Samkhya elements in the Bhagavata-purana
by Jumli Nath | 2017 | 62,959 words
This page relates 鈥楥oncept of Jivanmukti鈥� of the English study dealing with the treatment of Samkhya elements in the Bhavata-Purana. The Puranas are a vast reservoir of Indian religious and cultural wisdom. Sankhya refers to one of the oldest and the authentic system of Indian philosophy ascribed to sage Kapila. This analytical study delves into the reflection of Samkhya philosophy within the Bhagavatapurana by researching original texts, translations, commentaries and scholarly articles.
Go directly to: Footnotes.
Part 4 - Concept of J墨vanmukti
厂腻峁僰丑测补 philosophy accepts two kinds of mukti, both 箩墨惫补苍补 mukti and videha mukti. J墨vana mukti is the state of liberation which is attained while the individual is still living in this world. This is possible only when the right knowledge of discrimination is attained. On the other hand, videha mukti is attained after death of the individual.
厂腻峁僰丑测补k膩rik膩 gives the status of 箩墨惫补苍尘耻办迟补 as 鈥楤y the attainment of perfect knowledge, virtue and the rest becomes devoid of causal energy, yet the spirit remains a while invested with the body, just as potter鈥檚 wheel continues to revolve through the momentum of the impulse previously imparted to it鈥�.[1] This explanation is given by 厂腻峁僰丑测补k膩rik膩 about the 箩墨惫补苍尘耻办迟补 state of 笔耻谤耻峁. In the state of 箩墨惫补苍尘耻办迟颈, a person attains liberation even his body persists. Again, a person who has attained discriminating knowledge but continues to live in the mind, body complex is called a 箩墨惫补苍尘耻办迟补. Again, 笔谤补办峁泃颈 does not release the 笔耻谤耻峁 immediately even when discrimination arises. One has to continue the life for a while on account of his 辫谤腻谤补产诲丑补 karmans. Because of his force of the past actions, the work of 笔谤补办峁泃颈 continues for some time. In this state of mind no fresh karma is accumulated. Though no fresh karma is accumulated yet the body continues by the virtue of 辫谤腻谤补产诲丑补karma. As the 箩墨惫补苍尘耻办迟补 possessing a body, it has no non-discrimination (aviveka).
痴腻肠补蝉辫补迟颈 惭颈艣谤补 states that, when wisdom has been attained, the body continues for a while on account of the previous impulse just as even after the action of the potter has ceased, the wheel continues for a while, on account of the momentum imparted to it. In due time, when the impulse becomes exhausted, it becomes inactive. In the continuance of the body, the impulse is supplied by such virtue.[2] The cause for continuing the life is the force of the impression of the past actions. The instance of the potter鈥檚 wheel substantiates this fact clearly. When a potter makes a pot he turns the wheel to give the proper form to the pot. Even after removing the pot from the wheel it continues to whirl on account of the power previously applied to it.
Following the words of 痴腻肠补蝉辫补迟颈 惭颈艣谤补, we can say, the moment, the right knowledge starts the person become liberated even though he may have to continue to live in the body for a short period of time because of actions accumulated in the past or due to existence of 辫谤腻谤补产诲丑补 karma. By virtue of the force of pr膩abdha karma, the body continuesto exist for some time, though no fresh karma is accumulated; just as the wheel of a potter goes onrevolving for some time due to previous momentum even though the potter has withdrawn his hand from it. Similarly, the 箩墨惫补苍尘耻办迟补 remains in this body even after the attainment of discrimination by virtue of the force of the 蝉补峁僺办腻谤补蝉 in the form of 辫谤腻谤补产诲丑补 karma.[3]
Yoga philosophy also says about 箩墨惫补苍尘耻办迟颈. This philosophy advocates two kinds of 蝉补尘腻诲丑颈 viz.,
Sa峁儽璋孤崦蹦錿a 蝉补尘腻诲丑颈 is that with 辫谤补箩帽腻 and pratyaya; the other is that without them. Yoga philosophy says about seven kinds 辫谤补箩帽腻[5] from which 箩墨惫补苍尘耻办迟颈 arises.Hence the former leads to 箩墨惫补苍尘耻办迟颈 and the latter to the ultimate apvarga[6]
Footnotes and references:
[1]:
samyg j帽膩nadhigam膩tdharm膩d墨n膩mak膩ra峁嘺pr膩ptau/
ti峁ａ弓hati sa峁僺k膩rava艣膩帽cakrabhramvddh峁泃a艣ar墨ra岣�// Ibid., 67
[2]:
[3]:
蝉补峁僺办腻谤补蝉tadva艣膩t tats膩marthy膩d dh峁泃a艣ar墨rasti峁ａ弓hati/ Ibid.
[5]:
Ibid., 2.27