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INTRODUCTION
vidadh膩ti k膩m膩n, 723 etc., all go to prove that I艣vara is seen
in j墨vas in his entirety and eternality though the j墨vas are
many. This sufficiently establishes the fact that in His
gn膩na svar奴pa, He is one in all the jivas (though they
are) quite separate from each other and Himself absolutely
separate from them. This is the chief reason for the
separate existence of each in different forms. This
is what those well versed in the knowledge of the real
nature of 膩tman (膩tma y膩th膩tmya) hold as a settled fact.*24
723 Katha Upa., II. 18.
724 Cf. Jayatirtha in his Nyaya Sudha, I. 1. 1 (Nirnaya Sagara
edition, page 18), dealing with mukti, after postulating that
mukti is possible only through the grace of Hari, says that mere.
gn膩na without a settled knowledge of Hari cannot help one to attain
m艒ksha ; that m艒ksha is the result of Hari's grace; and that Hari's
grace is subject to atma y膩th膩tmya gnana. He then observes :-Atma-
y膩th膩tmya gn膩n膩lan膩tmani sarir膩d膩v膩tmatv膩r艒p膿 sati hi tadanuk眉la
pratik奴lay艒岣� r膩gadv膿shau bhavata岣� t膩bhay膩 prayukta岣� punyap膩pa
laksha峁嚹乵 pravruttim盲chinute tatascha sura nara tiryag膩di nan膩-
y艒nishu navina sarirendriyadi samy艒ga lakshanam janmasya bhavati.
[If there is no knowledge of the exact atma y膩th膩tmya svar奴pa,
then it results in raga and dresha, and these two latter lead to
commission of sin and subsequently end in birth and rebirth among.
the human and inferior (tiryagy艒m) species.] Then Tik膩ch膩rya
writes: Tasmachcha du岣�kh膩nubhava ityanadirayam k膩ryak膩ra峁嘺-
prav膩ha岣� sams膩ra tyuchyate Atma tallva gn膩n膩chcha agnana
viparyayau nivart膿t膿 | Tattvagn膩nasya sam膩n膩sraya vishay膩gn膩na
mithy膩gn膩na nivartana sv膩bhavyat | Suktik膩 tattva gn膩nasya tadagn膩na
rajat膩r艒pa mvartakatva darsanat | Mithy膩gn膩nanivrittau cha r膩ga
dv膿sh膩nudaya岣� k膩ra峁嚹乥h膩v膩t 1 Tay艒rabhave cha na pravrutter
utpatti岣� tata 膷va pr膩k upachit膩y膩艣ch艒峁璦bh艒g膿na prakshaya岣�| Pra-
vruttyabh膩v膿cha janm膩ntar膩bh膩v艒 h膿tvabh膩v膩d膿va vartam膩na 艥ar墨r膩-
d膿scha 膩rambhakakshay膿 sati nivrutti岣� | Janm膩bh膩v膿 cha na nirb墨-
jasya du岣�khasy艒tpada ity膿vam atyantiki du岣�khanivruttir mukti岣�.
(And this ends in involving himself in the rotatory series of
births and rebirths which is signified by the flow of samsara. And
therefore in order to free himself from such a flow of the bondage
of life, 膩tma tattvagnana is the only means- -to remove him out of this
illusion of ignorance. And this atmatattvagnana has the natural
power of removing him out of the hold of agnana and mithy膩gn膩na.
Then, he will have been delivered from the ignorance which made
him to imagine rajata in sukti. Thus ignorance being lost, he will