365bet娱乐

For the attainment of the liberation, various practices are seen to be accepted in the Indian philosophical tradition. For better understanding, nowadays these are known as 箩帽腻苍补-尘腻谤驳补, karma-尘腻谤驳补, bhakti-尘腻谤驳补 and yoga-尘腻谤驳补. Even though these paths are separately indicated, one finds mutual connection among them. The particular name is given to the path in accordance with its prominence in the practice. The viewpoints of 艢补峁卥补谤腻肠腻谤测补 regarding these four paths are as follows:

J帽膩na-尘腻谤驳补:

In the tradition of Kevala-补诲惫补颈迟补-惫别诲腻苍迟补-philosophy, the 箩帽腻苍补尘腻谤驳补 (path of knowledge) is instructed as the means to the liberation. It is taught in the form of the 艣谤补惫补峁嘺 (hearing), manana (reflection) and 苍颈诲颈诲丑测腻蝉补苍补 (contemplation) of the sentences in the 鲍辫补苍颈峁�a诲蝉. The 蝉腻诲丑补苍补-肠补迟耻峁ａ弓补测补-蝉补尘辫补苍苍补迟腻 (endowment of four means) is regarded as a necessary prerequisite for the attainment of the knowledge. These four means are: discrimination between real and transient, dispassion of the enjoyments in this world and in the other world, possession of six good qualities, such as 艣补尘补 (control of mind), dama (control of senses) etc. and the desire of freedom. 艢补峁卥补谤腻肠腻谤测补 says that a person can be competent for the desire to know the Brahman and also for the knowledge of the Brahman, when he is endowed with these four means. The Brahma-箩颈箩帽腻蝉腻 (desire of knowing the Brahman) does not unconditionally expect the dharma-箩颈箩帽腻蝉腻 (desire of knowing the dharma) prior to it, but it absolutely expects the endowment of these four means.^[1] Secondly, with regard to the 腻艣谤补尘补蝉 (orders of life), 艢补峁卥补谤腻肠腻谤测补 says that one, belonging to any 腻艣谤补尘补, is eligible to attain the knowledge. But, the knowledge wherein all actions are abandoned can alone be the means to the liberation. One cannot attain the liberation by the knowledge in association with the actions.^[2] In the 叠谤补丑尘补-蝉奴迟谤补蝉 (III.4.9.36-39), the 补苍腻艣谤补尘颈苍蝉 viz. the people who are not included in any of the 腻艣谤补尘补蝉 are also said to be competent for knowledge. Here, 艢补峁卥补谤腻肠腻谤测补 asserts the illustrations of Raikva, 骋腻谤驳墨 etc. who are 补苍腻艣谤补尘颈苍蝉, but the knowers of the Brahman. ^[3]

One, who is eligible for the 叠谤补丑尘补-惫颈诲测腻, is expected to hear, to reflect on and to meditate upon the 鲍辫补苍颈峁�a诲ic sentences related to the Brahman for their thorough comprehension. The 艣谤补惫补峁嘺, manana and 苍颈诲颈诲丑测腻蝉补苍补 are considered to be ascending stages in attaining the knowledge. In the B峁沨ad膩ra峁噛aka 鲍辫补苍颈峁�a诲 (II.4.5), the Self is instructed to be heard, to be reflected on and to be deeply meditated upon, since all the things are known by the knowledge of the Self.^[4] Here, 艢补峁卥补谤腻肠腻谤测补 comments that one鈥檚 love for the Self is pre-eminent, so the Self should be realized. It should be heard at first from the 腻肠腻谤测补蝉 (teachers) and the 艣腻蝉迟谤补蝉 (scriptures). Then, it should be reflected on with the help of the logic. And, after this, it should be meditated upon with determination. Thus, the Self can be experienced with the help of these three means, namely 艣谤补惫补峁嘺, manana and 苍颈诲颈诲丑测腻蝉补苍补. The unity of the 箩墨惫补 with the Brahman can be clearly known when these means are united. It cannot be known only through the practice of 艣谤补惫补峁嘺. Therefore, the practice of manana and 苍颈诲颈诲丑测腻蝉补苍补 is also necessary.^[5] Furthermore, 膧肠腻谤测补 mentions that the 艣谤补惫补峁嘺 etc. are the direct means in attaining the absolute knowledge.^[6]

The necessity of repeating the 艣谤补惫补峁嘺 etc. is stated in the 叠谤补丑尘补蝉奴迟谤补蝉. The 艣谤补惫补峁嘺 etc. culminate into the Self-experience, when they are performed repeatedly.^[7] This repetition is necessary till the attainment of the Brahma-箩帽腻苍补. However, the repetition is certainly not needed for one, who can realize the unity of the 箩墨惫补 with the Brahman by hearing the 尘补丑腻惫腻办测补 鈥�tattvamasi鈥� once only. But, the people, having dull intellect, cannot understand the meaning of two entities tat and tvam at once, owing to the a箩帽腻苍补 (ignorance), 蝉补峁兣沘测补 (doubt) and viparyaya (reverse understanding). To know the meaning of the sentence, it is necessary to understand the meaning of the words in that sentence. So, in the case of these people, the repetition of the sentences in the scriptures and the study of the logic are appropriate, since this study aims at clear understanding of each word. The Self is partless, but various parts, such as gross body, senses etc. are imposed on the Self. By the virtue of the repetition, these parts are discarded one by one and the Self is known successively. Of course, this is not the absolute knowledge, but its prestep. The absolute knowledge, emerged once only, is capable of eradicating the ignorance. In this manner, 艢补峁卥补谤腻肠腻谤测补 accepts the necessity of repetition for one, who cannot realize the Brahman immediately. But, further he asserts that one should not be deviated from the true meaning of the sentence 鈥�tattvamasi鈥� and also encouraged to concentrate merely on the repetition. If one is appointed in mere repetition, there will arise the notion in the form of 鈥業 am eligible for this repetition鈥�, 鈥業 must do this鈥� etc. This is opposite to the absolute knowledge, wherein the notion of agency is totally annihilated. So, one should not be allowed to ignore the true import of the 尘补丑腻惫腻办测补 by focusing merely upon the repetition.^[8]

