Cambridge University Press

Royal Asiatic Society of Great Britain and Ireland

Moksha, or the Vedntic Release
Author(s): Dvijadas Datta
Source: The Journal of the Royal Asiatic Society of Great Britain and Ireland, New Series, Vol.
20, No. 4 (Oct., 1888), pp. 513-539
Published by: Cambridge University Press
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513

Art.

or

XV.?Moksha,

the Ved?ntic
das

By

Dvija

Datta.

or the

1. Bandha,

Release.

Bondage.

for a student of Indian

be more
important
a correct notion of the Moksha
of the
thought
allied to the Buddhistic
which
is so curiously
Ved?nta,
as there are some methods
of translation
And
Nirvana.
an inaccurate
seem to me to
to some of
tone
which
give
on
in
treatises
the most
the
I
scholarly
Europe
subject,
to submit a few remarks on one or two points of
venture
as more
Is it quite correct to treat Moksha
importance.
could

Nothing

than

to have

a matter

of metaphysical
than the reward of
knowledge
as Dr. Deussen
in the following
does
improvement,
"
P
Hierauf
beruht
dass
die
durch
es,
passage
Erl?sung
auch nicht durch moralische
keine Art von Werk,
Besser

moral

sondern

allein

durch die Erkenntniss

(wie die christliche

sola
die
fide, welcher
Erl?sung
hier in Rede stehende, metaphysische
Erkenntniss
sehr nahe
or release,
vollbracht
wird."1
The name Moksha,
kommt)
or
its
which
is
'Bandha,'
counterpart,
suggests
bondage,
said to arise from Avidy?.
It is usual to translate Avidy?
a metaphysical
thus apparently
colour
by ignorance,
giving
ung,

allein

durch

den Glauben,

to both the bondage

and the release.
But Avidy?
really
means very much more than mere
metaphysical
ignorance.
in the Gita, does not deplore mere
Arjuna,
metaphysical
he so pathetically
when
it in the words,
describes
bondage
"
I know the (moral) law, but am not inclined
thereto ; I
know what is immoral, but am not disinclined
therefrom;"2
" Das
1 Dr. Dcussen's
des Vedanta,"
* ?'Junumi dharman uaSystem
ca me pravrittir
||
Junamy adharman na ca me nivrittih
VOL. XX.?[new

series.]

p. 433.

35

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MOKSHA, OR THE VEDANTIC RELEASE.

614

and, again, "Under what influence does a man commit sin, as

if against his own liking, as if under compulsion P"
(Gita,
in the Katha
chap. III. verse 36). Yama
instructing Nachi
ket?, whom he considers a seeker after Vidy?
(Vidy?-bh?p
'
*
the
sinan), on the difference between
(Sreyah) and
good
to
the 'pleasurable'
(Preyah), does not show much reference
"
: The
one and the plea
metaphysical
knowledge
good is
surable another,?each
result according
leads to a contrary
as the one or the other
a man.
Of these,
in
predominates
one who follows the
the
finds
he
misses
highest
good,
good ;
The good and
the pleasurable.
good of life who pursues
are placed before man.
The wise
the pleasurable
(man)
one from the
the
examines
and
both,
separates
thoroughly
but
other.
The wise prefer
the good to the pleasurable,
the pleasurable."1
desire, prefer
foolish, from worldly
rather than
a
for
love
of
of
Brahma,
Prayers
deep feeling
are
in
a clear metaphysical
not
wanting
understanding,
such
for
Take
Ved?ntic
this,
"May
example:
writings.
the

love as foolish people feel for earthly pleasures,

unchanging
never cease, in my heart, when
Or
I call upon Thee."2
this other prayer
in the Brihad?ranyaka
(chap. I. sec. ii.
verse 28) : " Lead me from the
illusory to the real, from
on which
to immortality,"
to light, from death
from
vain
"'from
that
the
is,
remarks,
illusory/
me
that
to
the
'lead
and
from
real/
is,
pursuits
ignorance,
the knowledge
of sacred duties,
i.e., bring out the (true
nature of the) Self for which
(the exercise of) divine qualities
darkness

Sa?kara

is the only preparation."3

do not support
Such passages
the idea that the summum bonum aimed at by the Ved?nta,
The
to moral
has no reference
Moksha,
improvement.
1

sinftah |
ut aiva preya ste uhhe nnnarthe
Anya?
purushan
6hreyo(a)nyad
sadhu hhavati, hlyate ?rthat ya u Preyo hrinito || etc.
Tayoh Breva 6dad6nasya
I. Vall? II. verses 1 and 2, p. 93, of Jiv?nanda Vidy?sagara's
(Katha, Adhy?ya

?dition).
3 ?

Y? priti ravivek?n&n vishayeslivanapavini

Tv? manusmaratah
sa me nriday?n ma

|
||
pasarpatu
p. 202).
(Pa?cadas'?,
chap. VII.
9 "Asatoma
tnmaso ma Jyotir
sad gamaya,
garaaya,
tnrityor mu mritan
"
karmano (a)j??in?i? ca ma m an
; on this S'ankara remarks : Asato(a)sat
gamaya
sao ?nastr?ya-knrma-vij?ane
ifctfaM<toa-itf<M?w-Btma4>h?vam?p?daya"
gamaya,
edition).
(p. 119, Jiv?nanda Vidyasagara's

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M0KSHA, OR THE VEDANTIC RELEASE.

515

in such terras cannot be other than moral

bondage deplored
'
'
to
in preference
?the
to
bondage
Preya
(pleasure)
&reyas
nor
can
otherwise.
the
release
be
(the good) ;
2. Works.
"All Werke,
die guten sowohl wie die b?sen, erfordern
ihre Vergeltung
in einem n?chst folgenden Dasein.
Daher
sie auch sei, nie zur
alle Werkth?tigkeit,
Art
welcher
immer nur zum Sans?ra Zur?ckf?hrt"
sondern
Erl?sung,
is felt the
Ved?nta,
Here,
p. 434).
(Deussen's
again,
a
to
of
the
technical
express
inadequacy
foreign
language
in the sense in
and 'Dharma'
idea of 'Karma'
Vedantic
which
such

as means
are discarded
to Moksha.
Passages
"
: The wise seer, when he sees the
following
the source of the visible
the Creator,
the Person,

they
as the

Bright,
off his good and evil works, and freed from
universe, washes
one-ness
attains
with
the Supreme "l (Mundaka, chap.
sin,
III. sec. 1, verses 2 and 3), and such passages are numerous,
that good and evil
would at first sight seem to indicate
as
works stand alike under condemnation
regards Moksha,
'sins' that one has to be 'free' from.
both being declared
"
Yet the very next verse declares : He who loves the soul,
in the soul, and is full of xvorks, is the best of those
delights
who know Brahma"
(Mundaka, chap. III. sec. 1, verse 4).2
"
is
in
it
Isa,
said,
Again,
Verily, "doing works in this world,
to live a hundred
wish
That
years
(Isa, verse 2).3
is really a state of freedom from sin, could not be
Moksha
than in the following:
better expressed
"Like a horse the
on
his
I
sin
shake
dust
; like the moon from the
hair,
off my
maw of R?hu
I am released;
I shake
(i.e. from eclipse),
off the body, and with all duties finished, I am born in the
uncreated
ch. VIII.

world of Brahma, I am born indeed"

(Oh?ndogya,
'
'
sec. 1, verse 13).4 Wherever
is
good works

1
Yadapa?yah
pas'yaterukraa-varnankartt?iramisanpurushau,brahma-yonin11
Tad? vidvun punya-papo
paraman s&myam upaiti
vidh?ya nira?janah
||
2
esl?a Braumavidan
?tnia-kr?da
utmaratih
varishChan.
kriyuvan
s Kurvan
nev cha knrmuni Jijivishc?
?hatan saniah f
4 As'va iva romani
vidh?ya papan ?andra iva Rahor mukhat pramucya, dh?tva
sar?ram akritan kritatm?i, 1*ralimal okain abhisambhav?ra?
||
tyabhisambhavami

