Changes

Man has had an infinite number of past lives of the most varied nature and the instincts of each kind of life exist dormant in the life of every individual and thus whenever he takes rebirth the special instincts of that life (called vasana) come forth. In accordance with these vasanas the person passes through the painful or pleasurable experiences as determined for him by his action. Such actions and experiences cannot be avoided but those actions which have not matured are uprooted once for all if the person attains true knowledge as advocated by philosophy. But even such an emancipated (mukta) person has to pass through the good or bad experiences ordained for him by the actions just ripened for giving their fruits. If in the meantime he attains true knowledge, all his past accumulated actions become destroyed, and as his acts are neither virtuous nor wicked, no fresh karma for ripening is accumulated and thus he becomes divested of all karma after enjoying the fruits of the ripened karmas alone. Thus, in the last stage of contemplation, all karma being annihilated, and all activities having ceased, the soul leaves the body and goes up to the top of the universe, where the liberated souls stay for ever.<ref name=":12" />

Man has had an infinite number of past lives of the most varied nature and the instincts of each kind of life exist dormant in the life of every individual and thus whenever he takes rebirth the special instincts of that life (called vasana) come forth. In accordance with these vasanas the person passes through the painful or pleasurable experiences as determined for him by his action. Such actions and experiences cannot be avoided but those actions which have not matured are uprooted once for all if the person attains true knowledge as advocated by philosophy. But even such an emancipated (mukta) person has to pass through the good or bad experiences ordained for him by the actions just ripened for giving their fruits. If in the meantime he attains true knowledge, all his past accumulated actions become destroyed, and as his acts are neither virtuous nor wicked, no fresh karma for ripening is accumulated and thus he becomes divested of all karma after enjoying the fruits of the ripened karmas alone. Thus, in the last stage of contemplation, all karma being annihilated, and all activities having ceased, the soul leaves the body and goes up to the top of the universe, where the liberated souls stay for ever.<ref name=":12" />

== मोक्षसिद्धान्तः ॥ Moksha Siddhanta ==

== मोक्षसिद्धान्तः ॥ Moksha Siddhanta ==

Karma leads us to the endless cycle of Samsara and if we could divest ourselves of all emotions, ideas or desires as lead us to action we should find within us the actionless self which neither suffers nor enjoys, neither works nor undergoes rebirth. Various schools agree in the recognition of liberation or release (moksha) from this cycle of rebirths as the highest of human ends or values. Chaturvarga - Artha, Kama, Dharma and Moksha are the highly revered Purusharthas, or the values. While Artha and Kama which mean wealth and pleasure are purely worldly values, the other two - Dharma and Moksha are described as spiritual. Of them, moksha has come to be acknowledged as the highest of human values by all schools of thought.<ref name=":32" />  

Karma leads us to the endless cycle of Samsara and if we could divest ourselves of all emotions, ideas or desires as lead us to action we should find within us the actionless self which neither suffers nor enjoys, neither works nor undergoes rebirth. Various schools agree in the recognition of liberation or release (moksha) from this cycle of rebirths as the highest of human ends or values. Chaturvarga - Artha, Kama, Dharma and Moksha are the highly revered Purusharthas, or the values. While Artha and Kama which mean wealth and pleasure are purely worldly values, the other two - Dharma and Moksha are described as spiritual. Of them, moksha has come to be acknowledged as the highest of human values by all schools of thought.<ref name=":32" />  

* Samkhya describes it as being of the nature of pure consciousness.

* Samkhya describes it as being of the nature of pure consciousness.

* Vedanta says that it is that fundamental point of unity implied in pure consciousness (चित् । chit), pure bliss (आनन्दम् । ananda) and pure being (सत् । sat).  

* Vedanta says that it is that fundamental point of unity implied in pure consciousness (चित् । chit), pure bliss (आनन्दम् । ananda) and pure being (सत् । sat).  

But all agree in holding that it is pure and unsullied in its nature and that all impurities of action or passion do not form a real part of it. When all impurities are removed and the pure nature of the self is thoroughly and permanently apprehended and all other extraneous connections with it are absolutely dissociated.<ref name=":12" />

But all agree in holding that it is pure and unsullied in its nature and that all impurities of action or passion do not form a real part of it. When all impurities are removed the pure nature of the self is thoroughly and permanently apprehended and all other extraneous connections with it are absolutely dissociated.<ref name=":12" />

== कार्यवादः ॥ Karyavada or Theory of Causation ==

== कार्यवादः ॥ Karyavada or Theory of Causation ==

Upanishads are rightly regarded as the fountain-head of all Indian philosophy. All darshanas which critically discuss about the Atman, Brahman and Sristhi or the Origin of the world have the seeds of thought from the Upanishads. Based on describing the cause for the existence of the world, different theories have been put forward. The basic question involved in any theory of causation is :

Upanishads are rightly regarded as the fountain-head of all Indian philosophy. All darshanas which critically discuss about the Atman, Brahman and Sristhi or the Origin of the world have the seeds of thought from the Upanishads. Based on describing the cause for the existence of the world, different theories have been put forward. The basic questions involved in any theory of causation is :

  Does the effect pre-exist in its material cause? Is the effect a real transformation or an unreal appearance of its cause?

