Sambodhi 1990 Vol 17

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

Page 12

this knowledge and its mental acceptance are not equivalent to its realization. If its knowledge is considered to be significant the problem of error, illusion, distortion and super-inposition should be properly thought over by the seeker of liberation.
In philosophical tradition and in the history of philosophy the principles of Advaita Vedānta and Vishishtādvaita philosophies have been propounded later in time. However their sources can be observed in Shruti and Smriti literature. One can observe the sources of its prineiples in Bhagavad Geeta, Pancharatra and Brahma Sutra. In this context a question arises as regards the necessity of presupposing the principles of Absolute Brahman in Advaita Vedanta and in Vishishtlvaita. We had scen earlier that if the seeker of liberation is occupied in removing errors and illusion then he will not remain satisfied by abolition of modes of consciousness, desire and passions alone, but he will be eager to annihilate ego and graps the essence of self. Just as in Jain philosophy Kevali Jnana' is regarded as highest, knowledge and consciousness are held to be supreme, similarly believing the self to be Transcendent lie can regard liberation as its final limit. Advaita Vedanta holds its experience of liberation to be integral and comprehensive. Human being who realizes this experience regards its consciounsess which is universal as Reality which transcends ego. Having transcended egoistic consciousness it attempts to determine the steps for establishing identity with Absolute Brahman.
Self is abiding and pure cosciousness and it is held to be permanent. It is self-liberated and it experiences bliss on that account. The bliss and satisfaction which are experienced here in knowledge by discrimination and identity. This experience in Advaita Vedānta stands with certainty. Of course there are differences of opinion as regards the nature of knowledge and ignorance (Avidyā) yet as regards liberation there is the experience which remains certain which is commonly felt. It is necessary to discuss its nature as there is unique concept of self prevalling in different philosophical tendencies and among philosophers owing to social, historical and cultural influences. For instance, according to Jain philosophy there is power of activity in the Jiva. There are in the Jiva power of knowledge, effort, faith and willpower. These are inseparably related with its essence. On the contrary according to Sankhya philosophy Purusha is inactive. Again in Jain philosophy there arc influences (sanskaras) in Jiva according to the way in which it thinks and these influences are stored in ihe subtle body called 'Pudgala' and after death this subtle body is carried forward to another birth. There is no place in the world where Jiva does not exist either in gross or in subtle body.