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Introduction
37
spiritual evolution never to revert. This three-fold division is based on the idea that spirit and matter are two independent categories though associated with each other since eternity.
Earlier Authors on this Division-Yogindu is not the first to give this division. In many of his passages Kundakunda (c. beginning of the Christian era) has this division in view which is discussed by him in his Mökk hapähudai Then Pajyapāda (c. last quarter of the 5th century A.D.) discusses this very subject in his Samadhisataka in a very lucid manner.2 Then many of the later authors like Amrtacandra, Gunabhadra, Amitagati etc., have always this division in view in their discussions about Ātinajñāna,
Counterparts Elsewhere-The doctrine of Ātman plays an important part in Upanişads, though it is conspicuously absent in earlier stages of Vedic literature. Outside the circle of the priests, who devoted all their energies to sacrificial ritual, there was a class of hermits and ascetics who devoted much of their time to this Ātmavidyā for which great zeal is shown in Upanisads and later literature. An earnest search after Ātman was instituted, and we find various attempts to analyse the individuality. It is in the Upanişadic texts of Group Three that a serious pursuit of Ātmavidyā, i.e., the introspective knowledge of Ātman, is seen. Taittiriyopanişad speaks of five sheaths, each called an Ātman one within the other : Annarasamaya, constituted of focd-essence ; Prānamaya, constituted of vital breath; Manomaya, constituted of thought; Vijñānamaya, constituted of consciousness; and Anandamaya, constituted of bliss. Then Kathopanişad (I. iii, 13) enumerates three kinds of Atman; Jñānātman, Mahadātman and Santātman possibly with Sāmkhya terminology in view. Deusson, with Chandog ya 8. 7-12 in view, deduces three positions of the Atman : the corporal self, the individual soul and the supreme soul. More than once Upanişadic passages distinguish the body from the soul. The distinction of Jivātman and Paramätman in Nyāya Vaiseşika is quite famous, Coming to later period, Rāmadāsa speaks of four kinds of Ātman : Jivātman, one limited to the body; Sivātman, one that fills the universe; Paramātman, one that fills the space beyond universe; and NirmaTātman, one who is pure intelligence without spatial connotation and without taint of action; but all these, according to Ramadāsa, are ultimately one. 4
3. Spiritual Knowledge-Knowledge of Ātman, when achieved, puts an end to the round-of-rebirths (1. 10, 32). Everything that is foreign must be given up, and Ātman must be known by Ātman whereby Karman is destroyed (I. 74, 76). By meditating on the pure Atman liberation is immediately 1 Ed. MDJG, vol. XVII, pp. 304-79, gåthås 5-8 etc. 2 Ed SJG, vol. I, pp. 281.96. 3 Belvalkar & Ranade : History of Indian Phil., vol. II, p. 370, also p. 135. 4 Ibidem, vol VII, Mysticism in Maharashtra, p. 386.
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