Foreword
I feel great pleasure in writing a foreword to 'The
Concept of Moksa in Advaita Vedanta with special
reference to jivanmuktiviveka of Sri Vidyaranya' by Dr. Vaishali Kamik. As a guide, I had the occasion to go through this
work carefully. Certainly this is a new contribution to field of knowledge.
Shri Vidyaranya is one of
the most important Advaita Philosophers of fourteenth century A.D. He was a
great genius and versatile scholar. His contribution to Advaita Vedanta is
remarkable. Though lots of research works have been done on Vidyaranya's
other works, so far no independent and detailed study on his important work 'Jivanmuktiviveka' is being done. Dr. Karnik
has made detailed textual study on the work and presented its essence very
systematically. It is certainly first of its kind in the field of Advaita
philosophy.
Moksa or liberation according to
Advaita is realization of identity between the individual self and the
universal Sek the Brahman. Sankara rightly points out
that it is becoming one with Brahman [Brahma bhavasca
moksah]. The release is not something which is to be
newly achieved. Release [Moksa] is the eternal nature
of the Self. Only this Supreme fact remains unrealized because of nescience. This nescience is
removable by right knowledge [Vijnananirasya].
Religious actions only purify one's mind and it is only right knowledge leads
to realization of Atman or Self. Once this ignorance is removed, one is
released from bondage. This release or this state is possible in this very
embodied life. This is known as state of Jivanmukti-living
liberation or liberation while living. Final release is obtained after the
death of the body [Videhamukti]. This Jivanmukti concept which has basis in the Upanisads is
systematically developed by the Advaita Vedantins.
Possibility of living liberation is accepted by the Buddhists, Jainas and Advaita Vedantins in
Indian philosophical field. In Buddhism the realized person in embodied state
is called Arhat [in Hinayana]
and Bodhisattva [in Mahayana], Kevali in Jainism and Jivanmukta in Advaita Vedanta. Jivanmuktiviveka
of Vidyaranya is milestone in providing various
proofs for the possibility of Jivanmukti and the life
of Jivanmukta.
The author Dr. Vaishali Karnik, in this book, has done commendable job, giving
brief survey of concept of Moksa in Indian philosophy
and Pre-Sankara, Sankara and post-Sankara Advaita Vedanta up to Vidvaranva's period [Chapters. II-III].
The fourth chapter is dedicated to describe the life and Date of Vidyaranya along with vast literature produced by this
great Advaita stalwart. Fifth chapter is very important one in which proofs for
the possibility of Jivanmukti are discussed in
detail. Sri Vidyaranya gives his own proofs, in
addition, to support his views; he gives proofs found in Upanisads and writings
of earlier Advaita Vedantins. In the sixth chapter
author discusses about nature of Jivanmukti and Videhamukti given in the text. Means of Jivanmukti
is discussed in chapter seven. Vidyaranya mentions
threefold means of liberation while living viz., Vasanaksaya,
Manonasa and Jnana. This is a unique contribution
made by Vidyaranya to obtain Jivanmukti.
This threefold means of liberation is not found in any other works of Advaita
Vedanta. The learned author analysis all the three means of liberation in
detail based on original text. Chapters eight and nine deal with purpose of
attainment of Jivanmukti and the state of Jivanmukta called ParamaharilsaYogi,
respectively. Chapter ten describes the concept of Moksa
in Vaisnava Vedanta especially in Visistadvaita
of Ramanuja and Dvaita of Madhvacarya,
Vaisnava Vedantins accept
only Videhamukti [Liberation after death] and reject possiblity of Jivanmukti
[Liberation while living]. In the conclusion, the author authentically presents
a comparative study of development of concept of Jivanmukti
within the Advaita Vedanta, which is a praiseworthy attempt.
This book displays the author's scholarship and
insight in the subject. The subject matter is systematically presented in a
lucid manner. The subject matter of the book has its own significance in the
field of Indian philosophy. This is certainly scholarly work on the subject and
I have no hesitation in recommending this work to the readers and students of
Philosophy.
