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Shri Mahavir Jain Aradhana Kendra
www.kobatirth.org
Acharya Shri Kailashsagarsuri Gyanmandir
514
Ātman and Mokas
systematisation of the commentaries."1 Further he says --"It needs hardly to be remarked that the more advanced a system is in the degree of systematisation and the elimination of contradiction, the farther removed it is from the system of the Sūtras whatever that be. In any case, the Sūtras are absolutely unaware of the particular dogmas enunciated by each of the different Vedanta schools of the later times."?
Rāmānuja criticises very acutely and adversely S'amkara's doctrine of illusoriness (TUTATE) of the world and tries to restore the lost reality to the world and the individual souls on rational grounds. He finds numerous faults (VUT: ) with the Máyåvāda of Sankara and tries to give an important place to the world in the life of the Brahman.
Ramānuja refuses first, to admit the qualityless Brahman (faqur !) of Samkara; he identifies it with Purușottama, the highest spirit who is by nature free from all kinds of faults and possesses in the highest number the congeries of auspicious (कल्याण) qualities. He gives a clear and lengthy description of the Brahman from his point of view as "the highest Brahman is essentially free from all imperfections whatsoever, comprises within itself all auspicious qualities, and finds its pastime in origina
Ghate V. S. : The Vedānta, p. 183. 2 Ibid. p. 184.
3 Rāmānuja : S'ribhāsya (Catuḥsūtri). ब्रह्मशब्देन स्वभावतो निरस्तनिखिलदोषोऽनवधिकातिशयासंख्येयकल्याणगुणगणः पुरुषोत्तमोऽभिधीयते ।
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