tman_and_moksa

SR No.: 020053
Original Sutra Author: N/A
Author: G N Joshi
Publisher: Gujarat University
Publication Year: 1965
Total Pages: 901
Language: English
Classification: Book_English
File Size: 12 MB

Page 547

Acharya Shri Kailashsagarsuri Gyanmandir
The Systems of Rāmānuja... ...
515
tion, preserving, reabsorbing, pervading, and ruling the universe; that the entire complex of intelligent and non-intelligent beings (souls and matters in all their different estates is real, and constitutes the form, i.e., the body of the highest Brahman...."1 Thus, the Brahman is not devoid of any qualities but it possesses innumerable auspicious qualities and possesses its own personality. Rámānuja usually describes the Brahman as the Purusottama, Vāsudeva, Nārāyana, Visąu, etc....and indicates that the Brahman, though the Absolute, is not devoid of personality elements. His Brahman is the highest God living in the Vaikuntha. The Brahman is not qualityless blank Absolute, but it is Savis'eșa Brahman, Qualified Brahman, having internal distinctions as its manifestations. The Brahman is continuous, unborn and endless and it acts as the source (i), sustainer (ffsefa) and absorber (34) of all its manifestations which are finite. The Brahman is the infinite substratum in which all changes incessantly take place. Rāmānuja is a bhedabhedavādin and he admits the pariņāmavāda-theory of causation according to which the effect is a transformation of the cause and both the cause and effect are real. The effect, i.e., the world is not entirely different from the cause but it is the Brahman that differentiates itself into the two main modes (377) as the soul (for) and the matter (fa). It carries duality of these two chief modes which express themselves in an infinite
i Rümānuja — Com. on Vedānta Sūtras. Tr. Thibaut, 1:1:1, p. 88. (Secred Books of the East Series, Vol. XLVIII.)
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