Preface
Adi Sankaracarya, a great philosopher, a saint, a
mystic, a religions reformer, a poet, a savant, a stiff and intrepid debater,
has always fascinated me. His Advaita Vedanta is a system of great speculative
daring and logical subtalty, His philosophy stands
forth complete needing neither a before nor after. It has a self-justifying
wholeness. He tried to bring back the age from the Puranas to the mystic truth
of the Upanisad. The Advaita Vedanta alone, in the
opinion of Sankara, could do justice to the truth of the conflicting creeds and
so he wrote all his works with the one purpose of helping the individual to the
realization of the identity of his soul with Brahman, which is the means of
liberation, from the world. He was in the true sense Sankara i.e. bestower of
happiness.
Sankara's mayawada,
his concept of Brahman, illusoriness of the world, moksa
and jivanmukti, all are unique in the real sense. The
knower of Brahman i.e. a brahmavid is a jivanmukta. For him the world is a mirage in the desert. A jivanmukta (a soul liberated while living) is a living God
on earth, an immortal among mortals, a perfect among
imperfects.
Sankara's concept of jlvanmukti has been elaborately discussed in the "Jivanmuktiviveka" by Shri Vidyaranyaswami.
Vidyaranya also was jivanmukta
like Sankara. So I was fascinated by these two concepts and chose moksa and Jivanmukti for my
research work. In no other religion we find these two concepts. My thesis
entitled 'The concept of Moksa in Advaita Vedanta
with special reference to 'Jivanmuktiviveka' of Shri Vidyaranyaswami' was writen under
the able guidance of Prof. Dr. Y.S. Shastri, who is
honoured as one of the best scholars in the world, and is the Director of the
Dept. of Philosophy of Gujarat University. The thesis was submitted to Gujarat
University and was approved for the degree of Ph.D.in 1998.
This work in the book form is slightly revised
version. I express my deep sense of gratitude to my guide Prof. Dr. Y.S.
Shastri, who helped and encouraged me in completing this work. I owe special
thanks to my friend Dr. Mrs. Sunanda Shastri, because
of whom my thesis could take the book form. I also owe thanks to my dear
husband Sri Sunil and sons Chi. Samir and Chi.
Himanshu.
Contents
|
Foreword |
ix |
|
Preface |
xiii |
|
PART-I |
|
I. |
Introduction |
1-21 |
II. |
Concept
of Moksa in different schools of Indian Philosophy
: |
22-61 |
(i) |
Carvaka |
|
(ii) |
Buddhism |
|
(iii) |
Jainism |
|
(iv) |
Nyaya-Vaisesika |
|
(v) |
Samkhya-Yoga |
|
(vi) |
Purva-Mimamsa |
|
III |
Concept
of Moksa in : |
62-96 |
(i) |
Vaisnava Vedantins |
|
(ii) |
Saivas |
|
(iii) |
Saktas |
|
(iv) |
Prasthanatayi |
|
IV. |
Concept
of Moksa according to Advaita- Vedanta (Uttara-Mimamsa) |
97-127 |
(i) |
Pre-Sankara
Advaitins |
|
(ii) |
Sankara |
|
(iii) |
Post-Sankara
(Pre-Vidyaranya) Advaitins |
|
|
PART-II |
|
V. |
Shri Vidyaranyaswami his life, date and works |
128-142 |
VI. |
Traditional
proofs in support of the possibility of Jivanmukti
given in 'Jivanmuktiviveka ' |
143-149 |
VII. |
Nature
of Jivanmukti (Liberation while Lining) and Videhamukti (Liberation after Death) |
150-158 |
VIII. |
Means
to Jivanmukti |
159-181 |
(i) |
Vasanaksaya (Annihilation of Impressions) |
|
(ii) |
Manonasa and |
|
(iii) |
Knowledge |
|
IX. |
Dissolution
of Mind |
182-194 |
X. |
The
Purpose of the attainment of Jivanmukti |
195-202 |
XI. |
A
Person Liberated during life (A Jivanmukta) |
203-208 |
|
Conclusion |
209-215 |
|
Bibliography |
216-220 |
|
Glossary |
221-228 |
|
Index |
229-240 |
Foreword
I feel great pleasure in writing a foreword to 'The
Concept of Moksa in Advaita Vedanta with special
reference to jivanmuktiviveka of Sri Vidyaranya' by Dr. Vaishali Kamik. As a guide, I had the occasion to go through this
work carefully. Certainly this is a new contribution to field of knowledge.
