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 630

Acharya Shri Kailashsagarsuri Gyanmandir
598
- Atman and Moka (ii) to those who have got the right knowledge by means of the s'āstras; it appears as endowed with both subjectivity (Brahmadharman-AXT) and objectivity (Māyādharman-AATTH), at the same time with a clear discrimination between the real character of the former and the unreal character of the latter; (iii) finally, to those without knowledge, the prapañca appears as endowed with both these forms but without any discrimination. Thus, all the difference or plurality is in the matter of perception (pratitisafa) of the prapanca, but none at all in the matter of its form (svarūpa-F964). To say that the prapañca itself is unreal and at the same time to say that it is identical with Brahman, is against all reason, since relation of identity cannot possibly exist between a real thing and an unreal thing (cf. Sūtra II, 1. 14).". The samsāri soul transmigrates as long as it is under the spell of ignorance. It acquires karma so long as it is attached to the objects of experience of the world and its bondage becomes more and more strong as it acts with attachment and passion for the worldly objects. It possesses subtle body which stores in it the sad skāras or the impressions of the past birth and conveys them to the subsequent birth for fruition. The jiva goes on revolving on the wheel of sarsāra as long as its karma is not exhausted by fruition.
According to Vallabha, the Brahman has three forms: (i) the highest divine form (adhidaivika-31Taras) as Křşņa or Purusottam, possessing an infinite number of auspicious attributes which can be attain. ed by a sincere devotee; (ii) the akşara (tax) form
| Ghate V. S.: Vedānta, p. 37.
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