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Updated: May 12, 2025
The outcome of all this is that the term 'anandamaya' denotes the true essential nature which is nothing but absolute uniform bliss of the jiva that appears as distinguished by all the manifold individualising forms which are the figments of Nescience. The Self of bliss is the jiva or pratyag-atman, i.e. the individual soul. Up.
That is to say the individual soul which, in its essential nature, is non-limited, and therefore of the nature of Brahman, owing to the influence of Nescience enters into the state of a god, or a man, or an animal, or a plant. This view is rejected by the Sutra.
Flambeau had been missed at Harwich; and if he was in London at all, he might be anything from a tall tramp on Wimbledon Common to a tall toast-master at the Hotel Metropole. In such a naked state of nescience, Valentin had a view and a method of his own. In such cases he reckoned on the unforeseen.
It has only half the houses, but ten times the intellect, of Liverpool or Manchester. And the university has two advantages as a home of science over the English universities: it is far behind them in Greek, which is the language of error and nescience, and before them in English, and that is a tongue a good deal of knowledge is printed in.
You will now perhaps set forth the following analogy. Hence there is no reason why Scripture although unreal in so far as based on Nescience should not likewise be the cause of the cognition of what is real, viz. Brahman. The two cases are not parallel, we reply.
On the latter alternative two subordinate alternatives arise Does this avidya which gives rise to the fictitious distinction of souls belong to Brahman? or to the individual souls? If you say 'to Brahman', your view coincides with mine. Well then, 'to the souls'! But have you then quite forgotten that Nescience is assumed for the purpose of accounting for the distinction of souls?
But in their nescience of the facts, it would need more than death to melt them into a kindness to a member of the Convention, for death was the only thing they had in common, and death, as we have seen, had not conquered them.
The third has reference to the manner in which rebirth may be avoided. The fourth relates to the causes that operate for giving a body to Jiva. By Prakriti is meant Nature or that Nescience which is the cause of body. The fifth relates to the Anyat or Param, viz., how final Emancipation or absorption into Brahman takes place.
Or, if we have forgotten the book, we gently droop our head into our overcoat collar, lay it softly against the shoulder of the tall man who is always handy, and pass into a tranquil nescience. The subway is a great consolation to the philosopher if he knows how to make the most of it. Think how many people one encounters and never sees again.
Now the emancipated Self does thus appear to itself, and therefore it appears as an 'I'. Nor does this appearance as an 'I' imply in any way that the released Self is subject to Nescience and implicated in the Samsara; for this would contradict the nature of final release, and moreover the consciousness of the 'I' cannot be the cause of Nescience and so on.
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