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616

M0K8HA,

OR THE VEDANTIO RELEASE.

term
in the Ved?nta,
it is only as a technical
to
for certain
rites and sacrifices
(Anushth?na)
supposed
returns
of
outward
the
other
world
in
;
large
good
bring
it condemns
It is in the later writings,
other-worldliness.
and
the feud between Karma1
such as those of Sankara,
condemned

J??na

a prominent
place,
invariably mean ritualism.

takes

Dharma

and

there

Earma

and

Let the reader compare

Sankara
between
Dharma-jij??s?
by
at the commencement
and Brahma-jij??s?
of the Brahma
sec.
Sutra Commentary
sutra
I.
1,
(ch.
1), "The Vedah
'
itself shows the perishable
nature of rewards won by fire
'
as in this world property
sacrifice
and other good works?'
the distinction

drawn

comes to an end, so also in the other,

acquired by works
"
come to an end.'
worlds
Here
acquired by good works
are also
as essential
fitness
for
conditions
of
inquiry
given

after Brahma (1) a discrimination of the Everlasting

from the fleeting (nity-?nitya-vastu-vivekah), (2) a free
dom

from

desire

of

rewards

(ih? mutra

in

this

or

the

calmness

next

world

of mind

(3)
phala-bhoga-vir?gah),
of which
involve
(damah)?all
(?amah), and (4) self-control
'
'
the highest moral
self-exertion.
The kind of good works
so called, that are no help in the way of attaining
release,
:"
states thus in his Viveka-c?d?mani
Sankara
By reflec
of teachers, the truth is known,
tion, and by the instruction
or by performing
but not by ablutions, making
donations,
of Pr?n?y?ma
hundreds
the
breath)"
(verse
(controlling
13).*

There is nothing in the TJpanishads to justify the as

keenness
is a better qualification
it is rather the reverse?
purity;
moral
is the first condition
"He
it.
for attaining
purity
who has not ceased from
nor
of
calmness
has
wickedness,
nor
is
to
and
is
without
control
mind,
meditation,
given
over his mind,
cannot find him by keenness
of understand
sertion that metaphysical
for Moksha
than moral

'
'
'
1 Even in the
are technical
and kriy?karma
Bengali,
kriya
and ceremonies,
like the tfr?ddha,
etc.
a
(
Arthasya nis'?ayo dristo vi??ircna hito ktitah
Na sn?nena, na daneua pranuyama-sateiin
va 11

names

for rites

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MOKSHA, OR THE VEDANTIC RELEASE*

"l
ing
is not
Even

517

"
This knowledge
(Katha, II. valli, verse 24).
Again,
to be attained by reasoning"2
(II. valli, verse 9).
in the later writings,
works
such as the Pa?cadas?,

are held
in high estimation,
really good and disinterested
'
'
as the greatest
and enjoined
awakened
of
the
sage :
duty
"A father conducts himself
after the wishes
of his infant
child, so should the 'awakened'
adapt his course of life to
or beaten by the
of the ignorant.
Insulted
the happiness
rather
infant, the father does not feel hurt, nor is angry,
'
or
re
nurses his child.
whether
The
awakened,'
praised
viled
but

by the ignorant,
so conducts himself

does not praise or revile in return,

as would
lead them to wisdom.
If

by acting any part in this (drama of life), they may be

be done.
The
it should certainly
'wise' man
awakened,
no
in
this
than
has
the
life, other
'awakening'
duty
v.
VII.
286
to
The
(Pa?cadas?,
289).
chap.
ignorant"3
and the true meaning
of 're
of 'works'
whole doctrine
'
"
in the Gita : Work
is best explained
of works
nunciation
over results you have no control.
Let
is your province,
of rewards for works be your motive
; do not
of work"4
"Not
(chapter II. verse 47).
'
one attain
of
does
works
renuncia
by non-performance
"Do thou work always; work
tion of works'"5
(III. 4).

not

the desire

desire

the absence

of work"6
"All
work not
(8).
a
to
of
sake
is
worship
bondage
people ;
performed
that object perform works, and
with
but, O son of Kunti,
Indeed
the whole
without
desire of reward"7
(verse 9).
is better

than
for

absence

the

1 " N? virato dus?aritan na santo na sam?bitah

|
vit pi praj?anen
ainam apnuyat"
Na sauta-maiiaso
||
2 " Nai sha tarkcna matir
||
apaneya"
3 Avidvad
auusarena vrittir uuduhasya yujyate
|
vartato tat-pita yatah ||
S tanaudhay-auusarena
s
stadito va b?lena
va-pit? tud?
Adhikshipta
Na klishyati na kupyec 6a b?lan pratyuta lalayet ||
va vidvan aj?air na nindati
Ninditah
|
st?yamano
Na 8tauti kintu teshan sy?d yath? hodha statua caret 11
eva
tat |
tra hudhyate k?ryam
natanena
Yenayan
naiva nyat k?ryam asty atra tadvidah
||
4 Ajna-prabodh?n
eva dhik?ra ste ma phaleshu kad??ana
|| etc.
Karinany
?stv
te
Ma karma-phala-hetur
hhur ma
akarmani
||
sango
5 Na karmana
mauarambh&n
purusho ??nute ||
naishkarmyan
6
tvan
akarmanah
karma
karma
kuru
||
Niyatan
Jyityo hy
7
karmano nyatra loko *yun karma-baudhanah
|
Yaj??i-rth?it
sam&?ara ||
karma kaunteya mukta-sangah
Tadarthan

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MOKSHA,.OR THE VEDANTIC RELEASE.

518

throw considerable
of the third and fourth chapters
light
on this subject?showing
that by the renunciation
of works
of good works at all, but the
is not meant
the renunciation
for good works?
renunciation
of the desire of rewards
the investment
of sensual

profit

as it were, to bring
capital,
in the other world.
happiness

of moral

3. Karma

large

versus J??na.

subject of works without

Sutra
in the Brahma
typical passages
does
which would at first sight seem to show that Moksha
or bad, in any sense what
not depend upon works,
good
I

cannot, however,
one of those
noticing

ever

the

dismiss

"

Sastra has for its object to induce men to do, or not to

added as
is merely
the rest (in Sastra)
do, certain things:
common
This
being
required for this end (vidhi-s?sha).
in the
too
fulfils
its
Ved?nta
the
all
(to
object
Sastra),
same way.
If laying down rules for practice be the object,
is
of fire-sacrifice
then it follows that as the performance
in the same way the
laid down for one who desires heaven,
is laid down
for one who desires
of Brahma
knowledge
immortality.
in the two cases are stated
"But
the objects of inquiry
k?nda
to be different.
In the Karma
parts)
(ceremonial
which
the
deals with
is Dharma,
the object of inquiry
while here the object of
future (rewards and punishments),
is what
exists already?Brahma,
always
perfect;
inquiry
of Brahma
the fruits of the knowledge
should, likewise,
of Dharma
from the fruits of the knowledge
be different
dependent upon ceremonies.
"It cannot be so, for Brahma?their
taught
object?is
'
as connected with
rules for action, e.g. The Soul is indeed
is said to come
to be seen,' etc. . . , and from His worship
the Sastra.
the unseen fruit?Moksha?seen
only through
a
and
of
rules
with
If unconnected
only as
any
duty,
no
use
as
has
it
a
since
statement
certain fact,
of
regards
anything

to be

sought-for,

or

to be avoided,

the teachings

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MOKSHA, OR THE VEDANTIC RELEASE.

