Yasastilaka and Indian Culture

SR No.: 001609
Original Sutra Author: N/A
Author: Krishnakant Handiqui
Publisher: Jain Sanskruti Samrakshak Sangh Solapur
Publication Year: 1968
Total Pages: 566
Language: English
Classification: Book_English, Story, Literature, & Culture
File Size: 16 MB

Page 242

9. SCHOOLS OF THOUGHT
There seem to have been at least two conceptions of Buddhist salvation current in the medieval period. The first is the emergence of a stream of consciousness free from all impurities, and corresponds to the view recorded by Somadeva. Kamalasila says in his commentary on Tattavasamgraha (verse 151) that the practice of Yoga brings about the disappearance of Avidya followed by the rise of an undefiled stream of consciousness leading to Apavarga or final release:
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तस्याश्चाविद्याया योगाभ्यासादसमर्थतरतम क्षणोत्पादक्रमेण व्यपगमात् परिशुद्धज्ञानसन्तानोदयादपवर्गप्राप्तिरित्यतो बन्धमोक्षव्यवस्था युक्तिमती ।
This view is recorded also by Vyomasiva in the introduction to his commentary on the Prasastapāda Bhāṣya, wherein he says that, according to some, the supreme beatitude consists in consciousness, free from the passions, emerging as a result of meditation on Nairatmya and the momentary character of things:
अन्ये तु अस्थिरादिभावनावशात् रागादिवियुक्तज्ञानोत्पत्तिः निःश्रेयसमिति मन्यन्ते । तथाहि सर्व क्षणिकमिति भावयतो विषयेषु आसक्तिर्व्यावर्तते " ... । तथा सर्व निरात्मकमिति भावनायां नाहं परः न ममायमिति परिग्रहद्वेषाभावे भवत्येव विशुद्धचित्तसंतानोत्पत्तिरिति ।
The second view of Buddhist salvation prevalent in the medieval period, although not recorded by Somadeva, is that Mokşa is nothing but the complete annihilation of the stream of consciousness, comparable to the going out of a lamp. Vadideva Sūri (op. cit.) mentions this view as that of a certain section of Buddhists along with the former doctrine. He says: अपरे पुनः प्रदीप निर्वाणवत् सर्वथा चित्तसन्तानोच्छेदो मोक्ष इति संगिरन्ते ।
Vyomaśiva (op. cit. ) explains it along with the other view :
तथा च पार्थस्य प्रतिषेधात् सर्वं शून्यमिति च । एवं हि दुःखस्य समुदयनिरोधमार्गेषु विशिष्टज्ञानं निःश्रेयसकारणमिति । तथाहि दुःखं रूपादिस्कन्धपञ्चकं तस्य समुदयः कारणम् ।... तयोर्निरोधो विनाशः तस्योपायो मार्गः इत्येषु विशिष्टज्ञानवशात् शुद्धचित्तसंतानतदुच्छेदो वा निःश्रेयसमिति युक्तम् ।
The opinion is recorded also by Bhaskara in his Brahmasūtra Bhāsya 2. 2. 18 :
ग्राह्यग्राहकाकारविमुक्ता संवित्संततिर्निर्वातस्थप्रदीपवदासंस्कारक्षयात् क्षणपरंपरयावतिष्ठते । संस्कारक्षये सा प्रदीपवदेव निर्वाणमृच्छति । सेयमभावप्राप्तिरपवर्ग इति मन्यन्ते । अपरे तु सन्तत्यविच्छेदमिच्छन्ति ।
Siddharşi ( Upamiti-bhava-prapañcā kathā, Book IV) and Guņaratna (comm. on Saddarśana-samuccaya, v. 11 ) attribute the doctrine in question to the Sautrantika school of Buddhism:
सौत्रान्तिकमतं पुनरिदम् । रूपवेदनाविज्ञानसंज्ञासंस्काराः सर्वशरीरिणामेते पञ्च स्कन्धा विद्यन्ते । न पुनरात्मा । तएव हि परलोकगामिनः । तथा क्षणिकाः सर्वे संस्काराः सन्तानोच्छेदो मोक्ष इति ।
Both the views are mentioned together by Jayanta in Nyayamañjari (chap. 9):