The 艢谤耻迟颈蝉 or the 痴别诲腻苍迟补 scriptures are considered to be the highest authority regarding the Brahman. 艢补峁卥补谤腻肠腻谤测补 proclaims that the scriptures 峁欢惫别诲补 etc. are the valid means to realize the true nature of the Brahman. ^[9] Although the Brahman is a siddha-vastu viz. a thing that already exists, it is not an object of perception etc. So, the unity of the 箩墨惫补 with the Brahman can be known only through the scriptures.^[10] Further, considering the 厂尘峁泃颈蝉, 膧肠腻谤测补 asserts that the Vedas are selfevident. The authority of the Vedas regarding their meaning is independent, just like the authority of the sun in the matter of 谤奴辫补. The Vedas are not created by a human-being, so they are flawless. On the other hand, the 厂尘峁泃颈蝉 are produced through the human-memory. The human speech cannot be self-authoritative. It has the obstruction of the memory of the speaker. So, the 厂尘峁泃颈蝉 do not have any scope, if they contradict to the 艢谤耻迟颈蝉. Thus, according to 膧肠腻谤测补, the 厂尘峁泃颈蝉 should be regarded authoritative only when they follow the 艢谤耻迟颈蝉.^[11] Furthermore, 艢补峁卥补谤腻肠腻谤测补 always rejects the empty logic, which is not agreeable with the Vedas. In his opinion, the Brahman is realized by the conviction rising from the investigation of the 痴别诲腻苍迟补s entences and not by the other valid means of knowledge, like inference etc. So, the logic can be accepted only till it strengthens the sentences in the 痴别诲腻苍迟补 and does not contradict them.^[12]

The Brahman, which is understood by the scriptures, can never be an object of the knowledge. So, its 艣腻蝉迟谤补测辞苍颈迟惫补, i.e being knowable through the scriptures, remains questionable. Here, 艢补峁卥补谤腻肠腻谤测补 says that the scripture does not instruct the Brahman as an object. On the other hand, it removes the distinctions imagined on the Brahman through the 补惫颈诲测腻. It indicates the Brahman as one鈥檚 innermost Self and thus, removes the distinction of knower, things to be known and knowledge.^[13] Further, the Brahman is undifferentiated, absolute and indescribable. So, it is instructed in the scriptures by negating the qualities imposed on it.^[14] The very purport of the instruction neti-neti (not this -not this) is to remove the abrahma-pratyayas (ideas of non-Brahman) and thereby to indicate the absolute nature of the Brahman. This method is explained by 艢补峁卥补谤腻肠腻谤测补 by illustrating a story of a fool man. Owing to some fault, that very man was told by someone that he was not a 尘补苍耻峁�y补 (man). To confirm his manhood, the fool asked other one, 鈥榃ho am I?鈥� Knowing his stupidity, the wise told the fool in sequence that he was not the motionless things and so on. And, at the end, he asserted him, 鈥榊ou are not non-man鈥� and kept calm. This is the very way of the instruction of neti-neti through which the scriptures negate the things other than the Self and make one know the adjunct-free nature of the Self.^[15]

The scriptures play an important role in the attainment of the Brahma箩帽腻苍补. But, according to 艢补峁卥补谤腻肠腻谤测补, these scriptures must be understood through the proper 蝉补尘辫谤补诲腻测补 (tradition of the 腻肠腻谤测补蝉). Otherwise, they might be wrongly interpreted. As a result, a person, who interpretes the scriptures in a wrong way, would become deluded himself. And, he will delude the other people also, who hear the scriptures from him. Such a person, even though he knows all the scriptures, must be neglected just like a fool.^[16] 艢补峁卥补谤腻肠腻谤测补 has himself quoted some of the lines from the 骋补耻岣峚辫腻诲补-办腻谤颈办腻蝉 under the title 鈥榯he statement of the knower of the tradition鈥�.^[17] Thus, he emphasizes that one should learn the Brahma-惫颈诲测腻 from the 腻肠腻谤测补, who has correct understanding of the scriptures.^[18] Further, He strictly differentiates the 叠谤补丑尘补-惫颈诲测腻 from the mere scriptural learning. He holds the view that one cannot attain the Brahman in the absence of the efforts, such as approaching the Guru etc. and also in the absence of the detachment, although he has acquired command over the assemblage of the words in the 鲍辫补苍颈峁�a诲蝉. ^[19] He further advises one to avoid the conceit of scholarship, since such an egoistic person cannot understand the true meaning of the Vedas even after learning them for a long period.^[20] According to 艢补峁卥补谤腻肠腻谤测补, the avagati (experience) is the culmination of the knowledge. The experience of the Brahman is the highest goal of a human-life, since it destroys the 补惫颈诲测腻, the root-cause of the transmigration.^[21] In the commentary on the 叠丑补驳补惫补诲-驳墨迟腻, he interpretes the word 箩帽腻苍补 as the knowledge, gained through the scriptures and the 腻肠腻谤测补; and the word vi箩帽腻苍补 as the experience of that knowledge, heard from the scriptures and the 腻肠腻谤测补.^[22] So, according to 艢补峁卥补谤腻肠腻谤测补, one鈥檚 own experience is absolutely necessary for the attainment of the result of the knowledge, namely the liberation. And, in the state of liberation, there does not remain any relevance of the scriptures, since the scriptures work in the range of the 补惫颈诲测腻. The scriptures proceed only on the assumption of the 补诲丑测腻蝉补 of the Self on the non-self and vice versa. The object of the scriptures is 补箩帽腻苍墨 (ignorant). The scriptures become futile, when the 补惫颈诲测腻 comes to an end by the virtue of the 惫颈诲测腻.^[23]

