पृष्ठम्:विशिष्टाद्वैतसिद्धिः.djvu/११०

( 91 Ramanuja found the way to get over the diff culties which confrontc & Sankara. Let us accept Akti as it is described by the Upanishats in a very plain language ; fonjoyment of indescribable and unimaginable bliss in the highest of the world. Why should it have an end ? Any world must one day perish like the world of ours, is n’t a valid inference. That there is a world to which the freed souls go and enjoy we know only through Sruli. If the same rnt tells us that that world is eternal how could your inference based on the anology of this world centradict it ? Let us consider the example of God. 1.e agent of any action in this world is a bound soul. Is it therefore reasonable to conclude God the creater of the world also must be a bound soul. God and bound soal are contradictory terms. Similar is the case with the world to which the freed souls go. Vaikubtlba is the eternal world. How coull you connect the idea of perishableness wich it ? Either you deny the existence of that world or accept it as eternal. There is no other alternative With regard t७ Bhakti there is no doubt it is a mental action. But it does net yield publ%ti in the same manner as aja yields svarga. Jivas are in their nature capable of going to Vaikunths and enjoy- ing the extreme Lliss there. But they are prevented from it by their acro Bhakti removes this obs. truction and pati happens atomatically and re mains for ever. It is their right, and the capacity • experience it is incrent in them. They are