History of Indian Philosophy

SR No.: 007593
Original Sutra Author: N/A
Author: Surendranath Dasgupta
Publisher: Cambridge University Press
Publication Year: 1922
Total Pages: 2517
Language: English
Classification: Book_English
File Size: 125 MB

Page 2501

XXXVIII] Srīpati Pandita's Ideas
189 to liberation, though he does not disallow the idea that the Vedic duties may have a contributory effect in cleansing the mind and purifying it, when the person performs Vedic duties by surrendering all his fruits to God. Śrīpati, however, denounces the action of any householder who leaves off his Vedic duties just out of his personal whim.
In commenting on Brahma-sūtra 111. 4. 2, Śrīpati quotes many scriptural texts to show that the Vedic duties are compulsory even in the last stage of life, so that in no stage of life should these duties be regarded as optional. In this connection he also introduces incidentally the necessity of linga-dhāraṇa. Though the Vedic duties are generally regarded as accessories for the attainment of right knowledge, they are not obligatory for the householder, who may perform the obligatory and occasional duties and yet attain a vision of God by his meditation and devotion.
The essential virtues, such as sama (inner control), dama (external control), titikṣā (endurance), uparati (cessation from all worldly pleasures), mumuksutva (strong desire for liberation), etc., are indispensable for all, and as such the householders who have these qualities may expect to proceed forward for the vision of God. All injunctions and obligations are to be suspended for the preservation of life in times of danger. The Upanişads stress the necessity of the various virtues including concentration of mind leading to Brahma-vidyā. Śrīpati points out that every person has a right to pursue these virtues and attain Brahma-vidyā. This is done in the very best way by accepting the creed of Pāśupata Yoga.
The duties of a Siva-yogin consist of his knowledge, disinclination, the possession of inner and outer control of passions, and cessation from egotism, pride, attachment and enmity to all persons. He should engage himself in listening to Vedāntic texts, in meditation, in thinking and all that goes with it in the yoga process, like dhyāna, dhāraṇā, and also in deep devotion to Siva. But though he may be so elevated in his mind, he will not show or demonstrate any of these great qualities. He will behave like a child. Those that have become entirely one with Siva need not waste time in listening to Vedāntic texts. That is only prescribed for those who are not very advanced. When a man is so advanced that he need not perform the Varnāśrama duties or enter into samādhi, he is called jīvan-mukta in such a state; it depends upon