Non-Existence
Necessary
Relation
between
(3)
Not
only
that,
he
also
makes
for
the
worldly
and
Heavenly
happiness
great
Compare
the
following
meaning.
 Nirasta
means
 Stopped'*,
 Varjita
only
said
that
Brahman
or
6iva
is
 devoid
of
all
worldly
faults,
it
might
have
been
thought
that
be
desiring
to
be
non-existent
? But
if
of Brahman
into
it
as
the
erfect,
fle
abides
in
it
a$
its
Soul,
He
possesses
positive grounds
absolutely wiong,
created
according
to
the
past
Karmas
of
Jivas.
is
only
the
Efficient,
and
not
also
the
Material
Cause.
E.
g.
in
Material
Cause
67
(iii)
face
is
regarding
the
like.
Further,
its
function^
also
change.
As
a
mere
lump,
water-jug
above,
as
contracting
and
expanding
His
states
of
change.
But
if
unattained
object,
does
not
involve
any
means
or
efforts
 Refutation
absolutely
non-
physical
body
that we
the seven
the
Vedanta-texts
do
establish
Brahman.
So,
^rikafttha
concludes
regarding
the
into
there
and there
of a
and the
recognised, willy nilly
So,
why
cannot
Authority
be
relation
between
Brahman
universal
sympathy,
and
its
inborn
feeling
many
different
effects
and
the
smaller
effects
within
it,
that
we
can
expect
here
an
analogy
between
Brahman,
the
Cause,
on
this
side,
and
other
worldly
causes,
on
that
some
external
and
the
like
the
Universe,
and
suffering
and
sorrowing
souls.
not
possess
that
piece
oi
cloth,
they
possess,
all
that
they
love,
all
that
they
regale
in,
all
that
external
to
each
other,
as
shown
just
above
is
why,
not due to
part.
23
prove
God
to
him
to
be
experienced,
all
his
new
being
purely
'Niskama'.
In
this
way,
he
will
get
rid
of
further
births
and
re-births,
and
through
appropriate
'Sadhauas*
or
Spiritual
Means,
b?
able
to
realise
the
'Sum
mum
Bonum'
of
Life,
viz.
'Moksa'
or
Salvation..
one fundamental
alone
we
have
that
supreme
and
sublime
concept
of
'Anamla
1
or
Bliss,
infinitely
superior
mother for her
effects
in
the
a
'Cosmos',
past
past
or
present
Karrnas.
So,
fully
responsible
here,
no
less.
In
men
enjoy
why
should
everything
be
left
for
in
this
respect.
Accor-
ding
to
this
View,
have been sown
question
that
a
Rational
Man
asked
was
of
these
two
Jivas
must
be
to
enjoy
pleasures
(D)
essentially
se-f-determined.
This
implies
that
there
is
something
in
it.
an
incomprehensible
residue,
an
inexplicable
'more',
tbat,
in
the
be the
As
a
as follows
themselves
on
their
potencies
intensities,
complexities,
regularities,
completeness,
perfection,
and
the
like
beings,
it
may
Necessitarianism,
as
according
to
these,
ordinarily,
the
freedom
of
the
Self
is,
rather,
a
limited
kind
of
freedom,
as
power
according
to
the
cauons
of
Justice.
it
the birth
case
of
'Disso-
lution*.
to
the
ordinary
sense
only.
However
that
may
be,
the
question
is
this
wholeness
of
Life
former,
then,
together
in
a
threadless
knot,
in
a
and
serene
Person,
a
Being
Vedanta
it,
it
well,
it
fully,
do
it
joyfully
i.
102,
107
Sat,