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513
Art.
or
XV.?Moksha,
the Ved?ntic
das
By
Dvija
Datta.
or the
1. Bandha,
Release.
Bondage.
Nothing
than
to have
a matter
of metaphysical
than the reward of
knowledge
as Dr. Deussen
in the following
does
improvement,
"
P
Hierauf
beruht
dass
die
durch
es,
passage
Erl?sung
auch nicht durch moralische
keine Art von Werk,
Besser
moral
sondern
allein
allein
durch
den Glauben,
series.]
p. 433.
35
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614
Sa?kara
sinftah |
ut aiva preya ste uhhe nnnarthe
Anya?
purushan
6hreyo(a)nyad
sadhu hhavati, hlyate ?rthat ya u Preyo hrinito || etc.
Tayoh Breva 6dad6nasya
I. Vall? II. verses 1 and 2, p. 93, of Jiv?nanda Vidy?sagara's
(Katha, Adhy?ya
?dition).
3 ?
|
||
pasarpatu
p. 202).
(Pa?cadas'?,
chap. VII.
9 "Asatoma
tnmaso ma Jyotir
sad gamaya,
garaaya,
tnrityor mu mritan
"
karmano (a)j??in?i? ca ma m an
; on this S'ankara remarks : Asato(a)sat
gamaya
sao ?nastr?ya-knrma-vij?ane
ifctfaM<toa-itf<M?w-Btma4>h?vam?p?daya"
gamaya,
edition).
(p. 119, Jiv?nanda Vidyasagara's
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515
as means
are discarded
to Moksha.
Passages
"
: The wise seer, when he sees the
following
the source of the visible
the Creator,
the Person,
they
as the
Bright,
off his good and evil works, and freed from
universe, washes
one-ness
attains
with
the Supreme "l (Mundaka, chap.
sin,
III. sec. 1, verses 2 and 3), and such passages are numerous,
that good and evil
would at first sight seem to indicate
as
works stand alike under condemnation
regards Moksha,
'sins' that one has to be 'free' from.
both being declared
"
Yet the very next verse declares : He who loves the soul,
in the soul, and is full of xvorks, is the best of those
delights
who know Brahma"
(Mundaka, chap. III. sec. 1, verse 4).2
"
is
in
it
Isa,
said,
Again,
Verily, "doing works in this world,
to live a hundred
wish
That
years
(Isa, verse 2).3
is really a state of freedom from sin, could not be
Moksha
than in the following:
better expressed
"Like a horse the
on
his
I
sin
shake
dust
; like the moon from the
hair,
off my
maw of R?hu
I am released;
I shake
(i.e. from eclipse),
off the body, and with all duties finished, I am born in the
uncreated
ch. VIII.
1
Yadapa?yah
pas'yaterukraa-varnankartt?iramisanpurushau,brahma-yonin11
Tad? vidvun punya-papo
paraman s&myam upaiti
vidh?ya nira?janah
||
2
esl?a Braumavidan
?tnia-kr?da
utmaratih
varishChan.
kriyuvan
s Kurvan
nev cha knrmuni Jijivishc?
?hatan saniah f
4 As'va iva romani
vidh?ya papan ?andra iva Rahor mukhat pramucya, dh?tva
sar?ram akritan kritatm?i, 1*ralimal okain abhisambhav?ra?
||
tyabhisambhavami
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616
M0K8HA,
term
in the Ved?nta,
it is only as a technical
to
for certain
rites and sacrifices
(Anushth?na)
supposed
returns
of
outward
the
other
world
in
;
large
good
bring
it condemns
It is in the later writings,
other-worldliness.
and
the feud between Karma1
such as those of Sankara,
condemned
J??na
a prominent
place,
invariably mean ritualism.
takes
Dharma
and
there
Earma
and
drawn
from
desire
of
rewards
(ih? mutra
in
this
or
the
calmness
next
world
of mind
(3)
phala-bhoga-vir?gah),
of which
involve
(damah)?all
(?amah), and (4) self-control
'
'
the highest moral
self-exertion.
The kind of good works
so called, that are no help in the way of attaining
release,
:"
states thus in his Viveka-c?d?mani
Sankara
By reflec
of teachers, the truth is known,
tion, and by the instruction
or by performing
but not by ablutions, making
donations,
of Pr?n?y?ma
hundreds
the
breath)"
(verse
(controlling
13).*
'
'
'
1 Even in the
are technical
and kriy?karma
Bengali,
kriya
and ceremonies,
like the tfr?ddha,
etc.
a
(
Arthasya nis'?ayo dristo vi??ircna hito ktitah
Na sn?nena, na daneua pranuyama-sateiin
va 11
names
for rites
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517
"
This knowledge
(Katha, II. valli, verse 24).
