________________
412
OUTLINES OF INDIAN PHILOSOPHY
the Advaita (p. 379) does not advocate what is known as samuccaya-vāda. Before we close this topic we must draw attention to the widening in its scope which karma undergoes in the system. It includes not only whatever is prescribed in the Veda but also prayer and devotional worship as understood in Vaisnavism (kriya-yoga)."
As in the other Indian systems, mokşa is conceived here also as freedom from mundane existence. But over and above this is the idea here of reaching a supra-mundane sphere and there enjoying in the presence of God the highest bliss. The imperfect prākṛtic body of the jiva is then replaced by a perfect one, so that release does not mean here a disembodied state as it does in many another doctrine. It is this ideal world-'the Highlands of the blest'-that is constituted out of suddha-sattva. Picturesque descriptions are given of the place. There God is seated on his white throne and is served by his consort Lakṣmi-interceding on behalf of man-and by all the souls of the nitya and mukta variety. It is a place of absolute peace and perfection, and the joy of all there lies in following the will of the Supreme. When a bound soul is liberated, it is led to this region and, welcomed by all there, it is at last received by God as his very own. An account of the triumphal progress of the spiritual pilgrim till he arrives at the throne of the Lord is given in the first chapter of the Kauṣitaki Upanisad.
This is the normal or regular means to release. But a person, to follow it, must belong to one or another of the three higher castes of Hindu society; for it is only such that are qualified to receive instruction in the Veda and the Upanisads. So the course described heretofore becomes considerably narrowed in its usefulness. The Visiṣṭādvaita therefore recognizes along with it another pathway to God which any one, irrespective of caste or rank, may follow. That is known as prapatti.3 The word is derived from pra-pad, meaning 'to take refuge with' or 'to piously resign,' and points to a belief that salvation is obtained through free grace. It is described as saranagati or flinging oneself on God's compassion. It consists in absolute self-surrender, I SB. III. iv. 26. 2 Cf. VAS. p. 5. 3 See Gadya-traya, iii.
