Traverses on Less Trodden Path of Indian Philosophy and Religion

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

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Traverses on less trodden path...
evil. Free from evil, free from taint, free from doubt, hc becomes the true knower of Brahman. 83 He who realises Brahman is a really freed man in the true sense. Chandogya tells us that, he who realises the Atman, has unlimited freedom in all worlds. 88 Igavasya Upanisad explains, the state of perfect tranquility gained by a Self-realised sage, Realisation of one's own Self is nothing but to realise its oneness with the Universal Self. He who constantly sees everywhere, all existence in the Self and the Self in all beings and forms, thereafter shrinks from nothing. 84 Again it says that when, to the knower, all beings have become one in his own Atman, how shall he feel deluded thereafter ? What grief can there be to him who sees oneness everywhere 28 8 In realising this reality, the individual becomes free from all his mental ideas of repulsion, shrinking dislike, fear, hatred and such other perversions of feeling He becomes one with all beings. He does not see any difference between himself and other beings. He is free from all types of attachment. In this state, a father is no father, a mother is no mother. 8 6 He is not affected by good and evil. He performs actions without any attachment. He is not affected by good, nor is he affected by evil, be has passed beyond all the sorrows of the heart. 87 He is beyond good and evil.
Now Bodhisattva ideal of Asanga is not different from the realised person on earth of the Upanisads. He is a perfectly realised soul on earth 88 He universalises himself and lives for others. 89 He acts not for himself but for others. He is above all selfish and abiding acts as he has no more attachments and aversions and is immune from all governing motives, conceptions and considerations of empirical life. Bodhisattva state is a state of sameness with all beings. It is realisation of a state of universality. Individuality vanishes here. He lives and acts not for
82. Esa nityo mahima brahmanasya na vardhate karmaņā, no kaniyan. Tasyaiva syät padavittam viditva na lipyate karmaṇā pāpakeneti. Tasmädevam vicchanto dānta uparataḥ titiksuḥ samähito bhūtva ätmanyevätmanam paśyati, sarvam ātmānam pasyati, nainam päpma tarati, sarvam papmānam tarati, vipapo, virajo, avicikitso brāhmaṇo bhavati. Brh. Up. IV-IV-13.
83. Sarvesu lokeṣu kāmacaro bhavati. Cha. Up. VII-XXV-2.
84. Yastu sarvāņi bhūtāni ätmanyevānupaśyati. Sarva bhuteṣu catmānam tato na vijugupsate. Isa. Up. 6.
85. Yasmin sarvani bhūtāni atmaivabhut vijanataḥ. Tatra ko mohaḥ kaḥ śokah ek "tvamanupaśytaḥ Isa. Up. 7.
87. Ananvågatam puṇyena anan vāgatam papena tīrņoti tada sarvan sokan hṛdayasya bhavati Brh. IV-III-22.
88. Drstasatyah. MSA. XII-8.
89. MSA, XIX 65,