365bet娱乐

Salvation means moksa or liberation. It is highest state of religious realization. The Upanisadieview is that there is in the highest condition a disintegration of individuality, a giving up of selfish isolation, but it is not a mere nothing or death. "As the flowing rivers disappear in the sea, losing there 111. Samkhya-karika K.1. 112. Nyayasutra 1.1.21. 113. Sri Kesava Misra pranita Tarkabhasa p. 172.

204 name and form, thus a wise man, freed from name and form, goes to the divine person who is beyond all. 114 The highest is a state of express great delight and ecstasy, a condition of ananda, where the creature as creature is abolished, but becomes one with the Creator, or more accurately realizes his oneness with Him. The nature of eternal life is a condition of ananda or freedom, a state of joyous expansion of the soul, where heaven and earth are felt to flow together. Moksa is release from birth and death. When "eternity" is translated into the terms the phenomenal word, it becomes birthlessness and deathlessness. Indian philosophy, there are different opinions regarding moksa. In Jaina view on Moksa: According to Jainism Moksa or liberation is not annihilation of the soul, but its entry into holiness that has no end. It is an escape from the body, thought not from existence. Right knowledge is the cause of liberation. This right knowledge is produced by faith in the teachings of the omniscient Tirthankaras. Hence faith is necessary. And it is right conduct which perfects knowledge since theory without practice is empty and practice without theory is blind. Right knowledge dawns when all the karmas are destroyed by right conduct. Hence, right faith, right conduct and right knowledge, all the three together form the path of liberation which is the joint effect of these three. Right faith (samyak darsana), knowledge (jnana) and 114. yatha nadyah syandamanah samudre 'stam gacchanti namarupe vihaya/ tatha vidvannamarupad vimuktah parat param purusamupoiti divyam // Mundakopanisad 3.2.8., Prasnopanisad VI. 5. also. 115. Indian Philosophy Vol. I. p. 242.

205 conduct (caritra) are the three Jewels (tri-ratna) of Jainism. They are inseparably bound up and perfection of one goes with the perfection of the other two. 116 Bauddha view: According to the Bauddha 'Nirvana' is the noble truth as to the passing of pain. It is often compared with the extinction of the flame of a lamp. The word 'Nirvana' literally means 'blowing out' or 'cooling.' It is the dissolution of the five skandhas. It is the cessation of all activities (cittavrttinirodha) and of all becoming (bhavanirodha). Nirvana is identified with positive bliss. It is said to be the highest and the indestructible state. It is the fearless goal. It gives happiness here and hereafter. It is the highest bliss. The pali cannon gives both the negative and the positive descriptions of Nirvana and Hinayana inclines towards the former. According to Mrs. Rhys Davids Nirvana is only negative extinction. 117 Samkhya view: According to Samkhya, liberation means complete cessation of all sufferings which is the summum bonum, the highest end of life. Liberation can not be obtained by means of actions. Karma, good or bad or indifferent, is the function of the gunas and leads to bondage and not to liberation. Good actions may lead to heaven and bad actions to hell but heaven and hell alike, like this worldly life, are subject to pain. It is only knowledge which leads to liberation because bondage is due to ignorance and ignorance can be removed only by knowledge. The jiva has to realize itself as the pure 116. A Critical Survey of Indian Philosophy p. 66. 117. Ibid. p. 82.

$ 206 Purusa through discrimination between Purusa and Prakrti. Action and fruits, merits and demerits, pleasure and pain all belong to the not-self. The knowledge that 'I am not', that 'nothing is mine', that 'ego is unreal', when constantly meditated upon, becomes pure, incontrovertible and absolute and leads to liberation. 118 Purva-Mimamsa view: The earlier Mimamsakas believed T only in dharma and not in moksa. Jaimini and Sabara pointed the way to a life in heaven, but not to freedom from samsara. But later Mimamsakas believe in moksa and substitute the ideal of heaven (svarga) by that of liberation (moksa). Prabhakara and Kumarila both believe that the goal of human life is liberation. Prabhakara says that liberation consists in the total disappearance of dharma and adharma, whose operation is the cause of rebirth. It is defined as "the absolute cessation of the body, caused by the disappearance of all dharma and adharma." 119 It is further stated that by a true knowledge of soul aided by contentment and self-control gets rid of the bodily existence. 120 Liberation is the cessation of pleasure as well as of pain. It is not a state of bliss, since the attribute-less soul can-not have even bliss. Moksa is simply the natural form of the soul. According to Kumarila, moksa is the state of atman in itself, free from all pain. Some regard moksa as experience of the bliss of atman. This, however, is against the view of 118. Samkhya-karika k. 64. 119. atyantikastu dehocchedo ...yonisu samsarati. Prakarana-pancika Tattvaloka. p.341. 120. samadamabrahmacaryadikangopabrnhitena. Ibid.

