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Shri Mahavir Jain Aradhana Kendra
www.kobatirth.org
Acharya Shri Kailashsagarsuri Gyanmandir
Conclusion
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be realised by means of mystical union with Him. In this line there is a persistent tendency towards Mysticism.
(3) From Finite to the Infinite
The soul is finite, according to Cārvēkism, Vis'iştādvaita, Nimbārka, Madhva, Vallabha, and the Vaisnava Saints and the S'aivas, it being atomic (aņuvat); while according to Nyāya-Vais'eșika, Sāṁkhya Yoga, Pūrva Mimāṁsā and Advaita Vedānta the soul is infinite and all-pervasive. According to S'amkara, its finitude is fictitious and phenomenal being caused by the adjuncts which result from nescience. Its finiteness is caused in the case of Nyāya-Vais esika, Sāṁkhya-Yoga and Pūrva Mīmāṁsā systems by its association with the individual adşstas, minds, and sense organs. The soul is atomic according to Rāmānuja, Nimbārka, Madhva, Vallabha, and the Vaisnava Saints; but it becomes infinite and pervasive by its intelligence which pervades like light and fragrance. The soul becomes infinite after it is freed from Karma, mind, and sense organs, according to Jainism, Nyāya-Vais'eşika, Sāṁkhya-Yoga, Pūrva Mimāṁsā, Jūānes'vara and some Saivas. According to Samkara, it is inherently and eternally infinite and it is never in bondage, in the real sense. In its real nature it is free from all conditions and limitations.
(4) From External to the Internal
The Self (Ātman) no more remains an entity similar to the external concrete things like reflection,
For Private And Personal