  Does the effect pre-exist in its material cause? Is the effect a real transformation or an unreal appearance of its cause?

To explain this question many theories have been put forward by different schools of philosophy. Apart from the shad darshanas, other philosophies that have originated in Bharatavarsha have also expounded their theories of causation. They are summarized in brief as given below: (see p. 139 of Reference <ref name=":22" />)   

To explain these questions many theories have been put forward by different schools of philosophy. Apart from the shad darshanas, other philosophies that have originated in Bharatavarsha have also expounded their theories of causation. They are summarized in brief as given below: (see p. 139 of Reference <ref name=":22" />)   

{| class="wikitable"

{| class="wikitable"

|-

|-

! rowspan="4" |Asatkaryavada (असत्कार्यवादः) or Arambhavada (आरंभवादः) or Paramanuvada (परमाणुवादः) Theory of Creation

! rowspan="4" |Asatkaryavada (असत्कार्यवादः) or Arambhavada (आरंभवादः) or Paramanuvada (परमाणुवादः) Theory of Creation

| rowspan="4" |The effect (karya) does not pre-exist (asat) in its material cause. The effect is a new creation.

| rowspan="4" |The effect (कार्यम् । karya) does not pre-exist (असत् । asat) in its material cause. The effect is a new creation.

|Charvakas (चार्वाकः)  

|Charvakas (चार्वाकः)  

|Svabhavavada (स्वभाववादः)

|Svabhavavada (स्वभाववादः)

| rowspan="4" |Paramanuvada : Atomic in nature.  

| rowspan="4" |Paramanuvada : Matter is only an aggregate of atoms.  

|-

|-

|Hinayana Buddhism (हीनयानबौद्धमतम्)

|Hinayana Buddhism (हीनयानबौद्धमतम्)

|-

|-

! rowspan="5" |Satkaryavada (सत्कार्यवादः) Theory of Evolution

! rowspan="5" |Satkaryavada (सत्कार्यवादः) Theory of Evolution

| rowspan="5" |The effect (karya) pre-exists (sat) in its material cause. Effect is an explicit manifestation of that which is contained in its material cause. Based on the reality or unreality of the effect it is further classified into two.   

| rowspan="5" |The effect (कार्यम् । karya) pre-exists (सत् । sat) in its material cause. Effect is an explicit manifestation of that which is contained in its material cause. Based on the reality or unreality of the effect it is further classified into two.   

|Samkhya and Yoga (साङ्ख्यः - योगः)  

|Samkhya and Yoga (साङ्ख्यः - योगः)  

|Prkriti-parinamavada (प्रकृतिपरिणामवादः)

|Prkriti-parinamavada (प्रकृतिपरिणामवादः)

| rowspan="2" |Parinamavada : Expounds that the effect is a real transformation of its cause.

| rowspan="2" |Parinamavada : Expounds that the effect is a real transformation of its cause.

Brahman really transforms Himself as the world of matter and of souls.

|-

|-

|Ramanuja's Vishista Dvaita (विशिष्टद्वैत-सिद्धान्तः)  

|Ramanuja's Vishista Dvaita (विशिष्टद्वैत-सिद्धान्तः)  

|Shunya-vivartavada (शून्यविवर्तवादः)

|Shunya-vivartavada (शून्यविवर्तवादः)

| rowspan="3" |Vivartavada : Expounds that the effect is an unreal appearance of the cause. (illusionary)

| rowspan="3" |Vivartavada : Expounds that the effect is an unreal appearance of the cause. (illusionary)

|-

|-

|Vijnanavada (विज्ञानवादः)(Mahayana Buddhism)

|Vijnanavada (विज्ञानवादः)(Mahayana Buddhism)

|

|

|}

|}

== विवेकज्ञानम् ॥ Viveka Jnana ==

== विवेकज्ञानम् ॥ Viveka Jnana ==

== Samkhya and Yoga ==

== Samkhya and Yoga ==

The view of Samkhya and Yoga is called Prkriti-parinama-vada.  

This system of thought is one of the oldest, but its origin has been a matter of with various versions among the scholarly groups. Whatever be its origin, it is considered important next to Vedanta.

Yoga is intimately allied to Samkhya.  The Bhagavadgita calls them one. Yoga means spiritual action and Samkhya means knowledge. Samkhya is theory and Yoga is practice. Yoga mostly accepts the postulates of Samkhya and shows the practical path by following which one may attain Vivekajnana which alone leads to liberation.

 

 

 

Yoga is intimately allied to Samkhya.  The Bhagavadgita calls them one. Yoga means spiritual action and Samkhya means knowledge. Samkhya is theory and Yoga is practice. Yoga mostly accepts the postulates of Samkhya and shows the practical path by following which one may attain Vivekajnana which alone leads to liberation.  

Yoga sutras are divided into four parts.   

Yoga sutras are divided into four parts.   

# Sadhanapada explains the means to realise concentration.

# Sadhanapada explains the means to realise concentration.

# Vibhutipada deals with the supra-normal powers which can be acquired through yoga.

# Vibhutipada deals with the supra-normal powers which can be acquired through yoga.

# Kaivalyapada describes the nature of liberation and the reality of the transcendental self.

# Kaivalyapada describes the nature of liberation and the reality of the transcendental self.<ref name=":22" />

 

==References==

==References==

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<references />