World of Philosophy

Author(s): Christopher Key Chapple, Intaj Malek, Dilip Charan, Sunanda Shastri, Prashant Dave
Publisher: Shanti Prakashan

Page 894

this great reality which is omnipresent, the wise man does not grieve. When all the desires that dwell in the heart are cast away then does a mortal become immortal, attain 'Brahman even here. It is a state of oneness with the Absolute Brahman. The realised one sees oneness everywhere. It is the final merging with the Absolute. Just as rivers which flow into the ocean, disappear in it after having thrown away their name and form, the sage after having thrown off his name and form, enters the highest reality. The knower of Brahman becomes an ocean of consciousness without any duality." He lives in a world of freedom. Katha Upanisad tells us that being liberated, one becomes free indeed.
Asanga also speaks about the state of liberation in the same manner. In the state of liberation (Moksa) there is no place for duality, contradiction. It is that state in which positive and negative are one and the same.74 It is a state of Samatā-state of mind in which one cannot distinguish himself from any other thing of the universe,75 it is the state of paramārtha satya (highest truth). He uses the same word for Nirvana as used by the Upanisads by saying that it is the state of perfection 76 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 Buddhattya or Nirvana, a seeker becomes one with the Absolute consciousness, losing his name and form.78
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." Similar view is expressed by the Mundaka Upanişad also. It states that for those whose desires are fulfilled and who have realised the Satya, all desires vanish even here on this earth.80 The realised person is called Vimukta-liberated soul on the earth. This conception of liberated soul is called 'Bodhisattva' by the Buddhists and Jīvanmukta by the Advaita Vedāntins. Liberation on this earth means nothing but a state of mind "which” 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.81 Brhadāranyaka 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, selfcontrolled, withdrawn, patient and collected, sees the Self in his own self, sees all in the Self. Evil does not burn him, he burns all evil. Free from evil, free from taint, free from doubt, he becomes the true knower of Brahman.82 He who realises Brahman is a really freed man in the true
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