LIBERATION FROM INTENTIONALITY AND INVOLVEMENT: ON THE CONCEPT OF "JĪVANMUKTI" ACCORDING TO THE MOKṢOPĀYA
Thecomposition of the Moks172 WALTER SLAJEhelps, in addition, to avoid confusion, for not only the title, but also the text of the Moks.opaya, with regard to its wording, contents and structure, differs in details considerably from the vulgate Yogavasis.t.ha.Now, the Moks.opaya is, according to both...
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| description | Thecomposition of the Moks172 WALTER SLAJEhelps, in addition, to avoid confusion, for not only the title, but also the text of the Moks.opaya, with regard to its wording, contents and structure, differs in details considerably from the vulgate Yogavasis.t.ha.Now, the Moks.opaya is, according to both its title (moks. a-up aya) and to its contents, a work teaching self-release from bondage in the cycle of rebirths. [...]it is properly reckoned to belong to the class of moks. a s astras (treatises on release). Quite to the contrary, according to the Moks.opaya, living liberation implies carrying on the activities of everyday life.To householders (gr. hastha) whose mind is well composed, who have calmed down the faults of [wrong] notions of I, [to them it is] indeed [their] house which [represents] the deserted wilderness [of the renouncers]. Since they perceive [everything] with the eye of [their] composed mind, wilderness and house[hold] are equal to them.55This seems to correspond with the epic notion of pravr. tti, which, as early as the Mahabharata, was put in sharp contrast with nivr. tti, retreat from activities. [...]it is stated thatsam adhi is recalled as that, by means of which the self abides calmly in the world,internally free from grief, fear and ardent desire, remaining in its natural state.76Therefore, I cannot agree at all with Forts attempt to subordinate the Yogavasis.t.ha together with the Jvanmuktiviveka to what he likes to call Yogic Advaita.77 Not only has the YV nothing in common with As.t.a ngayoga,78 it also has nothing in common with Vidy aran. yas renouncement-based doctrines as expressed in his JMV. (II) 11,20cd); Bh askara: nirnimittam[=] bibhatsadirupam. nimittam. vin a.36 For the notion of sattva cp. also notes 64 and 67.37 ... [...]only those who by reflecting on the true nature of transmigration develop dispassion without outward efficient causes are characterized as the foremost among men. |
| doi_str_mv | 10.1023/A:1004742001659 |
| format | Article |
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[...]it is properly reckoned to belong to the class of moks. a s astras (treatises on release). Quite to the contrary, according to the Moks.opaya, living liberation implies carrying on the activities of everyday life.To householders (gr. hastha) whose mind is well composed, who have calmed down the faults of [wrong] notions of I, [to them it is] indeed [their] house which [represents] the deserted wilderness [of the renouncers]. Since they perceive [everything] with the eye of [their] composed mind, wilderness and house[hold] are equal to them.55This seems to correspond with the epic notion of pravr. tti, which, as early as the Mahabharata, was put in sharp contrast with nivr. tti, retreat from activities. [...]it is stated thatsam adhi is recalled as that, by means of which the self abides calmly in the world,internally free from grief, fear and ardent desire, remaining in its natural state.76Therefore, I cannot agree at all with Forts attempt to subordinate the Yogavasis.t.ha together with the Jvanmuktiviveka to what he likes to call Yogic Advaita.77 Not only has the YV nothing in common with As.t.a ngayoga,78 it also has nothing in common with Vidy aran. yas renouncement-based doctrines as expressed in his JMV. (II) 11,20cd); Bh askara: nirnimittam[=] bibhatsadirupam. nimittam. vin a.36 For the notion of sattva cp. also notes 64 and 67.37 ... 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[...]it is properly reckoned to belong to the class of moks. a s astras (treatises on release). Quite to the contrary, according to the Moks.opaya, living liberation implies carrying on the activities of everyday life.To householders (gr. hastha) whose mind is well composed, who have calmed down the faults of [wrong] notions of I, [to them it is] indeed [their] house which [represents] the deserted wilderness [of the renouncers]. Since they perceive [everything] with the eye of [their] composed mind, wilderness and house[hold] are equal to them.55This seems to correspond with the epic notion of pravr. tti, which, as early as the Mahabharata, was put in sharp contrast with nivr. tti, retreat from activities. [...]it is stated thatsam adhi is recalled as that, by means of which the self abides calmly in the world,internally free from grief, fear and ardent desire, remaining in its natural state.76Therefore, I cannot agree at all with Forts attempt to subordinate the Yogavasis.t.ha together with the Jvanmuktiviveka to what he likes to call Yogic Advaita.77 Not only has the YV nothing in common with As.t.a ngayoga,78 it also has nothing in common with Vidy aran. yas renouncement-based doctrines as expressed in his JMV. (II) 11,20cd); Bh askara: nirnimittam[=] bibhatsadirupam. nimittam. vin a.36 For the notion of sattva cp. also notes 64 and 67.37 ... 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[...]it is stated thatsam adhi is recalled as that, by means of which the self abides calmly in the world,internally free from grief, fear and ardent desire, remaining in its natural state.76Therefore, I cannot agree at all with Forts attempt to subordinate the Yogavasis.t.ha together with the Jvanmuktiviveka to what he likes to call Yogic Advaita.77 Not only has the YV nothing in common with As.t.a ngayoga,78 it also has nothing in common with Vidy aran. yas renouncement-based doctrines as expressed in his JMV. (II) 11,20cd); Bh askara: nirnimittam[=] bibhatsadirupam. nimittam. vin a.36 For the notion of sattva cp. also notes 64 and 67.37 ... [...]only those who by reflecting on the true nature of transmigration develop dispassion without outward efficient causes are characterized as the foremost among men.</abstract><cop>Dordrecht</cop><pub>Kluwer Academic Publishers</pub><doi>10.1023/A:1004742001659</doi><tpages>24</tpages></addata></record> |
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| subjects | Ancient languages Application programming interfaces Cognition Concept of mind Hinduism Historical studies (History of philosophy. History of ideas) India Intentionality Knowledge Liberation Mind Non-western thinking Philosophy Reason Samsara Sanskrit Self Soteriology Spirituality Transmigration Yoga |
| title | LIBERATION FROM INTENTIONALITY AND INVOLVEMENT: ON THE CONCEPT OF "JĪVANMUKTI" ACCORDING TO THE MOKṢOPĀYA |
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