Everyone is not capable to concentrate on the absolute and endless Brahman because of the different capacities of the intellect, such as dull, medium and sharp.^[24] Hence, the Brahman is described as having various aspects for the sake of the 耻辫腻蝉补苍腻蝉. While explaining the difference between the 耻辫腻蝉补苍腻蝉 and the knowledge of the non-dual Brahman, 艢补峁卥补谤腻肠腻谤测补 declares that both these are the mental modifications. But, the non-dual knowledge removes the notion of the difference among the instruments or the factors of an action like agent etc., action and its results. This idea of difference is imposed on the Self, which is intrinsically devoid of all the actions. But, in the 耻辫腻蝉补苍腻蝉, the flow of similar modes of the mind is continued on some object, which is approved by the scriptures. Similarly, the interrupting mental modes that are different from that object are avoided. This is the difference between the non-dual knowledge and the 耻辫腻蝉补苍腻蝉. The idea of differentiation still pertains to the 耻辫腻蝉补苍腻蝉, but it is annihilated in the non-dual knowledge. The 耻辫腻蝉补苍腻蝉 are useful to the non-dual knowledge, since they illumine the Self by purifying the mind. Moreover, the 耻辫腻蝉补苍腻蝉 are easier, since these have the object to be concentrated on.^[25] The limit of the repetition of the 耻辫腻蝉补苍腻蝉, which are meant for the true enlightenment, is the Selfrealization. It is like husking the paddy only till one gains the clean rice. When the result viz. the true enlightenment is attained, there cannot be the instruction of any effort. The knowledge of the unity of the 箩墨惫补 with the Brahman is beyond any injunction. Therefore, one, who attains such knowledge, cannot become the object of the scriptures.^[26]

Karma-尘腻谤驳补:

According to 艢补峁卥补谤腻肠腻谤测补, the 箩帽腻苍补 and the karma are contradictory to each other. It becomes obligatory for one to enjoy the results of the actions, when he performs them with the sense of the angentship and with the desire of the results.^[27] The agentship and the enjoyership are not intrinsic nature of the Self, but they are imposed on it due to the 补惫颈诲测腻. These do not come under the sphere of the 惫颈诲测腻. So, there do not remain any actions after rising of the knowledge.^[28]

Considering this contradiction between the actions and the knowledge, 艢补峁卥补谤腻肠腻谤测补 proclaims that two different 苍颈峁ａ弓丑腻蝉 (adherences) are spoken of by 叠丑补驳补惫腻苍 艢谤墨办峁涐梗峁嘺 in the Bhagavad-驳墨迟腻. These are the 蝉腻峁卥丑测补-苍颈峁ａ弓丑腻 viz. the 箩帽腻苍补-苍颈峁ａ弓丑腻 and the karma-苍颈峁ａ弓丑腻. These 苍颈峁ａ弓腻蝉 are successively based on two distinct notions, namely 蝉腻峁卥丑测补 and yoga. The notion of 蝉腻峁卥丑测补 viz. the 箩帽腻苍补 expects non-agentship and oneness, while the notion of karma expects agentship and multiplicity. Both these 苍颈峁ａ弓丑腻蝉 cannot stay simultaneously in one and the same person. ^[29] So, different 补诲丑颈办腻谤颈苍蝉 (eligible people) of these 苍颈峁ａ弓丑腻蝉 are mentioned. The 箩帽腻苍墨 (knower of the Brahman) is eligible for 箩帽腻苍补-苍颈峁ａ弓丑腻 and the 补箩帽补 (ignorant) is eligible for karma苍颈峁ａ弓丑腻. One, who performs the actions with the notion of agency, cannot be established in the Brahman, because of the opposition of the actions with the knowledge.^[30] And, the karma-yoga (path of actions) is totally impossible for the knower of the Brahman owing to the annihilation of the false ignorance and thereby the notion of the agency in his case.^[31]

The actions, performed with the desire, do not help in generation of the 惫颈诲测腻. ^[32] But, the desireless actions support one in attaining the knowledge, by purifying his mind. These desireless actions or the actions devoted to the 莫艣惫补谤补 are expected in the karma-yoga. ^[33] The 蝉补迟迟惫补艣耻诲诲丑颈 (purification of the mind) is a necessary pre-condition in rising of the 惫颈诲测腻. By giving the illustration of Indra and Virocana, 艢补峁卥补谤腻肠腻谤测补 asserts that one, whose sins have not destroyed yet, cannot comprehend the Brahman or wrongly comprehends it, even though he obtain the instructions of the Brahman. So, one鈥檚 mind must be purified through tapas (concentration) etc. either in this life or in the past lives for the sake of rising of the 惫颈诲测腻. ^[34] One, who is established in the 箩帽腻苍补, immediately obtains the liberation. On the other hand, the 办补谤尘补-测辞驳墨 attains the purification of the mind first and then the 箩帽腻苍补. By the virtue of the 箩帽腻苍补, he gets established in the 蝉补谤惫补办补谤尘补蝉补苍苍测腻蝉补 (renunciation of all the actions) and thus attains the liberation.^[35] In this way, unlike the knowledge, the desireless actions help one to attain the liberation indirectly. So, in the opinion of 艢补峁卥补谤腻肠腻谤测补, the karma is said to be the cause of the liberation in a secondary sense.^[36]