Again,
to be attained by reasoning"2
(II. valli, verse 9).
in the later writings,
works
such as the Pa?cadas?,
are held
in high estimation,
really good and disinterested
'
'
as the greatest
and enjoined
awakened
of
the
sage :
duty
"A father conducts himself
after the wishes
of his infant
child, so should the 'awakened'
adapt his course of life to
or beaten by the
of the ignorant.
Insulted
the happiness
rather
infant, the father does not feel hurt, nor is angry,
'
or
re
nurses his child.
whether
The
awakened,'
praised
viled
but
by the ignorant,
so conducts himself
not
the desire
desire
the absence
of work"6
"All
work not
(8).
a
to
of
sake
is
worship
bondage
people ;
performed
that object perform works, and
with
but, O son of Kunti,
Indeed
the whole
without
desire of reward"7
(verse 9).
is better
than
for
absence
the
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518
throw considerable
of the third and fourth chapters
light
on this subject?showing
that by the renunciation
of works
of good works at all, but the
is not meant
the renunciation
for good works?
renunciation
of the desire of rewards
the investment
of sensual
profit
as it were, to bring
capital,
in the other world.
happiness
of moral
3. Karma
large
versus J??na.
cannot, however,
one of those
noticing
ever
the
dismiss
"
to be
sought-for,
or
to be avoided,
the teachings
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519
'
the Ved?nta,
the earth has seven islands/
like saying
would have no purpose.
a thing, as 'this is a
even in merely
"But
describing
seen
no
to be a purpose, for
is
there
and
etc.,
snake/
rope
arose from a mistake
it dispels the fear which
; so also in
the soul as above
it
this case, by describing
the world,
of
of correcting
the mistake
the purpose
as
to
world.
the
the soul
subject
" '
The revered ?anatkumara,
seeing that his
toas purified from
lusts (mridita-kask?ya),
mind
fulfils
of
thinking
(i.e. N?rada's)
showed him
limit
that
of darkness.'
the fruits
like a happy
Brahma-vidy?
of
accident
does
not
of works
performance
of things
the knowledge
and therefore
(na sampad?di-rupan),
its
the
upon
fruits)
(for
depend
the
but
like
individual,
rather,
by
etc., depends
by direct perception,
of
and the knowledge
itself.
Brahma,
upon the object
no arguments
can they be supposed
Brahma,
such,
by
being
stands as
Nor because Brahma
to be reached by works.
'
'
does He become attain
the object of the act of knowing
: 'He
from the known,
is different
able by works
yea
the object
denies His being
from the unknown/
different
'
That by which
all this is known,
and also
of knowing,
'
also
His
So
the object
Him
P
to
know
what
being
by
not this
'Know That to be Brahma,
is denied,
of worship
'
an
if
cannot
But
be
Brahma
that is worshipped.'
object,
He cannot be taught by the Sastras.'
The use of O?stra is to do away with
(the
to
due
The
Sastra
different
ignorance.
beings,
of)
as a distinct
to speak of Brahma
does not mean
object, but
as All-pervading,
not an object, does
and
Him
by showing
of knower, known, and knowing,
the differences
away with
derived from ignorance.
aside 'knowing/
"Therefore
works, in no sense
leaving
'
can here be considered admissible.
But knowing
whatever,
"Not
so.
notion
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520
is a mental
which
act.'
No,
there
is a difference.
work
is that
is prescribed
But
with
is the
is the fire, the woman, O Gautama,
man, O Gautama,
'
to imagine fire in man or woman
is mental,
and
fire : Here
as it is due to the teaching
inasmuch
alone, it is a work,
to think the ordinary fire
But
and subject to the person.
nor is subject
to be fire, does not depend
upon teaching,
It is dependent
to the person. What
thenP
the
upon
of
it
is
the
is
which
;
itself,
perception
object
thing
meva
na
tan
not
work
This
and
(J??na
knowledge
kriy?).
for all objects of evidence whatsoever.
as the Soul, having
of Brahma
This being so, the knowledge
for its object the thing as it always is, does not depend upon
. . .
the teaching.
'Why then are these teachings "the Soul
look like laying down
is to be seen and heard," etc., which
'
Their object is, we say, to draw (the mind) away
rules P
from the objects of natural inclination.
