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Shri Mahavir Jain Aradhana Kendra
www.kobatirth.org
Acharya Shri Kailashsagarsuri Gyanmandir
Conclusion
807
so all the pains and imperfections of the worldly life are illusory; they are caused by the false identification of the Self with the things which are finite and unreal. To one who realises the highest, infinite, eternal, self-revealing and blissful Brahman, the world and its pains become illusory. He lives as the allsatisfied-Brahman itself. Moksa, for S'amkara, is the realisation of the state of Brahman by discarding all other finite worldly experiences. The moment one realises it, perfect happiness is at his hand. He does not hold that the perfect state would be attained in the future as a further stage of evolution. Moksa is Brılıının itself which is permanent and present even now Anybody can attain this kind of Moksa (liberation) by acquiring the real knowledge of the Self, which he himself is.
Sri Aurobindo rejects the Māyāvāda of Sankara and believes in the Spiritual Evolution of the whole Reality. He believes that the same Self (AtmanBrahman) is undergoing evolution, and it is gradual. ly manifesting itself in the progressively higher forms of organisation. The Self is immanent in the world and still transcends it. The Self is undergoing the evolutionary changes without losing its pure and immutable nature. The evolution is its self-actualisation. The same Self which contains in it the whole universe potentially, in an unmanifest form, has passed through insentience, the physical, vital, and mental planes and its next stage is the supramental plane. The end of the teleological evolution is the realisation of the Supreme Self in its perfection as
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