- •Preface
- •The Self and the Absolute
- •References
- •Introduction
- •The Self and the Absolute
- •References
- •Introduction
- •Nature of the Self
- •References
- •Introduction
- •Nature of the Self
- •References
- •Introduction
- •Introduction
- •Nature of the Self
- •Self-luminosity of the Self
- •Multiplicity of the Self
- •References
- •Introduction
- •Nature of the Self
- •References
- •Introduction
- •Introduction
- •Nature of the Self
- •Introduction
- •The Empirical self
- •References
- •Introduction
- •References
- •Introduction
- •Introduction
- •Nature of the Self
- •References
- •Introduction
- •Nature of the Self
- •Introduction
- •Introduction
- •Nature of the Self
- •References
- •Introduction
- •The Self and s'iva
- •Introduction.
- •Nature of the Self
- •Introduction
References
P. Sarasvati, Vedanta DarsanerItihas, vol. II, pp. 353.4
sakti'scatridhaantarangabahirangatatasthaca—Bhs, p 51 krsner ananta-sakti tate tin pradhar, antaranga bahiranga tatas'tha kal jare—CC, Madhya, 8.
sakti-rupatva5-casyatatastha-sakty-atmakatvat-p5 D 27 . Madhya, 20. Cc>
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4- O. B. L. Kapoor, The Philosophy and Religion of Sri Caitanya, p. 133.
5. jHa eva atma jSana-rupatve sati jnatr-svarapa eva—BSG, 2. 3.17 ;
see PS, pp. 23,21.
6. Bhs, P- 126 ; sruti-smrtibhyo nityatva-pratites ca—BSG, 2. 3. 16;
M. B. Brahmachari, Vaisnava-Vedanta, p. 137.
brahmaiva avasthantar-apannam karyarh nama—srutayas ca aajas- yam bhunjiran—BSG, 2. 3.16 ; Brahmachari, op cit.
jiva eva karta—BSG, 2. 3. 31 ; see PS, p. 23 and Vedanta-syamantaka,
p. 36.
9. BSG, 2. 3. 38.
BSG, 4. 4. 21; Kapoor, op cit.
BG, 15. 7.
cit-kanah-CC, Madhya, 2.19; Brahmachari, op cit, p. 135;
Kapoor, op cit, p. 137.
PS, p. 25 ; Kapoor, op cit. p. 133 ; CC, Madhya, 19 Sv Up, 5. 9.
cid-gunena nikhila-deha-vyapi syat alokavat—BSG, 2. 3. 24.
srastuh karma-sapeksatvat—BSG, 2. 1. 34 ; taratamyaB cn—Prameya- ratnavall, 6. 1.
samkhyatito hi cit-kapah—CC, Madhya, 19 ; see ibid, Madhya, 14 ; PS, p. 24.
BG, 14. 2 ; see B. K. Banerji, Bharatlya-darsane Muktivad, pp. 64-5.
Vedanta-syamantaka, pp. 34-35 ; Kapoor, op cit, pp. 133-4.
Visnu-Purana, 1. 3. 2 ; Sri Jiva's comt. on BP, 11.3. 37.
BhS, p. 16 and Sarva-samvadinl on it.
Sarva-samvadinl on BhS, p- 15.
2 2. nirbhede api vastuni guna-guni-bhavojjrmbhakah visesah dharmi grhyate—acintyatvam vina nirbhede vastuni ubhayojjrtnbhana-sambhavat—Baladeva's comt. on Siddhanta-ratna, 1. 21.
23. Sarva-samvadinl on BhS, pp, 11-12.
CHAPTER
18
THE SELF IN PA&JPATA-SAIV1SM
Introduction
The system of Ps^upata is known as Nakulisa or Lakuli&i also, since Nakulisa or Lakullaa, who is looked upon as an incarnation of ^iva, is declared as the founder of this system1. According to this system, $iva is the only and the supreme cause of the universe, all other entities being his effects. These effects are of three kinds, namely, (i) vWjfl or right knowledge ; (ii) kalQ or non-conscious entities and (iii) Pasu or the bound self.
Nature of the Self
The self under bondage is regarded by the Pasupatas as an effect, since it is bound, produced, favoured, veiled by nescience and subjected to time by the will of {Jiva2. The self is endowed with consciousness which is its essential quality and not an acquired one, as the Nyaya-Vai§esjkas held5. In reality, the consciousness of the self is infinite, but it becomes limited when it is veiled by ignorance. When this ignorance is removed by spiritual practices, the consciousness of the self reveals itself again in its infinite nature. The self is called bound when its knowledge is veiled and limited and, liberated when its infinite consciousness is manifested. The self is called ksetrajAa, because it pervades the unconscious effects—prakTti, the sense-organs, the motor-organs and the physical objects—by its quality of knowledge. The self is endowed with the powers of 9
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The Self In PaSupata-Saivism
131
hearing, touching, seeing, tasting, smelling, thinking, speaking, comprehending etc. It is the knower of external objects, the experiencer of pleasures, pains etc. and the witness of all that happens to the individual life4. In its bound or empirical state, the self is called pa&u. In this state, it is associated with pa§a i. e. the sense-organs, the motor-organs, the physical body etc. This bound or empirical self, being dependent and subject to birth and death, is regarded as non-eternal5. In its real or transecndental nature manifested in liberation, the self is absolutely free from all the pclSas and the empirical qualities. Accordingly, the real self is endowed with infinite knowledge and is devoid of birth and death. In other words, it is omniscient, unborn, immortal and eternal6. According to this system, the self is neither atomic nor intermediary in magnitude, but is all-pervasive7. The world of fourteen levels is the field of birth, death and activity of the self.
Bhssarvajfia has divided the selves into two classes, namely, impure or tainted and pure or taintless. Tainted selves are those which are associated with the bodies and the sense-organs, while the tainless selves are those which are devoid of them. The taintless selves are, again, of three types, namely, (i) those which are not attached to the sense-organs and the objects of •enjoyment, (ii) those which are in the state of steadiness, and <iii) those which are completely isolated from prakrti and its effects. Selves under bondage are of three types, namely, those of gods, men and other creatures like beasts, insects etc8.
The existence of the self is inferred from the facts of pleasure, pain, desire, aversion, volition and consciousness. In other words, the self as the substratum of these qualities must be accepted as a real entity9. The selves are different in different individuals and are therefore many.