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 602

Acharya Shri Kailashsagarsuri Gyanmandir
570
Ātmap and Mokşa
the ultimate Reality is the Brahman which he names as Hari, that is the same as Purusottama or Nārāyana of Rāmānuja and Krsna of Nimbārka. The ultimate Reality according to Madhva, is one single allpervading Brahman that is Hari, the Supreme Lord. Madhva believes that there are five final differences (bhedāḥ) which are mutually irreducible to each other. The five differences are (i) that between God and the jivas, (ii) that between one jiva and another jiva, (iii) that between God and the matter, (iv) that between jiva and matter, and (v) that between one material thing and another. He believes that the Brahman or Ātman or God is the cause of the world. God is not the material cause (upādānakārana) but is the efficient cause ( nimittakāraṇa) of the world. The world and the individual souls (jivas) are His effects not because they are constituted of the stuff of God, for, God is formless and He does not possess material body. The jivas and the world are effects of the Lord, Vişņu or Hari in the sense that they are (Paratantra-aránt) or dependent for their existence on God, the Brahman, that is Svatantra-Fagy, a self-subsistent and self-existent Reality. The individual souls and the matter cannot exist apart from the Brahman or the Lord and hence, they are called a-svatantra or paratantra. The Brahman or Vişnu is self-caused and self-governed; while the jīvas or individual souls and matter are solely governed (niyamita-ferafita) by the Lord. According to Madhva, God is all-penetrating and the cause of all the eight aspects of the world (i) srsti (eft )-creation; (ii) sthiti
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