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Shri Mahavir Jain Aradhana Kendra
www.kobatirth.org
Acharya Shri Kailashsagarsuri Gyanmandir
in
Ātman and Moksa
never enjoys pleasure nor suffers pain. It is unborn and immortal. It does not get rebirth and does not transmigrate. All these attributes are superimposed on it out of ignorance. It is the Brahman itself and it possesses perfection of all kinds. It is full of unfading ānanda. It is singular and common for all. The differences are due to the differences of the adjuncts of manas, buddhi, ahamkāra, body, and karma. The soul in its pure form (Self) is free from these things. Nothing sticks to it. It is the same as Nirguna Brahman (attributeless Brahman). Rāmānuja, Nimbārka, Madhva and Vallabha believe that the soul (empirical self), the jiva, is atomic and it maintains its different nature from God whose part it is. It becomes pervasive by means of its attribute of intelligence. It is kartā, bhoktā, and jñātā and it remains different from God in the state of Moksa. It is a modification of the Brahman (Brahmavikāraḥ) and is related like an adjective (visesaņa) to God, according to Ramanuja, while it is an ass'a of God and bhinnābhinna with Him like a wave of an ocean or a ray of the sun, according to Nimbārka. Madhva holds that the soul is totally different from God (Brahman) and their difference is eternal. It is entirely dependent on God for all the eight states of its life. It is entirely governed by God. In other respect he agrees with Rámānuja and Nimbārka. Vallabha holds that the soul, in its pure and perfect state (Self), is possessed of sat, cit, and ananda; but the ananda of the Brahman or God is obscured in its worldly life and so the soul possesses only sat (existence) and
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