519

'
the Ved?nta,
the earth has seven islands/
like saying
would have no purpose.
a thing, as 'this is a
even in merely
"But
describing
seen
no
to be a purpose, for
is
there
and
etc.,
snake/
rope
arose from a mistake
it dispels the fear which
; so also in
the soul as above
it
this case, by describing
the world,
of

of correcting
the mistake
the purpose
as
to
world.
the
the soul
subject
" '
The revered ?anatkumara,
seeing that his
toas purified from
lusts (mridita-kask?ya),
mind
fulfils

of

thinking

(i.e. N?rada's)
showed him

These and other teachings

indicate
of Self follow as soon as
the knowledge
are removed
the obstacles to Moksha
(Moksha-pratibandha
. . .
nivritti-m?tra
phalan-darshayanti).
mev?tma-J??nasya
"
one-ness
of soul with Brahma
of
is not
The knowledge
the

limit

that

of darkness.'

the fruits

like a happy
Brahma-vidy?

of

accident
does

not

of works
performance
of things
the knowledge

and therefore
(na sampad?di-rupan),
its
the
upon
fruits)
(for
depend
the
but
like
individual,
rather,
by

etc., depends
by direct perception,
of
and the knowledge
itself.
Brahma,
upon the object
no arguments
can they be supposed
Brahma,
such,
by
being
stands as
Nor because Brahma
to be reached by works.
'
'
does He become attain
the object of the act of knowing
: 'He
from the known,
is different
able by works
yea
the object
denies His being
from the unknown/
different
'
That by which
all this is known,
and also
of knowing,
'
also
His
So
the object
Him
P
to
know
what
being
by
not this
'Know That to be Brahma,
is denied,
of worship
'
an
if
cannot
But
be
Brahma
that is worshipped.'
object,
He cannot be taught by the Sastras.'
The use of O?stra is to do away with
(the
to
due
The
Sastra
different
ignorance.
beings,
of)
as a distinct
to speak of Brahma
does not mean
object, but
as All-pervading,
not an object, does
and
Him
by showing
of knower, known, and knowing,
the differences
away with
derived from ignorance.
aside 'knowing/
"Therefore
works, in no sense
leaving
'
can here be considered admissible.
But knowing
whatever,
"Not

so.

notion

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MOKSHA, OR THE VEDANTIC RELEASE.

520
is a mental
which

act.'

No,

there

is a difference.

work

is that

is prescribed

irrespective of the nature of

(by ??stra)
the object itself (*? which
it refers), and depends upon the
'
: e.g. For whichever
mental act of the personl
(working)
cult the butter
is taken, meditate
upon him, saying vashat,'
are
etc. Though
and thinking
(like knowing)
meditating
or
a
man
or
not do them,
do
do
mental
may
(acts), yet
since it depends
them differently,
upon the man himself.
and evidence deals
upon evidence,
knowledge
depends
cannot be made,
the object as it is, so that a knowing
on the
or
made
unmade,
being dependent
differently,
object
and
of
the person
of teaching
It is independent
alone.
a mental
is great
; so that though
act, there
(taught)
case
For example,
of knowledge.
'The
in the
difference

But

with

is the
is the fire, the woman, O Gautama,
man, O Gautama,
'
to imagine fire in man or woman
is mental,
and
fire : Here
as it is due to the teaching
inasmuch
alone, it is a work,
to think the ordinary fire
But
and subject to the person.
nor is subject
to be fire, does not depend
upon teaching,
It is dependent
to the person. What
thenP
the
upon
of
it
is
the
is
which
;
itself,
perception
object
thing
meva
na
tan
not
work
This
and
(J??na
knowledge
kriy?).
for all objects of evidence whatsoever.
as the Soul, having
of Brahma
This being so, the knowledge
for its object the thing as it always is, does not depend upon
. . .
the teaching.
'Why then are these teachings "the Soul
look like laying down
is to be seen and heard," etc., which
'
Their object is, we say, to draw (the mind) away
rules P
from the objects of natural inclination.
They attract a man
'
is
?who
inclined, wishing
may it be as I desire,
outwardly
nor
no
come
in it the
harm
upon me,9
may
yet finding
is to be understood

highest good of life (Na ?a tatr? tyantikao purush?rthan

labhate),

though
of desire

objects
and lead him with

still he longs for the highest

of this bundle of outward
the current

of his

the
good,?from
acts and organs,
into the all
thoughts

1
va ?odyate% purusha
vatra
hi nama
vastu-svarupa-nirapcJcshyai
Kriya
6a | yathfe "yasmai
devat?yai havir grihitan ay at tan dhy6yed
?itta-vyapar-adhin&
|
vashat karishyan"

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MOKSf?A, OR THE VEDANTIC RELEASE.

pervading Spirit, saying,
Sutra, chap. I. i. 4.
Here we notice what

'The Soul

521

is to be seen.' "?(Brahma

It is
&ankara means
by Karma.
"
to
the
is
due
it
books
in
sacred
the
;
something prescribed
tu
s?),
kriyaiva
(Kevala-codan?-janyatv?t
teaching alone"
'
The
and beyond
the range of human
experience.
highest
which
is not to be found in it. Karma,
good of life'

Sa?kara

thus

with

distinguishes
and evil works

good
include moral

to do
from J??na, has nothing
as we understand,?it
does not

to
at all, which,
according
improvement
the perception
falls under J??na,?being
?ankara's definition,
sense. Virtue
in the sense in
of moral facts by a moral
which
it is its own reward, and vice its own punishment,
are not matters
but present
of the 'future'
facts, whose
fruits do not depend upon the Sastra, nor their nature upon
in the sense of seeing
Karma
the caprices of the individual.
a
aud such other puerilities
'fire in place of
man/
"pre
of the nature of the object," we cannot
scribed irrespective
which we find
include among
in any way
good works,
so as to
the name of J??na
under
reserved by Sa?kara
'
'
and
the
from
include
lust/
highest
purification
good of
'
'
'
'
we call
not
is
and
moral
life.' What
good
calling
' a man
a
to
thing what we know it is not,?like
thinking

be fire/ but calling it what it is, like calling " fire to be

and Moksha,
it is not Karma,
but J??na;
in dis
as that is,
more
all
the
pensing with Karma,
puerile
lays
stress upon J??na, which
includes all true moral
improve

fire";

ment.

"Daher
alle Werkth?tigkeit,
sie auch sei,
welcher Art
so with
zur Erl?sung,"?far
from this being
respect
to works really good and moral, Sa?kara does not consider
it to be altogether
the case even with
to purely
respect
ritualistic works.
"
and other
have the same
Agnihotra
(works) however
as this (i.e.,
for
is
this
taught."?Brahma
wisdom),
object
Sutra, chap. IV. i. 16.
"
remarks : Good works,
On this aphorism Sa?kara
like
nie

evil works,

are

taught

as

falling

off, and dying

out,?and

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522

MOKSHA, OR THE VEDANTIC RELEASE.

to refer to all good works,

be supposed
might
'
and others how
this it is added,
Agnihotra
for
that is essential,
ever/ etc. Work
example Agnihotra
as
has the same object
and others taught
in the Vedas,
is the object
that which
this (i.e., wisdom)
; in other words,
'
The
of wisdom
is also its object,
for we meet with
Br?hmanas
seek to know Him by the teachings of the Vedas,
this teaching
answer

?to

'But the

by ritualistic worship (Yaj?a), and by charity/

and of works, being different,

effect of wisdom
they cannot
This
does not exist.
have
the same object.'
objection
causes fever, and poison causes death,
curd
(eating)
Though
yet the one mixed with treacle, and the other by power of
so also
and nutritious;
charms, are found to be refreshing
Moksha
for
have
with
wisdom
in connection
works
may
.
their object.
, works being indirectly beneficial."?Sa?kara
to
above,
Bh?shya
chap. IV. i. 16.
of Moksha
The attainment
depends upon certain prepara
is
of which
the most
tions (s?dhan?)?among
important
the desire
the performance
of really good works without
It comes by a process of natural
of any outward rewards.
differs from other schemes
In this respect Moksha
growth.
come
from
not
of Salvation
it
does
;
without, as an extraneous
but grows endogenous,
acts
for
of
reward
certain
merit,
as it were, from the principle
of our common humanity,?
It is a case of
this growth.
acts of merit
only favouring
becoming, not of getting
something.
"
as a man
A man
is made up of self-exertions
(kratu) ;
in this life, so becomes he in the next."?
exerts himself
xiv. 1.
C'h?ndogya,
chap. III.
so be
as he behaves,
as
he acts, according
"According
he
evil
comes he ; doing
good, doing
good he becomes
evil by evil
becomes
becomes evil;
pure by pure works,
'
'
is it said, a man is made up of desires ;
Therefore
works.
as he exerts
so does he exert himself,
as are his desires
himself
become."?

so are

his

works,

Brihad?ranyaka,

s?gara's edition).
A good work done without

as
IV.

are
x.

a selfish

his
5

works
(p. 852,

end

so does

he

J. Vidy?

is never

lost, but

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MOKSHA, OR THE VEDANTIC RELEASE.

