A History of Indian Philosophy, Vol. 1 by Surendranath Dasgupta (best e reader for manga .TXT) 📖

the Vedic rites may indeed give happiness, but as these involve the sacrifice of animals they must involve some sins and hence also some pains. Thus the performance of these cannot be regarded as desirable. It is when a man ceases from seeking pleasures that he thinks how best he can eradicate the roots of sorrow. Philosophy shows how extensive is sorrow, why sorrow comes, what is the way to uproot it, and what is the state when it is uprooted. The man who has resolved to uproot sorrow turns to philosophy to find out the means of doing it.

The way of eradicating the root of sorrow is thus the practical enquiry of the Sâ@mkhya philosophy [Footnote ref 1]. All experiences are sorrow. Therefore some means must be discovered by which all experiences may be shut out for ever. Death cannot bring it, for after death we shall have rebirth. So long as citta (mind) and puru@sa are associated with each other, the sufferings will continue. Citta must be dissociated from puru@sa. Citta or buddhi, Sâ@mkhya says, is associated with puru@sa because of the non-distinction of itself from buddhi [Footnote ref 2]. It is necessary therefore that in buddhi we should be able to generate the true conception of the nature of puru@sa; when this true conception of puru@sa arises in the buddhi it feels itself to be different, and distinct, from and quite unrelated to puru@sa, and thus ignorance is destroyed. As a result of that, buddhi turns its back on puru@sa and can no longer bind it to its experiences, which are all irrevocably connected with sorrow, and thus the puru@sa remains in its true form. This according to Sâ@mkhya philosophy is alone adequate to being about the liberation of the puru@sa. Prak@rti which was leading us through cycles of experiences from birth to birth, fulfils its final purpose when this true knowledge arises differentiating

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[Footnote 1: Yoga puts it in a slightly modified form. Its object is the cessation of the rebirth-process which is so much associated with sorrow {du@hkhabahla@h sa@msârah heya@h).]

[Footnote 2: The word citta is a Yoga term. It is so called because it is the repository of all sub-conscious states. Sâmkhyn generally uses, the word buddhi. Both the words mean the same substance, the mind, but they emphasize its two different functions. Buddhi means intellection.]

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puru@sa from prak@rti. This final purpose being attained the prak@rti can never again bind the purusa with reference to whom this right knowledge was generated; for other puru@sas however the bondage remains as before, and they continue their experiences from one birth to another in an endless cycle.

Yoga, however, thinks that mere philosophy is not sufficient. In order to bring about liberation it is not enough that a true knowledge differentiating puru@sa and buddhi should arise, but it is necessary that all the old habits of experience of buddhi, all its samskaras should be once for all destroyed never to be revived again. At this stage the buddhi is transformed into its purest state, reflecting steadily the true nature of the puru@sa. This is the kevala (oneness) state of existence after which (all sa@mskâras, all avidyâ being altogether uprooted) the citta is impotent any longer to hold on to the puru@sa, and like a stone hurled from a mountain top, gravitates back into the prak@rti [Footnote ref 1]. To destroy the old sa@mskâras, knowledge alone not being sufficient, a graduated course of practice is necessary. This graduated practice should be so arranged that by generating the practice of living higher and better modes of life, and steadying the mind on its subtler states, the habits of ordinary life may be removed. As the yogin advances he has to give up what he had adopted as good and try for that which is still better. Continuing thus he reaches the state when the buddhi is in its ultimate perfection and purity. At this stage the buddhi assumes the form of the puru@sa, and final liberation takes place.

