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厂腻峁僰丑测补 philosophy says 尘辞办峁�a is attained by means of knowledge of the distinction of 笔耻谤耻峁�a and 笔谤补办峁泃颈. This discriminative knowledge is known as viveka 箩帽腻苍补. In almost all the philosophies, there is the constant repetition of the fact that material life is not of primary importance and death does not mean the final release of the soul. The 厂腻峁僰丑测补 bears no exception in it, and it teaches that discriminative knowledge or wisdom gives release from the material world. According to 厂腻峁僰丑测补 , the knowledge of distinction between 笔谤补办峁泃颈 and 笔耻谤耻峁�a is the real knowledge which can dispel the cover of bondage forever.^[1] Due to 补惫颈诲测腻 or non-discrimination of 笔耻谤耻峁�a and 笔谤补办峁泃颈, all pains and sufferings, limitations etc., which really belong to 笔谤补办峁泃颈 are falsely ascribed to 笔耻谤耻峁�a. When this illusion is destroyed by sattva gu峁嘺 in 笔谤补办峁泃颈 the falsity of bondage is disappeared. This is the state of tattva箩帽腻苍补. Only with the help of tattva箩帽腻苍补 one can attain the absolute cessation from the pains and sufferings of the world. 厂腻峁僰丑测补 opines that the knowledge of vyakta, avyakta and the j帽a is the sole means for the attainment of 尘辞办峁�a. This kind of knowledge is called kevala箩帽腻苍补 or vi艣uddha箩帽腻苍补 in 厂腻峁僰丑测补 philosophy.^[2] Ignorance is the cause of bondage and removal of ignorance will lead one to liberation. Again discriminative knowledge can be attained through 迟补迟迟惫腻产丑腻蝉补 also.

Dr. Anima Sengupta points out,

鈥淚t is necessary, therefore, that through 迟补迟迟惫腻产丑测腻蝉补, we should form in buddhi, the true conception of the nature of 笔耻谤耻峁�a and then with the help of this saving knowledge, we shall be able to attain liberation from the sorrows and sufferings of this world鈥�.^[3]

Though 厂腻峁僰丑测补鈥檚 two ultimate realities i.e., 笔谤补办峁泃颈 and 笔耻谤耻峁�a exist independently, yet 笔谤补办峁泃颈 acts unconsciously for the liberation of 笔耻谤耻峁�a. Actually, when this distinction is realized, 笔耻谤耻峁�a realizes its own pure nature. This knowledge becomes pure and absolute by concentrated meditation and then the spirit obtains liberation.

With the dawn of discriminative knowledge, the self becomes liberated. And the task that lies before 笔谤补办峁泃颈 is to liberate the 笔耻谤耻峁�a, and when the 笔耻谤耻峁�a is liberated, it ceases its activity towards it. 笔谤补办峁泃颈, on her part, knowing well that she has been seen by 笔耻谤耻峁�a withdraws her activity for that 笔耻谤耻峁�a. 厂腻峁僰丑测补 philosophy points out that the discriminative knowledge alone can lead to apavarga. The cause of bondage is the lack of this discriminative knowledge. Hence, this alone can save 笔耻谤耻峁�a from bondage and make him ultimately free. In the 厂腻峁僰丑测补k膩rik膩, it is said that apavarga can be attained by the knowledge of viveka between the evolved, unevolved and the knower.^[4]

The discriminative knowledge is very different from the phenomenal knowledge acquired by the sense organs. It is pure that we can get knowledge of 笔谤补办峁泃颈 and 笔耻谤耻峁�a by reasoning itself. 痴腻肠补蝉辫补迟颈 惭颈艣谤补 states 鈥楾he knowledge of the distinction of spirit from matter arises from right cognition consisting in meditation and contemplation uninterruptedly and patiently carried on for a long time, of the manifested etc.^[5]

