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 622

Acharya Shri Kailashsagarsuri Gyanmandir
590
Atman and Moksa
itself, or the Kęşņa Himself, in different forms. The whole universe is nothing but purely Brahman without a second (Sluddhadvaita-gaa) manifesting itself in different forms. He believed that every thing that exists is nothing but the Brahman and Brahman itself. The Brahman is characterised as the existence (sat-), intelligence (cit-forca), and joy or bliss (ānanda-3177 ) which is with form (sākára-1917), one (ekam-ga), omnipotent (sarvas'akti-edaf), the doer of all acts (sarvakart;- ) and from it is created this world.' The Brahman itself is world, the effect (kārya-ri), and it itself is the cause ( kārana-preur), of this effect. The Brahman gets itself transformed into the world. The same and perfect Brahman possessed of saccidānanda (Haare) by suppressing some of its attributes (tirobhāva-facture) assumes the form of the imperfect objects of the world. When it manifests or evolves (avirbhāva-rauta) its hidden or obscured attributes it becomes the same perfect and pure Brahman. The world, therefore, appears due to the suppression (tirobhāva) of some attributes of the Brahman; when those qualities are manisested clearly the same thing begins to appear as the pure Brahman. The Brahman has become all this (exist. ence) voluntarily (svecchaya-Faasta) just for sporting, just as a serpent out of sport forms coils.' The
Giridhar Mahārāja : S'uddhădvaitamartanda, s'loka-8. 2 Ibid. S'loka 6. Eric HEYRT FITT ARWAI
Ibid. S'loka-11, * Ibid. S'loka-12. ghuteita faesanaaa laut ad:
स्वेच्छया हि कुण्डलाकारतां गतः ।
For Private And Personal