Karmas in Yoga are divided into four classes: (1) s'ukla or white (pu@nya, those that produce happiness), (2) k@r@s@na or black (pâpa, those that produce sorrow), (3) s'ukla-k@r@s@na (pu@nya-pâpa, most of our ordinary actions are partly virtuous and partly vicious as they involve, if not anything else, at least the death of many insects), (4) as'uklâk@r@s@na (those inner acts of self-abnegation, and meditation which are devoid of any fruits as pleasures or pains). All external actions involve some sins, for it is difficult to work in the world and avoid taking the lives of insects [Footnote ref 2]. All karmas

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[Footnote 1: Both Sâ@mkhya and Yoga speak of this emancipated state a Kaivalya (alone-ness), the former because all sorrows have been absolutely uprooted, never to grow up again and the latter because at this state puru@sa remains for ever alone without any association with buddhi, see Sâ@mkhya kârikâ, 68 and Yoga sûtras, IV. 34.]

[Footnote 2: Vyâsabhâ@sya and Tattvavais'âradî, IV. 7.]

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proceed from the five-fold afflictions (kles'as), namely avidyâ, asmitâ, râga, dve@sa and abhinives'a.

We have already noticed what was meant by avidyâ. It consists generally in ascribing intelligence to buddhi, in thinking it as permanent and leading to happiness. This false knowledge while remaining in this form further manifests itself in the other four forms of asmitâ, etc. Asmitâ means the thinking of worldly objects and our experiences as really belonging to us—the sense of "mine" or "I" to things that really are the qualities or transformations of the gu@nas. Râga means the consequent attachment to pleasures and things. Dve@sa means aversion or antipathy to unpleasant things. Abhinives'a is the desire for life or love of life—the will to be. We proceed to work because we think our experiences to be our own, our body to be our own, our family to be our own, our possessions to be our own; because we are attached to these; because we feel great antipathy against any mischief that might befall them, and also because we love our life and always try to preserve it against any mischief. These all proceed, as is easy to see, from their root avidyâ, which consists in the false identification of buddhi with puru@sa. These five, avidyâ, asmitâ, râga, dve@sa and abhinives'a, permeate our buddhi, and lead us to perform karma and to suffer. These together with the performed karmas which lie inherent in the buddhi as a particular mode of it transmigrate with the buddhi from birth to birth, and it is hard to get rid of them [Footnote ref 1]. The karma in the aspect in which it lies in the buddhi as a mode or modification of it is called karmâs'aya. (the bed of karma for the puru@sa to lie in). We perform a karma actuated by the vicious tendencies (kles'a) of the buddhi. The karma when thus performed leaves its stain or modification on the buddhi, and it is so ordained according to the teleology of the prak@rti and the removal of obstacles in the course of its evolution in accordance with it by the permanent will of Îs'vara that each vicious action brings sufferance and a virtuous one pleasure.

The karmas performed in the present life will generally accumulate, and when the time for giving their fruits comes, such a life is ordained for the person, such a body is made ready for him according to the evolution of prak@rti as shall make it possible for him to suffer or enjoy the fruits thereof. The karma of the

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[Footnote 1: Vyâsabhâ@sya and Tattvavais'âradî, II. 3-9.]

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present life thus determines the particular kind of future birth (as this or that animal or man), the period of life (âyu@s) and the painful or pleasurable experiences (bhoga) destined for that life. Exceedingly good actions and extremely bad actions often produce their effects in this life. It may also happen that a man has done certain bad actions, for the realization of the fruits of which he requires a dog-life and good actions for the fruits of which he requires a man-life. In such cases the good action may remain in abeyance and the man may suffer the pains of a dog-life first and then be born again as a man to enjoy the fruits of his good actions. But if we can remove ignorance and the other afflictions, all his previous unfulfilled karmas are for ever lost and cannot again be revived. He has of course to suffer the fruits of those karmas which have already ripened. This is the jîvanmukti stage, when the sage has attained true knowledge and is yet suffering mundane life in order to experience the karmas that have already ripened (ti@s@thati sa@mskâravas'ât cakrabhramivaddh@rtas'arîra@h).

Citta.