Discriminative knowledge helps to remove 办濒别峁�a, there arises the distinction of spirit from matter. The discriminative knowledge is the main path for the state of complete liberation. It is absolute and unmixed with error, will remove the false knowledge and the miseries of birth and death.This knowledge is the realization of self i.e., apavarga. It cannot be attained suddenly. There are many steps to get this knowledge. The attainment of the discriminative knowledge is called siddhi in 厂腻峁僰丑测补. Describing the intellectual creation, 厂腻峁僰丑测补k膩rik膩 says that virtue, wisdom, dispassion and power, and the reverse of these four, are the forms of the buddhi and that they can be grouped again into four, i.e.,viparyaya, 补艣补办迟颈, 迟耻峁ａ弓颈 and siddhi.^[6]

Among the four, viparyaya, 补艣补办迟颈 and 迟耻峁ａ弓颈 are checks to success.^[7] 痴腻肠补蝉辫补迟颈 also says, 鈥業t is well known that siddhi is the most desired by all and, as the other three (error, disability and contentment) are impediments to siddhi.^[8] The same view is also found in the 骋补耻岣峚辫腻诲补产丑腻峁�y补. 骋补耻岣峚辫腻诲补 says error, disability and contentment are checks to success. Just as an elephant is kept under control with the help of the goad, in the same manner, a person, who is under the influence of error, disability and contentment, remains in ignorance. So in order to attain liberation he should try to avoid them.^[9]

Besides, 厂腻峁僰丑测补 philosophy explains about eight steps. There are eight steps to this attainment from oral instruction to the suppression of the three kinds of pains.

They are鈥�

1. thorough study or adhyayana,
2. oral instruction or 艣补产诲补,
3. proper reasoning or 奴丑补,
4. friendly discussion or 蝉耻丑峁泃辫谤腻辫迟颈,
5. purity of discriminative knowledge or 诲腻苍补,
6. the suppression of the intrinsic pain or 腻诲丑测腻迟尘颈办补-诲耻岣�k丑补惫颈驳丑腻迟补 and,
7. the suppression of the superhuman pain or 腻诲丑颈诲补颈惫颈办补-诲耻岣�k丑补惫颈驳丑腻迟补.^[10]

The aim of attaining apavarga is to abolish the three kinds of pain. So, 尘辞办峁�a is a state of absolute negation of pain. Liberation does not consists in the manifestation of bliss (腻苍补诲补) as bliss is an attribute of 笔耻谤耻峁�a which is free from all attributes.

Hence the attainment of these three siddhis is nothing but the attainment of apavarga. These eight attainments are called 迟腻谤补, su迟腻谤补, 迟腻谤补迟腻谤补, ramyaka, 蝉补诲腻尘耻诲颈迟补, pramoda, mudita and 尘辞诲补尘腻苍补.^[11]

1) Adhyayana (thorough study of the philosophical texts)

痴腻肠补蝉辫补迟颈 惭颈艣谤补 states adhyayana is the first step to acquire the discriminative knowledge. Adhyayana means reading the philosophical texts in due form with the preceptor. It is the cause of other attainments and is known as 迟腻谤腻.^[12]

2) 艢abda (oral instruction by the preceptor)

This is the next stage to acquire the discriminative knowledge. This means receiving oral instructions from the teacher and also understanding fully the meaning of such instructions. This siddhi is called 蝉耻迟腻迟补.^[13]

痴腻肠补蝉辫补迟颈 惭颈艣谤补 states that this attainment includes 艣谤补惫补峁嘺, manana and 苍颈诲颈诲丑测腻蝉补苍补 and these are the means of realizing the higher truth.^[14] 艢谤补惫补峁嘺 indicates hearing of the explanations of the preceptor of the philosophical texts which leads to manana. Therefore this explanation of 痴腻肠补蝉辫补迟颈 惭颈艣谤补 is very appropriate.