They attract a man
'
is
?who
inclined, wishing
may it be as I desire,
outwardly
nor
no
come
in it the
harm
upon me,9
may
yet finding
is to be understood
though
of desire
objects
and lead him with
of his
the
good,?from
acts and organs,
into the all
thoughts
1
va ?odyate% purusha
vatra
hi nama
vastu-svarupa-nirapcJcshyai
Kriya
6a | yathfe "yasmai
devat?yai havir grihitan ay at tan dhy6yed
?itta-vyapar-adhin&
|
vashat karishyan"
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'The Soul
521
is to be seen.' "?(Brahma
It is
&ankara means
by Karma.
"
to
the
is
due
it
books
in
sacred
the
;
something prescribed
tu
s?),
kriyaiva
(Kevala-codan?-janyatv?t
teaching alone"
'
The
and beyond
the range of human
experience.
highest
which
is not to be found in it. Karma,
good of life'
Sa?kara
thus
with
distinguishes
and evil works
good
include moral
to do
from J??na, has nothing
as we understand,?it
does not
to
at all, which,
according
improvement
the perception
falls under J??na,?being
?ankara's definition,
sense. Virtue
in the sense in
of moral facts by a moral
which
it is its own reward, and vice its own punishment,
are not matters
but present
of the 'future'
facts, whose
fruits do not depend upon the Sastra, nor their nature upon
in the sense of seeing
Karma
the caprices of the individual.
a
aud such other puerilities
'fire in place of
man/
"pre
of the nature of the object," we cannot
scribed irrespective
which we find
include among
in any way
good works,
so as to
the name of J??na
under
reserved by Sa?kara
'
'
and
the
from
include
lust/
highest
purification
good of
'
'
'
'
we call
not
is
and
moral
life.' What
good
calling
' a man
a
to
thing what we know it is not,?like
thinking
fire";
ment.
"Daher
alle Werkth?tigkeit,
sie auch sei,
welcher Art
so with
zur Erl?sung,"?far
from this being
respect
to works really good and moral, Sa?kara does not consider
it to be altogether
the case even with
to purely
respect
ritualistic works.
"
and other
have the same
Agnihotra
(works) however
as this (i.e.,
for
is
this
taught."?Brahma
wisdom),
object
Sutra, chap. IV. i. 16.
"
remarks : Good works,
On this aphorism Sa?kara
like
nie
evil works,
are
taught
as
falling
out,?and
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522
?to
'But the
so are
his
works,
Brihad?ranyaka,
s?gara's edition).
A good work done without
as
IV.
are
x.
a selfish
his
5
works
(p. 852,
end
so does
he
J. Vidy?
is never
lost, but
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523
attained
fulness
Krishna?'
the Highest
Goal,'
iv. 51.
which
shows
the same."?Brahma
Sutra,
III.
4.
One-ness
the
with
World.
is not
the reward
of so-called
has expired
show what
To
visauti).!
punye
martya-lokan
(kshine
a
than take
few extracts
Moksha
is, I cannot do better
and the Brahma
the
from the Upanishads
Sutra, where
world
season-ticket
state of Moksha
general
to get.
1 Tasmat
: i.e. " Returns
from that
lok?t
asinai lokaya karmanah
punar aity
to this world
Br?hmaua
IV.
of works"
world
chap. VI.
(litihadaranyaka,
verse 6).
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524
"
knows
friend, whoever
tho human
soul, all
dopend
O
elements,
knows
all,
and
on whom
that Indestructible,
the gods, the senses, and the
is entered
into
all."?Prasna,
IV.
11.
instruc
The next is the concluding
part of Y?j?avalkya's
: " Now
for him
in the Brihad?ranyaka
tions to Janaka
that has no desires, from whom all
that has no desires :He
whose only
desires are gone out, whose desires arc all fulfilled,
is the Soul,1?his
vital spirits do not pass away (in
Brahma
(in lifetime) he goes into Brahma.2
death) ; being
'
all the desires of the heart
To this end is the verse : When
are loosened,'* the mortal becomes
immortal, then he obtains
desire
as the
a snake lies on an ant
Even
slough of
hill, so lies this body ; but he, the bodiless, the immortal spirit,
is indeed Brahma*
is light. . . . The man who knows the Soul,
as (I) am This, with what wish or desire should he
pine after
Brahma.
here
all, his is tho world, he indeed is the world.5
Being
we may know this, or, if we do not, being
there
ignorant,
Whoever
know this become immortal,
is great destruction.
one sees clearly this Soul
When
the rest enter into misery.
as God,
to hide
the Lord
himself
of all that
is and
Tad
also
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be wrecked."?Brihad?ranyaka,
chap. VI.
