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A History of Indian Philosophy, Volume 1

Footnote 1 See @Sa@ddars'anasamuccaya


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[Footnote 1: See _@Sa@ddars'anasamuccaya_,_ Gu@naratna on Jainism, pp. 115-124.]

207

Mok@sa (emancipation).

The motive which leads a man to strive for release (_mok@sa_) is the avoidance of pain and the attainment of happiness, for the state of mukti is the state of the soul in pure happiness. It is also a state of pure and infinite knowledge (_anantajnana_) and infinite perception (_anantadars'ana_). In the sa@msara state on account of the karma veils this purity is sullied, and the veils are only worn out imperfectly and thus reveal this and that object at this and that time as ordinary knowledge (_mati_), testimony (_s'ruta_), supernatural cognition, as in trance or hypnotism (_avadhi_), and direct knowledge of the thoughts of others or thought reading (_mana@hparyaya_). In the state of release however there is omniscience (_kevala-jnana_) and all things are simultaneously known to the perfect (_kevalin_) as they are. In the sa@msara stage the soul always acquires new qualities, and thus suffers a continual change though remaining the same in substance. But in the emancipated stage the changes that a soul suffers are all exactly the same, and thus it is that at this stage the soul appears to be the same in substance as well as in its qualities of infinite knowledge, etc., the change meaning in this state only the repetition of the same qualities.

It may not be out of place to mention here that though the karmas of man are constantly determining him in various ways yet there is in him infinite capacity or power for right action (_anantavirya_), so that karma can never subdue this freedom and infinite capacity, though this may be suppressed from time to time by the influence of karma. It is thus that by an exercise of this power man can overcome all karma and become finally liberated. If man had not this anantavirya in him he might have been eternally under the sway of the accumulated karma which secured his bondage (_bandha_). But since man is the repository of this indomitable power the karmas can only throw obstacles and produce sufferings, but can never prevent him from attaining his highest good.

208

CHAPTER VII

THE KAPILA AND THE PATANJALA SA@MKHYA (YOGA) [Footnote ref 1].

A Review.

The examination of the two ancient Nastika schools of Buddhism and Jainism of two different types ought to convince us that serious philosophical speculations were indulged in, in circles other than those of the Upani@sad sages. That certain practices known as Yoga were generally prevalent amongst the wise seems very probable, for these are not only alluded to in some of the Upani@sads but were accepted by the two nastika schools of Buddhism and Jainism. Whether we look at them from the point of view of ethics or metaphysics, the two Nastika schools appear to have arisen out of a reaction against the sacrificial disciplines of the Brahma@nas. Both these systems originated with the K@sattriyas and were marked by a strong aversion against the taking of animal life, and against the doctrine of offering animals at the sacrifices.


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