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 821

Acharya Shri Kailashsagarsuri Gyanmandir
Conclusion
789
consciousness, conciousness being the soul's adventitious character. Berkeley denies the human soul and reduces all things and the soul to the various ideas of its qualities. He believes in God as the cause and source of all ideas and perceptions but reduces the human soul to an aggregate of ideas and perceptions. Berkeley's position is rather similar to that of the Vijñānavādin Buddhists. Hume also denies the existence of the soul as a substance of the mental states, and he reduces the material things and soul to a heap of impressions. Kant recognises two kinds of Self, the empirical and the transcendental; the former existing on the phenomenal level and it knows the world in manifold ways with the help of the a-priori categories possessed by it. The Transcendental Self is that which subordinates the changing empirical self. It is permanent and incomprehensible because the categories of knowledge are not applicable to it. It is known as the presupposition of all knowledge, being the ultimate subject of knowledge which cannot be objectified. This division of the Self is similar to that given by śamkara. Samkara recognises the two kinds of Self, which are the individual soul (jiva) and the Self (Ātman, Brahman). But he does not give final reality to the individual soul (jiva). He holds that the soul is nothing but the Supreme Self appearing under certain adjuncts. He holds that the Supreme Self (the Transcendental Self) is not the unknowable thing-in-itself, but it can be known intuitively as one's innermost Self which is also the inner reality
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