523

a step nearer to Moksha.

It may not come
brings the doer
of
results of a succession
in one life, but the cumulative
to
in the way
lives of good works, will put the individual
the
life
The good works of each
Moksha.
prospects
improves
in the next :
of attainment
"
the state of Brahma
attained
By saying that Bamadeva
that preparations
it is shown
in his mother's
womb,
one life may cause wisdom
in a succeed
in
made
(s?dhan?)
no
as
the
mother's
in
womb,
preparations
being
ing life, for,
'
In the Smriti also : Having
could be possible in that life.
fate attends him, O
of yoga, what
thus
by Ar juna, the revered
Being
questioned
'
no evil can befall any one that
:
V?sudeva
child,
replies
My
tata gac?hati),
does good9 (Na hi kaly?nakrit kascit durgatin
is born again in
and adds, that he attains glorious worlds,
the family of the good, and is there united with the under
life, and so on, ending with
standing he had in the previous
'
lives, he then reaches
by many
having attained perfection
the

attained

fulness

Krishna?'

the Highest
Goal,'
iv. 51.

which

shows

the same."?Brahma

Sutra,

III.

4.

One-ness

the

with

World.

acts of merit, not

a sort of ticket of admission?secured
by rites and penances,
of Innocents
Massacre
the
and
works'
the so-called
'good
a seat in a heavenly
of the human reason?to
theatre, nor
it sent back to this
is the individual
who has attained
Moksha

is not

the reward

of so-called

has expired
show what
To
visauti).!
punye
martya-lokan
(kshine
a
than take
few extracts
Moksha
is, I cannot do better
and the Brahma
the
from the Upanishads
Sutra, where
world

as soon as the term of that

season-ticket

treated of, and from their

is more directly
tenor try to draw as correct an idea as it is possible

state of Moksha
general
to get.

1 Tasmat
: i.e. " Returns
from that
lok?t
asinai lokaya karmanah
punar aity
to this world
Br?hmaua
IV.
of works"
world
chap. VI.
(litihadaranyaka,
verse 6).

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MOKSHA, OR THE VEDANTIC RELEASE.

524
"

knows
friend, whoever
tho human
soul, all
dopend
O

elements,

knows

all,

and

on whom
that Indestructible,
the gods, the senses, and the

is entered

into

all."?Prasna,

IV.

11.

instruc
The next is the concluding
part of Y?j?avalkya's
: " Now
for him
in the Brihad?ranyaka
tions to Janaka
that has no desires, from whom all
that has no desires :He
whose only
desires are gone out, whose desires arc all fulfilled,
is the Soul,1?his
vital spirits do not pass away (in
Brahma
(in lifetime) he goes into Brahma.2
death) ; being
'
all the desires of the heart
To this end is the verse : When
are loosened,'* the mortal becomes
immortal, then he obtains
desire

as the
a snake lies on an ant
Even
slough of
hill, so lies this body ; but he, the bodiless, the immortal spirit,
is indeed Brahma*
is light. . . . The man who knows the Soul,
as (I) am This, with what wish or desire should he
pine after

Brahma.

(the truth), whose soul is

body ? He who has known
entered
into this troublous dark place
awakened,
though
the creator of
(this body), he is the Creator of the universe,
the

here
all, his is tho world, he indeed is the world.5
Being
we may know this, or, if we do not, being
there
ignorant,
Whoever
know this become immortal,
is great destruction.
one sees clearly this Soul
When
the rest enter into misery.
as God,
to hide

the Lord
himself

of all that

to be, one does not wish

Let the wise Br?h
longer.

is and

(in fear) any

mana, having heard Him
(from books and teachers),
acquire
not
Let
too
him
the knowledge
many
himself).
study
(in
. . .
of the tongue.
words (i.e. books), that is mere weariness
lies the Controller,
the Lord of
In the space of the heart
nor
smaller
not
He
is
by evil
all;
greater by good works,6
is tho God over all, the King
of creatures, their
works. Ho
that they may
these worlds
the bridge upholding
preserver,
1"

sahn devais' en snrvaih pruna bh?tuni sampratishchanti

Yiji??u-atm?
yatra|
sa
aksharan
|| Cf.
sarvaji?ah sarva ijiev ?vives'a"
vedayate yas tu sauinya
sarva
dh?ra
mev?
sarvatah
"Te
visanti"
prapya
sarvagan
yukt?-tmauah
III. IL 6).
(Mundaka,
3 Y o ?k?mo iiishkuma
atmak?imak
||
aptakamn
5 Yada sarve
kama yc'sya
hridi sthitah
||
pramucynnte
4 Atlid
as'ariro *mritah pr?uo Brahin aiva ||
5 Sa tu yam
loka eva 11
? Sa na sadhuua karmana
no cv ?sudhuna
bh?yan
kaniyan.

Tad
also

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MOKSHA, OR THE VEDANTIC RELEASE.

not

be wrecked."?Brihad?ranyaka,

chap. VI.

525
verses

to

21 (pp. 855 to 895, J. Vidy?s?gara's edition).

next
is also a passage
from the Brihad?ranyaka,
was
as
a reply to objections brought
which
evidently meant
forward by some opposite school :
"
'
as
some say : If by knowing Brahma
But
(these) men
would
did
that
think
become
what
Brahma
all
they
things,
'
at
know whereby He became all this P
This was Brahma
'
as
am
He
indeed
knew
I
first.
Brahma/
Himself,
Thereby
He became all this.
Likewise
those of the gods who found
became That.
So of the sages, so of
the true knowledge
The

men.

The sage B?madeva

seeing this, knew 'I became Mann
'
' am
and the sun : even now he who knows this,
I
Brahma/
becomes all this.
Even
the gods cannot hurt him, for he
becomes
the soul of these (gods)."1?Brihad?ranyaka,
chap.
v. verse 10 (pp. 192 to 216, J.
I. Br?hmana
Vidy?s?gara's
edition).
In the passages quoted above, is to be noticed
something
: the
about
the Vedantic
of Moksha
unique
conception
or
individual
in this life
it, whether
another,
by attaining
'
'
is said to enter into all things/
to be indeed the world/
'
to become all this/ and this is said to be the case without
to death.
it cannot mean
that such
any reference
Surely
an individual,
or
becomes
and
materialised
living
dying,
in
the
of
the
universe.
He
dissipated
immensity
physical
'
retains his own being, for it is said, Even the gods cannot
'
hurt him (" tasya ha na dev? ?ca n? bh?ty?
?sata iti "). Nor
"
is the meaning
far to seek.
He who sees all
things in
"
and in all things sees himself, has nothing
to fear
himself,
It is the very perfection
of moral
self-sacrifice,
(Isa, 6).2
to enter into and become all things
for the individual
in
must
Without
into
its
I
the
merits,
say,
spirit.
entering
if true,
idea is grand,
the human
family may,

to

of
that the individuals
imagine
in course of time, find themselves

1 "Sarvan
"Etat
bhavishyanto
manyante."
manushy?
Bamadevah
*han Manur
abbavan
Tad
pratipede
s?ryas?a
|
veda han Brahm asm! ti sa idan sarvan bhavati."
ya 2evan
"
Yastu sarvani b hut au y&tman yev? nupashyati
"|
6 utmanan tato na vijugiipsate
Sarvabh?teshu
||

pas'yan
idam apy

urishir
etar hi

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MOKSHA, OR THE VEDANTIC RELEASE.