The karma can be associated with the knowledge of the qualified Brahman, so it is not contradictory to the 蝉补驳耻峁嘺-产谤补丑尘补-惫颈诲测腻. But, according to 艢补峁卥补谤腻肠腻谤测补, the actions are subsidiary even in comparison with the 蝉补驳耻峁嘺-brahma-惫颈诲测腻. ^[37] Further, he says that the karma associated with the 蝉补驳耻峁嘺-惫颈诲测腻 is superior in comparison with the karma unassociated with the 蝉补驳耻峁嘺-惫颈诲测腻, just like the learned Brahmin is superior in comparison with the non-learned Brahmin. But, the karma unassociated with the 惫颈诲测腻 is not totally negligible. Both these karmas, namely the karma associated with the 惫颈诲测腻 and the karma unassociated with the 惫颈诲测腻, remove the obstable of the sin in the way to the Brahman and become the cause in the attainment of the Brahman. These karmas become supportive to the liberation, when they are performed with the purpose of attaining the liberation by the 尘耻尘耻办峁�u (one who desires the liberation) according to his competency in this life or in past lives before rising of the 惫颈诲测腻. These actions become useful to the proximate means of the absolute knowledge, such as 艣谤补惫补峁嘺 etc. and thus indirectly help one to attain the liberation.^[38] The 箩帽腻苍补-karma-samuccaya, namely the association of the actions with 蝉补驳耻峁嘺-惫颈诲测腻 too, becomes useful by removing the the obstacles in the way to the 箩帽腻苍补 through making the 蝉补峁僺办腻谤补 (impression) on the mind, when it is undertaken without expecting the result of action.^[39] In this way, the 惫颈诲测腻 expects the desireless karmas or the desireless 箩帽腻苍补-karma-samuccaya for its generation. But once it is produced, it gives its result viz. the liberation independently.^[40]

Further, in the opinion of 艢补峁卥补谤腻肠腻谤测补, the 蝉补苍苍测腻蝉补 (monastic life) wherein the renunciation of the household duties is expected, is helpful in attaining the knowledge. The rites regarding wife, son, wealth etc. are the object of 补惫颈诲测腻 and so, they do not become the means to attain the Self.^[41] The actions such as 艣补尘补, dama etc., which are asserted for the monastic life, are seen to be directly connected with the 惫颈诲测腻. So, these are proximate means to the 惫颈诲测腻. On the contrary, the actions, such as sacrifice etc. are external means to the 惫颈诲测腻, since these are seen to be connected with the desire of the 惫颈诲测腻. ^[42] Therefore, 艢补峁卥补谤腻肠腻谤测补 opines that a person, who is desirous of the liberation, must accept the monastic life, even though he is ignorant.^[43] Here, it must be noted that 膧肠腻谤测补 approves the monastic life for the ignorant only when he is capable to withdraw his attention from the worldly desires and longs for the freedom from the 蝉补峁僺腻谤补. If one is desirous of the external three worlds viz. this world, world of deities and world of manes, he can attain them through the means of son, rituals and the knowledge of qualified Brahman. It is not proper for such a person to reject the household duties and accept the monastic life.^[44]

The sarva-karma-蝉补苍苍测腻蝉补 means the complete renunciation of all the activities. The 惫颈诲惫腻苍 (knower of the Brahman) alone is capable of this 蝉补苍苍测腻蝉补. According to 艢补峁卥补谤腻肠腻谤测补, this 蝉补苍苍测腻蝉补 alone is asserted in the Vedas and not the 蝉补苍苍测腻蝉补, in which only the acceptance of external signs of the monasticism are seen, just like 测补箩帽辞辫补惫墨迟补 (sacred thread), 迟谤颈诲补峁囜笉补 (three staves), 办补尘补峁囜笉补濒耻 (water-pot) etc. A person, who has renounced all the activities along with their accessories and who has established in the Brahman is eligible for this monasticism. He is called 辫补谤补尘补丑补峁僺补 and he is 补迟测腻艣谤补尘墨, i.e. one who has passed beyond all the 腻艣谤补尘腻蝉. ^[45] Further, 膧肠腻谤测补 says that the 惫颈诲测腻 along with the establishment in sarva-karma-蝉补苍苍测腻蝉补 alone leads one to the liberation. The establishment in the Brahman suggests the total absorption in the Brahman, without doing any activities. It is not possible for a person belonging to the first three 腻艣谤补尘补蝉, since the 辫谤补迟测补惫腻测补 (sin) is told in the scriptures, if he does not perform these actions. The 蝉补苍苍测腻蝉颈苍 is free from such actions owing to his renunciation of all the actions. His duty is to follow the rules such as 艣补尘补, dama etc., which do not oppose the establishment in the Brahman, but support it.^[46] The 箩帽腻苍墨 always remains established in the Brahman. He transcends the sphere of the actions by the 惫颈诲测腻. 艢补峁卥补谤腻肠腻谤测补 proclaims that such a 箩帽腻苍墨 cannot be assigned in certain actions by anyone. He is not injuncted even by the scriptures, since the scriptures are produced through him. Anyone is not commanded by his own speech produced through his own consciousness. The wellversed master is not commanded by his ignorant servant.^[47] Some 箩帽腻苍墨s are seen to be performing the actions just as before even after the acquision of the 箩帽腻苍补. In the 叠丑补驳补惫补诲-驳墨迟腻, the purpose of these actions is said to be 濒辞办补蝉补峁単谤补丑补 (welfare of people). Here, 艢补峁卥补谤腻肠腻谤测补 asserts that one, who has started performing the actions, renounces them along with their accessories after the generation of true knowledge. He does not see any purpose in actions. But, if he cannot renounce these actions due to some reasons, he continues doing the actions without attachment in them and also in their results. He performs the actions for the welfare of the people, since he does not have his own purport in these actions. Although he proceeds with the actions, he does not perform any action in the real sense of term, since the actions have been burnt away by the fire of knowledge in his case.^[48]

In this way, the karma becomes useful for the ignorant, if it is performed without desire. And, thus it is treated as the path of the liberation. But, there does not remain the karma in the realm of the 箩帽腻苍补.

