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A History of Indian Philosophy, Volume 1

It consists generally in ascribing intelligence to buddhi


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style="text-align: justify;">[Footnote 1: Both Sa@mkhya and Yoga speak of this emancipated state a _Kaivalya_ (alone-ness), the former because all sorrows have been absolutely uprooted, never to grow up again and the latter because at this state puru@sa remains for ever alone without any association with buddhi, see _Sa@mkhya karika_, 68 and _Yoga sutras_, IV. 34.]

[Footnote 2: _Vyasabha@sya_ and _Tattvavais'aradi_, IV. 7.]

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proceed from the five-fold afflictions (_kles'as_), namely _avidya, asmita, raga, dve@sa_ and _abhinives'a_.

We have already noticed what was meant by avidya. It consists generally in ascribing intelligence to buddhi, in thinking it as permanent and leading to happiness. This false knowledge while remaining in this form further manifests itself in the other four forms of asmita, etc. Asmita means the thinking of worldly objects and our experiences as really belonging to us--the sense of "mine" or "I" to things that really are the qualities or transformations of the gu@nas. Raga means the consequent attachment to pleasures and things. Dve@sa means aversion or antipathy to unpleasant things. Abhinives'a is the desire for life or love of life--the will to be. We proceed to work because we think our experiences to be our own, our body to be our own, our family to be our own, our possessions to be our own; because we are

attached to these; because we feel great antipathy against any mischief that might befall them, and also because we love our life and always try to preserve it against any mischief. These all proceed, as is easy to see, from their root avidya, which consists in the false identification of buddhi with puru@sa. These five, avidya, asmita, raga, dve@sa and abhinives'a, permeate our buddhi, and lead us to perform karma and to suffer. These together with the performed karmas which lie inherent in the buddhi as a particular mode of it transmigrate with the buddhi from birth to birth, and it is hard to get rid of them [Footnote ref 1]. The karma in the aspect in which it lies in the buddhi as a mode or modification of it is called _karmas'aya_. (the bed of karma for the puru@sa to lie in). We perform a karma actuated by the vicious tendencies (_kles'a_) of the buddhi. The karma when thus performed leaves its stain or modification on the buddhi, and it is so ordained according to the teleology of the prak@rti and the removal of obstacles in the course of its evolution in accordance with it by the permanent will of Is'vara that each vicious action brings sufferance and a virtuous one pleasure.

The karmas performed in the present life will generally accumulate, and when the time for giving their fruits comes, such a life is ordained for the person, such a body is made ready for him according to the evolution of prak@rti as shall make it possible for him to suffer or enjoy the fruits thereof. The karma of the

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[Footnote 1: _Vyasabha@sya_ and _Tattvavais'aradi_, II. 3-9.]

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present life thus determines the particular kind of future birth (as this or that animal or man), the period of life (_ayu@s_) and the painful or pleasurable experiences (_bhoga_) destined for that life. Exceedingly good actions and extremely bad actions often produce their effects in this life. It may also happen that a man has done certain bad actions, for the realization of the fruits of which he requires a dog-life and good actions for the fruits of which he requires a man-life. In such cases the good action may remain in abeyance and the man may suffer the pains of a dog-life first and then be born again as a man to enjoy the fruits of his good actions. But if we can remove ignorance and the other afflictions, all his previous unfulfilled karmas are for ever lost and cannot again be revived. He has of course to suffer the fruits of those karmas which have already ripened. This is the _jivanmukti_ stage, when the sage has attained true knowledge and is yet suffering mundane life in order to experience the karmas that have already ripened (_ti@s@thati sa@mskaravas'at cakrabhramivaddh@rtas'arira@h_).


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