526

in the common good of the whole human family.

identified
It is also said to be possible in this life ; we cannot but add,
seem Utopian,
should such a state of things
though it may
come to pass, and every individual of the human race attain
of life,
this state, the earth would be heaven, and the miseries
selfish
in the greatest part to individual
and national
ness, would be at an end.
"
This is to be perceived by the mind, that there is nothing
whatever different (n?n?).
They enter from death to death,
who see (things) as if different."!?Brihad?ranyaka.
of salvation, Moksha
is a state
other schemes
Unlike
is
within
the test
thus brought
in this life, and
attainable
no
or
Death
life makes
human
of present
experience.
of a snake
like the cast-off
difference,?the
slough
body,
'
"
on an ant-hill,
but the soul being
shuffled
is
off,"
lying
Nor does the soul by Moksha
Brahma,
goes into Brahma.'
due

become anything
but only knows
difference

that it was not before, or is not already,

"
it always
is : The non
and feels what
the nature, and the difference
imputed by

being
off the ignorance
by true knowledge,
shaking
ignorance,
oneness
the infinite
with
and
soul attains
the human
n.
26.
III.
Wise
S?tra,
supreme
By
Spirit."?Brahma
or rather finds, his true
the individual
Moksha
becomes,
:
(svena r?pen? bhinishpadyate)
own
true form is that of
human
the
"His
soul's)
(i.e.
'
to
desires are true/ etc.?
free
from
whose
Brahma?'
sin/ up
To this his own
and Lord of all.'
and also 'All-knowing
Self

so thinks the teacher Jaimini."2

true form, he is perfected,
iv.
5.
IV.
?Brahma
S?tra,
is spoken of as a state of having
Lastly,
though Moksha
as
'no desires/
it is also in the same sentence
spoken of
and 'the only
a state in which
'all desires are fulfilled/
desire
only

is for the Soul.'

in reference

to carnal

It

is then a state without

desires, as against higher

desire,
aspira

sa
"JNe ha n?na sti kincana mritvoh
?pnoti ya iha nane va
mrityum
"
887, J. Yidy?saeara's
edition).
pasyati
1 "Svam (p.
asya r?pan Brdhmam
apabata-pupmatva-di-satya-aaukalpatva-va.
earve-rfvaratva
??a, tena svena r?penu bhinishpadyate."
6?nan, tathasarvaj?atvan,

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MOKSHA, OR THE VEDANTIC RELEASE.

527

In this lies the

for the Soul.
tion8, the only desire being
:
real difference between Avidy?
and Vidy?
"
To regard the body and others, which are not the self,
as the self, is
: thence arise desire for its glorifica
Avidy?
to insult, then fear
it is subjected
tion, then anger when
and delusion at sight of its destruction,?in
this way arise
and miseries
which we see around
those endless contentions
us. Those who, by reversing
from
it, have freed themselves
desire, anger, and other evils, approach Him."?
Sutra, I. in. 2.
'
is called a
When Moksha
loosening ' of the desires of the
'
the very expression
would
heart/
loosening
(pramu?yante)
a
is
that
it
and
bind
of
desires
that
enslave
suggest
loosening
the soul,?the
carnal desires as against
the higher desires

Avidy?,
Brahma

for the Soul, which set the individual free from that bondage :
it is grasped by death;
this body is mortal,
it
"Indra,
is the abode of the Immortal,
the bodiless Soul.
The em
is grasped
(one who thinks the body to be the self)
no
and
There
is
release
from
pain.
by pleasure
pleasure
and pain for one who lives as bodied.
But he who
lives
as bodiless is untouched by pleasure and
pain."?C'h?ndogya,
xii. 1. If all this is not "moralische
VIII.
it
Besserung,"
bodied

is difficult

to tell what

is.

of a soul
gives the following
description
called in various places as
after Moksha
(which is variously
or
'knowledge/
'awakening/
'oneness'):
'enlightenment/
"
and other sages never lived without using their
Bharata
senses, like a block of stone or wood, but only retired from
"
in worldliness
(VI.
society for fear of losing themselves
or in the
"In the exercise
of the body,
273).
controlling
the organs, the mind, or the intellect, there is no difference
"
the ignorant
and the awakened
between
whatever
(VI.
as one
In another place in the same book:
"Even
267).
The

Pa?cadas?

the same eye of the crow, comes and goes

into both
sockets, the right and the left, even so is the mind of the
true knower, with
respect to both these enjoyments;
par
of
the
of sense, as well as the bliss in
taking
pleasures
the true knower
is like one that knows
two
Brahma,
and

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MOKSHA, OR THE VEDANTIO RELEASE.

628

of

languages,?that
books."?

the world

as well

as

that

of

saored

5. Al?VARYA.
are a class of passages
in the TTpanishads and the
transcendental
which
attribute
certain
Sutra,
psychic
The
to the individual
upon attaining Moksha.
phenomena
learned or un
universal
tradition among all sects of Hindus,
There

Brahma

learned, would seem to show that there never was a time in

These phenomena
which the people did not believe in them.
in the sense of departures
could hardly be called miracles
from the laws of Nature,
inasmuch as they are said to take
place

as a matter

of course, whenever
has been reached :

development
"His
heart

that

stage of psychic

he wishes
worlds
purified, whatever
or
or
adds
for
others/
('whether
?ankara),
and
those worlds
he desires, he obtains
whatever
objects
III. i. 10.
those desires."?Mundaka,
has attained
who
"Some Yogi,
by
might,
perfection,
for

thus

himself

into all things, be the controller

(over all)."?
Sutra, I. it. 18.
of worlds,
such as the creation
"Functions,
excepted,
as
one's self
that
of
rendering
powers
(Aisvarya),
god-like
are possible
for those who have attained Moksha.
invisible,

entering
Brahma

in respect of the management

But functions
of worlds belong
IV.
is ever-perfect."?Brahma
to God alone, who
Sutra,
iv. 17.
as to functions
in respect of the creation
This reservation
is very
of
worlds
and preservation
(Jagad-Vy?p?ravarjan)
'
'
a
as
world
term
the
expresses
merely
peculiar ; and
of
items
of particular
up in thought
phenomena,
summing
leaves no god-like
the reservation
power for the individual
1 Fravrittau

va dehe-ndriya-mano-dhiyan
va nivrittau
|
Na kiucid api vaishamyam
||
asty aj?ani-vibuddhayoh
kvacit
Na hyahurudi
| 267
santajya Hharata ayah sthitah
2731.
udasate
kintu sanga-bbitu
Kushtha-pashunavat
|j
And again : Ek aiva drish^ih kukasya bfima-dakshiua-netrayoh
|Yftty ay?ty
nandan
Brahmu
matih
tattvavido
evam ?nanda-dvaye
|| Bhu?jfmo
vishay?
laukika-vaidikau
ubhau
||
nanda? ?a tattvavit
| Dvi-bhash?
Vidy?d
bhij?avat

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MOKSHA, OR THE VEDANTIO RELEASE.