Shri Vidyaranya is one of
the most important Advaita Philosophers of fourteenth century A.D. He was a
great genius and versatile scholar. His contribution to Advaita Vedanta is
remarkable. Though lots of research works have been done on Vidyaranya's
other works, so far no independent and detailed study on his important work 'Jivanmuktiviveka' is being done. Dr. Karnik
has made detailed textual study on the work and presented its essence very
systematically. It is certainly first of its kind in the field of Advaita
philosophy.
Moksa or liberation according to
Advaita is realization of identity between the individual self and the
universal Sek the Brahman. Sankara rightly points out
that it is becoming one with Brahman [Brahma bhavasca
moksah]. The release is not something which is to be
newly achieved. Release [Moksa] is the eternal nature
of the Self. Only this Supreme fact remains unrealized because of nescience. This nescience is
removable by right knowledge [Vijnananirasya].
Religious actions only purify one's mind and it is only right knowledge leads
to realization of Atman or Self. Once this ignorance is removed, one is
released from bondage. This release or this state is possible in this very
embodied life. This is known as state of Jivanmukti-living
liberation or liberation while living. Final release is obtained after the
death of the body [Videhamukti]. This Jivanmukti concept which has basis in the Upanisads is
systematically developed by the Advaita Vedantins.
Possibility of living liberation is accepted by the Buddhists, Jainas and Advaita Vedantins in
Indian philosophical field. In Buddhism the realized person in embodied state
is called Arhat [in Hinayana]
and Bodhisattva [in Mahayana], Kevali in Jainism and Jivanmukta in Advaita Vedanta. Jivanmuktiviveka
of Vidyaranya is milestone in providing various
proofs for the possibility of Jivanmukti and the life
of Jivanmukta.
The author Dr. Vaishali Karnik, in this book, has done commendable job, giving
brief survey of concept of Moksa in Indian philosophy
and Pre-Sankara, Sankara and post-Sankara Advaita Vedanta up to Vidvaranva's period [Chapters. II-III].
The fourth chapter is dedicated to describe the life and Date of Vidyaranya along with vast literature produced by this
great Advaita stalwart. Fifth chapter is very important one in which proofs for
the possibility of Jivanmukti are discussed in
detail. Sri Vidyaranya gives his own proofs, in
addition, to support his views; he gives proofs found in Upanisads and writings
of earlier Advaita Vedantins. In the sixth chapter
author discusses about nature of Jivanmukti and Videhamukti given in the text. Means of Jivanmukti
is discussed in chapter seven. Vidyaranya mentions
threefold means of liberation while living viz., Vasanaksaya,
Manonasa and Jnana. This is a unique contribution
made by Vidyaranya to obtain Jivanmukti.
This threefold means of liberation is not found in any other works of Advaita
Vedanta. The learned author analysis all the three means of liberation in
detail based on original text. Chapters eight and nine deal with purpose of
attainment of Jivanmukti and the state of Jivanmukta called ParamaharilsaYogi,
respectively. Chapter ten describes the concept of Moksa
in Vaisnava Vedanta especially in Visistadvaita
of Ramanuja and Dvaita of Madhvacarya,
Vaisnava Vedantins accept
only Videhamukti [Liberation after death] and reject possiblity of Jivanmukti
[Liberation while living]. In the conclusion, the author authentically presents
a comparative study of development of concept of Jivanmukti
within the Advaita Vedanta, which is a praiseworthy attempt.
This book displays the author's scholarship and
insight in the subject. The subject matter is systematically presented in a
lucid manner. The subject matter of the book has its own significance in the
field of Indian philosophy. This is certainly scholarly work on the subject and
I have no hesitation in recommending this work to the readers and students of
Philosophy.
