Self Realisation

Author(s): Shrimad Rajchandra, Govardhandas
Publisher: Shrimad Rajchandra Ashram

Page 97

The Self Realization
existing as a momentary substance. It may be argued that though the Soul is destroyed, at one moment, it is reborn at the next moment because of the urge of strong desires (Vasana) and this continuity of constant destruction and rebirth ends finally with the complete destruction of the strong desires for deep-seated dispositions. And that is called complete destruction of the Soul or unqualified liberation. (Nirvana, moksha) This is the view of the VijnanavadinBuddhists.
(6) The True Teacher's Reply s
देह मात्र संयोग छे, वळी जड रूपी दृश्य ।
चेतननां उत्पत्ति लय, कोना अनुभव वश्य ? ॥६२।। Deha matra samyoga chhe, vali jada rupi drashya, Chetanana utpatti laya, kona anubhava vashya. 62 The body is only adherence, The object seen, lifeless, with forms, Who knows the soul's genesis, hence, Or death thereof? Think of the norms. 62
Every living body is a composite of five kinds of atoms and only as such it is in contact with the Soul. Besides the living body is non-sentient, it can assume different forms, it can be thicker or thinner and it is always the object of some one's perception. It cannot know anything and it can be known by the Soul. It can neither know itself. Such a material non-sentient body is naturally incapable of knowing the creation and destruction of the sentient Soul. Thinking of every atom of the living body one has to conclude that it is non-sentient to the core, and therefore, it can never be the birth-place or the grave of the sentient Soul. How can a non-sentient living body give birth to a sentient object even when it may be in contact with a sentient
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