525
verses
to
men.
to
of
that the individuals
imagine
in course of time, find themselves
1 "Sarvan
"Etat
bhavishyanto
manyante."
manushy?
Bamadevah
*han Manur
abbavan
Tad
pratipede
s?ryas?a
|
veda han Brahm asm! ti sa idan sarvan bhavati."
ya 2evan
"
Yastu sarvani b hut au y&tman yev? nupashyati
"|
6 utmanan tato na vijugiipsate
Sarvabh?teshu
||
pas'yan
idam apy
urishir
etar hi
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526
become anything
but only knows
difference
being
off the ignorance
by true knowledge,
shaking
ignorance,
oneness
the infinite
with
and
soul attains
the human
n.
26.
III.
Wise
S?tra,
supreme
By
Spirit."?Brahma
or rather finds, his true
the individual
Moksha
becomes,
:
(svena r?pen? bhinishpadyate)
own
true form is that of
human
the
"His
soul's)
(i.e.
'
to
desires are true/ etc.?
free
from
whose
Brahma?'
sin/ up
To this his own
and Lord of all.'
and also 'All-knowing
Self
to carnal
It
desire,
aspira
sa
"JNe ha n?na sti kincana mritvoh
?pnoti ya iha nane va
mrityum
"
887, J. Yidy?saeara's
edition).
pasyati
1 "Svam (p.
asya r?pan Brdhmam
apabata-pupmatva-di-satya-aaukalpatva-va.
earve-rfvaratva
??a, tena svena r?penu bhinishpadyate."
6?nan, tathasarvaj?atvan,
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527
Avidy?,
Brahma
for the Soul, which set the individual free from that bondage :
it is grasped by death;
this body is mortal,
it
"Indra,
is the abode of the Immortal,
the bodiless Soul.
The em
is grasped
(one who thinks the body to be the self)
no
and
There
is
release
from
pain.
by pleasure
pleasure
and pain for one who lives as bodied.
But he who
lives
as bodiless is untouched by pleasure and
pain."?C'h?ndogya,
xii. 1. If all this is not "moralische
VIII.
it
Besserung,"
bodied
is difficult
to tell what
is.
of a soul
gives the following
description
called in various places as
after Moksha
(which is variously
or
'knowledge/
'awakening/
'oneness'):
'enlightenment/
"
and other sages never lived without using their
Bharata
senses, like a block of stone or wood, but only retired from
"
in worldliness
(VI.
society for fear of losing themselves
or in the
"In the exercise
of the body,
273).
controlling
the organs, the mind, or the intellect, there is no difference
"
the ignorant
and the awakened
between
whatever
(VI.
as one
In another place in the same book:
"Even
267).
The
Pa?cadas?
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628
of
languages,?that
books."?
the world
as well
as
that
of
saored
5. Al?VARYA.
are a class of passages
in the TTpanishads and the
transcendental
which
attribute
certain
Sutra,
psychic
The
to the individual
upon attaining Moksha.
phenomena
learned or un
universal
tradition among all sects of Hindus,
There
Brahma
as a matter
of course, whenever
has been reached :
development
"His
heart
that
stage of psychic
he wishes
worlds
purified, whatever
or
or
adds
for
others/
('whether
?ankara),
and
those worlds
he desires, he obtains
whatever
objects
III. i. 10.
those desires."?Mundaka,
has attained
who
"Some Yogi,
by
might,
perfection,
for
thus
himself
entering
Brahma
va dehe-ndriya-mano-dhiyan
va nivrittau
|
Na kiucid api vaishamyam
||
asty aj?ani-vibuddhayoh
kvacit
Na hyahurudi
| 267
santajya Hharata ayah sthitah
2731.
udasate
kintu sanga-bbitu
Kushtha-pashunavat
|j
And again : Ek aiva drish^ih kukasya bfima-dakshiua-netrayoh
|Yftty ay?ty
nandan
Brahmu
matih
tattvavido
evam ?nanda-dvaye
|| Bhu?jfmo
vishay?
laukika-vaidikau
ubhau
||
nanda? ?a tattvavit
| Dvi-bhash?
Vidy?d
bhij?avat
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529
to exercise
it is a strong assertion
Besides,
independently.
of duality.
Most of these passages are so entangled
and
in mysterious
to
next
to
unravel
that
it
is
figurative
language,
impossible
their real
As a type of this class of passages,
meaning.
