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 590

Acharya Shri Kailashsagarsuri Gyanmandir
558
Atman and Moka
(antaryamin) by remaining immanent in it. Thus, the cosmic order is not an illusory projection of māyā but it is the self-actualisation of the creative potencies (s'akti-etien) of the Brahman. The Brahman is the very stuff and substance of the universe of mind and matter.
Nimbārka is a Bhedābhedavādin and he brings out the underlying identity of the plurality of souls and matter by presenting the similes of the ocean and its waves and the sun and its rays which are inseparable from each other; though the waves are non-different from the ocean and the rays of the sun are non-different from the sun their differences are not unreal. Similarly, though the souls and the inanimate objects are made of the stuff of the Brahman and so they are non-different from the Brahman they bear their own individual differences. Nimbărka says that the effects are non-different (अनन्य) from the cause in the sense that they are not absolutely different (metra facah) from them. He maintains that the Brahman, or the Supreme Self (Paramātman) is the ruler (feafa-adhipati) of all, the controller or regulator of all; these words being used in the possessive case indicate that though the souls are His effects and modes, He is
1 Nimbārka : Brahma Mimāmsā Bhasya, 2.1.13.
अविभागे अपि समुद्रतरंगयोः इव, सूर्यतत्प्रभयोः इव, तयोः विभागः RIIT! 2 Ibid. 2.1.14.
कार्यस्य कारणानन्यत्वमस्ति न तु अत्यन्तभिन्नत्वम् । 3 [bid. 1.3.44.
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