Samayasara OR Nature of Self

Author(s): A Chakravarti
Publisher: Bharatiya Gyanpith

Page 97

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SAMAYASARA habitation of man The swarga abode of happy divine being is also the place where Brahma and Indra reside. The elemental beings like Gandharvas and Yakshas also reside there. These beings of the higher regions have in them the satvaguna in abundance. Hence they are marked by mutual goodwill and general happiness In man there is a predominance of Rajasaguna. Hence arises the feverish activity of man who is destined to eat the fruits of his karmas His life is marked by the dominant note of struggle the misery and the few cases of momentary happiness which he now and then manages to experience only go to accentuate his general unhappiness and misery The last is the region of the animals. This has the maximum of Tamasa guna 01 darkness. Hence all the inhabitants of this region are marked by general unconsciousness and stupor All these three regions of the world constitute the one whole world of samsaric cycle according to Kapıla The same chain of births and deaths binds the three kinds of beings animals, men and Devas. Even the prominent residents of Swarga, Brahma and Indra who generally enjoy unalloyed happiness throughout their lives have to meet with death Hence their life is cqually subject to the visicitudes of Samsara and suffcts from thc bondage of births and deaths. Theirs is not the life of pure and liberated Purusha. Thus not only in the building up of the inorganic would but also in the evolution of the organic including the super and subhuman regions, the part palyed by the three gunas of Prakriti is felt in no mean degree. These gunas are invoked by the Sankhya thinkers to explain the birth of world and the process of Samsara.
Moksha or liberation: According to Sankhyas Moksha or liberation consists in getting rid of all the root causes of Samsara which are the three kinds of bondage, mentioned above. Kapila curiously expects the means of salvation from the very Prakriti which is the original source of the bondage. The intelligent Purusha is inactive by nature and hence is incapable of being the architect of his own destiny. Achetana--the uncnlightenedPrakriti has all activity and force in itself and is quite blind by nature. The Purusha is intelligent but enert and Prakriti is all activity but blind. The union of the two—the blind and