3) 弄ha (proper reasoning for the realization of the truth)

This is attained by study and hearing of scriptures or by 艣谤补惫补峁嘺. This is the process of proper reasoning consistent with the scriptures themselves. This inquiry consists in establishing the ultimate truth setting aside all doubts and objections with regard to it. This attainment is identified as 迟腻谤补迟腻谤补.^[15] This second stage in the realization of the ultimate truth is also called 鈥�manana鈥�.^[16]

4) Suh峁泃pr膩pti (acquisition of friends)

After the process of 奴丑补 or reasoning one must test the validity of his knowledge by friendly discussion. Then he becomes confident in his conclusions. First of all he has to win the agreement of his teacher. Then he must talk about the matter with his fellow-students and win their agreement also. One should also discuss it with his fellow students with a view to winning their agreement.^[17] This success is also called ramyaka.^[18]

5) D膩na (the purity of the discriminative wisdom)

痴腻肠补蝉辫补迟颈 refers 诲腻苍补 is the purity of the discriminative knowledge.^[19] Purity means 鈥榯he process of placing discriminative wisdom on a clear basis, after having destroyed all doubts and mistakes, desires etc. This purity is not reachable without the refinement arising from a long, careful, and uninterrupted course of practice. Therefore, the word 诲腻苍补 (purity) also includes (as a means to success) this practice.^[20] But 骋补耻岣峚辫腻诲补 states 诲腻苍补 as the generosity because true knowledge is imparted by the teacher duly propitiated with such gifts as 迟谤颈诲补峁囜笉补, 办耻峁囜笉颈 etc.^[21] The first explanation of the 痴腻肠补蝉辫补迟颈 惭颈艣谤补 is more correct because we see the word purity along with the word wisdom or knowledge in the 厂腻峁僰丑测补k膩rik膩.^[22]

痴腻肠补蝉辫补迟颈 惭颈艣谤补 identifies the first two attainments with 艣谤补惫补峁嘺 and the third one with manana. But he does not identify any of the other attainments with the 苍颈诲颈诲丑测腻蝉补苍补.^[23] But the most important thing is that 诲腻苍补 can be indentified with 苍颈诲颈诲丑测腻蝉补苍补 because continuous practice of concentration of buddhi is required for the purification of the mind.

痴腻肠补蝉辫补迟颈 recognizes the above five attainments are as the preliminary ones and the next three as the principal ones.^[24]

6-8) The three final attainments

The last three attainments are the three suppressions of pain. The three kinds of pain are mentioned above.^[25]

痴腻肠补蝉辫补迟颈 also put forwards another explanation for the first five attainments. The perception of truth which is brought out purely by means of practices during past lives, without the instruction of others, is the first attainment called 奴丑补. The knowledge obtained by listening to another person is called 艣补产诲补 and it is the second attainment. The third attainment is called adhyayana. It is the learning of the 厂腻峁僰丑测补 texts with the help of a teacher. The fourth attainment 蝉耻丑峁泃辫谤腻迟颈, is that kind of wisdom which is attained through contact with a friend who has already got that. The fifth attainment, 诲腻苍补 is the wisdom got by gifts to the teacher.^[26] All the siddhis lead an aspirant to liberation.

罢补迟迟惫腻产丑测腻蝉补

The 厂腻峁僰丑测补 system signifies 迟补迟迟惫腻产丑测补 as the means of attaining the pure knowledge. Here tattva means learning of the 厂腻峁僰丑测补 tattva and 补产丑测腻蝉补 means the eight attainments.But, 骋补耻岣峚辫腻诲补 does not explain the word 补产丑测腻蝉补, he simply mentions that 补产丑测腻蝉补 is necessary for realizing the nature of 笔耻谤耻峁�a by attaining the knowledge of the twenty five principles in 厂腻峁僰丑测补.^[27] Supporting the view of骋补耻岣峚辫腻诲补, 惭腻峁环补谤补 also states that the knowledge of tattva is attained of twenty five principles. Learning of 厂腻峁僰丑测补 tattvas helps to raise tattva箩帽腻苍补.^[28]

Footnotes and references:

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[1]:

j帽膩nena c膩pavargo viparyay膩t isyate 产补苍诲丑补岣�/ 厂腻峁僰丑测补k膩rik膩 , 44 (b);

[2]:

eva峁� tattv膩bhy膩蝉腻nn膩鈥檚mi na me n膩鈥檋amityapari艣e峁�am/
aviparyay膩dvi艣uddha峁� kevalamuutpadyate 箩帽腻苍补m//Ibid., 64.

