PaRT TWO [BTAPHYSICS aND TANTRIC ESOTSRICISM | \F KRAMAs AN ANALYTICAL EXPOSITIONPART TWO IETAPHYSICS AND TANTRIC ESOTERICISM le KRAMA : AN ANALYTICAL EXPOSITION | | \\ |CHAPTER ONE THE KRAMA SYSTEM as SAKTOPAYA (4n approach to spiritual life : The Krama guide-line for self-recognition,) (362-480) ' Mature and metaphysics of the spiritual approach €¢362) - Precise meaning of Upaya (35a) - Knowledge as the basis of the Upaya (369) - The chief purpose of redemptive knowledge (Upaye (363) - The Krama Concept of Liberation: A synthesis of Bhoga and Mokga (379) - Two relevant sub-features of liberation (37) - Upayas as Saniavesa and Jivanmkti (37%) Visarga as Saliyeda (38) - Comparative analysis of the four Upayas (38%) - Points of agreement among the four Upayas (386)- Divine grace as the sole source of instrumental cognition (396) - Competent and right teacher is a necessity | (Guru-satatve (4@)- Its subslasses and their relation to ! Sektipata :The defining features of daktopaya as signified vy its difference from other Upayas as well as by its numerous appellations (40) - Jiianas‘akti's bearing on Saktopaya: An epistemic analysis (418) - Nine features of Saktopaya described as Prameyas (490) - Purgation of determi- nacy (Vikalpa-Saiiskara) (422) - Buddhist impact and the process of Vikalpa-Samskara (429) - Bhartrhari as the | |—— original author of the basic idea: His Sabda-SaiiskBre and dabéagirvayoga vis-a-vis Vikalya-Sainskare (429) - Principsl of right logic (Sattarka) (442) - Sattarka as the supreme aspect of the Sadanéa Yoga (449) - Code of integral and instinctive worsh: Kalpitarca-dyanadaraha (452)- Four } sub-types of worship (454) - Real Japa: Constant reflective awareness of self-divinity (456) - The spiritual rationale of worship and Japa etc.(467) - Mantra: Self-Revelation (458) - Problem of purity and impurity in relation to consclousess: Status of Saiva scripture examined (459) - The Krama versus other sister systems: An analysis of the traditional Krama attitude (465) - The rise of the cycle of awareness: SamViccakrodaya (468) - Multiplicity of approaches; A specisl « feature (471 ) - The discovery of one's potencies as a means to self discovery (471) - The expansion and contraction of the absolutic agency (474) - The practice of blooming condition (476) - Medidative aceent on cognition (478) - Conception of the absolute: Originality of the Krama approach (479) - Conclusion: Aesthetic margins of the Krama Theory (480)._7al ve of 352 1. INTRODUCTORY : NaTURE AND METAPHYSICS OF THE SPIRITUAL APPROACH Te Keynote of the entire idealistic thought the world over 4s to regard consciousness ag indubitable, while the object may be contingent, Similarly the autonomy of Conscbusness 1s indisputable, while unanimity may be wanting a9 to its degree. The tdealism of any shade stems from the fundamental belief that there is always a possibility of Pure cognition, while there may be doubts about its probabi- iity, However, a transcendental philosophy, specially Indian and more particularly Kashmir Satvist, presupposes cognitive frecdom (Bodha-Svatantrya) which may equally be termed Conscioumess of freedom (Svatentraya-bodna), The transcenden- On this stand, consequentiy, the duality of freedom trans- Pires to be 2 pragmatic senjecture, as the transcendence of Consciousness is bound to be unitive per se.) tn the context, of the Indian philosophy on the whole all the systems, let ated TIE T TE fara, Tr matecret Tearfasre TAT, os at ET y aTaT aot a, aaft 3 yaTefa- nate? fadeera aa fegae, aunty aRITsary Tea afsa @ wd fern: | Bhas.