 Radhakrishnan S. : Indian Philosophy, Vol. II, p. 575,
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