The word Yoga which was formerly used in Vedic literature in the sense of the restraint of the senses is used by Patañjali in his Yoga sûtra in the sense of the partial or full restraint or steadying of the states of citta. Some sort of concentration may be brought about by violent passions, as when fighting against a mortal enemy, or even by an ignorant attachment or instinct. The citta which has the concentration of the former type is called k@sipta (wild) and of the latter type pramû@dha (ignorant). There is another kind of citta, as with all ordinary people, in which concentration is only possible for a time, the mind remaining steady on one thing for a short time leaves that off and clings to another thing and so on. This is called the vik@sipta (unsteady) stage of mind (cittabhûmi). As distinguished from these there is an advanced stage of citta in which it can concentrate steadily on an object for a long time. This is the ekâgra (one-pointed) stage. There is a still further advanced stage in which the citta processes are absolutely stopped. This happens immediately before mukti, and is called the nirodha (cessation) state of citta. The purpose of Yoga is to achieve the conditions of the last two stages of citta.

The cittas have five processes (v@rtti), (1) pramâ@na [Footnote ref 1] (valid

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[Footnote 1: Sâ@mkhya holds that both validity and invalidity of any cognition depend upon the cognitive state itself and not on correspondence with external facts or objects (svata@h prâmâ@nya@m svata@h aprâmâ@nya@m). The contribution of Sâ@mkhya to the doctrine of inference is not definitely known. What little Vâcaspati says on the subject has been borrowed from Vâtsyâyana such as the pûrvavat, s'e@savat and sâmânyatodr@s@ta types of inference, and these may better be consulted in our chapter on Nyâya or in the Tâtparya@tîkâ_ of Vâcaspati. Sâ@mkhya inference was probably from particular to particular on the ground of seven kinds of relations according to which they had seven kinds of inference "mâtrânimittasa@myogivirodhisahacâribhi@h. Svasvâmibadhyaghâtâdyai@h sâ@mkhyânâ@m saptadhânumâ" (Tâtparya@tîkâ, p. 109). Sâ@mkhya definition of inference as given by Udyotakara (I.I. V) is "sambandhâdekasmât pratyak@sacche@sasiddhiranumânam."]

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cognitive states such as are generated by perception, inference and scriptural testimony), (2) viparyaya (false knowledge, illusion, etc.), (3) vikalpa (abstraction, construction and different kinds of imagination), (4) nidrâ (sleep, is a vacant state of mind, in which tamas tends to predominate), (5) sm@rti (memory).

These states of mind (v@rtti) comprise our inner experience. When they lead us towards sâ@msara into the course of passions and their satisfactions, they are said to be kli@s@ta (afflicted or leading to affliction); when they lead us towards liberation, they are called akli@s@ta (unafflicted). To whichever side we go, towards sa@msara or towards mukti, we have to make use of our states of mind; the states which are bad often alternate with good states, and whichever state should tend towards our final good (liberation) must be regarded as good.

This draws attention to that important characteristic of citta, that it sometimes tends towards good (i.e. liberation) and sometimes towards bad (sâ@msara). It is like a river, as the _Vyâsabhâ@sya says, which flows both ways, towards sin and towards the good. The teleology of prak@rti requires that it should produce in man the sâ@msara as well as the liberation tendency.

Thus in accordance with it in the midst of many bad thoughts and bad habits there come good moral will and good thoughts, and in the midst of good thoughts and habits come also bad thoughts and vicious tendencies. The will to be good is therefore never lost in man, as it is an innate tendency in him which is as strong as his desire to enjoy pleasures. This point is rather remarkable, for it gives us the key of Yoga ethics and shows that our desire of liberation is not actuated by any hedonistic attraction for happiness or even removal of pain, but by an innate tendency of the mind to follow the path of liberation [Footnote ref 1]. Removal of pains

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[Footnote 1: Sâ@mkhya however makes the absolute and complete destruction of three kinds of sorrows, âdhyâtmika (generated internally by the illness of the body or the unsatisfied passions of the mind), âdhibhautika (generated externally by the injuries inflicted by other men, beasts,