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Shri Mahavir Jain Aradhana Kendra
www.kobatirth.org
Acharya Shri Kailashsagarsuri Gyanmandir
604
Ātman and Mokea
praise for Him (788). He drops his physical (gross) and the subtle body and assumes a body which is suitable for the use of the eternal Lila (nitya lilā) of the Divine.' Thus, the Moksa, according to the pustimärga, consists in the attainment of the abode of the Divine enjoyments that are identical with the nature of the Purusottama in the company of the Purusottama Himself. It is the everlasting experience of the unfading eternal joy of the Divine which the liberated soul (mukta ) enjoys in company with the Lord Purusottama.
The Maryādābhaktas attain the Sayujya-mukti (सायुज्यमुक्ति) which means the actual penetration of the liberated soul (mukta) into the being of Puruşottama by means of knowledge, religious duties, bhakti, the other yogic practices, and the moral virtues; while the Pustibhaktas reject this kind of mukti with scorn, and they seek in mukti the actual participation in the eternal lila of Hari. The Maryada. bhaktas lay great stress on a highly evolved moral life by means of aversion to the worldly objects (vairāgya-ai), rigid self-control, and indifference to the earthly desires. The Pustibhaktas, on the contrary, try to sublimate all the natural propensities and passions by redirecting them to Puruso. ttama as their object of attainment. Vallabha remarks about the Maryādābhakti that the highest aim
1 Bhatta Balkrishna : Prame'ya Ratnārnava, p. 44. सर्वात्मभावोत्पत्तौ सदैव पुरुषोत्तमाविर्भावात्सेवायां भजनानन्दानुभवः फलति । स्थूललिङ्गशरीरयोः नाशे भगवल्लीलोपयोगी देहं प्राप्य नित्यलीलायां प्रविशति । a Ibid. p. 44.
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