Nyaya-Vaisheshika categories (Study)
by Diptimani Goswami | 2014 | 61,072 words
This page relates ‘Moksha or Liberation’ of the study on the Nyaya-Vaisheshika categories with special reference to the Tarkasangraha by Annambhatta. Both Nyaya and Vaisesika are schools of ancient Indian Philosophy, and accepted in their system various padarthas or objects of valid knowledge. This study investigates how the Tarkasamgraha reflects these categories in the combined Nyayavaisesika school.
Mokṣa or Liberation
The mokṣa (liberation) has the most important place in Indian Philosophy. It is accepted in many schools. Mokṣa is considered to be the highest ideal and end of human life. So, the Indian Philosophical systems are called to be mokṣa-sāśtras.
S.N. Dasgupta says that:
“The doctrine of mukti and karma are the two certain principles which Hindu Philosophy could not deny even in its highest soarings. The notion of mukti is in fact the essence through which all systems of Indian Philosophy revolve.”[3]
According to Vātsyāyana, mokṣa or apavarga should consist of complete cessation of the specific qualities of the self.[5] Śrīdhara, defines mokṣa as the cessation of all the special qualities of the self and the attainment of its natural state.[7] The Nyāya system gives a knowledge of truth for the understanding of the summum bonum of life. It is stated in this system that liberation means absolute freedom from all pain and suffering. The human body with the sense organs feels undesirable, unpleasant, painful feelings. Therefore, in liberation soul becomes released from the body and the sense-organs. It leaves both painful and pleasurable experiences.
Moreover, it ceases to have any experience or consciousness.
“So in liberation the self exists as a pure substance free from all connection with the body, neither suffering pain, nor enjoying pleasure, nor having consciousness even.”[9]
Liberation may be considered as the state of good sleep, as a state of release from some disease, from some bodily or mental injury. As a whole, liberation is absolute freedom from pain for all time.
According to Vātsyāyana, liberation is the supreme condition of the soul. It is a state where there is no fear, which is free from decay and change, where there is no death and so on.[11] Śrīdhara holds that the knowledge of reality and the performance of duties are necessary for liberation. It is produced from knowledge.[12] Udayana also maintains the same view on liberation.
Footnotes and references:
[1]:
īsvaraḥ kāraṇaṃ puruṣakarmāphalyadarśanāt na puruṣakarmābhāve phalāniṣpatteḥ tatkāritatvādahetuḥ. Nyāyasūtra, 4.1.19-21
[2]:
Nyayasiddhāntamuktāvalī, p.210
[5]:
Nyāyabhāṣya, 1.1.22
[6]:
ātmā tu paramātmā kṣetrajñaśceti dvividhaḥ paramātmā īśvara eka eva. Saptapadārthī, p.24
[7]:
cf. Nyāyakaṇḍalī, pp. 18-19
[8]:
Nyāyabhāṣya, 4.1.21
[9]:
Chatterjee, S.C. and Datta, D.M., An Introduction to Indian Philosophy, p. 207.
[10]:
Chatterjee, S.C. and Datta, D.M., An Introduction to Indian Philosophy, p.210 ideal and end of human life. So, the Indian Philosophical systems are called to be mokṣa-sāśtras. S.N. Dasgupta says that “The doctrine of mukti and karma are the two certain principles which Hindu Philosophy could not deny even in its highest soarings.
[11]:
Nyāyabhāṣya, on Nyāyasūtra, 1.1.22
[12]:
jñānakaraṇasamuccayāditi vadāmaḥ. Nyāyakaṇḍalī, p. 683