(V),1.pp,397_8353 can be split into two groups, One group is constituted of those who somehow feel that freedom 1s something remote from us and every one of us ought to harness all spiritual fervour and intellectual stamina to attain it. The Nyaya- Vaisesika combination is the most coherent representative of this group, The second group consists of others who con- sistently believe that the freedom, the crux of spiritual life, is something which everyone of us, without exception, is possessed of right now; but, which remains unrevealed t41l1 the ignorance that obscures it is dispelled.) Me removal may be effected either through training of the mind culmina- ting in Yogic intuition or through this intuition directly? This, i.e, the second group, incidentally enjoys the patronage of some of the most dominating systems including Advaita Vedanta and Kashmir Savisim, The burden of the foregoing lines is to throw into relief the transcendental dynamism of the Krama system by inquiring into the method, approach or technique it employs and advocates 1. eet: daaieqfarqeaTireartta: | aafearsey faemfae: srfer: werstsa: 1 Anuttarastika, Abhinavagupta, Verse 4. 2. The two phases bear close resemblance to what Kant calls "Empirical apperception® and "Transcendental apperception" and which stand for unity of consciousness at empirical ard transcendental levels, Both are the necessary conditions of experience as such and the ultimate foundation of the synthetic unity of experience at their respective levels. Cf. Critique of Pure Reason, A. 106-8,354 for recapturing and bringing to the focus of conscious- ness the uissing but immediate spirit of freedom, the being of our bei In the over all context of Indian Philosopl notice three broad roach: to ideal life, that is, life of spiritual freedompcognitive (Ja4na-marga), 2 marga) and emotional (Bhakti-marga). Different schools appeaP to have varying preferences and there is ample evi- dence to demonstrate that th iffer ab compatidility.of these approaches, Whatever be the case, tain that one thing is quite ce se three have differing forms as is indicated also by their individual nomenclatures. ideality aimed at is ougnt-to- In the cognitive approach tt be, in the moral it is qugit-te-do, and in the emotional there is no ought.’ Ys wuld be, tus, evident onght It would be, thus,evident that ought is the axis where all the approaches comtetge, either positively or negatively. ‘An ought-to-do is something primarily essential and is to be realized through hunian agency; whereas, an ought-to-be is that about whose existence we are ex hypothesi assured from the outset of our spiritual pilgrimage, but which calls for a further cognitive process of reflection entailing the purification of mental constructions and facilitating to come in the closest contact” with that ideality. By reflect- ing upon the objects, which are ideal in nature, as forms of 1. PLL, po167 2. Tbid.355° that ideality” one 1s able to see through 1t, In emotional _ approach no ‘ougit' can be conceived because the emotional spurt floods the entire being, More eften than mot, the latter two approaches have been contrasted and found to be mutually anomalous beomuse of their irreconcilable emphases, The | emotional approach pertains to Absolutic or Divine inmanenoe, whereas the cognitive approach refers to the Divine transce: Gece It, however, will be shown in the sequel that the Krama system, though approximating to the cognitive approach, excels the same in that it reconciles the two extremes of aAmmanence and transcendence by viewing the reality as trans- cendent-immanent. ‘The Krama would even go to the extent of positing the subordination of paths of action and emotion to that of kmqledge. Such a stand also makes it possible for the Krema system to take a synthetic view of all the spiri- tual pathways as forming part of one integrated scheme end not as isolated events, Though, in so doing it (the Krama) mever gives up its original demands on a priori intuition as the only way to recognize (Pratyabnijnana) the real self, Before proceeding further let a few possible enignas be settlea, ab, Be aufcter ep ifs aeetonotaereTETAT AG | Bhas.(V),I,p.24. 