529

to exercise
it is a strong assertion
Besides,
independently.
of duality.
Most of these passages are so entangled
and
in mysterious
to
next
to
unravel
that
it
is
figurative
language,
impossible
their real
As a type of this class of passages,
meaning.
I take the
from the C'h?ndogya:
following
"In this city of the Supreme
(i.e. in the human being)
is the house (of the
In
the lotus of the heart.
Supreme),
it is the sky of the heart;
that
is contained within
what
...
is indeed to be inquired and sought after.
As vast as
is this sky, so is the
are
in
in
the
it
heart,
placed both
sky
heaven
and earth, fire and air, sun and moon,
lightning
and stars;?all
whatever
here exists for them, or does not
this. . . . This
is tho true
(here) exist, is placed within
. . Those
are
of
the
in
desires.
this
all
city
Supreme,
placed
who depart knowing
the Soul and these true desires,
for
. .Whatever
are open at
them all the worlds
pleasure.
place he desires, whatever
thing he desires, comes (to him)
at will;
he rejoices
in possessing
it. These are the true
The true desires
desires, hidden under cover of the untrue.
the untrue
them ; (so that) whatever
hides
exist, but
is departed hence
(though it exists
cannot
know.
he
Whatever
heart),
or
of
whether
dead, or what
his,
(beloved object)
living
else he longs for, but does not find, all this he finds, on
there (i.e. into the heart), for all these true desires
going
of his exist there, hidden under cover of the untrue.
Even
as a treasure-trove
hidden underground
in a field is trodden
over and over
by those ignorant of tho field, yet never
even so all these creatures
known,
every day into
going
this world of Brahma
do not know it, it is veiled by the
(beloved object)
in the sky of

of his

the

VIII.

untrue."?C'h?ndogya,

insists

i.

to

in.

2.

technical
distinction
Sankara,
however,
upon
as
between Moksha,
the
of Saguna
acquired by
knowledge
and
that
of Brahma
Brahma,
by the knowledge
Nirguna,
form of Moksha.
upon the latter as a higher
looking
as confined
Miraculous
to the lower
powers he considers
is highly
as
to
the
moral
value
form, which
significant
VOL.

xx.?[new

series.]

36

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MOKSHA, OR THE VEDANTIO RELEASE.

530

: "Wherever
the gift of miracles
are however
these god-like powers are spoken of,
the
they
mere
fruit of Saguna- Vidy??a
like heaven,"
of
state,
change
etc.?Brahma
Sutra, IV. iv. 16.

that

was

attached

to

6. Individuality

in Moksha.

as those
the reader so much
however,
Nothing,
puzzles
Moksha
in
of
the
seem
to
which
passages
Upanishads
speak
as a state of
of individual
consciousness,
disintegration
is not
almost verging
The
difficulty
upon annihilation.
a
class of poet-philosophers
of such high order
only that
as the authors of the
must have been, could
Upanishads
ever look upon it as the highest good of life, but also that
these passages
the sense of others,
contradict
apparently
con
are seemingly
and even parts of the same passage
of
view
the
in
Yet
ourselves
tradictory.
point
by placing
we might
of the writers
be able to reconcile
themselves,
:
these discrepancies
as these rivers
"Even
towards the sea disappear
flowing
the sea, their names and forms being broken
upon reaching
even so these sixteen parts in
down, it is called the sea;
the Person
the knower
and reaching
the
Person,
approach
names
are
it is
their
and
broken
forms
down;
disappear,
immortal."
called the Person
and
he
without
becomes
;
parts
?Prasna,

VI.

5.

"Like
streams disappearing
in the sea, losing
running
name and form, even so the wise,
freed from name and
than the great.
the greater
form, attains the Divine Person,
becomes
He
that knows
the Supreme
Brahma,
verily
n.
and
9.
8
III.
Brahma."?Mundaka,
The
is like pure water dropping
"It
into pure water.
like
this."?
soul of the sage who knows
is
(the truth)
II. iv. 15 (p. 132, J. Vidy?sagara's
Eatha,
edition).
instructs his wife Maitreyi,
saying : '"As
Y?j?avalkya
a
of
water
salt thrown
into
becoming
disappears,
lump
water, and one cannot take it up in a lump,1 but the water
1 " Sa
yatha
syo dagrauanaya

saiudhava-khilya
eva sy&t."

udako

prasta

udakani

e?a

nuviliyato

na

ha

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MOKSHA, OR THE VEDANTIC RELEASE.

531

is this
part taken is salt, even so, my dear,
and
all consciousness
Infinite, Unbounded,
but consciousness
Rising
(into
nothing
(vij??na-ghana).
individual life) from these things, (the individual) disappears,

from whatever
Great Being,

When
these (i.e., like the salt in water).
becoming
passed
oneness
consciousness
the
with
the
(of
away (i.e., by
Soul),
This
said
ceases.
This
I say, my dear.'
individuality)
Y?j?avalkya.
"
Maitrey?
saying,

"

when

'
said : Even
passed

away

here, my
the

lord, you bewilder

consciousness

me,

ceases.'

'
said : My dear, I say nothing bewildering.
Y?j?avalkya
it is
This Great Being
Where
has perfect
consciousness.
as if two, there one sees or smells another, hears or bows
to another,
or knows
all is
But when
thinks
another.
to see or smell,
become his very soul, by what and whom
by what and whom to hear or bow to, by what and whom

to think or know P (The Soul) by whom all this is known,

is He to be known ? By what,
'
to be known P "?Brihad?ranyaka,
(p. 460, J. Vidy?s?gara's
edition).
seems to have been puzzled
Maitrey?

by what
Knower

ray

dear, is the
IV. iv. 12-14

by the apparent
the Great
contradiction
in her husband's
words,
calling
"
"
all
the
conscious
and then adding
consciousness,"
Being,
ness ceases."
well
No wonder,
poor girl ! One might
if her husband's
did not bewilder her
explanation
the more?though
is
in logical acuteness
that explanation
"
one
that
sentence,
what,
Indeed,
my
unsurpassed.
By
"
to be known P holds, as in a nutshell,
dear, is the Knower

doubt

the whole agnostic philosophy

with the reply to it.
'*
"
Their names and forms are broken down,"
freed from
name and form, attain the Divine
"when passed
Person,"
"
ceases : all this, if understood
in
away the consciousness
the

the river
of the salt in water,
light of the analogy
in the sea, or pure water dropping
into pure water, fall in
self-sacrifice.
the idea of a perfect moral
very well with
in
the
salt
neither
the
water, the river
Following
analogy,
in the sea, nor tho water
in water,
is lost in any true sense.
ceases to
Not an atom of the salt, the river, or the water,

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MOKSHA, OR THE VEDANTIC RELEASE.

532

or to perform

exist,

some function

peculiar

to itself.

If

the

state of Moksha is anything like it, the individual released

ceases

to exist

the river

is, that

neither

nor

to act.

in the salt
The change
cease
act
to
separately from the
they
'
water and the sea,?that
one can no longer take up the
"
as before.
salt in a lump' (saindhavakhilya)
the water,
But
from whatever
part taken, is salt," in other words, all things
become as part and parcel of his self, which
is thus said to
"
own peculiar
these.99
salt
has
The
its
becoming
disappear,
action of 8altne88, but under a different
form, and in one
ness with the water ; it
to the water.
its
character
imparts
'
'
if
to
could only
transferred
Released
the
This,
individual,
mean that he loses his
all things
from
of
separateness
feeling
and from Brahma,
bis
and
but retains his being
peculiar
"
acts and attributes,?he
like the arrow
is lost in Brahma
and

in the target"
In this way
("saravat
tan-mayo bhuvet").
or
rather feel
the
individual
would
become,
by Moksha,
to be always but as a factor in the Divine
himself
economy
lived
of the universe.
The individual who, before Moksha,
and acted as an isolated agent,
for a private
end, after
Moksha
lives and acts in oneness with God, for ends de
termined
the interest of all as being
by God, and feeling
his own, and in this sense he may be said "to enter into
all things "?" the wise, who have control over their passions,
and enter into
find the All-pervading
everywhere,
(Spirit)
"
even
these."
all things,"?or
to disappear becoming
a
of Sankara,
those
In all Ved?ntic
writings,
especially
"
"
self
is drawn between
(Aha?
very important distinction
we are used to identify.
and
Soul
which
k?ra)
(Atm?),
'
of
or Aha?k?ra,
is the imaginary bundling
Self/
together
'
individuals.'
states and acts in separate groups called
mental
This
It presupposes
the Soul for a basis of its existence.
indi
'same'
even in the so-called
is ever-shifting,
'self
never
to be, but
like the cloud appearing
really
vidual;
of
is
It
also
the
objects
thought.
is, permanent.
among
is the subject, the un
But
the 'Soul'
of the Ved?nta
basis
the underlying
and
essence,
changing
unchangeable
acts and states
in which
of consciousness
for the world,
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MOKSHA, OR THE VEDANTIC RELEASE.

lantern.
in a magic
at
cannot
Soul
the
subject,
being
cannot
therefore
and
object of thought,
and
characters
differenced
by objective
or Aha?k?ra,
is popularly
'self/
spoken

appear and vanish

From
its nature of
the same time be an
or
be characterized
differences.