207 Kumarila, who asserts that liberation can not be eternal unless it is of a negative character. 121 Vedanta view: Moksa is a matter of direct realization of something 122 which is existent from eternity. When the limitations are removed, the soul is liberated Liberation means removal of ignorance by knowledge. According to Sankaracarya the nature of liberation is a state of oneness with Brahman. 123 But it can not be said that the liberated live in a Brahmaloka; nor can be said that they lasts for endless time. It is the highest experience where all intellectual activity is transcended and even self-consciousness is obliterated Moksa is described negatively as the state of freedom where there is neither day nor night, where the stream of time has stopped, where the sun and the stars are swept away from the sky. The liberated even while alive, are lifted above the sense of egoity, and so above the sway of the law of karma, and they act, filled with the vision of the most high. That blessed person who has 124 realized Reality is liberated here and now.' The Shruti says: 'just as a slough cast off by a snake lies on an ant - hill, similarly does this body lie.' This is Jivanmukti. Final release (Videhamukti) is obtained after the death of the body. The Sruti says 'the only delay for him is the death of the body'.' 125 121. Indian Philosophy Vol II. p. 423. 122. moksa pratibandha nivrttimatram eva atmajnanasya phalam.Shariraka-bhashya 1.1.4. as quoted in A Critical Survey of Indian Philosophy p.287. 123. brahmaiba hi muktyavastha. Indian Philosophy Vol II p. 639. 124. siddhamjibato'pi vidusosariratvam. Shariraka-bhashya 1.1.4. as quoted in A Critical Survey of Indian Philosophy p.287 125. A Critical Survey of Indian Philosophy p. 287.

208 Vaisesika view: According to Vaisesika, liberation comes through knowledge. When action stops, new merits and demerits do not get accumulated and old merits and demerits also are gradually worn out. The soul is separated from the fetters of the mind and the body and realizes its own pure nature. That is liberation which is absolute cessation of all pain. In liberation qualities can not exist because the soul here is not connected with the mind and the body. It is a cessation of all life, all consciousness, all bliss, together with all pain and all qualities. According to Kanada, man must work out his own salvation. It is given to him, if he will, to hear the Truth from the Scriptures or from a preceptor. on high or hear below, to think over it in his mind. and to meditate upon it in the recesses of his heart. He can control his sensory and motor organs. 126 Nyaya view: Release is the absolute deliverance from pain. 127 "This condition of immortality, free from fear, imperishable, consisting in the 128 attainment of bliss, is called Brahma." Moksa is supreme felicity marked by perfect tranquility and freedom from defilement. It is not the destruction of self but only of bondage. Uddyotakara urges that if the released soul is to have everlasting pleasure. it must also have an everlasting body, since experiencing is not possible without the bodily mechanism. Annambhatta says that 126. Sacred Books of Hindus Vol. VI. p. 2. 129 127. tadatyantavimoksah "apavargah". Nyayasutra 1.1.22. 128. tad abhayamajaramamrtyupadam brahma ksemapraptiriti. Vatsyayana-bhashya under ibid. 129. Nyayavartika 1.1.22. also in Vatsyayana-bhashya 4.1.58.

209 the ultimate purpose served by the knowledge of the categories is moksa. Kesava Misra's view on Salvation: Salvation is the release from birth. This consists in complete cessation of all the twenty one forms of sufferings. These are arising from the body. the six sense-organs, the six objects of these six, the six kinds of cognition from the six senses, pleasure and pain. He describes the path of salvation in this way, when a man has understood the real nature of all things from the Sastras and has cognized the defects in the objects of enjoyment he loses attachment to these and becomes desirous of release and to gain that he takes to meditation. On attaining perfection to meditation he realizes the true nature of the soul and thus gets rid of defects and sufferings. Then by performing actions without any attachment to results he ceases acquiring further merit and demerit. By his yogic powers he comes to know his past merits and demerits which caused his present birth. He collects them together and ends them by enjoying their effects. By this he exhausts all his previous karma and when the present body dies off, his soul has no new body to enter into and thus loses all contact with the twenty one forms of sufferings.