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

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The Philosophy of the Yoga-vasiṣṭha
[CH.
The followers of the Samkhya consider manas to be pure consciousness; they have also explained their doctrines in other details, and they think that emancipation cannot be attained by any way other than that which the Samkhya suggests. The followers of the Vedanta also consider that emancipation is attained if one understands that all this world is Brahman and if there is self-control and cessation of desires together with this knowledge, and that this is the only way of salvation. The Vijñānavādins (Idealistic Buddhists) think that, provided there is complete self-control and cessation of all sense desires, one may attain emancipation, if he understands that the world-appearance is nothing but his own illusion. Thus each system of thought thinks too much of its own false methods of salvation (svair eva niyama-bhramaiḥ), springing from the traditional wrong notions. But the truth underlying all these conceptions is that manas is the root of all creations. There is nothing intrinsically pleasurable or painful, sweet or bitter, cold or hot, and such appearances arise only through the habitual creations of the mind. When one believes and thinks with strong faith in any particular manner, he begins to perceive things in that particular manner during that particular time1.
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Nature of Agency (Kartṛtva) and the Illusion of World Creation.
Whenever we ascribe agency (kartṛtva) to any person in respect of deeds producing pleasure or pain, or deeds requiring strenuous exercise of will-power, as those of the Yoga discipline, we do it wrongly; for agency consists in the grasp of will and resolution, and so it is an internal determination of the mind, of the nature of dominant and instinctive desires and inclinations (vāsanābhidhānaḥ)2. The inner movement of feeling in the person towards the enjoyment of experiences takes place in accordance with these fixed desires or inclinations leading him to specific forms of enjoyment. All enjoyment is thus a natural consequence of our nature and character as active agents. Since all active agency (kartṛtva) consists in the
1
na jñenehu padartheşu rūpam ekam udiryate drdha-bhavanaya ceto yad yatha bhavayaty alam tat tat-phalam tad-ākāram tāvat-kālam prapasyati. na tad asti na yat satyam na tad asti na yan mṛṣā.
IV. 21. 56, 57.
2 yohyantara-sthāyāḥ manovṛtter niśćayaḥ upādeyatā-pratyayo vāsanābhidhānatatkartṛtva-sabdenocyate. IV. 38. 2.