Sambodhi 1990 Vol 17

Author(s): H C Bhayani
Publisher: L D Indology Ahmedabad

Page 10

In Reality the moral and religious factor depend upon the victory of Purusha over the regulation of Prakriti. For that purpose the hypothesis of God or Supreme Reality is not required. It is the moral desire of man and it is in its concretisation that human effort is engaged incessantly. One cannot be dogmatic regarding the object of liberation. As we evidently see that liberation is an inner inspiration and craving of human person it cannot he circumscribed within mental and cognitive limits. It is not that onc can get liberation by following only a particular path and one cannot get it if one docs not follow a specific path and approach of liberation. Just as to become moral it is not proper a norm and imperative from outside and if it is imposed in that manner tlien it cannot spread and imbibe in mind of the individual, and in the system of social life. The it would be a superlicial endeavour of man. For that purpose man gives sacrifice, he gives away cverything and he is absorbed in day and night to realise it. This would never happen had it been a superficial imposition and make-beliel. If morality is artificial then just as in field of art, painting, music and sculpture persons are inclined to merge in the object and absorb themselves in them, morality would not hold the attention of moral persons and attract to engage them. In reality it is not so. There are persons in the world who occupy themselves in moral endeavour and attempt to identify with moral norms and values in order to better social, cultural and human factors of life and the world. This fact shows that to get liberation is a moral endeavour. In Jain philosophy as well as in Sankhya the moral endeavour is articulated in which Jiva and Purusha control and win over the material clement and its complexity by the help of consciousness.
In order to realise moral ellort it is essential to show the guideline to be followed by human will in accordance with the circumstances of things, objects and nature. By attaining control and victory over nature circumstances conscious human being obtains this guidelinc. In Buddhist and Jain religions internal passions and desires in human being work as natural clements in the Jiva. For achieving control over them the path of Shila and Nirjara in Buddhist and Jain religions respectively have been propounded. In Indian tradition it may be observed that when ever a new path is suggested in path either of knowledge or that Action then it goes to the extreme. This can be observed in the lives of Gautam Buddha and Lord Mahavir. In brief this path of discipline clearly shows that the cultivation of Shila, control and to burn the Kashäya and Karma are possible in the path of liberation of Man. Later the Yoga of Patanjali lends support to this possibility. In Vedānta philosophy also mind, ego, projection of conscious Vrittis, Adhyasa work as hurdles in the liberation of human person.