- •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
The Self and the Absolute
According to those who regard the nirguna or attributeless Brahman as the Absolute, the individual self is identical with
References
brahmag:) hi prati^ha' ham—BG, 14.27.
See K. P. Sinha, The Absolute in Indian Philosophy, Ch. I.
prakrtiih viddhi me param. Jiva-bhuta.ro mahavaho yayedarh dharyate jagat-BG, 7.5.
,12
7
9
10.
11.
12.
13. ina
14.
15.
The Self in Indian Philosophy
dvav-imau purusiu loke k$aras cak$ara eva ca. kjarah sarvarii
bhutani kutastho' k$ara uc>ate—BG, 15.16.
kiltasthah bhagavan—aksara ucyate—kecit tu...'ku(astho 'ksara
ucyate' ity-arena jlvam ahull—Madbusiidana's comt. on ibid.
sanatanah—BG, 2.24, ajo nityah sasvato'yarh ruraijo na hanyate
hanyamane sarire—ibid, 2.20.
nainam chindanti sastrani nainarh dahati pavakah. na cainam kleda-
yanty-a o na sojayati marutah—ibid, 2.23.
ibid, 2. 13. 22.
yena sarvam-idarh tatam—ibid, 2.17 ; sthanur-acalo'yaih sanatanab— ibid, 2.24.
prakrtyaiva ca karmani kriyamanani sarvasah. yah pasyati tathatma-nam akartararh sah pasyati—ibid, 13.29 ; naiva kurvan na karayan— ibid, 5. 13 ; see also ibid, 3. 27.
anasino' prameyasya—ibid, ~. 18 ; avyakto'yam acintyo'yam—ibid, 2.2*.
ajnanenavrtarh jnanan'i tena muhyanti jantavan—ibid, 5. 15 ; cf. pra-krter guna-sammudha'.i sajjante guna-karmasu—ibid, 3.29 and ahaih-k3ra-vimudhatma kartabam iti manyate—ibid, 3. 27.
jnanena tu tad-ajnanam yejam nasitam atmanah gacchanty-apunar-
fivrttirh jnana-nirdhuta-kalma§a!i—ibid, 5. 17.
ksetrajSam cap! man viddhi—ibid, J3.2; mamaivamso jTva-loke jIva-bhutai.i_/6;W, 15.7; prakrtim viddhi me param. jiva bhutam— ibid, 7.5.
idarh jnanam upasritya mama sadharmyam agatab—ibid, 14. 2 ; see also ibid, 2.72, 8.24 and 13.34.
CHAPTER
3
THE SELF IN CARVAKISM
Introduction
The theory of reality propounded by the Carvakas or LokaV yatikas follows from their theory of knowledge. According to their epistemology, perception is the only valid source of knowledge, while other sources of knowledge, like inference,, verbal testimony etc. are not valid'. Accordingly, only those things can be considered as existing, which are attested by perception ; what is not perceived is not existent for the simple reason that it is not perceived.
The Carvakas, therefore, do away with all beliefs in supernatural and transcendental realities which cannot be verified by perception. In their view, it is because of our wrong ways of thinking that we presume the existence of other worlds like heaven, hell etc2, and of supernatural beings or deities behind the natural phenomena. In reality, these are all non-existent, as they are not perceived by us.
Nature of the Self
In consonance with their general outlook to reality, the Carvakas do not accept a permanent self behind the physical organism. Of course, they accept the existence of consciousness, as it is directly experienced by all. But, in their view, this consciousness is not a quality of some unperceived non-material entity called Qtman or self, but a by-product of matter.
'i'ii ,.',iinili'i!i!H!ili|!l iiiii
!!«»«'!«'» !»«'! Ill IMIIIIIIIII
14 The Self in Indian Philosophy
It is said to be produced by the inter-action of the material elements of the body, just as the intoxicating power arises in molases ( which is originally non-intoxicant ) when allowed to ferment3. Accordingly, the Cgrvakas say that what we call the self is nothing but the mind-body-complex qualified by consciousness. They argue that this position is supported by such experiences, as 'I am stout', 'I am young', 'I am old', 'I am happy' etc., which directly refer to the mind-body*. Thus, in the view of the Carvakas, there is no spiritual eternal substance called the self. What is generally known as the self, they say, is not an eternal entity but an effect of matter, which ceases to be as soon as the causes—the material elements are disintegrated or are incapable of manifesting the power of consciousness. The life of an individual continues to exist so long as the mind-body-complex exists, and comes to an end with the destruction of it. There is, therefore, no rebirth ; nor is there anything like liberation or eternal life of the self5.
The above position is said to be held by the Carvakas in general. There are also references to other classes of the Carvakas who differ in their views regarding the nature of the self. Some of them identify the self with the indriyas or the sense organs ; some, with the pr&Qas or vital airs; some others, with the manas or minde. The Carvakas say that since there is no permanent self beyond this mind-body-complex, morality or religious descipline for the attainment of happiness or some higher plane of existence after this life is without any meaning. In their view, the attainment of happine&s in this world should be the aim of life7.
15
prthivyadlni catvAri bhutani. tebhya eva dehakara-paripatebhyalj kinvadibhyo madasaktivat caitanyam upajayate—SDS, Ch. I ; raada- saktifi surangebhyo ya.dvat—Sat-dar§anasamuccaya.
caitanya-visista-deha eva atma—SDS, Ch, I; sthulo'ham krso* ham, ityadyanubhavac ca sthula-sariram atma iti Vadati—Vedanta-sara, 98 ; cainatya-visisfah kayah purusah—BSS, 3.3.53.
dehocchedo moksah_SZ)S, Ch. I ; dehasya naso muktih_/Wrf; etavaneva loko'yam—§at-darsana-samuccaya ; maranam eva apava- rgah—A dvaita-brahma-siddhi.
MS, 3. 1. 2, 16 ; G. Kaviraj, Aspects of Indian Thought, pp. 67-70 ; V'edanta-sara, 99-101.
yavai-jlvam sukharh jTvet—SDS, Ch. I; dharmadharmau na vidyete na phalarh punya-papayoh—§at-dar$ana-samuccaya ; katna evaikah puru§arthah—Advaita-Brahma-siddhi.