[3]:

Sengupta, Dr. Anima, Classical 厂腻峁僰丑测补: A Critical Study, p.166

[4]:

厂腻峁僰丑测补k膩rik膩 , 2

[5]:

vyakta帽ca avyakta帽ca j帽a帽ca vyakt膩vyktaj帽膩岣�, te峁Ｄ佱箖 vi箩帽腻苍补峁� vivekena 箩帽腻苍补m. vyakta箩帽腻苍补p奴rvakam vyaktasya tatk膩ra峁嘺sya 箩帽腻苍补m, tayo艣ca p膩r膩rthen膩tm膩 paro j帽膩yate, iti 箩帽腻苍补krame峁嚹乥hi dhy膩nam/ 厂腻峁僰丑测补tattva-办补耻尘耻诲墨 on 厂腻峁僰丑测补k膩rik膩 , 2

[6]:

e峁�a pratyayasargo viparyay膩艣akti迟耻峁ａ弓颈siddh膩khya岣�/
gu峁嘺vai峁�myavimard膩t, tasya ca bhed膩stu pa艣c膩艣at// 厂腻峁僰丑测补k膩rik膩 , 46

[7]:

蝉颈诲诲丑别岣� p奴rvo峁卥u艣as迟谤颈惫颈诲丑补岣�/ Ibid., 51(b)

[8]:

厂腻峁僰丑测补tattva-办补耻尘耻诲墨 on Ibid., 51

[9]:

蝉颈诲诲丑别岣� 辫奴谤惫腻 y膩 viparyay膩艣aktitu峁ａ弓ayasta eva siddhera峁卥u艣astadbhed膩deva 迟谤颈惫颈诲丑补岣�, yath膩 hasti 驳峁沨颈迟腻峁卥耻艣别苍补 惫补艣墨 bhavati eva峁� viparyay膩艣akti迟耻峁ａ弓颈bhirg峁沨墨to loko鈥櫬崦蹦宀圆筸膩pnoti, tasm膩det膩岣� parityajya 蝉颈诲诲丑颈岣� 蝉别惫测腻, siddhestattva箩帽腻苍补mutpadyate tasm膩n尘辞办峁�a iti/ 骋补耻岣峚辫腻诲补产丑腻峁�y补 on Ibid.

[10]:

奴丑补岣� 艣abdo鈥檇hyayana峁� du岣�khavidh膩t膩staya岣� suth峁泃辫谤腻辫迟颈岣�/
诲腻苍补峁� ca siddhayo鈥欋梗峁璦u 蝉颈诲诲丑别岣� p奴rvo鈥欋箙ku峁�as迟谤颈惫颈诲丑补岣�// Ibid., 51

[11]:

厂腻峁僰丑测补tattva-办补耻尘耻诲墨 on Ibid., 51

[12]:

vidhivad gurumukh膩ddhy膩tm补惫颈诲测腻n膩mak峁�arasvarupagraha峁嘺madhyayana峁� 辫谤补迟丑补尘腻 蝉颈诲诲丑颈岣� 迟腻谤补m ucyate/ 厂腻峁僰丑测补tattva-办补耻尘耻诲墨 on Ibid., 51

[13]:

艣补产诲补 iti 辫补诲补峁� 艣补产诲补janitamartha箩帽腻苍补mupalak峁�ayati k膩rye k膩ra峁噊pac膩r膩t/
蝉腻 诲惫颈迟墨测腻 蝉颈诲诲丑颈岣� su迟腻谤补m/ 厂腻峁僰丑测补tattva-办补耻尘耻诲墨 on Ibid., 51

[14]:

厂腻峁僰丑测补tattva-办补耻尘耻诲墨 on Ibid., 51

[15]:

sa峁兣沘yap奴rvapak峁�anir膩kara峁噀nottarapak峁�avyavasth膩panam. 蝉腻 迟峁泃颈测腻 蝉颈诲诲丑颈岣� 迟腻谤补迟腻谤补m ucyate/ 厂腻峁僰丑测补k膩rik膩 on Ibid., 51;

[16]:

Ibid.

