Sambodhi 1990 Vol 17

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

Page 17

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nature of Supreme Reality he would cultivate and emanate distinct moral qualities. The meaning of this state of Jeevan Mukta is to achieve control over nature, knowledge of individuality and active ideal qualities. It is doubtless that by achieving the state of Jeevan Mukta various physical, vital and mental maladies and weaknesses are removed. The measures of resolving such illnesses, weaknesses and functional disorders are not only advocated in adequate philosophy of life and liberation but in modern philosophy of science, Holistic Psychology and Humanistic medical therape utics as well. Several applied devices in social sciences and Humanistic philosophy are employed for individual and social upliftment. However these cures and their justufucation in principle do not adequately explain the experiences of mystics, saints and seekers of liberation. They do not sufficiently respond to the demands of aspirant of liberation.
These three fundamental endeavours of liberation can be classified under the philosophical principles of (1) Dualism or Pluralism, (2) Absolute Idealism and (3) Theistic Monism. These three principles and aim of realiza tion satisfy alternatively the seeker of liberation. It is possible that owing to realization and resulting contentment the led to another seeker is not led to another kind of the state of liberation. Dualism or Pluralism indicate the possibility of Jeevan Mukta as the principle of liberation. Somebody may criticise it as insufficient but evenwhile bearing this criticism the seeker may feel that it expresses adquately the aspiration of liberation. It supports the moral and valuational perfection. Sankhya, Jainism and to a certain extent Buddhistic philosophy may be included in this approach. In modern times the concept of Jeevan Mukta has been largely accepted and specifically considered for altruistic and Humanisti ideals.
During Nineteenth and Twentieth centuries Indian religions in general. and Hinduism in particular have evolved humanistic approaches to philoso phical, moral and spiritual problems of human and collective life. Swami Sahajananda, Raja Ram Mohan Roy, Rabindranath Tagore, Swami Vivekananda, Shri Raman Maharshi, Mahatma Gandhi and Sri Aurobindo have propounded their views of liberation as well as realization. They have thought even the issues of applying the concept of liberation and detachment to modern conflicting life, bodily and mental suffering, collective welfare and evils of mechanical, technological and conditioned social life." They have endeavoured to articulate how moral virtues and contemplative life can be reconciled with modern complexities of individual and social life. Modern Indian Renaissance in religion, philosophy, literature and science reveal a new avenue in Indian way of national culture and integration of life.