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9. SCHOOLS OF THOUGHT
235
We learn from Bhaskara (op. cit.) that the Pasupatas and the Kāpālikas hold the same view of salvation as the Vaiseṣikas and the Naiyayikas, that is, suppose the emancipated Self to be divested of all specific attributes, resembling a block of stone.1 As for the Saivas, their conception of moksa is said to be identical with that of the Samkhyas, that is, according to them, the emancipated Self subsists in a pristine condition of pure consciousness. Bhāskara says: पाशुपतवैशेषिकनैयायिककापालिकानामविशिष्टाः मुक्त्यवस्थायां पाषाणकल्पा आत्मानो भवन्तीति । सांख्यशैवयोश्च विशिष्टा आत्मान श्चैतन्य स्वभावास्तिष्ठन्तीति । Yāmunācārya, who gives an account of the Saiva sects in his Āgamaprāmānya, offers the same interpretation of the Pasupata conception of salvation as Bhaskara. He explains duḥkhanta, one of the fundamental tenets of the Pasupata system, as absolute cessation of pain, and states that the Pasupatas regard this as mukti, a condition characterized by the annihilation of the entire range of the specific attributes of the Self : आत्यन्तिकी दुःखनिवृत्तिर्दुःखान्तशब्देनोक्ता तामेव निःशेषवैशेषिकात्मगुणोच्छेदलक्षणां मुक्तिं मन्यन्ते । Duhkhānta is in fact the apex of the Pāśupata system. As explained in the Ratna commentary on the Gaṇakārikā (p. 9), in a negative sense, duḥkhānta is absolute cessation of all pain; while, in a positive sense, it corresponds to siddhi or the possession of supernatural power like that of Siva. Siddhi is of two kinds: jñānasakti or the potency of knowledge and Kriyasakti or the potency of action, which has three aspects: extraordinary speed, the power to assume shapes at will, and boundless might with the body and the organs intact. The attainment of the twofold siddhi is followed by ten other siddhis or miraculous powers: for example, absolute freedom, irresistible knowledge, freedom from risk to life, complete fearlessness, freedom from the effects of old age and from the pangs of death, lack of all hindrances, overlordship etc. The Pasupata system thus lays great stress on the attainment of supernormal powers; but siddhi does not stand alone, as it belongs to a group of five labhas or ways of perfection recognised by the school, the others being jñāna, tapas, nityatva and sthiti. Jñana is knowledge of the truths. Tapas is dharma or discipline produced by the observance of practices such as bhasmasnana. The Ratna commentary declares that the devotee is misled from the right path by the thief Adharma and protected by Dharma acting
1 For a different view of the Kapalika ideal of salvation see Chap. XIII. For a discussion of the Nyaya view see Naiṣadhacarita 17. 75 and the English Translation, Appendix I (op. cit.).
2 'सर्वदुःखापोहो दुःखान्तः । स द्विविधोऽनात्मकः सात्मकश्चेति । तत्रानात्मकः सर्वदुःखानामत्यन्तोच्छेदः, सात्मकस्तु महेश्वरैश्वर्यलक्षणा सिद्धिः । सा द्विरूपा ज्ञानशक्तिः क्रियाशक्तिश्चेति । तत्र ज्ञानमेव शक्तिर्ज्ञानशक्तिः । क्रियाहेतुः शक्तिः क्रियाशक्तिः सा त्रिविधा मनोजवित्वादिभेदा । तत्र निरतिशयं शीघ्रकारित्वं मनोजवित्वं, संभृतकायेन्द्रि यस्यापि निरतिशयैश्वर्यसंबन्धित्वं विकरणधर्मित्वं चेति । यदा चेयं द्विरूपा सिद्धिः प्राप्यते तदा दश सिद्धिलक्षणान्यवश्यत्वादीनि पतित्वान्तानि भवन्ति ।'
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