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 607

The Systems of Rāmānuja
....
Acharya Shri Kailashsagarsuri Gyanmandir
575
liberation the jīva enjoys its native qualities constituting its own nature (svarupa). In spite of the changes in its external nature the jiva does not lose its own inherent nature which is in essence, the same as that of God, being constituted of knowledge (jñāna) and bliss (ananda) which are only imperfectly manifested in the jiva while living in the worldly life. The infinite knowledge and infinite bliss remain latent or potential in the jīva so long as it does not recover its own real nature by discarding ignorance. As the soul becomes gradually free from its ignorance and realises its true nature its lost qualities like perfect jñāna and perfect ananda and other Divine powers begin to become manifest just as with the advancing age and full development of men and women begin to manifest their procreating capacity in their mature age. In a similar way, as Jayatirtha says even though the soul possesses intrinsically in its real nature the qualities of knowledge, bliss, etc., the soul becomes happy when they begin to get actualised by manifesting themselves by the grace of God. They are not newly created but they simply become explicit for which the seekers of liberation have to undertake special exertion.1
For Private And Personal
Thus, the soul is different from the Supreme Self (Paramatman) in so far as its powers are limited (alpas'akti-a) and its knowledge and bliss are fragmentary. The soul is different from the Supreme Self as they are related to each other as the servant () or the worshipper, the devotee,
1 Jayatirtha Tattvaprakāṣ'ikā, 2.3. p. 119.