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 595

Acharya Shri Kailashsagarsuri Gyanmandir
The Systems of Rāmānuja .
563
its possessor (dharmin).' The soul is the knower, the knowing subject that is conscious by means of knowledge which acts to it as its attribute which spreads everywhere. The soul is a part of the allpervading (vibhu) Brahman but it being not-pervading, it does not come into conflict with other souls in its experience and acts. Every soul, being atomic, is confined to itself and to its own body; and so, it is not able to experience the pleasures and pains of other souls. Every soul is conscious of its own existence which is different from its knowledge. The jiva presents to itself as the knowing subject in the form of 'I'. It is also the Ego (ahamarthaḥ-37EH) and it continues to persist not only in the waking state but also in the states of dream and deep sleep; it becomes visible from one's expressions after getting up from sleep as 'I slept happily'. It continues to persist even in the state of liberation. It means the ego-sense or the sense of 'I-hood' that belongs to the Parabrahman also, for it is frequently found that Kțşņa refers to himself in the first person. The soul or jiva does not lose its distinctive self-consciousness even in Moksa; it persists there as an independent entity to enjoy the divine bliss though it does not maintain any separation from the Brahman; in this respect he agrees with Rāmānuja.
1 Ibid. 2. 3. 27. 2 Ibid. 2. 3. 48.
विभोः अंशत्वे अपि गुणेन विभुत्वे अपि च आत्मनां स्वरूपतः अणुत्वेन सर्वगत्वाभावात् कर्मादिव्यतिरेक: नास्ति ।
3 Ghate V. S. : Vedanta, p. 29.
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