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Shri Mahavir Jain Aradhana Kendra
www.kobatirth.org
Acharya Shri Kailashsagarsuri Gyanmandir
588
Atman and Mokma
one who can bring him into such an experience. There must be windows in his sky through which the light of divine forgiveness can stream into his penitent heart. The black ciouds that legalism breeds--the clouds of sin and retribution must not be doomed to hang for ever as an unbroken pall over his life."! It is true of everytheistic system that the human efforts prove to be insufficient, and hence futile to acquire the final state of Moksa; the help of God becomes absolutely necessary for the attainment of Moksa. Madhva's emphasis on the need of the Divine grace for Moksa is not thus unjustified. Though he starts with the five fundamental real distinctions (bhédas) ultimately he ends as an Absolutist by making God or Parmatman all-inall, responsible for every event of the life of man and of the earth. As he remarks in the Mandukya Bhasya the duality or differentiation is only caused by Māyā which is the wonderful power of the Is'vara, and non-difference (advaita-aa) is transcendentally real. Thus the differences not possessing their own independent power and worth to maintain themselves are deprived of their true reality by making them absolutely dependent on the Paramātman. The differences lose their reality by being made entirely dependent on the Paramātman. Madhva interprets the famous text 'That art thou' as 'thou art His' 'Tvam tadiyah asi' (one17: 3fe 1) or ‘Tvan tasya asi' (og af affer 1),
i Nicol Macnicol: Indian Theism, p. 229. 2 Madhva: Mandukya Bhasya. HaraTTGART THEO Hrefa: 1
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