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 668

Acharya Shri Kailashsagarsuri Gyanmandir
636
Ātman and Moksa
nature of itself (i.e., has no positive existence), who has very great dimensions, and is always away while awake, but is near during sleep, avidyā is awake when He is asleep and conceives only by her mere contact with His existence (sattasambhoga-HTHTT), and thus develops in its womb the Praksti, and out of it the whole world of manifold objects....Out of it are produced the eighty-four lacs of species; it assumes numerous bodies and limbs, assumes the ornaments of names, nourishes them with the milk of infatuation (moha). Thus, the whole world, jivas, their actions and sufferings, merit and demerit are the products of nescience (avidya) which exists only in the absence of knowledge. The world, therefore, has only illusory existence. It does not exist as a real thing by itself. It is not in reality what it appears to us. In fact, the world and the jiva are the Brahman (Krsņa ). All that exists is the Brahman just as the waves are the waters of the ocean and fire and flame are nothing but only fire; the ornaments of gold do not cease to be gold itself and the opening of petals does not destroy the lotus. Therefore, all this is only Brahman if one tries to penetrate into and go beyond the world. Jñanes vara sometimes suggests the Pariņāmavāda also when he says that the effect, the world, is created of the same stuff as that of the cause, the Brahman; their relation being interpreted as one of jar to clay and cloth to cotton. Thus,
1 Jnanes' vari XIV. 88–109. 2 Ibid. XIV. 122, 123, 124, 125, 128. 3 Ibid. xiv. 121.
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