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CHAPTER-V
183
And the Naiyayikas say that the state of the soul manifested in the absence of objects, senses, intellect, body, happiness and sorrows is liberation. And the Vaisheshikas say that out of twenty-four Gunas (qualities) the absence of intellect (Buddhi) etc. nine qualities is liberation. Here the absence of intellect is described, but the intellect is the name of knowledge and the substratum of knowledge was described as the differentia, i.e., intrinsic nature of the soul. Now, on effacement of knowledge both the characteristics and the object possessing that characteristics, i.e., soul will also get effaced. Then what would be the state of the soul? And if the intellect is the name of mind then the Bhava-man (psychic mind) is of knowledge form only and the Dravya-man (material mind) is a part of body. So, on liberation the association with material mind (Dravya-man) ends. How could then the name of insentient material mind (Achetan Dravya-man) be the intellect? And the senses are like mind. And if the object is destroyed then the knowing of the touch etc. objects would also get effaced. Then, what will remain of knowledge? And on effacement of objects, the universe too will get effaced. Further, they say that happiness also ends; but all Jivas make efforts for happiness only. When it will get effaced, how would then it remain worth obtaining? And if the sensuous pleasure which is full of perturbableness is said to have got effaced there, then it is true; for the supersensible happiness having the imperturbability as its chacteristic is all possible in liberation, hence happiness is not lost. However, it is correct to say that in liberation, body, misery, aversion etc. come to an end.
Further, in Shivamat (Shiva's followers) the doer or creator is an absolute single (undivided) God Shiva, they believe him to be the God. The falsehood of his (God's) existence has already been proved established earlier, it should be known from there. And in this sect the Bhesha (attire of body) consists of cinders, lion-cloth, matted hair, sacred thread, etc; so, from the conduct code point of view, those Bheshas (attires) are of four kinds: Shaiva, Pasupat, Mahavrati, Kaalmukha. All these Bheshas are nothing but the facets of attachment, etc. passions; these are, therefore, not the correct Bheshas (Sulingas). Thus has been discussed and concluded the Shivamat
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