hariḥ oṁ
~~~~~~
namasté
Originally Posted by
yajvan
There are 6 ~classical~ schools within sanātana dharma . This therefore suggests there just may be 6 views of Self-Realization. I did not see these 6 views ( or more) called out in the posts above. The 6 referred to here are :
- śāṁkhya
- yoga
- vedānta (sometimes called uttarā mīmāṃsā)
- mīmāṃsā
- nyāya
- vaiśeṣika
I have read that up to 22 schools were prevalent around the time of gautama buddha (~560 BCE). My line of sight are to some 16 darśana-s of Indian philosophy. Mādhava-ji, we know as madhvācārya ( 14th century) calls out 16 in his work sarvadarśanasaṅgraha¹. Before him there was a work called sarvadarśanasiddhāntasaṅgraha¹from the school of śaṃkara ( 10th century) calling out about 13.
On occasion one ~school~ considered is haṭha yoga. If we look a bit deeper this school suggests it is more of a 'prep school' for another. If we look to the haṭhayogapradīpikā offered by svātmārāma , we find the following:
atha haṭhayogapradīpikā |
śrīādināthāya namo'stu tasmai yenopadiṣṭā haṭhayogavidyā |
vibhrājate pronnatarājayogamāroḍhumicchoradhirohiṇīva ||1
This says, without over-indulging in the roots of each word:
Now then (atha), shedding the light (pradīpikā) on haṭha yoga.
Salutations to that most auspicious, most high Lord by whom this haṭhayoga knowledge (haṭhayoga-vidyā) has been taught.
It shines forth a path for that native who wishes to ascend (āroha) to the level (pronnata) of rājayoga ||
So, where do we find this rājayoga ? It is the offering of patañjali’s yogadarśana; some call this aṣṭāṅga yoga , or the 8 fold yoga. It is the items we find in yama and niyama within this prakaraṇa¹ ( treaty);most know it as the yoga-sutra-s.
The point that is offered is many schools work in concert with other schools to advance the native further. Like in the ~classical~ 6 listed above, here is their cooperation:
- śāṁkhya + yoga
- vedānta (sometimes called uttarā mīmāṃsā) + mīmāṃsā
- nyāya + vaiśeṣika
Then when we look to the 3 groups of 2, we will see their alignment to the unfoldment of the individual. There we will find the following when it comes to the orientation of liberation...
- kaivalya - isolation
- kevala - one; uncompounded , unmingled
- aparvaga - coming to an end; completion
- vipramokṣa - release; deliverance from
- avadhūta - one who has shaken of worldly obligations
- pūrṇapātrapratibhaṭa - fullness or a full vessel i.e. overflowing , supreme
What are these terms above ? They are some of the ideas offered within the various schools on the attributes of mokṣa (liberation).
Some schools see liberation as the absence of pain and therefore the absence of pleasure ; others see it as wholeness; others see it as full of bliss.
Other schools suggest full liberation ( its full blossoming) comes after the body drops; and others think, don't even bother - be as happy as you can while here as this is all that there is as you and SELF are none other then the body ( this is not part of any of the schools I mentioned above so far, but again , a point of view offered by one school).
Yet within the various views it is how one is associated with the Supreme. Is one non-different ? Different but in union ? Or completely different yet at the feet of the Supreme to adore and serve Him/Her to the best of one's ability ? This is the ultimate question of what finally occurs mokṣa.
But, one must be aware too that within this entrance of mokṣa there are levels of expansion; It is said real growth begins with the realization of one's own Self ( their core being) - then higher levels of unfoldment are possible and the relationship to the Supreme, the universe and all creation takes on more relevance of truth ( or sattā) i.e. code for no more guessing on what is and what is not.
IMHO it is one's duty to get the picture that makes sense to them; like a mosaic of tiles that are assembled to finally form the picture, the full view.
iti śivaṁ
words
- sarvadarśanasaṅgraha = sarva+darśana+saṅ +graha ; sarva = all + darśana = view or ~ philosophy~ san = bestow , distribute, gain + graha = understanding or taking up. So this is taking up and offering the understanding of all the various schools or philosophies
- sarvadarśanasiddhāntasaṅgraha = same as above yet siddha is used to suggest the perfections, what is gained, or the objective of the various schools
- prakaraṇa = treatment, discussion , explanation; treaty, book
- grantha = stringing together; treatise , literary production
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