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Shri Mahavir Jain Aradhana Kendra
www.kobatirth.org
Acharya Shri Kailashsagarsuri Gyanmandir
464
Atman and Mokka
objects. Its subjectivity is inherent in it. Subjectivity is orginally with it as it is perfect and self-sufficient. Its subjectivity is independent of any other external object and hence, it is described as self-illuminating or self-shining (स्वयंप्रकाश or स्वयंज्योतिः). It is the eternai subject in the sense that it is the fundamental presupposition of all awareness and consciousness. S'amkara holds that the Self is the fundamental source and substratum of all things. It is the first prerequisite or fundamental presupposition of all knowledge and existence. Even the denier of it cannot escape it since he himself and his mind or intellect that denies it, is itself dependent upon it. As A. C. Mukerji says-"It may well be imagined that consciousness, though prior to matter in the order of knowledge, is posterior to matter in the order of existence....!! Epistemologically the knowing soul is prior to the objects of knowledge since it reveals the objects and thus makes it known; however, ontologically or in the order of existence it manifests itself in an explicit form only through the living physical body. Its manifestation depends upon the medium of the physical body and mind, but it does not therefore, mean at all that it is produced by the physical body. On the contrary, it may be said that it uses the physical body as its medium of expression. The Self or Ātman which is the same as the Brahman according to S'arikara is not exactly similar to the Transcendental Self' of Kant, because the former leaves nothing out of it, while
1 Mukerji A. C. : The Nature of Self, p. 238.
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