I take the
from the C'h?ndogya:
following
"In this city of the Supreme
(i.e. in the human being)
is the house (of the
In
the lotus of the heart.
Supreme),
it is the sky of the heart;
that
is contained within
what
...
is indeed to be inquired and sought after.
As vast as
is this sky, so is the
are
in
in
the
it
heart,
placed both
sky
heaven
and earth, fire and air, sun and moon,
lightning
and stars;?all
whatever
here exists for them, or does not
this. . . . This
is tho true
(here) exist, is placed within
. . Those
are
of
the
in
desires.
this
all
city
Supreme,
placed
who depart knowing
the Soul and these true desires,
for
. .Whatever
are open at
them all the worlds
pleasure.
place he desires, whatever
thing he desires, comes (to him)
at will;
he rejoices
in possessing
it. These are the true
The true desires
desires, hidden under cover of the untrue.
the untrue
them ; (so that) whatever
hides
exist, but
is departed hence
(though it exists
cannot
know.
he
Whatever
heart),
or
of
whether
dead, or what
his,
(beloved object)
living
else he longs for, but does not find, all this he finds, on
there (i.e. into the heart), for all these true desires
going
of his exist there, hidden under cover of the untrue.
Even
as a treasure-trove
hidden underground
in a field is trodden
over and over
by those ignorant of tho field, yet never
even so all these creatures
known,
every day into
going
this world of Brahma
do not know it, it is veiled by the
(beloved object)
in the sky of
of his
the
VIII.
untrue."?C'h?ndogya,
insists
i.
to
in.
2.
technical
distinction
Sankara,
however,
upon
as
between Moksha,
the
of Saguna
acquired by
knowledge
and
that
of Brahma
Brahma,
by the knowledge
Nirguna,
form of Moksha.
upon the latter as a higher
looking
as confined
Miraculous
to the lower
powers he considers
is highly
as
to
the
moral
value
form, which
significant
VOL.
xx.?[new
series.]
36
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530
: "Wherever
the gift of miracles
are however
these god-like powers are spoken of,
the
they
mere
fruit of Saguna- Vidy??a
like heaven,"
of
state,
change
etc.?Brahma
Sutra, IV. iv. 16.
that
was
attached
to
6. Individuality
in Moksha.
as those
the reader so much
however,
Nothing,
puzzles
Moksha
in
of
the
seem
to
which
passages
Upanishads
speak
as a state of
of individual
consciousness,
disintegration
is not
almost verging
The
difficulty
upon annihilation.
a
class of poet-philosophers
of such high order
only that
as the authors of the
must have been, could
Upanishads
ever look upon it as the highest good of life, but also that
these passages
the sense of others,
contradict
apparently
con
are seemingly
and even parts of the same passage
of
view
the
in
Yet
ourselves
tradictory.
point
by placing
we might
of the writers
be able to reconcile
themselves,
:
these discrepancies
as these rivers
"Even
towards the sea disappear
flowing
the sea, their names and forms being broken
upon reaching
even so these sixteen parts in
down, it is called the sea;
the Person
the knower
and reaching
the
Person,
approach
names
are
it is
their
and
broken
forms
down;
disappear,
immortal."
called the Person
and
he
without
becomes
;
parts
?Prasna,
VI.
5.
"Like
streams disappearing
in the sea, losing
running
name and form, even so the wise,
freed from name and
than the great.
the greater
form, attains the Divine Person,
becomes
He
that knows
the Supreme
Brahma,
verily
n.
and
9.
8
III.
Brahma."?Mundaka,
The
is like pure water dropping
"It
into pure water.
like
this."?
soul of the sage who knows
is
(the truth)
II. iv. 15 (p. 132, J. Vidy?sagara's
Eatha,
edition).
instructs his wife Maitreyi,
saying : '"As
Y?j?avalkya
a
of
water
salt thrown
into
becoming
disappears,
lump
water, and one cannot take it up in a lump,1 but the water
1 " Sa
yatha
syo dagrauanaya
saiudhava-khilya
eva sy&t."
udako
prasta
udakani
e?a
nuviliyato
na
ha
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531
is this
part taken is salt, even so, my dear,
and
all consciousness
Infinite, Unbounded,
but consciousness
Rising
(into
nothing
(vij??na-ghana).
individual life) from these things, (the individual) disappears,
from whatever
Great Being,
When
these (i.e., like the salt in water).
becoming
passed
oneness
consciousness
the
with
the
(of
away (i.e., by
Soul),
This
said
ceases.
This
I say, my dear.'
individuality)
Y?j?avalkya.
