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 831

Acharya Shri Kailashsagarsuri Gyanmandir
Conclusion
799
indissoluble union with the Absolute. F. H. Bradley - another Hegelian and Absolutist-thinks like Royce and believes that the Absolute is one single and allinclusive experience, which expresses itself in every part of the diversity-in-concord. He holds that all the particular parts live in harmony in the whole without any contradiction. The individuals in their union with the whole disappear as separate entities; but they are permanently united with the Absolute having secured their complete fulfilment and fullest satisfaction. The Absolute is an experience of one and many together; it is that experience which is free from finitude and pain, and in it the particulars are experienced in an immediate and indissoluble union the whole without obliterating the finite parts.
In the Indian Absolutism of śamkara the individual soul is not regarded as real, therefore, its retention in Moksa is impossible. Moreover, the universal, the Absolute is perfect and infinite. The unitary Self alone is real and all other things are illusory. Moreover, the Absolute of Bradley and Royce, which lives in and through the changing objects of the world, is in a way dependent on the particulars in and through which it exists. The Absolute of Sarkara, on the contrary, is self-subsistent, completely self-dependent, and perfect. It is eternally what it is; all change is illusory. The individual souls are retained in the state of perfection in the God of Ramanuja, as the parts of the whole in the Hari of Nimbārka, as separate entities but entirely dependent on God (Kțsna) in the Dvaita philosophy
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