tman_and_moksa

SR No.: 020053
Original Sutra Author: N/A
Author: G N Joshi
Publisher: Gujarat University
Publication Year: 1965
Total Pages: 901
Language: English
Classification: Book_English
File Size: 12 MB

Page 399

Acharya Shri Kailashsagarsuri Gyanmandir
Sāmkhya
367
or is separated from nature; and is consequently said to be bound, to be set free, to undergo change. But soul is passive in all these things; it is nature that is active, that finds, loosens or changes form.” 1 The state of liberation is known as 'apavarga' in the Samkhya system. M. Hiriyanna describes it in the following words "The self not only has no pain or pleasure in that condition; it is also without knowledge, for it has not the means, viz. the buddhi and its accessories wherewith to know. This reminds us of the Nyāya Vais'eșika ideal; but sentience being conceived here as the very substance of the self, the Charge of insentience cannot be brought against it as in the other system.”? In the Nyāya Vais'esika systems the soul remaning in the sta'te of liberation free from any consciousness as consciousness arises in it as a quality due to its contact with the mind and the sense organs; however, it remains with the potentiality of consciousness and a substratum of mental experiences. The Sarikhya soul being constituted of sentience or consciousness, does not lose consciousness.
Salvation, in fact, is only phenomenal according to the Sārkhya system, for the Purusas are eternally free. The soul can never be in bondage because by nature it is free from all attachments. Out of non-discrimination the soul appears to be connected with the Praksti but in fact Praksti cannot bind it.
1 is'varakļşpa : The Sārkhya Kārikā. See the Com. on the above Sūtra, p. 237.
प्रकृतिरेवात्मानं बध्नाति मोचयति च । 2 Hiriyapna M. ; Outlines of Indian Fhilosophy, p. 293.
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