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YAŠASTILAKA AND INDIAN CULTURE
mental impressions. Somadeva illustrates this statement by quoting a verse which tells us that, according to the sage Kaņāda, the nature of an emancipated being is the same as that of the soul, as it may be supposed to exist outside the body. तदुक्तम्
बहिः शरीराद्यद्रूपमात्मनः संप्रतीयते । उक्तं तदेव मुक्तस्य मुनिना कणभोजिना ॥ This is in conformity with what we know of the Vaišeşika conception of salvation, which is also described as a quiescent condition comparable to a fire that has burnt up its fuel. The actual number of the attributes of the
iven by Somadeva is immaterial, since the Bhāsya of Prasastapāda enumerates as many as fourteen of them. The vital point is the complete loss of attributes in the state of emancipation. Sridhara says that salvation does not consist in eternal bliss but in the continued existence of the soul in its own pristine condition, divested of all specific attributes. He meets the objection of Maņdana that this kind of salvation is nothing but annihilation, by contending that the cessation of specific attributes does not amount to annihilation in the case of the eternal soul. Nevertheless, the view that salvation consists in the eradication of specific attributes is rejected in philosophical texts of diverse schools, e. g. in Sāṁkhyasūtras 5. 75, Bhojavrtti on Yogasūtras 4. 33 and Bhāsarvajña's Nyāyasära.
Somadeva makes some statements criticizing the Vaiseșika views on salvation. He criticizes the Saiddhānta Vaiseșikas by saying that faith alone cannot lead to salvation; the Udumbara fruit never becomes ripe on account of the faith of a hungry fellow. Further, if Mantras or mystic texts brought about the purification of the Self, no one would undergo the hardship imposed by self-discipline. Dikşā or initiation, too, cannot bring about salvation, as it is seen that the worldly blemishes which existed before
ist even after the completion of the rite? As regards the Tārkika Vaišeşikas, Somadeva criticizes their view that kuowledge leads to salvation. Knowledge, he says, helps one to comprehend things, but
1 ज्ञानसुखदुःखेच्छा द्वेषप्रयत्नधर्माधर्मसंस्काराणां नवसंख्यावसराणामात्मगुणानामत्यन्तोन्मुक्तिर्मुक्तिः इति काणादाः।' 2 ay faitei fatataBCHAT: 378Tiefgfg: ga: TATIETEYTil Totapanag9371 HTH 'Prašasta.
pāda Bhāsya. 3 'तस्य गुणाः बुद्धिसुखदुःखेच्छाद्वेषप्रयत्नधर्माधर्मसंस्कारसंख्यापरिमाणपृथक्त्वसंयोगविभागाः।' 4 'नास्त्यात्मनो नित्यं सुखं तदभावान्न तदनुभवो मोक्षावस्था किंतु समस्तात्मविशेषगुणोच्छेदोपलक्षिता स्वरूपस्थिति रेव ।'. 5 'यदुक्तं मण्डनेन विशेषगुणनिवृत्तिलक्षणा मुक्तिरुच्छेदपक्षान्न भिद्यते इति । विशेषगुणोच्छेदे हि सति आत्मनः स्वरूपेणाव.
स्थानं नोच्छेदो नित्यत्वात् ।' 6 See Naişadhacarita, trans., Appendix I, p. 497. 7 श्रद्धा श्रेयोऽर्थिनां श्रेयःसंश्रयाय न केवला । बुभुक्षितवशात् पाको जायेत किमुदुम्बरे ॥ पात्रवशादिवन्मत्रादात्मदोपपरिक्षयः ।
दृश्येत यदि को नाम कृती क्लिश्येत संयमैः॥ दीक्षाक्षणान्तरात् पूर्व ये दोषा भवसंभवाः। ते पश्चादपि दृश्यन्ते तन्न सा eftirme Pp. 270-271.
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