"
Maitrey?
saying,
"
when
'
said : Even
passed
away
here, my
the
consciousness
me,
ceases.'
'
said : My dear, I say nothing bewildering.
Y?j?avalkya
it is
This Great Being
Where
has perfect
consciousness.
as if two, there one sees or smells another, hears or bows
to another,
or knows
all is
But when
thinks
another.
to see or smell,
become his very soul, by what and whom
by what and whom to hear or bow to, by what and whom
by what
Knower
ray
dear, is the
IV. iv. 12-14
by the apparent
the Great
contradiction
in her husband's
words,
calling
"
"
all
the
conscious
and then adding
consciousness,"
Being,
ness ceases."
well
No wonder,
poor girl ! One might
if her husband's
did not bewilder her
explanation
the more?though
is
in logical acuteness
that explanation
"
one
that
sentence,
what,
Indeed,
my
unsurpassed.
By
"
to be known P holds, as in a nutshell,
dear, is the Knower
doubt
the river
of the salt in water,
light of the analogy
in the sea, or pure water dropping
into pure water, fall in
self-sacrifice.
the idea of a perfect moral
very well with
in
the
salt
neither
the
water, the river
Following
analogy,
in the sea, nor tho water
in water,
is lost in any true sense.
ceases to
Not an atom of the salt, the river, or the water,
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532
or to perform
exist,
some function
peculiar
to itself.
If
the
to exist
the river
is, that
neither
nor
to act.
in the salt
The change
cease
act
to
separately from the
they
'
water and the sea,?that
one can no longer take up the
"
as before.
salt in a lump' (saindhavakhilya)
the water,
But
from whatever
part taken, is salt," in other words, all things
become as part and parcel of his self, which
is thus said to
"
own peculiar
these.99
salt
has
The
its
becoming
disappear,
action of 8altne88, but under a different
form, and in one
ness with the water ; it
to the water.
its
character
imparts
'
'
if
to
could only
transferred
Released
the
This,
individual,
mean that he loses his
all things
from
of
separateness
feeling
and from Brahma,
bis
and
but retains his being
peculiar
"
acts and attributes,?he
like the arrow
is lost in Brahma
and
in the target"
In this way
("saravat
tan-mayo bhuvet").
or
rather feel
the
individual
would
become,
by Moksha,
to be always but as a factor in the Divine
himself
economy
lived
of the universe.
The individual who, before Moksha,
and acted as an isolated agent,
for a private
end, after
Moksha
lives and acts in oneness with God, for ends de
termined
the interest of all as being
by God, and feeling
his own, and in this sense he may be said "to enter into
all things "?" the wise, who have control over their passions,
and enter into
find the All-pervading
everywhere,
(Spirit)
"
even
these."
all things,"?or
to disappear becoming
a
of Sankara,
those
In all Ved?ntic
writings,
especially
"
"
self
is drawn between
(Aha?
very important distinction
we are used to identify.
and
Soul
which
k?ra)
(Atm?),
'
of
or Aha?k?ra,
is the imaginary bundling
Self/
together
'
individuals.'
states and acts in separate groups called
mental
This
It presupposes
the Soul for a basis of its existence.
indi
'same'
even in the so-called
is ever-shifting,
'self
never
to be, but
like the cloud appearing
really
vidual;
of
is
It
also
the
objects
thought.
is, permanent.
among
is the subject, the un
But
the 'Soul'
of the Ved?nta
basis
the underlying
and
essence,
changing
unchangeable
acts and states
in which
of consciousness
for the world,
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lantern.
in a magic
at
cannot
Soul
the
subject,
being
cannot
therefore
and
object of thought,
and
characters
differenced
by objective
or Aha?k?ra,
is popularly
'self/
spoken
The
533
like
the
images
the
"rising
When
from
this
on his own
sions?for
practical
I hope
Ved?ntic
seems to indicate
Y?j?avalkya
cease, but also
that
or Illusion,
in
of M?y?.
conception
M?y?,
if rightly understood,
is but another name
the Ved?nta,
'the Relativity
for what has been termed
of knowledge.'
The
in relation to Brahma.
is a reason to the Ved?ntist
at all
Brahma
in favour
existence
the
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534
truth
to Brahma.
known
If Moksha
should make
the
one with God,
as
He
is
perfect
perfect, knowing
follows
things even as we are known by God, it necessarily
that the relative should cease in presence
of the absolute,
and the illusions
life so called
which make up practical
should be no more.
individual
7. Kaivalya.
At first sight this separation from phenomena would seem
to be painful,
but it is painful for those who have a strong
desire for them, who cannot resign their phenomenal
being
"a longing
without
the
look
behind."