7 RQ Saerarzor feraeqrenfand yegrracay afeg aT farararaeararta 1 MMP, 5.10 2. PLL,p.170. > = 3oa Saiva monistic thought env: 356 It will be seen later that the whole Kashmir ges a comprehensive scheme of spiritual approxches (specially four) ideal realised. The entire scheme is cognitive in nature by virtue of its being a route to the cognitive freedom and, for that matter, freedom of consciousness, Ali these approaches set out varying grades of self-reflection. Bach stage is distinguished from the preceding stage in terms of its greater success in spiritually analysing the datum that always comes to us in a complex form, The final stage is nothing but a fulness of self-revelation (aham—anubhava) ana self-reflection (aham-paramarda). While the total scheme, it may be noted, is cognitive in structure, the ‘gaktopaya, the traditional way of presenting the Krana system, is recognized as such by its proper name (Jhanopaya) in the system's literature. We shall study the ensui implications at its appropriate place. However, a question may be pute Is it not absurd, in view of the Krama system's uncompromising monistic attitude, to speak of the way and hen there are no relata, how can we the goal as two? talk of relation binding the two ? To the Krama system, such an antimony is an exercise in polemics and in no way affects the Krama position. Spiritual approach as an embodiment of human agency and conscious effort (atmiyan 1, Amupaya, Sambhava, Gakta and Anava -- are the four357 purugakarah)? has little significance, any value that can, in any case, be attached to conscious effort 1s to reckon it as an auxiliary, But as a part and parcel of the overall transcendental framework of cognition and cognitive freedom, it is but imperative to conceive of a cognitive approach so as to restore to indwelling self its true nature as freedom of eonsciousness,” But, then, what was the necessity of enunciating a hierarchy of spiritual pathways if cognitive freedom is necessarily uniform and unitary in nature? To the Krama system the answer lies in the very nature of the reflec- tive process.? It has already been said that the cognitive freedom, by the very fact, is reflective and reflection invol- ves stages, Hence the hierarchy does not so mich refer to the cognitive freedom as to the stages in reflection.Besides, there is another reason also that lay in the phenomenon of the his- torical geniuses of the system, particularly Abhinavagupta, aafy sraragavaqet anaes eatateett Wi teeNfat sate SR, TY Tea: Gesrant: sis fy tadefa 1 Bhas,(V),I,p,21 2. a ametfer afar: cafaftar ferreat | feet rsaerar’ aTtatsd wae 1 5 V.Bn,19. mequited ef faartea fariqet 1 SATS & ATTea: a fe facatfsat faqs at a & fe eearerersfetatrearerartsatnrepeettater WATS FRET THVT Teg AfaeTATA Ta | T.A.V.,on the above,» correlated, integray sive network of nonistic King that obta- ‘mel in Xashmir under the ban era of different system, Thus, of a1 the four gp: ~ the . Pratyabhi jaa, /3aabn stants for pura, the ‘gar a in question, and the anava for ‘itual practicss, EANING OF UPAYA Let us now enquire in detail what an Upaya or Seproach to spiritual. life means and how it fits in the larger context of monistic thinking. As surmised earlier ‘he Cognitive approach consists in as forms of ideality. such a pos presupposes duality that puts a brake on freedom and injures trans- cendence. The Krama extricates itselr successfully from Suen @ predicament. Because ideal freedom means absolute Synamism, Even the so-called duality consequent upon self-obscurity is an outcome of the spontaneousyagenoy which is technically styled as Tirodhana. Hence for an empirical subject the world of distinction exists, but the Sane appears as pure ideality for one who has transcen ted the categories of space, time ani intellect. The spiritual Spproach of reflecting upon the not-self ag self (waioh it really is) is advocatea for one under bondage, because freedom is not something distant in space and time though =—— 359 it is made to appear distant vy the intervention of space and time, TS is umique in the sense that 1¢ looks upon the sense-experiences etc, as aid to freedom which" according to ethers bind the self} I+ is because the ideality