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 853

Acharya Shri Kailashsagarsuri Gyanmandir
Conclusion
821
Vaiseșika, Sääkhya, Yoga, Pūrva-Mimānsā, Vis'istādvaita Systems, Nimbārka, Madhva, Vallabha, all the Saivasand the Vaisňava Saints believe in the reality of the plurality of the souls; but Samkara denies the reality of the plurality of the souls thinking them to have been caused by unreal adjuncts. Samkara believes that there is only one really existing thing and that is the Brahman (Ātman), and every thing other than it is unreal. Rāmānuja admits the final monism of the Brahman in the form of monotheism, but he still admits the reality of the plurality of souls as God's (Brahman) modifications; Nimbāika looks upon the soul as the ans'a (part), Vallabha as the partially revealed form of the Single Brahman. The individual souls are retained even in the state of Moksa by Rāmānuja, Nimbārka, Madhva, Vallabha, the Vaisnava Saints except Jñanes'vara, the S'aiva, Jaina, Nyāya-Vaisesika, Sankhya, Yoga and the Pūrva-Mimā sā. According to Sarkara, there is only one Reality (The Absolute), the Brahman which is eternal and nothing besides it exists. The Sāmakhya system also tried to arrive at a complete Absolutism, but it finally ended into the dualism of Puruşa and Prakịti. So far as the material world (insentient matter) is concerned, it reached an Absolute in the form of the Prak.ti. But it posited the Purusa as the final principle of consciousness and came to look upon the Purusa and Prak ti as completely exclusive of each other, mutually irreducible and independent Ultimate Realities. Its dualism cannot be bridged over, and hence although it
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