Traverses on Less Trodden Path of Indian Philosophy and Religion

Author(s): Yajneshwar S Shastri
Publisher: L D Indology Ahmedabad

Page 130

Upanisadic influence on...
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Asanga also speaks about the state of liberation in the same manner. In the state of liberation (Mokşa) there is no place for duality contradiction. It is that state in which positive and negative are one and the same. It is a state of Samata-state of mind in which one cannot distinguish himself from any other thing of the universe,75 It is the state of paramartha satya (highest truth). He uses the same word for Nirvana as used by the Upanisads by saying that it is the state of perfection 70 It is the state of unlimited happiness. 77 Asanga, like Upanisadic thinkers, says that just as rivers which lose their individuality merge with the ocean leaving their names and forms; similarly, realising Buddhattva or Nirvana, a seeker becomes one with the Absolute consciousness, losing his name and form. 78
realised the Satya, all desires vanish realised person is called Vimuktaconception of liberated soul is called
The conception of the ideal of Bodhisattva also has, definitely, its root in the Upanisads. In the Katha Upanisad it is said that when all the desires that dwell in the heart are cast away then does a mortal become immortal and attain the Brahman even here.79 Similar view is expressed by the Mundaka Upanisad also. It states that for those whose desires are fulfilled and who have even here on this earth, 80 The liberated soul on the earth. This 'Bodhisattva' by the Buddhists and Jivanmukta by the Advaita Vedantins. Liberation on this earth means nothing but a state of mind wich is completely free from every kind of passion, desire and worldly attachment. It is reaching a state of total passionlessness and desirelessness. Realised persons become perfect in their Soul, tranquil and free from passion. Brhadaranyaka Upanisad tells that the eternal glory of the knower of Brahman is not increased by work nor is it diminished. Therefore, one should know the nature of that alone. Having known it, one is not tainted by evil action. Thus, he who knows it as such becomes calm, self-controlled. withdrawn, patient and collected, sees the Self in his own self, sees all in the S.If. Evil does not burn him, he burns all
74. MSA. XI-41.
75. MSA. IX-70.
76, MSA. XVIII-81.
77. MSA. V-8.
78. Samudraviṣṭiśca bhavanti sarvaḥ ekāśraya eka mahajalaśca. Buddhat vavistäśca bhavanti sarve ekāśraya ekamahävabodhah. MSA. IX-83 and 85,
79. Kath. Up. II-VI-14.
80. Paryäptakāmasya kṛtātmanastu ihaiva sarve praviliyanti kämäḥ. Mund. Up. III-II-2. 81. Sampräpyainamṛṣayo jñanatṛpta ketimino vitaragih. Mand. Up. III-II-5,
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