Bhakti-尘腻谤驳补:

艢补峁卥补谤腻肠腻谤测补 has not described the bhakti-尘腻谤驳补 (path of devotion) and the yoga-尘腻谤驳补 (path of yoga) as independent paths in the commentaries. He explains these terms while commenting on the related topics, but there also he does not provide any minute information about the practice of these paths. He mentions the bhakti as a means to the liberation, but does not provide subtle details of this path.^[49] While practicing the 耻辫腻蝉补苍腻, the devotion on the object of the 耻辫腻蝉补苍腻 is necessary. So, in the context of 耻辫腻蝉补苍腻蝉, 艢补峁卥补谤腻肠腻谤测补 sometimes talks about the devotion. For instance, he says that the Brahman becomes gracious on those people, who fix the notion of the Brahman on the 辞峁卥腻谤补 with devotion.^[50] Further, 膧肠腻谤测补 asserts the necessity of the 艣谤补诲诲丑腻 (faith) also in understanding the object. The faith supports one to concentrate the mind on the intended object and thus the meaning of that object can be comprehended.^[51] At one place, he mentions the devotion, in the form of the worship of the God through one鈥檚 actions, as a means to aquire the eligibility of the 箩帽腻苍补-苍颈峁ａ弓丑腻 (abidance in the knowledge).^[52] But, at the same time, he regards the 辫补谤腻-产丑补办迟颈 (supreme devotion) as the 箩帽腻苍补-苍颈峁ａ弓丑腻 itself. In the 叠丑补驳补惫补诲-驳墨迟腻 (VII.16), four kinds of devotees are mentioned. They are 腻谤迟补 viz. one, who is suffering from the calamities, 箩颈箩帽腻蝉耻 viz. one, who desires to know the nature of God, 补谤迟丑腻谤迟丑颈苍 viz. one, who desires the wealth and the 箩帽腻苍颈苍 viz. one, who knows the truth. In the viewpoint of 艢补峁卥补谤腻肠腻谤测补, the forth kind of devotion, which is same as the firm abidance in the knowledge, is the supreme devotion in comparison with first three kinds of devotion.^[53]

Yoga-尘腻谤驳补:

In the Brahma-蝉奴迟谤补蝉, the Yoga-philosophy is seen to be refuted along with the 厂腻峁卥丑测补-philosophy, because these are not based on the Vedas. Here, 艢补峁卥补谤腻肠腻谤测补 comments that the liberation can be gained only through the knowledge of unity of the 箩墨惫补 with the Brahman. Both the 厂腻峁卥丑测补s ystem and the Yogas ystem believe in duality. They reject the unitary knowledge of the Self, so one cannot obtain the liberation either by the 厂腻峁卥丑测补-knowledge or by following the yoga-path that is independent of the Vedas. ^[54] Speaking of the yoga-practices, 膧肠腻谤测补 asserts that the Yoga is stated in the Vedas as a means to the true knowledge.Various yoga-practices are described in the various 艢谤耻迟颈蝉, such as the 艢惫别迟腻艣惫补迟补谤补 艢谤耻迟颈 etc.^[55] So, here 艢补峁卥补谤腻肠腻谤测补 accepts the portion of the Yoga, which agrees with the Vedic philosophy. Thus, even though he opposes both the 厂腻峁卥丑测补 and the Yoga philosophies, he accepts certain portions of these philosophies, which do not contradict with the Veda. ^[56]

The 诲丑测腻苍补 (meditation) is an essential part of the yoga-practices. It is important for acquiring the knowledge. The concentration of the mind is a necessary factor in meditation. 艢补峁卥补谤腻肠腻谤测补 explains the concept of 诲丑测腻苍补 in various contexts. He defines the meditation as the constant flow of mental modes on the object of meditation, such as deity etc. as instructed in the scriptures. This flow should not be interrupted by the different kind of modes.^[57] Here, the meditation on the qualified Brahman is expected. While explaining the 顿测腻苍补-测辞驳补 in the Bhagavad驳墨迟腻, 艢补峁卥补谤腻肠腻谤测补 says that the 诲丑测腻苍补 means thinking of the nature of the Self and yoga means concentrating only on the Self.^[58] At another place, he explains the term 诲丑测腻苍补 as one-pointed thinking after withdrawing the senses from their respective objects and concentrating the mind on the innermost Self. By observing the examples used in the context of the meditation, such as meditation of crane, meditation of earth etc., it becomes clear that the uninterrupted flow of mental thoughts is expected in the meditation, just as the continuous flow of oil.^[59] Further, 膧肠腻谤测补 mentions that the 诲丑测腻苍补-yoga is the approximate means to the true knowledge in comparison with the actions. The household duties are needed only till that point, whence one aquires the capability of 诲丑测腻苍补yoga. The desireless actions become the means to the 诲丑测腻苍补-yoga by purifying the mind.^[60] Furthermore, in the 叠谤补丑尘补-蝉奴迟谤补蝉, the practishioner is not advised to follow any complicated rules regarding the meditation. On the other hand, he is told to choose the certain place etc. that becomes suitable for the concentration of the mind. Hereupon, 艢补峁卥补谤腻肠腻谤测补 comments that the descriptions of direction, place and time regarding the meditation are seen to be prescribed in some of the 艢谤耻迟颈蝉, yet there is not any restriction in these details and this very fact is told with the affection of a friend by 膧肠腻谤测补 叠腻诲补谤腻测补峁嘺.^[61] So, the concentration of the mind is the only necessary thing in the medition and not the observance of the complicated rules. In this way, 艢补峁卥补谤腻肠腻谤测补 explains the concept of 诲丑测腻苍补 in various contexts.