and its spontaneity, the absolute and ita dynamism, the cons- ciousness and its freedom cannot be isolated ontologically. The entire objective phenomena stem from the Sakti or dynamism of the supreme reality which has been called Ideality. Through the ontological analytic activity of the Absolute they appear apart, but the moment this divisiv) tendency is transcended the ever-resplenient wmity shines. T+ is way an Updya is identified with the absolute power (Sakti) waich is nothing but the state of being reflec tively aware of one's true self. As a logical consequence, when the ‘Sakti is realized the true self stands discovered @he spanda conception of ‘Sakti-Cakra-Vikasa (expansion of the cyclic dynamism of tho Absolute) nas been probably inspired by such reasoning.’ Tt also accounts for the > eeurfeaqurataadted eterecar Teas ACTER | ReTOTATIAPATERA | ast atari rar erie aeainetera: vecetartetasratast tat ara -yheareTT eT ses — ard earemt fast’ seqrranatafeeet | ULM.P. Dold 2 aT uftbary warerferta: Te ot PRTC PETE: | ara: Tareas TATATEP ESA | T.As1,205-63also see I.P.K.1.1635V-Bae20~2te 3. Spo ,p06v4 2 360 hierarchy among the approaches. The stage, which exbintited the highest type of self-reflection where it is constantly aware of ite pure nature, is said to be closer"to the Tdeality than that which proceeds with self-awareness but nas not yet been able to shake all the accompaniments oft.’ one can easily think of a number of grades vetween the two extremes, This, again, explains the reason behind diversity of philosophic systems which in fact represent the various stages of freedom of consciousness.” 3. XNOWLEDGE AS THE BASIS OF TER UPAYA Thus what is called a spiritual approach is basi- cally cognitive in its contexture. Tf we leave out Anupaya which is the cogaitive freedom per se, the self-reflection as such assumes the forms of the three Upayas, vize, ‘Saubnava, Satta and Anava owing to emphasis on its monistio, monistic-cum-dualistie and dualistic aspects respectively.” 1. agarfy adrian eaTaeepTivefer: & quramirfsat lefeaetaraseeeea4r 11 ataTewad q ats fae aeT | sored afr a mpereceatsea faq 11 thid.4.273, also gee Bhaso(V),I1,p.222,1.PeVeVey TTI yp 03653 " aTEHTy Ya oft F gard at eg * by the present author,p.7., 10, 2, po94e 2. aeyfaar: aiedaferta:?.Wry8,Also of." 4.1,209,7-A. Tey T,p.233,M.M.P,Del 20 3. eT fe RAT ara FET | 884 Agata dtarasir frat 1 quoted, TA. Ve 41, +248.361 The Anupaya simply marks the ger spiritual realiza- tion, otherwise | ig not an Upaya in literal sense, as its very name (antupaya = no a) implies. Thus all tin fourfold culturesof the mind signify the spiritual levelg of the aspirant, The author of the Spanda-Karikas echoes the common Saiva attitude when he says - "fue Yogin should always be exceedingly more enlightenel and awake after observing the whole universe of objectivity as an embodi- ment of idea. He should concentrate on this place and then he will not be troubled by any not-self.#’ According to Ksemaraja, the author of the aya commentary on the Spanda-Karikas, all tne fourfold disciplines of self- recognition are implicitly suggested by the verse.” He has © SpeKe44. Also see BhasoT,po244; St. 713.16. 2. weatuafey: gaa ef ofeata aeTaqgIT Peng aT fiitsa: aay eraresTieeet greet veTha ERR CAT ATE Sp.0.?,64 This compares well with the foliowing statements of Mahésvarénanda where he interprétes the fourfold elassi- fication of the scriptural subject-matter as not only corresponding to,but also being necessitated by .these types of redemptive Imowledge: (a) Prrareserar eat art ata: fricefa 1 wife 7 aga qeeTaT aT | Sate (a) weaitfed q Steeaqe’ arretafpraatyrarsn ee ge- wife aw stat Tear wRfHeTearaTTs - Sear eet 1 Toid,p.178.the 362 3 1 elsewhere elaborated what these Upayas are like. These Upayas @ome within the bigger framework of the four Upayase But their m: attention alvantage is that they foous the on the processes and techniques as inherent in each Upaya. His catalogue of UpSyas includes inter alia