The

533

like

the

images

the

of as '1/ and it is this that is 'broken down/ this that

these."
these
becoming
things,
disappears
'
'
is gone, nothing
selves
idea of separateness of
The ideas and impres
is gone.
but the sense of isolation
as
sions may
and
appear
they do now, without
disappear
to
life
the
; only, after Moksha,
any hindrance
practical
'
'me ' or '
mine
of the individual
could not oppose itself
'
'
'
'
to the
This
the
around him.
of
his
and
world
yours
were
it
been
have
of
Moksha
enough,
interpretation
might

"rising
When

from

this

not that the light supplied by Y?j?avalkya,

on his own

in the words, "When

all is become his very soul,
meaning,
"
seems rather to
to
think and know P
by what and whom
on
throw darkness
the interpretation.

sions?for
practical
I hope
Ved?ntic

seems to indicate

that not only does Aha?k?ra

course of ideas and impres
the whole
idealistic?that
make up
the Vedan ta is purely
what
I have to anticipate
life, may cease. Here
a
to discuss more
in
article?the
separate
fully

Y?j?avalkya
cease, but also

that

or Illusion,
in
of M?y?.
conception
M?y?,
if rightly understood,
is but another name
the Ved?nta,
'the Relativity
for what has been termed
of knowledge.'

of the absolute from the relative is the very

distinction
on which
the whole scheme of the Ved?ntio
theology
hinge
turns.
Once admit that things as we know them exist only
follows
it necessarily
in relation to our powers of cognition,
that God, who has not cognitive powers, eyes and ears, like
them. We
does not know things as we know
ourselves,
reason
no
that
have
to
assert
should have
any existence
they

The

in relation to Brahma.
is a reason to the Ved?ntist

at all

Brahma
in favour

being above wants,

of the absolute non

At any rate it follows from Relativity,

of things.
that our know
of the Ved?nta,
fundamental
principle
as
an
the absolute
illusion
with
is
of
compared
ledge
things

existence
the

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MOKSHA, OR THE VEDANTIO RELEASE.

534
truth

to Brahma.
known
If Moksha
should make
the
one with God,
as
He
is
perfect
perfect, knowing
follows
things even as we are known by God, it necessarily
that the relative should cease in presence
of the absolute,
and the illusions
life so called
which make up practical
should be no more.
individual

7. Kaivalya.
At first sight this separation from phenomena would seem
to be painful,
but it is painful for those who have a strong
desire for them, who cannot resign their phenomenal
being
"a longing
without
the
look
behind."
When
lingering
desire for the course of ideas and impressions
that con
our individuality
stitutes
is gone,
it may cease, and the
individual
?the

pass away
Soul-substratum

into oneness
of

all

with

being,

Brahma
and

live

Nirguna
above
the

illusions of phenomenal life. For the Ved?ntist, with his

of the absolute

and
of Brahma Nirguna,
can
the phenomenal
there be painful
life of relativity, what
or shocking
to know
the
in passing
into the Absolute,
as
it
is
he
it
otherwise
than
How
could
P
consider
Reality
as the highest
bliss, the very state of Brahma
imaginable
distinction

as He

Being

is in His

The rapturous joy of this union

perfection!
is compared
in Moksha,
soul with Brahma,
with nothing
less than the ecstatic union of a newly-wedded
:
couple locked in each other's embraces
"
as
one embraced by his beloved wife knows nothing
Even
of the human

outside, nor within,

Wise
Spirit, knows

even

so this person

by the
This,
outside, nothing
nothing
all desires are found, wherein
indeed, is his form in which
one has no desires and
all desires are for the Soul, wherein
are no longer
no sorrow.
and
mother
the father
Here
no
and gods
the worlds
father or mother,
longer worlds or
. . neither
no longer sacred books;
gods, the sacred books
followed by good works, nor by bad works, then are passed
But that he does not
away all the sorrows of the heart.
see (i.e., he is still
not
does
sees
he
he
indeed
see,
though
the seer, though the objects of sight are gone).
Sight cannot
embraced

within.

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MOKSHA, OR THE VEDANTIC RELEASE.

in the seer, being imperishable

; but that second is no
. .
see as distinct
which
from himself.
he should
he does not know?he
knows
indeed though he does

cease
more,
That
not

535

im
cannot cease in the knower, being
; knowing
no
more
but
which
he
should
second
is
that
perishable;
know as distinct
from himself.
there is a second,
Where
know

there

one

sees, smells, tastes, speaks to, hears, thinks, feels,

and knows another.
(Pure) as water, the one Seer is with
out a second.
He is housed in Brahma."?Brihad?ranyaka,
in. 21-32
VI.
edition).
(pp. 887 to 913, J. Vidy?s?gara's
It will be apparent from the above, that far from there
the slightest
in Moksha
towards annihila
being
approach
no
in the individual himself,
tion, there is
change whatever
the change being entirely
in the phenomena
around him.
The
is
the same, while
the object which
subject remains
is altered, may be, even to the
upon as illusory
of annihilation
to the individual.
The
relatively
as
world-bubble
it,
ma}r burst,
they express
(Jagad-vimba)
and "leave not a rack behind."
That this is the conception
of the Ved?ntic Moksha
is so apparent, that we meet with
in the Brahma Sutra as to whether
the individual
discussions
looked

extent

:
retains his body after attaining Moksha
" '
At his desire his ancestors
appear to him

'

; from this
it
is
after
that
the
wise
man,
apparent
teaching
attaining
retains his mind, which
is made up of desires, but
Godhood,
or not he retains the body and
it might
be asked whether
the senses.
As regards this, the teacher V?dari
thinks that
the wise
not
in
his
does
retain
the
(man)
glory
body nor
: '
For this is taught in the Vedas
the senses.
Seeing these
the
in
ho
tho
bliss
world
of
mind,
delights
by
enjoys
as
it
Were
that
went
with
about
the
mind
he
Brahma.'
'
as the body and the senses,
the epithet
with
well
the
not

have

used

IV.
(Brahma Sutra,
that
however,
finding
V?dar?yana,
considers
it
the Vedas
both kinds of characters,
ascribe
to
he desires
When
reasonable
that it should be both.
to be
be embodied,
he has a body, and when
he desires

mind'
would
iv. 10).
The

bodiless,

been

teacher

he is without

it."?Brahma

Sutra,

IV.

iv. 12.

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MOKSHA, OR THE VEDANTIO RELEASE.

536

life in this world, the

respect to phenomenal
to its full
not push
its logical conclusion
even
that
of attain
in its highest
form,
Moksha,
length.
does not
of Brahma
ing the Absolute
Nirguna,
Being
cut off the thread of their individual phenomenal
altogether
life.
to have attained
Ved?ntio
sages who are supposed
Even

with

does

Ved?nta

as it is
the highest
form of Moksha?Kaivalya
in this world to live as man
appear and reappear
of
in order to fulfil some high purpose
men,
are
and
and
said
N?rada,
Vy?sa
Agastya
Bhrigu,
their
occasion

appearance
calls for

even

in

this

world

whenever

In this way
presence.
does not
form of Moksha

their

called?
amongst
Brahma.
to make

any especial
the idea of

to
the Kaivalya
amount
anything more or less than an absolute surrender of private
or above
will to that of Brahma,
to live amidst phenomena
as
To
Him
in
He
should
them,
alone, according
appoint.

this effect I quote the following from the Brahma Sutra,

where

we

live
work)
laste."?III.

