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 514

Acharya Shri Kailashsagarsuri Gyanmandir
482
Atman and Mokşa
its creator and knows its insubstantiality. It operates like the Praksti of the Sámkhyas and comes to an end when the knowledge of the Brahman dawns upon the soul.
S'amkara being a strict Monist and Absolutist, does not admit the existence of God as the ultimate Reality. His ultimate Reality is the Brahman, which is totally devoid of any particular characteristic (ferjur). The Brahman is the substratum of all the infinite number of various attributes, but it itself does not share any of them howsoever magnanimous. It is in all, everywhere, and still beyond all the particular objects. This Absolute or the Brahman of S'amkara cannot be identified with God; he gives an inferior place to God in his system and calls it Saguņa Brahman, i.e., the Brahman with some quali. ties. S'axkara examines the various usual arguments like the argument from cause, teleology, moral necessity and perfection and shows their futility and untenability.
. As S. Radhakrishnan points out, the proofs only tell us that God is a possibility. The reality of God transcends our rational powers of conceiving as well as comprehending; only if we believe in the spiritual insight of the seers of God, we come to believe in God as described by the S'ruti. The arguments as such are incapable of establishing God, that has to be directly seen, perceived, and experienced. The arguments may at best only point out the possibility of such an existence like that of God. S. Radhakrishnan says --"The reality of īsvara's philosophy, is not
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