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Updated: May 10, 2025
In the case of such qualities as are not established by other means of proof, the primary statement is made by the arthavada or the mantra: the former thereby glorifies the action, and the latter proclaims it as possessing certain qualities or details; and both these ends are accomplished by making statements as to the gods, &c., possessing certain qualities, such as embodiedness and the like.
On this explanation there remains no difference whatsoever between 'Release in this life' and Release after death; for the latter also can only be defined as cessation of the false appearance of embodiedness. This too we cannot allow.
Nor is there any truth in the contention that the person within the sun, &c., cannot be a being different from individual souls because it possesses a body. For since a being which possesses the power of realising all its desires can assume a body through its mere wish, it is not generally true that embodiedness proves dependence on karman.
Brahman, although by entering into bodies, human, divine, and so on, it becomes connected with various forms, yet is in itself altogether devoid of form, and therefore does not share that subjection to karman which in the case of the soul is due to its embodiedness. Why?
For if, possessing a body, the Lord necessarily experiences all pain and pleasure due to embodiedness, no less than the individual soul does. But we have, under I, 2, 8, refuted the view of the Lord's being liable to experiences of pleasure and pain! By no means!
The mantras again, which are prescribed in connexion with the actions, serve the purpose of throwing light on the use to be derived from the performance of the actions, and this they accomplish by making statements as to the particular qualities, such as embodiedness and the like, which belong to the devas and other classes of beings.
As the sublating act of cognition on which Release depends extends to everything with the exception of Brahman, it sublates the general defect due to causal Nescience, inclusive of the particular erroneous appearance of embodiedness: the latter being sublated in this way cannot persist.
Let us then define jivanmukti as the cessation of embodiedness, in that sense that a person, while the appearance of embodiedness persists, is conscious of the unreality of that appearance. But, we rejoin, if the consciousness of the unreality of the body puts an end to embodiedness, how can you say that jivanmukti means release of a soul while joined to a body?
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