Preface
Adi Sankaracarya, a great philosopher, a saint, a
mystic, a religions reformer, a poet, a savant, a stiff and intrepid debater,
has always fascinated me. His Advaita Vedanta is a system of great speculative
daring and logical subtalty, His philosophy stands
forth complete needing neither a before nor after. It has a self-justifying
wholeness. He tried to bring back the age from the Puranas to the mystic truth
of the Upanisad. The Advaita Vedanta alone, in the
opinion of Sankara, could do justice to the truth of the conflicting creeds and
so he wrote all his works with the one purpose of helping the individual to the
realization of the identity of his soul with Brahman, which is the means of
liberation, from the world. He was in the true sense Sankara i.e. bestower of
happiness.
Sankara's mayawada,
his concept of Brahman, illusoriness of the world, moksa
and jivanmukti, all are unique in the real sense. The
knower of Brahman i.e. a brahmavid is a jivanmukta. For him the world is a mirage in the desert. A jivanmukta (a soul liberated while living) is a living God
on earth, an immortal among mortals, a perfect among
imperfects.
Sankara's concept of jlvanmukti has been elaborately discussed in the "Jivanmuktiviveka" by Shri Vidyaranyaswami.
Vidyaranya also was jivanmukta
like Sankara. So I was fascinated by these two concepts and chose moksa and Jivanmukti for my
research work. In no other religion we find these two concepts. My thesis
entitled 'The concept of Moksa in Advaita Vedanta
with special reference to 'Jivanmuktiviveka' of Shri Vidyaranyaswami' was writen under
the able guidance of Prof. Dr. Y.S. Shastri, who is
honoured as one of the best scholars in the world, and is the Director of the
Dept. of Philosophy of Gujarat University. The thesis was submitted to Gujarat
University and was approved for the degree of Ph.D.in 1998.
This work in the book form is slightly revised
version. I express my deep sense of gratitude to my guide Prof. Dr. Y.S.
Shastri, who helped and encouraged me in completing this work. I owe special
thanks to my friend Dr. Mrs. Sunanda Shastri, because
of whom my thesis could take the book form. I also owe thanks to my dear
husband Sri Sunil and sons Chi. Samir and Chi.
Himanshu.
Contents
|
Foreword |
ix |
|
Preface |
xiii |
|
PART-I |
|
I. |
Introduction |
1-21 |
II. |
Concept
of Moksa in different schools of Indian Philosophy
: |
22-61 |
(i) |
Carvaka |
|
(ii) |
Buddhism |
|
(iii) |
Jainism |
|
(iv) |
Nyaya-Vaisesika |
|
(v) |
Samkhya-Yoga |
|
(vi) |
Purva-Mimamsa |
|
III |
Concept
of Moksa in : |
62-96 |
(i) |
Vaisnava Vedantins |
|
(ii) |
Saivas |
|
(iii) |
Saktas |
|
(iv) |
Prasthanatayi |
|
IV. |
Concept
of Moksa according to Advaita- Vedanta (Uttara-Mimamsa) |
97-127 |
(i) |
Pre-Sankara
Advaitins |
|
(ii) |
Sankara |
|
(iii) |
Post-Sankara
(Pre-Vidyaranya) Advaitins |
|
|
PART-II |
|
V. |
Shri Vidyaranyaswami his life, date and works |
128-142 |
VI. |
Traditional
proofs in support of the possibility of Jivanmukti
given in 'Jivanmuktiviveka ' |
143-149 |
VII. |
Nature
of Jivanmukti (Liberation while Lining) and Videhamukti (Liberation after Death) |
150-158 |
VIII. |
Means
to Jivanmukti |
159-181 |
(i) |
Vasanaksaya (Annihilation of Impressions) |
|
(ii) |
Manonasa and |
|
(iii) |
Knowledge |
|
IX. |
Dissolution
of Mind |
182-194 |
X. |
The
Purpose of the attainment of Jivanmukti |
195-202 |
XI. |
A
Person Liberated during life (A Jivanmukta) |
203-208 |
|
Conclusion |
209-215 |
|
Bibliography |
216-220 |
|
Glossary |
221-228 |
|
Index |
229-240 |