the Vilalpa- Kaya (emaciation of thought-construction) y“$a'ti-Satiko oa— Vikdsa (enfoldment and unfoldaent/ potential freedom), Vahaccheda (cutting of the processes of Prana and Apana) and Adyanta-ko ti-nibhalane (esoteric introspection of primal and final extermities)?. He adds one more to his listy viv, Tecurring reflection on the: five-fold forns of the Absolute's? dynamism as characte: sing one's om indwelling authorship. These upayas are directed to but one goal, i.e., to recognize, to wuifold the consciousness as the very centre or nucleus of Real (Madhyabhuta). All this instrumental cognition is never realised as distinct from the two aspectsy ies, 'I' and 'thist - subject and object,of the self. These two aspects, in fact, mark out the inner ani outer manifestive processes and the distinction between them is simply a matter of empirical truism.’ Thus the entire mechanism of self-redeeming 1. Polite, pp-82-83. 2. fareaera-efantetatena-srede-areraat fe fares eetarar: 1 P.HY.28; cf.Introduction, poJa-19. 35> aopReafadecariterRats etqugrar: fest faaat aTat | Tbid,p.82. 4. MM.P.,D.160.— —_____ 363 recognition culminates in occasioning the self-realisation vy transfor e distinctive consciousness into the harmonious one,’ ‘The Xrama system is part&eularly amenable to such a view, GIBF PURPOSE OF REDBIPTIVE POWLEDGE (UPAYA) + The main job of redemptive Imowledge is to shatter ignorance that causes bondage. The ignorance ig twofola— lectual or cognitive (Bauddha) and spiritual (PauAsna or Pauruga).” The first originates when the soul has been involved in mundane existence under the spell of Karma and Mayiya Walas* ana consists in irresolution or indecision (amiseaya) and misjadgnent or warped judgment (viparita- nigcayatmakata)?, The second,/1.@.,Pauruga, passes under = is the name of ‘na vanata’ which/either the loss of the self's freedom of consciousness or that of the consciousness of 56 .V015016 1e cfs 1.P.K. 2. of, Utpal Yaignava quotes the following verse from his ow Bhoga-Mokga-Pradipika in his Spanda-pradipika on K.44,n0.49-505 wat ferrites fearceairprs 1 dren cat, fatatreat atstearetertt 1 eromrrdary aerwafaer a gatas | asqar 4 afte efeqeaatery er | Be BeSepD- 2—3ee 4. 6f.abhi.pp.306-311 for details. 5. 6. SD. soul.th of be: ———— -—— + se ge: th th el: 364 e freedom of the self and as such amounts to the loss the very tring of the sele.2 te spiritual ignorance ing of the nature of mental construction (Viksllpa) and 1f-limitetiony 1s more fundamental since 1t results in mesis of the mundane existence and meshes of transmigra- on, It 4s the removal of the spiritual ignorance only at carves out the way to self-realization, Such an imination 1s made possible by taking recourse to the initiatory processes eto,(Diksa etc,), The intellectual | ignorance, though next in fundementel importance, acquires all the more significance from the angle of spiritual procession, Because in the presence of intellectual igno- vance the elimination of spiritual ignorance is of no significance, Moreover, the initiation also becomes infructuous, if the intellectual ignorance consisting of misjudgment is not uprooted, It may be noted that spiritual initiation in utter isoletion from the true judgment is nowhere advocated in the system, In other words, we may 1 2 3. 4 ear Pardes ere aT fenoTd safad ceearrer faa: 1 LPI, 3.2.5, et | feacares defaeTeT a dir weTeqr.s.,p.2. faterots afaed dari ar fad 1 _ tira Patera ater 1 T,A.1.24 The initiatory processes etc, are incorporated within Anava‘Upayas ete, for details of,T.4.1, 231, MAM.P.,pp. 45-176; Introduction by Gopinath Kaviraj to Kala- Siddhanta-Dar'sini, Haranacendrs Bhattacarya, Caloutta, Pb.365 recall, the intellectual ignorance refers to ratioci- native knowledge whereas the spiritual ignorance to pure Yogic intuition, a divine flash,as their ri spective Qpposite concepts. While the latter is more basic, the former is } more convenient to begin with.’ owing to the rise of intellectual enlightensent the intellectual ignorance disappears ana the soul attains to a sense of unity with the Sug eme Awareness even during the span of womily existence.” What is called instrumental knowledge or redemptive cognition (Aupayika Jhana) is that which concerns itself with the removal of intellectual ignorance by transforming determinate an? logical existence into indeterminate and alogical transcendence.’ These various processes, though in themselves forming part of a bigger whole, chalked out ty the Saiva Monism,go by the specific names of Sambhava and the like and mark out the gredual 98 process of self-achievenent,’ Thus, though the Upaya as 1. effet q aeteart Gs wreaaifeay 31 faseat afeart Sheet fafdecrm | fanatrfarcares aatfactr aTear | aedtd aq oeitel srvacaied 4 TS 7 I eerie. 2. teats q ast sera | feared wer Preryfan: Hae FeRT | ays 3. fareaefartaTaTa afeeeaT ART HRATATS 1 BSeyDe4e Ae MRGTOTS MT ATM NAT TAMA TIT PTET RG LATTA LET — aamiifaccerfar: as fa aquaTtT: TTR | M.M,P.,p.168.366 such 4s one and unttive, its different modes as Sanbhava, ‘Sakte and Anave are said to be consequent upon the triea of Agnorances, 4 » Anava, Mayiya and Karma respectively! These names owe themselves to the predominance of one parti- cular aspect, othervise their overlapping nature cennot be accounted for,” But the Awareness admits of no distinctions end it is the supreme awareness which we aim at unmasking, If variety in respect of the spiritual approach is conceived of, the variety with regard to the approachee, i.e.swareness, would of necessity follow. Such a contingency was anticipated and countered by Vamanadatte in his Saiivit-Prakase prior to Abhinavagupta® and in the Vimarsini by Abhinavegupta himself, The upshot of their contention lies in recognizing the fact that the self-revelation is the self-realization which is the prime end of every pathway and is identical with self-repose.* It cannot entertain distinetions, In fact, the Upayopeya-relation is conceptual and hence admits of variety, Otherwise the mesns (Upaya) and end (Upeya) being of the nature of pure cognition are identieal. wr FF a. MMP., pp,147, 152, 3. T.A.V.,1II,p,467, also cf.M.V.T. 2.25 4. aft avear fates: dest Preamear: garearat ar: arf SBrhs artrfer ee agra art: 8: gh: aetwieePy: afe mit aver fragerea gwATAT wea wea ef gaTaRT aerdfaraga wfafatePar arfaqe’a fears wat 1 Bhas,(V),I,p,356367 This probably remains a potential basis behind such cate- gorical statement as this that despite the emergence of threefold Upayas through free exercise of powers of volition,~* | knowledge and action, the self-awareness keeps absolved of | distinction, 1 A slight digression, The word Samavesa too (lit, complete immersion) has been frequently in vogue as a sub- stitute for the word Upaya. Does it, therefore, suggest the identity of the two ? Not so exactly, Upaya is the secondary sense of Samavesa. Thus the fourfold or tripple division of Samavesa into Sambhava etc. y follows from the fourfold or threefold instrumental knowledge.” Samavesa is the way in which the identification of the self with the Supreme self is achieved, The complete and total absorption or submersion of the mundane self into the Supra-mundane self is the essence of Samavesa. The superiority of subjec- tivity or self is concomitant with the inferiority or subordinacy of not-self, This pre-eminence of true self is consequent upon the elimination of ignorance of the 1. aa Gt: aeatas we earatdaars: a9 FT ATS ef arat efa 4TS:1 FOGG STATA FAT HATS SITICS Spargsta agar 7 sfena ig; fa fawa | T.A.V.,1,P.202, Also see pp, 188,193. o. garfy MTaTeaRTa FTAAS aT werent stare AT, aiqracasta exer ar ard av fran ar zara efa Shae y eres waTauea, aa aqfdeaty wit FET 7A sufeead | ~) T.S.p.7j;also cf.M.M V.1.9963+ freedom-cognition (1.e, the recognition of the real self) the finite self finds its repose in the universal self, oneness, therefore, with the Absolute 1s Samavesa, It is regarded as the olimax of Yost ascent”, Te system acknow- ledges two Kinds