When
lingering
desire for the course of ideas and impressions
that con
our individuality
stitutes
is gone,
it may cease, and the
individual
?the
pass away
Soul-substratum
into oneness
of
all
with
being,
Brahma
and
live
Nirguna
above
the
and
of Brahma Nirguna,
can
the phenomenal
there be painful
life of relativity, what
or shocking
to know
the
in passing
into the Absolute,
as
it
is
he
it
otherwise
than
How
could
P
consider
Reality
as the highest
bliss, the very state of Brahma
imaginable
distinction
as He
Being
is in His
even
so this person
by the
This,
outside, nothing
nothing
all desires are found, wherein
indeed, is his form in which
one has no desires and
all desires are for the Soul, wherein
are no longer
no sorrow.
and
mother
the father
Here
no
and gods
the worlds
father or mother,
longer worlds or
. . neither
no longer sacred books;
gods, the sacred books
followed by good works, nor by bad works, then are passed
But that he does not
away all the sorrows of the heart.
see (i.e., he is still
not
does
sees
he
he
indeed
see,
though
the seer, though the objects of sight are gone).
Sight cannot
embraced
within.
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cease
more,
That
not
535
im
cannot cease in the knower, being
; knowing
no
more
but
which
he
should
second
is
that
perishable;
know as distinct
from himself.
there is a second,
Where
know
there
one
extent
:
retains his body after attaining Moksha
" '
At his desire his ancestors
appear to him
'
; from this
it
is
after
that
the
wise
man,
apparent
teaching
attaining
retains his mind, which
is made up of desires, but
Godhood,
or not he retains the body and
it might
be asked whether
the senses.
As regards this, the teacher V?dari
thinks that
the wise
not
in
his
does
retain
the
(man)
glory
body nor
: '
For this is taught in the Vedas
the senses.
Seeing these
the
in
ho
tho
bliss
world
of
mind,
delights
by
enjoys
as
it
Were
that
went
with
about
the
mind
he
Brahma.'
'
as the body and the senses,
the epithet
with
well
the
not
have
used
IV.
(Brahma Sutra,
that
however,
finding
V?dar?yana,
considers
it
the Vedas
both kinds of characters,
ascribe
to
he desires
When
reasonable
that it should be both.
to be
be embodied,
he has a body, and when
he desires
mind'
would
iv. 10).
The
bodiless,
been
teacher
he is without
it."?Brahma
Sutra,
IV.
iv. 12.
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536
with
does
Ved?nta
as it is
the highest
form of Moksha?Kaivalya
in this world to live as man
appear and reappear
of
in order to fulfil some high purpose
men,
are
and
and
said
N?rada,
Vy?sa
Agastya
Bhrigu,
their
occasion
appearance
calls for
even
in
this
world
whenever
In this way
presence.
does not
form of Moksha
their
called?
amongst
Brahma.
to make
any especial
the idea of
to
the Kaivalya
amount
anything more or less than an absolute surrender of private
or above
will to that of Brahma,
to live amidst phenomena
as
To
Him
in
He
should
them,
alone, according
appoint.
we
live
work)
laste."?III.
"Those
read:
(in phenomenal
in. 32.
are appointed
(for especial
as
life)
long as the appointment
that
Commenting
some of the
on
this
and remarks :
Moksha,
"
Some of them (those above-named),
has fallen
take a new body;
away,
miraculous
power
after
and
bodies at
yoga for occupying
many
the lifetime of it. And all of them are
of
once, do so during
the highest
of the Vedas.
said to have acquired
wisdom
. . These,
for
and
others, being appointed
Ap?ntaratamas
on
or
work
other
which
the
Vedas,
depends
transmitting
of the world, have an individual life subject
the preservation
These
to the work
great
they are appointed).
(to which
the
and others, appointed
ones, Ap?ntaratamas
by
Supreme
Lord to their particular work, although
they have the true
remain there with undi
the cause of Moksha,
knowledge,
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537
minished
that of Janaka,
body, entered
afterwards
re-entered
cussion,
in.
III.
32.
Bh?shya,
8.
"Na
karma
held
and, having
her own."?Brahma
lipyate
the
dis
Sutra
nahe."
an absolute surrender of
being thus
private will,
it follows as a necessary
that after one has
consequence
attained
this state, there is no longer any merit or blame
attached to what one does. He
is above doing wrong, and
claims no reward for doing right.
