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

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Atman and Mokṣa
The Spanda school mentions the dawning of the form or vision of Bhairava or God on the mind in the course of meditation and thereby clearing away of the impurities as the way to the realisation of the identity with God, while the Pratyabhijñā school maintains that recognition of one-self as God is the way.'
1 Bhandarkar R. G. Religious Systems, p. 131. 2 Ibid. p. 134.
Acharya Shri Kailashsagarsuri Gyanmandir
2
S'aivism became a popular creed in the Southern India in the form of the Viras'aiva or Lingayat Sect founded by Basava in the 12th century. The Lingayat school continues to be a powerful and popular creed even in the present days. It holds the main tenet of S'aivism that S'iva is the ultimate Reality, the Brahman, the Highest, and He is characterised by existence (sat), intelligence (cit), and joy (ananda). He is the support or the resting place of all the things (sthala) and is the non-dual (advaita) final Reality. The Viras'aiva school is thus a monistic school and holds that S'iva is the Absolute, the final reality devoid of any particular attributes. S'iva is the supreme entity. He is the all-knowing, all-doing, all-sustaining being called Prakasa, the serene Lord, all-pervading, indivisible, and infinite. He has two aspects-the immanent and the transcendent. S'iva as immanent appears as involved in the changing phenomenal world, and S'iva as a transcendent entity is the immutable Reality, the substrate of all change, permanent, and non-relational absolute entity. In it He is beyond Vaisnavism, S'aivism and Minor
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