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Shri Mahavir Jain Aradhana Kendra
www.kobatirth.org
Acharya Shri Kailashsagarsuri Gyanmandir
590
Atman and Moksa
itself, or the Kęşņa Himself, in different forms. The whole universe is nothing but purely Brahman without a second (Sluddhadvaita-gaa) manifesting itself in different forms. He believed that every thing that exists is nothing but the Brahman and Brahman itself. The Brahman is characterised as the existence (sat-), intelligence (cit-forca), and joy or bliss (ānanda-3177 ) which is with form (sākára-1917), one (ekam-ga), omnipotent (sarvas'akti-edaf), the doer of all acts (sarvakart;- ) and from it is created this world.' The Brahman itself is world, the effect (kārya-ri), and it itself is the cause ( kārana-preur), of this effect. The Brahman gets itself transformed into the world. The same and perfect Brahman possessed of saccidānanda (Haare) by suppressing some of its attributes (tirobhāva-facture) assumes the form of the imperfect objects of the world. When it manifests or evolves (avirbhāva-rauta) its hidden or obscured attributes it becomes the same perfect and pure Brahman. The world, therefore, appears due to the suppression (tirobhāva) of some attributes of the Brahman; when those qualities are manisested clearly the same thing begins to appear as the pure Brahman. The Brahman has become all this (exist. ence) voluntarily (svecchaya-Faasta) just for sporting, just as a serpent out of sport forms coils.' The
Giridhar Mahārāja : S'uddhădvaitamartanda, s'loka-8. 2 Ibid. S'loka 6. Eric HEYRT FITT ARWAI
Ibid. S'loka-11, * Ibid. S'loka-12. ghuteita faesanaaa laut ad:
स्वेच्छया हि कुण्डलाकारतां गतः ।
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