[17]:

suh峁沝膩峁� guru艣i峁�yasabrahmac膩ri峁嚹佱箖 sa峁僾膩dak膩n膩峁� 辫谤腻辫迟颈岣� 蝉耻丑峁泃辫谤腻辫迟颈岣�/ Ibid.

[18]:

siddhi艣caturth墨 ramyakam ucyate/ Ibid.

[19]:

诲腻苍补峁� ca 艣uddhirviveka箩帽腻苍补sya, daip 艣odhane / Ibid.

[20]:

d墨rghak膩lasevit膩bhy膩saparip膩k膩d bhavat墨ti d膩nena vivekakhy膩ty膩 k膩rye峁嘺 so鈥檖i 蝉补峁僩峁沨墨迟补岣�/ Ibid.

[21]:

诲腻苍补m yath膩 ka艣cidbhagavat膩峁� praty膩艣ra yo峁�adhi迟谤颈诲补峁囜笉补办耻峁囜笉颈k膩d墨n膩峁�/ 骋补耻岣峚辫腻诲补产丑腻峁�y补 on 厂腻峁僰丑测补k膩rik膩 , 51

[22]:

aviparyay膩ndvi艣uddha峁� kevalamudpadyate 箩帽腻苍补峁�/ 厂腻峁僰丑测补k膩rik膩 , 51

[23]:

厂腻峁僰丑测补tattva-办补耻尘耻诲墨 on Ibid., 51

[24]:

Ibid., 51

[25]:

厂腻峁僰丑测补k膩rik膩 , 1 and 厂腻峁僰丑测补tattva-办补耻尘耻诲墨 on 厂腻峁僰丑测补k膩rik膩 ,1

[26]:

vinopade艣膩din膩 pr膩gbhav墨y膩bhy膩sava艣膩ttattvasya svayam奴丑补na峁� yat蝉腻 蝉颈诲诲丑颈岣� uha岣�. yasya 蝉腻峁卥hya艣膩stra p膩thamanyad墨yam膩kar峁噛a tattva箩帽腻苍补mutpadyate 蝉腻 蝉颈诲诲丑颈岣� 艣补产诲补岣�. Yasya 艣i峁�y膩c膩rya sambandhena 蝉腻峁僰hya艣膩stra峁� granthato鈥檙thata艣cdh墨tya 箩帽腻苍补mutpadyate 蝉腻鈥檇hyayanahetuk膩 siddhirdhyananam/
蝉耻丑峁泃辫谤腻辫迟颈riti yasy膩dhigatatattva峁� 蝉耻丑峁沝补峁� 辫谤腻辫测补 箩帽腻苍补mutpadyate 蝉腻 箩帽腻苍补lak峁�an膩 siddhistasya 蝉耻丑峁泃辫谤腻辫迟颈岣�. D膩na帽ca 蝉颈诲诲丑颈丑别迟耻岣�, dhan膩did膩nen膩r膩dhito 箩帽腻苍墨 箩帽腻苍补峁� prayacchati/ 厂腻峁僰丑测补tattva-办补耻尘耻诲墨 on 厂腻峁僰丑测补k膩rik膩 , 51

[27]:

辫补帽肠补惫颈峁兣沘迟颈 tattv膩locan膩bhy膩蝉腻diya峁� prak峁泃iraya峁� puru峁�a et膩ni pa帽catanm膩trenriyamah膩bhut膩ni iti puru峁�asya 箩帽腻苍补mutpadhyate/ 骋补耻岣峚辫腻诲补产丑腻峁�y补 on 厂腻峁僰丑测补k膩rik膩 , 64

[28]:

et膩ni 辫补帽肠补惫颈峁兣沘迟颈tattv膩ni puru峁Ｄ乨y膩ni bh奴taparyant膩ni te峁Ｄ乵bhy膩sa岣� 迟补迟迟惫腻产丑测腻蝉补岣�/ 惭腻峁环补谤补v峁泃ti on Ibid.