Sambodhi 1990 Vol 17

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

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Madhyamika Darshana, Puranas, Shaiva Siddhanta and in Tantra such a Reality as attributeless and indeterminate has been propounded. It is probable that such a path takes the form of detachment, renunciation and static liberation. In Advaita Vedanta, especially in the philosophy of Sankaracharya there is over-emphasis on detachment and renunciation, The later Advaita-Vedantins have adopted a middle-path attitude in this connection as they had to face the approach of devotion to Supreme Reality which was forceful after eleventh century in the country. However they have maintained the supremacy of the path of knowledge.
As the importance of the path of knowledge increased and action was held to be opposite of knowledge or a subordinate instrument, in Vishishtadvaita philosophy the dominance of the path if devotion was marked evidently. In Vishishtädvaita philosophy the Personal aspect of Supreme Brahman is propounded in a unique way. There is the relationship of inner love, surrender, utter selflessness between man and God. As a result the devotee develops the character of dispassionate, righteous and pure individuality. The devotee establishes with Personal Brahman the relationship of Saroopya, Sadharmya and Salokya by the method of Atma-Nivedana (Selfsurrender). There is the relationship of power between consciousness and Supreme Reality. Ramanujacharya does not accept the view that Jiva is totally absorbed in Brahman. There is the relational consciousness between Jiva and Brahman. In Tantra literature, Shakta Siddhanta and Shaiva Siddhanta the Transcendent truth of relational consciousness has been accepeted. The person who attaches more importance to the path of devotion than those of knowledge and activity attempts to achieve liberation by this path and instrument alone..
It is natural that the philosophy in which a specific aim and view of liberation are regarded as supreme will hold other aims and instrument of liberation as inferior in comparision. In the fold of Advaita Vedanta the aim and instrument of liberation which is 'Knowledge' will be regarded as the most superior from the point of view of Advaita Vedanta. The above said three views and levels of Liberation will give satisfaction either at one stage or another to the seeker of liberation. These three achievements, realizations and its instruments will give proper reponses to human beings in relation with its aspirations. Human person may achieve the experience as Jivan Mukta without establishing relationship with either Impersonal or Personal Brahman and may experience Purusha or Pure experience. This state of liberation is quite possible and legitimate at its level. It is not necessary to get rational justification or support of scripture as Prashthan Trayi for its
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