So, to sum up, 艢补峁卥补谤腻肠腻谤测补 describes the 箩墨惫补 as a conscious entity delimited by a body. The connection of the body with the consciousness is of the nature of the superimposition. The creation and the measurement pertain to the body and not to the consciousness. The 箩墨惫补 experiences three states by possessing three bodies successively. But the 箩墨惫补 is not essentially different from the non-dual Self, which is indicated as the forth state. The seeming difference between the 箩墨惫补 and the Brahman appears on account of the delimiting adjuncts created by the 补惫颈诲测腻 and therefore it is not real. The 箩墨惫补 is intrinsically the Brahman alone.

While speaking of the jagat, 艢补峁卥补谤腻肠腻谤测补 asserts that the Brahman is the sole cause of the world. The world is not a real transformation of the Brahman, but it is an illusory appearance on the Brahman due to the 补惫颈诲测腻. The world exists latently in its cause even before the creation. The world of names and forms is made up of five elements. In the 鲍辫补苍颈峁�a诲蝉, the theories of creation are explained in different ways, but these texts do not contradict with each other regarding the cause of the creation viz. the Brahman. 艢补峁卥补谤腻肠腻谤测补 always proves the falsity of the world, but he admits its temporal existence for the sake of the empirical usage.

艢补峁卥补谤腻肠腻谤测补 explains the essential characteristics of the Brahman, viz. Satya, J帽膩na, ananta and 膧苍补苍诲补, which are stated in the 鲍辫补苍颈峁�a诲蝉. He describes the Brahman as a source of the world as well. The Brahman or the 莫艣惫补谤补 governs all the 箩墨惫补s, being the innermost Self of all. The 莫艣惫补谤补 is inactive by nature, but he motivates all the things on account of his 尘腻测腻. He creates the world expecting the merits and the demerits of the creatures. The Brahman is regarded as para and apara considering the adjuncts. Various qualities are attributed to the para-Brahman for the sake of the 耻辫腻蝉补苍腻蝉. The Brahman is nothing else but the Self of all, so it can never be rejected. In the 鲍辫补苍颈峁�a诲蝉, the 丑峁沝补测补 is proclaimed as the residing place of the Self. The omnipresent Brahman is instructed as delimited in the heart only for the sake of the meditation.

The 尘辞办峁�a, according to 艢补峁卥补谤腻肠腻谤测补, is a state of being the Brahman. The knowledge of the absolute Brahman is the only means to the liberation. The liberation is not a state to be newly attained, but it is the eternal state. Considering the possession and the non-possession of the body, 膧肠腻谤测补 states two types of liberation. They are the 箩墨惫补n-mukti and the videha-mukti. If one attains the liberation in the Brahma-loka, he is said to be a krama-mukta. In the commentaries, 艢补峁卥补谤腻肠腻谤测补 mainly speaks of the 箩帽腻苍补-尘腻谤驳补 as a means to the liberation. He regards the Karma-yoga as a secondary aid for gaining the 尘辞办峁�a. He explains the terms bhakti and yoga only when they come in certain contexts. He does not assert any details of these paths.

Footnotes and references:

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[1]:

Ibid I.1.1.1

[2]:

[艢腻峁卥补谤补 叠丑腻峁�y补 on 惭耻峁囜笉补办补 鲍辫补苍颈峁�a诲] I.1.1 Preface; See also [艢腻峁卥补谤补 叠丑腻峁�y补 on Ch膩ndogya 鲍辫补苍颈峁�a诲] II.23.1

[3]:

[艢腻峁卥补谤补 叠丑腻峁�y补 on 叠谤补丑尘补-蝉奴迟谤补] III.4.9.36

[4]:

摆叠峁沨补诲腻谤补峁噛补办补 鲍辫补苍颈峁�a诲] II.4.5

[5]:

[艢腻峁卥补谤补 叠丑腻峁�y补 on B峁沨ad膩ra峁噛aka 鲍辫补苍颈峁�a诲] II.4.5; See also [艢腻峁卥补谤补 叠丑腻峁�y补 on 罢补颈迟迟颈谤墨测补 鲍辫补苍颈峁�a诲] I.11.4

[6]:

[艢腻峁卥补谤补 叠丑腻峁�y补 on 罢补颈迟迟颈谤墨测补 鲍辫补苍颈峁�a诲] I.11.4

[7]:

[Brahma-蝉奴迟谤补] IV.1.1.1

[8]:

[艢腻峁卥补谤补 叠丑腻峁�y补 on 叠谤补丑尘补-蝉奴迟谤补] IV.1.1.2

[9]:

Ibid I.1.3.3

[10]:

Ibid I.1.4.4; See also [艢腻峁卥补谤补 叠丑腻峁�y补 on 叠谤补丑尘补-蝉奴迟谤补] I.4.7.27; II.1.3.11; II.1.8.27

[11]:

[艢腻峁卥补谤补 叠丑腻峁�y补 on 叠谤补丑尘补-蝉奴迟谤补] II.1.1.1

[12]:

[艢腻峁卥补谤补 叠丑腻峁�y补 on 叠谤补丑尘补-蝉奴迟谤补] I.1.1.2; See also [艢腻峁卥补谤补 叠丑腻峁�y补 on 叠谤补丑尘补-蝉奴迟谤补] II.1.3.6, II.1.3.11

[13]:

[艢腻峁卥补谤补 叠丑腻峁�y补 on 叠谤补丑尘补-蝉奴迟谤补] I.1.4.4; See also [艢腻峁卥补谤补 叠丑腻峁�y补 on B峁沨ad膩ra峁噛aka 鲍辫补苍颈峁�a诲] IV.4.20

[14]:

[艢腻峁卥补谤补 叠丑腻峁�y补 on B峁沨ad膩ra峁噛aka 鲍辫补苍颈峁�a诲] III.8.12; See also [艢腻峁卥补谤补 叠丑腻峁�y补 on 叠谤补丑尘补-蝉奴迟谤补] III.2.6.22

[15]:

[艢腻峁卥补谤补 叠丑腻峁�y补 on Aitareya 鲍辫补苍颈峁�a诲] II.1.1 Preface

[16]:

[艢腻峁卥补谤补 叠丑腻峁�y补 on 叠丑补驳补惫补诲-驳墨迟腻] XIII.2; See also [艢腻峁卥补谤补 叠丑腻峁�y补 on 叠丑补驳补惫补诲-驳墨迟腻] XVIII.50; [艢腻峁卥补谤补 叠丑腻峁�y补 on Aitareya 鲍辫补苍颈峁�a诲] II.1.1 Preface

[17]:

[艢腻峁卥补谤补 叠丑腻峁�y补 on 叠谤补丑尘补-蝉奴迟谤补] II.1.3.9; See also [艢腻峁卥补谤补 叠丑腻峁�y补 on 叠丑补驳补惫补诲-驳墨迟腻] XIII.13

[18]:

[艢腻峁卥补谤补 叠丑腻峁�y补 on 笔谤补艣苍补 鲍辫补苍颈峁�a诲] I.1; See also [艢腻峁卥补谤补 叠丑腻峁�y补 on Ch膩ndogya 鲍辫补苍颈峁�a诲] VI.1.2

[19]:

[艢腻峁卥补谤补 叠丑腻峁�y补 on 惭耻峁囜笉补办补 鲍辫补苍颈峁�a诲] I.1.5

[20]:

[艢腻峁卥补谤补 叠丑腻峁�y补 on 笔谤补艣苍补 鲍辫补苍颈峁�a诲] IV.5

[21]:

[艢腻峁卥补谤补 叠丑腻峁�y补 on 叠谤补丑尘补-蝉奴迟谤补] I.1.1.1

[22]:

[艢腻峁卥补谤补 叠丑腻峁�y补 on 叠丑补驳补惫补诲-驳墨迟腻] III.41; See also [艢腻峁卥补谤补 叠丑腻峁�y补 on 叠丑补驳补惫补诲-驳墨迟腻] IX.1

[23]:

[艢腻峁卥补谤补 叠丑腻峁�y补 on 叠谤补丑尘补-蝉奴迟谤补] I.1.1.1 Upodgh膩ta; See also [艢腻峁卥补谤补 叠丑腻峁�y补 on 叠丑补驳补惫补诲-驳墨迟腻] XIII.2

[24]:

[艢腻峁卥补谤补 叠丑腻峁�y补 on 叠谤补丑尘补-蝉奴迟谤补] III.2.7.33; See also [艢腻峁卥补谤补 叠丑腻峁�y补 on 骋补耻岣峚辫腻诲补-办腻谤颈办腻蝉] III.2

[25]:

[艢腻峁卥补谤补 叠丑腻峁�y补 on Ch膩ndogya 鲍辫补苍颈峁�a诲] I.1.1 Preface; See also [艢腻峁卥补谤补 叠丑腻峁�y补 on 叠谤补丑尘补-蝉奴迟谤补] IV.1.6.7; [艢腻峁卥补谤补 叠丑腻峁�y补 on 叠丑补驳补惫补诲-驳墨迟腻] XII.3

[26]:

[艢腻峁卥补谤补 叠丑腻峁�y补 on 叠谤补丑尘补-蝉奴迟谤补] IV.1.8.12

[27]:

[艢腻峁卥补谤补 叠丑腻峁�y补 on 叠丑补驳补惫补诲-驳墨迟腻] IV.14

[28]:

[艢腻峁卥补谤补 叠丑腻峁�y补 on 叠谤补丑尘补-蝉奴迟谤补] II.3.15.40

[29]:

[艢腻峁卥补谤补 叠丑腻峁�y补 on 叠丑补驳补惫补诲-驳墨迟腻] II.11 Preface; See also [艢腻峁卥补谤补 叠丑腻峁�y补 on 叠丑补驳补惫补诲-驳墨迟腻] III.3

[30]:

[艢腻峁卥补谤补 叠丑腻峁�y补 on 惭耻峁囜笉补办补 鲍辫补苍颈峁�a诲] I.2.12 See also [艢腻峁卥补谤补 叠丑腻峁�y补 on 莫艣膩v膩sya 鲍辫补苍颈峁�a诲] IX Preface

[31]:

[艢腻峁卥补谤补 叠丑腻峁�y补 on 叠丑补驳补惫补诲-驳墨迟腻] V.1 Preface; See also [艢腻峁卥补谤补 叠丑腻峁�y补 on 莫艣膩v膩sya 鲍辫补苍颈峁�a诲] II; [艢腻峁卥补谤补 叠丑腻峁�y补 on 叠丑补驳补惫补诲-驳墨迟腻] III.5

[32]:

[艢腻峁卥补谤补 叠丑腻峁�y补 on 叠谤补丑尘补-蝉奴迟谤补] IV.1.12.17

[33]:

[艢腻峁卥补谤补 叠丑腻峁�y补 on 叠丑补驳补惫补诲-驳墨迟腻] XIII.24

[34]:

