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Shri Mahavir Jain Aradhana Kendra
492
www.kobatirth.org
Acharya Shri Kailashsagarsuri Gyanmandir
Atman and Mokga
consciousness (cit) and bliss (ananda) by dispelling the beginningless nescience (avidya) by means of direct intuition, is reached.' Thus, it means that the Brahman, is not to be understood only by our intellect or cognition, by means of imagination, inference, and other means of knowledge; but it is to be understood with our whole being by actually growing into the Brahman itself. It is an experience of the whole being of the knower when he overcomes the various distinctions of the knowing process, like the knower, the known, and the knowledge. The individual loses the narrow limitations of his individuality by discarding his limiting adjuncts and forms perfect and indistinguishable union with the Brahman. In such a far or higher knowledge of the Brahman, the Brahman is all and the individual is none. The Brahman is the knower, the known and, the knowledge. The individual. as a separate entity is lost in the Brahman and it becomes the Brahman. The individual loses his narrow personality and gains in return the infinity of the Brahman. Nothing remains in the state of liberation except Brahman inside and outside. Just as a drop of water becomes the ocean by losing into it, or a spark of fire becomes the great fire by entering it, so does the individual soul attain the Brahman by entering into it on abandoning his fictitious limited individuality. The knower of the Brahman becomes the Brahman itself. It is not a void of the Bouddhas but it is full of perfect intelligence (cit) and perfect bliss (ananda). It lacks nothing and so it has no sense of
1 Sarvadars'anasangraha, p. 466.
For Private And Personal
| 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 |