This
leads to a great
in
the
to
individual's
relation
works,
change
good or evil.
is the means
"Work
be
the
for
Muni who
(to
adopted)
wishes
to attain Yoga;
for the same man, when
he ha8
attained
of mind
calmness
is the means"
yoga,
(Gita,
Moksha
For
are either
3).
ignorant
(Aj??ni)
people, works
as they bring a return, whether
in
good or evil, according
this life or another, of happiness or
For
the
wise,
misery.
this arithmetical
distinction
of punya
and papa has no
sense
and
in
that
he
is
said
to
be unaffected
weight,
by
or
:
works
evil
good
VI.
"Whom
without
1 Sulabh?
is a lady-sage
in the S'unti-Parva
of the M ah abb a rata, who dis
in a very interesting
the self-righteous
comfited,
Janaka
controversy,
king,
Kusha-Dhvaja.
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538
or that
'I have done
'I have done evil/
"Therefore,
not troubled
He
both
is
he
these.
passes beyond
good/
or
not
with what he has
has
done.
This is taught in the
verse : ' Imperishable
is the glory
for him who knows
Let
which works do not add to, nor take from.
Brahma,
is
him know its nature ; having known
he
unaffected
this,
one who knows thus,
Therefore
by (good or) evil works.'
and
free from desire, patient,
calm, self-controlled,
being
sees
in
the
the
in
and
all
Soul
meditative,
himself,
things
all sin ; sin
Soul.
Sin cannot overcome him, he overcomes
cannot trouble him, he destroys
all sin."?Brihad?ranyaka,
iv. 22-23
to
909
J. Vidy?sagara's
912,
edition).
(pp.
same thought
is often expressed
in more exaggerated
forms :
"
Indra, the god-spirit,
by seeing with the eye of wisdom
own soul as the Supreme
his
(?rshei?a dars?nena)
Spirit
as
to ??stra,
'I am indeed the Supreme Brahma/
according
....
to his
'Know Me.'
alludes
He
taught,
saj'ing,
with
and
of slaying
then concludes
cruelties
Tv?shtra,
an one as I am, not a hair
'Of
such
wisdom:
glorifying
can
He who knows Me, by no work whatever
is destroyed.
that even though
I have
This means
his world perish.'
VI.
The
such
of mine
takes the sting out of all past sins; and for the
"
is as impossible as for Brahma himself.
Pun
sarv?h
(Mah?
sushuptih
kriy?h
sukrit?yate"
y?yante
if he
"AU that he does is good work,
Nirv?na-Tantra).
a
a
and
it
is
sound
is
another,
sleeps soundly,
good work/
Moksha
future,
sin
paradoxical
form of stating
9. Moksha
by Divine
Grace.
as it is to
or Sraddh?,
to Moksha
is as essential
Faith,
"
ca sane?
c? sraddadh?nas
the Christian
salvation.
Aj?as
and the
foolish, the unbelieving,
y?tm? vin??yati?"?"the
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539
deyan).?Taittiriya,
is there
Nor
XII.
3.
to maintain
that
whatever
any ground
in any 6ense, upon Divine Grace,
is less dependent,
"
than the Christian
salvation.
God's mercy, by
Through
as
true knowledge
of
God
the
of
the
attainment
(i.e.,
Self),
can be
Release
the
is
"Grant
that
human
soul
possible."1
:
case
of
the
in that
part
Supreme Spirit, like sparks of fire
as both
a
and
fire
have
of
heat and
similar
power
sparks
so should both the human
and
God
soul
possess a
light,
. .
and divinity.
similar power of wisdom
the
Though
human soul aud God were as part and whole, their opposite
ne8s of
is quite clear : is it then that there exists
qualities
Moksha
no
of the human
of attribute
soul with God P
similarity
that it does not exist, but that though it exists, it is
it is veiled, however,
it
veiled by ignorance.
Although
is revealed again by the clearing up of ignorance,
by Divine
as
Grace
of medicine,
(fsvara-pras?d?t)?even
by power
restored
in
is
the
blind
before
sight
though
overpowered
. .
not
is
nature
but
it
to
manifest
all.
blindness;
by
by
from
The Bandha
of
Divine
(bondage) proceeds
ignorance
and Moksha
from knowledge
of His
nature."?
nature,
Brahma S?tra, III. n. 5.
Not
1 rrfvarat
tad-aiuijfiaya
vijn?nena Moksha-sicidhir
. . .
sansarasya
bhavitu marhati
siddhih
||?Brahma
;M-anugraha-hefuken
II. in. 41.
S?tra,
aiva
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