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Shri Mahavir Jain Aradhana Kendra
www.kobatirth.org
Acharya Shri Kailashsagarsuri Gyanmandir
Atmap and Moksa
Yasodā, becomes the support (adbara-TTT) of the whole world, similarly the soul, though atomic in size becomes as expansive as the Brahman.'
The jiva is similar to God in so far as it shares with Him the two qualities, existence (sat) and intelligence (cit) and the jiva differs from God because of the absence of bliss (ananda) in it. When the bliss or anandańs'a (meta) becomes manifest in the soul it assumes the status of the Supreme Self.? the Brahman is, on the contrary, constituted of existence (sat), consciousness (cit), and bliss (ānanda), is allpervasive (24144), unchangeable (87647), all-powerful (सर्वशक्ति), independent (स्वतंत्र) and omniscient (सर्वश), and still devoid of other properties (guna ), and it is free from similar (sajātiya-aviatu ), dissimilar (vijatiya-facancita), and internal (svagata-Feira) differences (dvaitam-ai).3 The jiva is supposed to be governed by ignorance (avidyā) when it fails to understand its real nature characterised as saccidananda, and when it falsely identifies itself with the material objects like the body, senses, mind, etc. Vallabba advocates the realisation of the truth of the text "That thou art' for the attainment of liberation. As Ghate says Vallabha means in the real sense the identity of the two while it is only metaphorical in the case of others. The soul (jiva) is other than and beyond the body, the senses, the
1 Vallabba : Tattvārthadipah, p. 83. 2 Ibid. p. 83. 3. Ibid. S'loka 67, p. 106, • Ghate V. S.; Vedānta, p. 38.
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