of emancipation during the condition or embodied existence (sivanmuktt), and no line is drawn be- tween these two and the Sanavesa,2 Waet irae ata g Fasrest: 1 Pare sept at TeATeESTOTE | L.P.K,3,2,12, C.T.4.1,735 also op.cite 12.2 and 12.9 which probably Serve as the main inspiration for ® fresh interpretation of the word Samavega into the system, 2 TeTsefanerefret apg ange: | Gitertha-Satigreha, P-131; also see Sarvatobhadra,Ramakentha, qladras,rp.335, 339,341, We find 9 similar concept in Sverupa-Pratisthd of the Yoga systen ef, TST RR: Rasa | te X.8.1.3.ana UTP Tay AA; Free ceRERPTRST aT Faawerus | Ya Se det wert TeapaTsear aqréy ERAT TER | Terre, 73 geTzR, ae ater for "has, (Y),11,p.258 (V),TI,p, 258, FR aie Ot———— ——-—— | 369 objectivity of its affiliations and help it become recog- nizable/ but an enlargement of the self, It is the Fourth (Turya) stage. The other type is definitely superior and is free from all egoistic touch and abounds in indeter- minate consciousness, 1,e,, inmediacy, It is, therefore, called as Turyatita, i.e., one transcending the Fourth, Gall it Samaveda or Samdpatti-1t remains the focal point of the entire spiritual adventure. It is in order to attain this universal sublimation of one's conditioned being that the cognitive mechanism acquires the name of a specific | Upaya! in consonance with the extent of spiritual attain- ment, It denotes the quality of Samavesa conditioned by such an Upaya,” The foregoing discussion merits a few words more regarding the Krama concept of liberation before proceed- ing ahead, 1. wt & wreerr framers | ae qporardiagaret tareAT 1 TA. 53,272 2, Bhas.(V),II,pp.257-68, I.P.V.V., III, p.3925 P.Hp. 90-91, S.St.V., p.118; also see wafasearaeragan farcaranisfavat aa: HTeTaTIOT serattrartor sfarsrereaewre arf eM Sa TAA ITT wae | SPN. D.64,6, THE KRAMA CONCEPT OF LIBERATION- A SYNTHSSIS OF BHOGA AND A In Krama the concept of Mdkga, in axiologicel teras, happens to enjoy the highest metaphysical status, It tacitly implies the supremacy the Krama concept of Mokga enjoys not only over other mundane or supra-mundane values, but also over corresponding ideals in the allied and alien systems alike,! ‘This is the chief purpose of entire metaphysical — 1. Jayaratha in his Viveka on T.A.4,30-31 tekes it to himself to examine and refute the theses of other systems in res- pect of liberation, Taking his cue from Abhinavagupta!s use of ‘etc, '(adi in‘Vaisnavadt) he brackets all the four-- Vaignavas (possibly Pancaratras), Brahmavadins (perhaps pre-Saltkera), Vijhana-vadins and Vaibhagikas-together and then includes the Nyaéya system as well, He surmises the first two do not cross the borders of the Savedya Pralayakale stage of the subjecthood while the last three that of Apvedya-praleyakala. Without going into umnecessary details and repeating the idea in go many words, such a comparision only means that the liberation arrived at through the pursuit of these systems carries little value. For, it feils to stand the most basic test, that is, 1t cannot totally and finally eliminate igno- vance which is the crux and cause of the fettered existence,’ Reference to two types of Pralayakala has been sought to make the idea clearer and mre lucid because Pralayakala is not free from the binding influ- ence of the ignorance called Anava and Karma (and in some cases Wayiya also), Thus the possibility of recurrence of transmigration always dreadfully hangs over. Vide Wea TETRA ae aT RTS WATT SY | T.A.V. TIT, p.35,and dwrerfaarattantar yaat ere WeTat 7 aad ofa a3 RacayaG | Toia.p.a6, Because the worldly career cannot be written off unless the Anava Mala has been completely eliminated. However, we dé not propose to take up Jayaratha's argument in the above discussion which purports to bé’ brief. Moréover, Jayaratha's oriti- cism of the other systems ‘is not exactly to the point and @efence of his own is actuated more by his fency for the doctrinal superiority than for a scientific scrutiny of the opponents! views.