tman_and_moksa

Author(s): G N Joshi
Publisher: Gujarat University

Page 19

Acharya Shri Kailashsagarsuri Gyanmandir
(v)
in it neither body, nor mind, nor senses. Necessity of worship and Vedic rites for Mokşa. Denial of God. God and the Vedas. World's orderliness is due to Adṛṣṭa.
CHAPTER IX-VEDĀNTA (ŠAṀKARA)
443-507
Advaita Vedanta - its relations with Śruti, Buddhism and other systems of Philosophy. Samkara's originality of interpretation. Brahman-its nature. Brahman the same as Atman. Illusoriness of the world. Appearances are due to avidya and upādhis (adjuncts). Atman is immutable, inactive, neither agent nor enjoyer. Atman is permanent and constituted of consciousness. Infinite Self appears as limited soul due to adjuncts. Atman is really devoid of attributes. Relation of soul to self. Self does not transmigrate. Rebirth and subtle body. Māyā produces the world, which is neither real nor unreal, and is indescribable. Nescience, God-the Saguna Brahman.
MOKṢA
485
The experience as I am the Brahman'; it is a positive experience of perfect knowledge and perfect bliss. Mokşa is eternal. Bondage and suffering are illusory. Mokşa is realisation of the Self. Mokşa is attained by knowledge. Jivanmukti, Videha mukti and Kramamukti. Mokşa transcends moral distinctions. The use of Yogic practices. Moral virtues, adhikāra, Varnäśrama dharma. Mokṣa can be attained by anybody.
CHAPTER X- THE SYSTEMS OF RAMANUJA, NIMBĀRKA, MADHVA, AND VALLABHA
For Private And Personal
...
508-606
THE BHAGAVADGĪTĀ
508-512
The Bhagavadgitā-a valuable philosophical work containing philosophical elements of Advaitism and Saṁkbya. Not a consistent system since it includes heterogeneous elements. It preaches performance of karma with a sense of detachment and disinterestedness. Karma and its fruits to be dedicated completely to God on overcoming egoism. Lays more emphasis on devotion than on knowledge and action, Individual scul is really eternal,