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 85

Acharya Shri Kailashsagarsuri Gyanmandir
The Upanişads
All-Soul, the Soul of the world, the Thing-in-itself or whatever you like to translate it.... Having attained this stage of development, the word Brahman became completely synonymous with Ātman. The objective Brahmanand the subject Ātman amalgamated into one, the highest metaphysical idea; and this amalgamation comprises the doctrine of the unity of the subject and the object : the inmost Self of the individual being is one with that all-pervading power 'Tattvam-asi -- thou art that." As the Self or Ātman does not possess any particular physical attribute, it cannot be described in terms of any of the physical things or material qualities. It is unique by itself. It is like none of the things that we experience here on the earth. It is infinite and beyond all qualities and so devoid of any particular qualities. It evades every description of it as the words which describe them are incapable of grasping and describing the infinite and immeasurable, abstract, formless, bodiless, qualityless thing — the Ātman. Yajñavalkya in the Bih. Upanişad describes, finally, the Self in the following manner. He says "The Self (Ātman) is not this, it is not this (afa, afa). It is unseizable for it cannot be seized. It is indestructible, for it cannot be destroyed. It is unattached, for it does not attach itself. It is unbound. It does not tremble. It is not injured.”? Going further the
1 Garbe Richard : The Philosophy of Ancient India, p. 16. 2 Bịh. Up. 4.4. 32.:
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