[艢腻峁卥补谤补 叠丑腻峁�y补 on Kena 鲍辫补苍颈峁�a诲-Pada 叠丑腻峁�y补] IV.8

[35]:

[艢腻峁卥补谤补 叠丑腻峁�y补 on 叠丑补驳补惫补诲-驳墨迟腻] V.27 Preface; See also [艢腻峁卥补谤补 叠丑腻峁�y补 on 叠丑补驳补惫补诲-驳墨迟腻] III.4;[艢腻峁卥补谤补 叠丑腻峁�y补 on 叠丑补驳补惫补诲-驳墨迟腻] V.12; [艢腻峁卥补谤补 叠丑腻峁�y补 on 叠丑补驳补惫补诲-驳墨迟腻] II.11 Preface;[艢腻峁卥补谤补 叠丑腻峁�y补 on Kena 鲍辫补苍颈峁�a诲-痴腻办测补 叠丑腻峁�y补] I.1 Preface

[36]:

[艢腻峁卥补谤补 叠丑腻峁�y补 on 叠谤补丑尘补-蝉奴迟谤补] IV.1.12.16

[37]:

Ibid III.4.1.9

[38]:

Ibid IV.1.13.18

[39]:

KU艢B- VB I-1 Preface

[40]:

[艢腻峁卥补谤补 叠丑腻峁�y补 on 叠谤补丑尘补-蝉奴迟谤补] III.4.6.26; See also [艢腻峁卥补谤补 叠丑腻峁�y补 on 叠丑补驳补惫补诲-驳墨迟腻] III.4 Preface

[41]:

[艢腻峁卥补谤补 叠丑腻峁�y补 on B峁沨ad膩ra峁噛aka 鲍辫补苍颈峁�a诲] II.4.1 Preface

[42]:

[艢腻峁卥补谤补 叠丑腻峁�y补 on 叠谤补丑尘补-蝉奴迟谤补] III.4.6.27

[43]:

[艢腻峁卥补谤补 叠丑腻峁�y补 on Aitareya 鲍辫补苍颈峁�a诲] I.1.1; See also [艢腻峁卥补谤补 叠丑腻峁�y补 on 叠丑补驳补惫补诲-驳墨迟腻] III.1 Preface

[44]:

[艢腻峁卥补谤补 叠丑腻峁�y补 on B峁沨ad膩ra峁噛aka 鲍辫补苍颈峁�a诲] IV.4.22

[45]:

[艢腻峁卥补谤补 叠丑腻峁�y补 on Ch膩ndogya 鲍辫补苍颈峁�a诲] II.23.1

[46]:

[艢腻峁卥补谤补 叠丑腻峁�y补 on 叠谤补丑尘补-蝉奴迟谤补] III.4.2.20

[47]:

[艢腻峁卥补谤补 叠丑腻峁�y补 on Aitareya 鲍辫补苍颈峁�a诲] I.1.1 Preface

[48]:

[艢腻峁卥补谤补 叠丑腻峁�y补 on 叠丑补驳补惫补诲-驳墨迟腻] IV.20 Preface; See also [艢腻峁卥补谤补 叠丑腻峁�y补 on 叠丑补驳补惫补诲-驳墨迟腻] III.20, III.25, IV.23 Preface

[49]:

[艢腻峁卥补谤补 叠丑腻峁�y补 on 叠丑补驳补惫补诲-驳墨迟腻] IX.13; See also [艢腻峁卥补谤补 叠丑腻峁�y补 on 叠丑补驳补惫补诲-驳墨迟腻] XVIII.65

[50]:

鈥� [艢腻峁卥补谤补 叠丑腻峁�y补 on 笔谤补艣苍补 鲍辫补苍颈峁�a诲] V.2; See also [艢腻峁卥补谤补 叠丑腻峁�y补 on 笔谤补艣苍补 鲍辫补苍颈峁�a诲] V.1

[51]:

[艢腻峁卥补谤补 叠丑腻峁�y补 on Ch膩ndogya 鲍辫补苍颈峁�a诲] VI.12.2

[52]:

[艢腻峁卥补谤补 叠丑腻峁�y补 on 叠丑补驳补惫补诲-驳墨迟腻] XVIII.56

[53]:

[叠丑补驳补惫补诲-驳墨迟腻] VII.16 [艢腻峁卥补谤补 叠丑腻峁�y补 on 叠丑补驳补惫补诲-驳墨迟腻] XVIII.55; See also [艢腻峁卥补谤补 叠丑腻峁�y补 on 叠丑补驳补惫补诲-驳墨迟腻] XVIII.54

[54]:

[艢腻峁卥补谤补 叠丑腻峁�y补 on 叠谤补丑尘补-蝉奴迟谤补] II.1.2.3

[55]:

Ibid II.1.2.3

[56]:

Ibid II.1.2.3

[57]:

[艢腻峁卥补谤补 叠丑腻峁�y补 on Ch膩ndogya 鲍辫补苍颈峁�a诲] VII.6.1

[58]:

[艢腻峁卥补谤补 叠丑腻峁�y补 on 叠丑补驳补惫补诲-驳墨迟腻] XVIII.52

[59]:

[艢腻峁卥补谤补 叠丑腻峁�y补 on 叠丑补驳补惫补诲-驳墨迟腻] XIII.24; See also [艢腻峁卥补谤补 叠丑腻峁�y补 on 叠谤补丑尘补-蝉奴迟谤补] IV.1.6.8

[60]:

[艢腻峁卥补谤补 叠丑腻峁�y补 on 叠丑补驳补惫补诲-驳墨迟腻] VI.1 Preface; Ibid VI.1

[61]:

[艢腻峁卥补谤补 叠丑腻峁�y补 on 叠谤补丑尘补-蝉奴迟谤补] IV.1.7.11