Sambodhi 1990 Vol 17

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

Page 11

The purport of this discussion is that it is essential and natural in human life and progress that human person aspires for liberation and it does not require any hypothesis or philosophical principle to pursue this eraving. Of course it does not negate the intellectual effort for philosophical principle. All that it is said is that there is no clining to one principle of liberation for attaining it. Sankaracharya calls it 'Mumukshatva' and holds it essential for one who desires knowledge of Reality. It is not certain where this aspiration for liberation would lead to and which hypothesis. At one stage of effort one may believe that the basis of desire to get liberation lies in getting detachment from misery and evil. Human person intends to get liberation from sufferiug, pain, torture and evil found in life. It is the path of knowledge which helps him in getting liberation from suffering and evil. As Spinoza has said that Man is afraid constantly because of his ignorance of the causes of events of the world. Once he knows the true cause of these events in the world he will not have a false imagination about harming and creating chaos in society. We may take the example of solar or lunar eclipse in this connection. Eclipse in regarded as an evil phenomenon from religious point of view, but if the cause of eclipse is known properly then there is nothing fearful about it. Similarly one can think about physical and mental illness. Human being will be immensely benefited by knowing its true cause.
Thus the path of knowledge opens the door of liberation for human being. This possibility requires to be properly thouglat. Just as the bonds of nature can be resolved by discovering principle behind its working, instrument and force other than nature and by controlling it one can get true liberation, similarly by the supposition and development of mind, matter and spirit, human being reflects about the possibility of achieving liberation. Man is anxious to know at certain stage of his development the fact of liberation and the distinction between mind, matter and consciousness. Besides that there are feeling, emotion, sentiment, will-power and other mental dispositions. Liberation does not mean that otlier ancillary mental states are entirely destroyed.
So long as positive consciousness and liberation are not attained, the negative elements such as pain and passivity continue to remain. So long as cause and effect are not peoperly resolved, its remnants and other subsidiary elements continue to have their inpact. If the distinction between modes of consciousness and pure consciousness is understood properly then so long as the modes of consciousness (Chitta Vrittis) continue to persist the individual does not experienee liberation. A person may have the knowledge of liberation, but