"Those

read:

(in phenomenal
in. 32.

are appointed
(for especial
as
life)
long as the appointment

that

takes the case

aphorism, Sankara
Ved?ntio
greatest
sages?Ap?ntaratamas,
Dak sha, and N?rada,
who
Sanatkum?ra,
Vasishtha,
Bhrigu,
are said to have
at
in
world
different
and
lived
this
appeared
form of
the highest
after they had attained
occasions,
of

Commenting
some of the

on

this

and remarks :
Moksha,
"
Some of them (those above-named),
has fallen
take a new body;
away,
miraculous

power

after
and

the first body

others, by the

bodies at
yoga for occupying
many
the lifetime of it. And all of them are

of

once, do so during
the highest
of the Vedas.
said to have acquired
wisdom
. . These,
for
and
others, being appointed
Ap?ntaratamas
on
or
work
other
which
the
Vedas,
depends
transmitting
of the world, have an individual life subject
the preservation
These
to the work
great
they are appointed).
(to which
the
and others, appointed
ones, Ap?ntaratamas
by
Supreme
Lord to their particular work, although
they have the true
remain there with undi
the cause of Moksha,
knowledge,

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MOKSHA, OR TUE VEDANTIC RELEASE.

537

so long as their appointment

lasts; but
activity,
In order to fulfil
pass into God as soon as it is over. ...
the objects of their appointment,
they have the desire of
from
work for a time, but held in check;?freely
passing
as
to
to
with
house
from
house,
memory
(of
body
body
previous
they are lords of their
life) undirainished,?since
fulfil the appointed work ; and making
body and organs,?to
(new) bodies, they occupy many bodies at once or in suc
. . .
as Sulabh?,1 who knew Brahma,
cession;
just
having
the desire to hold a discussion
with Janaka,
left her own

minished

that of Janaka,
body, entered
afterwards
re-entered
cussion,
in.
III.
32.
Bh?shya,
8.

"Na

karma

held
and, having
her own."?Brahma

lipyate

the

dis

Sutra

nahe."

an absolute surrender of
being thus
private will,
it follows as a necessary
that after one has
consequence
attained
this state, there is no longer any merit or blame
attached to what one does. He
is above doing wrong, and
claims no reward for doing right.
This
leads to a great
in
the
to
individual's
relation
works,
change
good or evil.
is the means
"Work
be
the
for
Muni who
(to
adopted)
wishes
to attain Yoga;
for the same man, when
he ha8
attained
of mind
calmness
is the means"
yoga,
(Gita,
Moksha

For
are either
3).
ignorant
(Aj??ni)
people, works
as they bring a return, whether
in
good or evil, according
this life or another, of happiness or
For
the
wise,
misery.
this arithmetical
distinction
of punya
and papa has no
sense
and
in
that
he
is
said
to
be unaffected
weight,
by
or
:
works
evil
good

VI.

"Whom

speech and the mind recede from,

one knows the bliss in Brahma,
one
finding,?when
'
fears nothing
whatever.
What
good thing I have not
done, what evil I have done/ one is not troubled with."?
II. 9.
Taittiriya,
(i.e., Brahma)

without

1 Sulabh?
is a lady-sage
in the S'unti-Parva
of the M ah abb a rata, who dis
in a very interesting
the self-righteous
comfited,
Janaka
controversy,
king,
Kusha-Dhvaja.

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MOKSHA, OR THE VEDANTIC RELEASE.

538

or that
'I have done
'I have done evil/
"Therefore,
not troubled
He
both
is
he
these.
passes beyond
good/
or
not
with what he has
has
done.
This is taught in the
verse : ' Imperishable
is the glory
for him who knows
Let
which works do not add to, nor take from.
Brahma,
is
him know its nature ; having known
he
unaffected
this,
one who knows thus,
Therefore
by (good or) evil works.'
and
free from desire, patient,
calm, self-controlled,
being
sees
in
the
the
in
and
all
Soul
meditative,
himself,
things
all sin ; sin
Soul.
Sin cannot overcome him, he overcomes
cannot trouble him, he destroys
all sin."?Brihad?ranyaka,
iv. 22-23
to
909
J. Vidy?sagara's
912,
edition).
(pp.
same thought
is often expressed
in more exaggerated
forms :
"
Indra, the god-spirit,
by seeing with the eye of wisdom
own soul as the Supreme
his
(?rshei?a dars?nena)
Spirit
as
to ??stra,
'I am indeed the Supreme Brahma/
according
....
to his
'Know Me.'
alludes
He
taught,
saj'ing,
with
and
of slaying
then concludes
cruelties
Tv?shtra,
an one as I am, not a hair
'Of
such
wisdom:
glorifying
can
He who knows Me, by no work whatever
is destroyed.
that even though
I have
This means
his world perish.'

VI.
The

cruelties, yet, by becoming

Brahma, not a hair
for
is destroyed;
nor, likewise,
any one else who
can
his world perish by any work whatever."?
knows Me,
Brahma
Sutra, L I. 30.
done

such

of mine

takes the sting out of all past sins; and for the
"
is as impossible as for Brahma himself.
Pun
sarv?h
(Mah?
sushuptih
kriy?h
sukrit?yate"
y?yante
if he
"AU that he does is good work,
Nirv?na-Tantra).
a
a
and
it
is
sound
is
another,
sleeps soundly,
good work/
Moksha

future,

sin

paradoxical

form of stating
9. Moksha

the same idea.

by Divine

Grace.

as it is to
or Sraddh?,
to Moksha
is as essential
Faith,
"
ca sane?
c? sraddadh?nas
the Christian
salvation.
Aj?as
and the
foolish, the unbelieving,
y?tm? vin??yati?"?"the

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MOKSHA, OR THE VEDANTIC RELEASE.

539

one has faith

"When
spirits go to ruin."?G?t?.
then one inquires, one does not inquire without
(Sraddh?),
faith ; having
faith,
indeed, one inquires."?C'h?ndogya,
'
'
as
xviii.
VII.
1.
Sraddh?
here
Sa?kara
explains
'
'
the
of
(or
theism).
spirit
Astikya-buddhi
good
Any
should be
work, if it should bear good fruit, it is taught,
"
"
done with faith :
Show bounty with faith
(oraddhay?
doubting

deyan).?Taittiriya,
is there
Nor

XII.

3.

to maintain
that
whatever
any ground
in any 6ense, upon Divine Grace,
is less dependent,
"
than the Christian
salvation.
God's mercy, by
Through
as
true knowledge
of
God
the
of
the
attainment
(i.e.,
Self),
can be
Release
the
is
"Grant
that
human
soul
possible."1
:
case
of
the
in that
part
Supreme Spirit, like sparks of fire
as both
a
and
fire
have
of
heat and
similar
power
sparks
so should both the human
and
God
soul
possess a
light,
. .
and divinity.
similar power of wisdom
the
Though
human soul aud God were as part and whole, their opposite
ne8s of
is quite clear : is it then that there exists
qualities

Moksha

no

of the human
of attribute
soul with God P
similarity
that it does not exist, but that though it exists, it is
it is veiled, however,
it
veiled by ignorance.
Although
is revealed again by the clearing up of ignorance,
by Divine
as
Grace
of medicine,
(fsvara-pras?d?t)?even
by power
restored
in
is
the
blind
before
sight
though
overpowered
. .
not
is
nature
but
it
to
manifest
all.
blindness;
by
by
from
The Bandha
of
Divine
(bondage) proceeds
ignorance
and Moksha
from knowledge
of His
nature."?
nature,
Brahma S?tra, III. n. 5.

Not

1 rrfvarat
tad-aiuijfiaya
vijn?nena Moksha-sicidhir

. . .
sansarasya
bhavitu marhati

siddhih
||?Brahma

;M-anugraha-hefuken
II. in. 41.
S?tra,

aiva

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