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450), how the great saint Moggallana was torn in pieces by thieves, and his bones were pounded until they were as small as grains of rice; such a miserable death of such a great saint naturally raised doubts among his disciples, and these were explained by Buddha, who said that this was due to the crime of parricide, which Moggallana had committed in some previous birth; even though he had attained sainthood (arhattva) in that life, he could not escape suffering the effect of his misdeeds, which were on the point of bearing fruit”. This would naturally imply the view that sainthood does not necessarily mean destruction of the body, but that even after the attainment of sainthood the body may continue to exist for the suffering of the effects of such actions as are on the point of bearing fruit. The different Indian systems are, however, not all agreed re- garding the possibility of the jivan-mukta state. Thus, according to the Nyaya, apavarga, or emancipation, occurs only when the soul is absolutely dissociated from all the nine kinds of qualities (will, antipathy, pleasure, pain, knowledge, effort, virtue, vice and rooted instincts). Unless such a dissociation actually occurs, there cannot be emancipation; and it is easy to see that this cannot happen except after death, and so emancipation during the period while the body remains is not possible*. The point is noticed by Vatsyayana in a discussion on Nydya-siitra, Iv. 2. 42-45, where he raises the question of the possibility of knowledge of external objects through the senses and denies it by declaring that in emancipation (apavarga) the soul is dissociated from the body and all the senses, and hence there is no possibility of knowledge; and that with the extinction of all knowledge there is also ulti- mate and absolute destruction of pain*. The Vaigesika holds the same view on the subject. Thus Sriharsa says that, when through right knowledge (paramartha-darsana) all merit ceases, then the 1 Katha-vatthu, xv. 2. ® Buddhist Legends by E. W. Burlingame, vol. 11. p. 304. The same legend is repeated i in the introduction to Fdtaka 522. tad evam navanadm atma-gunandm nirmiilocchedo ’pavargah tad evedam uktam bhavati tad-atyanta-viyogo ‘pavargah. Nydya-majjari, p. 508. yasmat sarva-duhkha-biyam sarva-duhkhayatanam cadpavarge vichidyate tasmat sarvena duhkhena vimuktih apavargo no nirbijam nirdyatanam ca duhkham utpadyate. Vatsyayana on Nydya-sitra, IV. 2. 43. XII] The Stage of the Saint 249 soul, being devoid of the seeds of merit and demerit, which produce the body and the senses, etc., and the present body having been destroyed by the exhaustive enjoyment of the fruits of merit and demerit, and there being no further production of any new body by reason of the destruction of all the seeds of karma, there is absolute cessation of the production of body, like the extinction of fire by the burning up of all the fuel; and such an eternal non- production of body is called moksa (emancipation)!. Prabhakara seems to hold a similar view. Thus Salikanatha, in explaining the Prabhakara view in his Prakarana-pafctka, says that emancipation means the absolute and ultimate destruction of the body, due to the total exhaustion of merit and demerit?. The difficulty is raised that it is not possible to exhaust by enjoyment or suffering the fruits of all the karmas accumulated since be- ginningless time; he who, being averse to worldly sorrows and all pleasures which are mixed with traces of sorrow, works for emanci- pation, desists from committing the actions prohibited by Vedic injunctions, which produce sins, exhausts by enjoyment and suffering the good and bad fruits of previous actions, attains true knowledge, and is equipped with the moral qualities of passionless tranquillity, self-restraint and absolute sex-control, exhausts in the end all the potencies of his karmas (nihSsesa-karmasaya) and attains emancipation’. This view, however, no doubt has reference to a very advanced state in this life, when no further karma is accumulating ; but it does not call this state moksa during life; for moksa, according to this view, is absolute and ultimate non-production of body. The Samkhya-karika, however, holds that, when true knowledge is attained (samyagjnanadhigama), and when in consequence none of the karmas of undetermined fruition (antyata-vipaka), accumu- lated through beginningless time, are able to ripen for bearing fruit, the body may still continue to remain simply by the inertia, as it were, of the old avidyd; just as even after the potter has ceased to operate the potter’s wheel may continue to move as a 1 yatha dagdhendhanasydnalasyopasamah punar anutpdda evam punah Sari- ranutpado moksah. Nydya-kandali, p. 283. Pragastapada also writes: tada nirodhdat nirbijasyatmanah Ssartradi-nivrttih punah Sarirady-anutpattau dagdhendhananalavad upasamo moksa iti. Prasastapada- bhasyt, p. 282. ; 2 atyantikas tu dehocchedo nihsesa-dharmadharma-pariksaya-nibandhano moksa iti. Prakarana-pancikd, p. 156. * bid.p. 157). 250 The Philosophy of the Yoga-vasistha [cH. result of the momentum which it has acquired (cakra-bhramivad dhrta-sarirah)'. The word jivan-mukta is not used either in the Karika or in the Tattva-kaumudi or in the Tattva-vibhakara. The Samkhya- siitra, however, uses the term and justifies it on the same grounds as does Vacaspati?. The Samkhya-sitra, more particularly the Pravacana-bhasya, raises the threefold conception of manda-viveka (feeble discrimination), madhya-viveka (middle discrimination), and viveka-nispatti (finished discrimination)*. The stage of manda- viveka is that in which the enquirer has not attained the desired discrimination of the difference between prakrti and purusa, but is endeavouring to attain it; the madhya-viveka stage is the state of the jivan-mukta. But this is an asamprajnata state, 1.e. a state in which there is still subject-object knowledge and a full conscious discrimination. The last stage, viveka-nispatti, is an asamprajnata state in which there is no subject-object knowledge, and therefore there cannot in this stage be any reflection of pleasure or sorrow (due to the fructifying karma—prarabdha-karma) on the purusa. The Yoga also agrees with the general conclusion of the Samkhya on the subject. A man who nears the state of emancipation ceases to have doubts about the nature of the self, and begins to re-live the nature of his own self and to discriminate himself as being entirely different from his psychosis (sattva); but, as a result of the persistence of some decayed roots of old impressions and instincts, there may, in the intervals of the flow of true discrimi- native knowledge, emerge other ordinary cognitive states, such as “‘I am,” “‘mine,” “I know,” “I do not know”; yet, in- asmuch as the roots of the old impressions have already been burnt, these occasional ordinary cognitive states cannot produce further new impressions. The general impressions of cognition (jndna-samskara), however, remain until the final destruction of citta. The point here is that, the roots in the world of sub- conscious impressions being destroyed, and the occasional appear- ance of ordinary cognitive states being but remnants produced by some of the old impressions, the roots of which have already 1 Samkhya-karika, 67,68. The Tativa-kaumudi here essays to base its remarks on Chandogya, VI. 14. 2, as Sankara did in his bhayya on the Brahma-sitra. The Tattva-vibhadkara of Vamsidhara Miéra, in commenting on Vacaspati’s Tattva- kaumudi, quotes Mundaka Upanisad, 11. 2. 8, and also Srimad-bhagavad-gita, 1v. 37, for its.support. Compare Yoga-vdsistha: ghand na vdsand yasya punar- janana-varjita. 2 Samkhya-sitra, 111. 77-83. 3 Ibid. 11. 77, 78. x11] The Stage of the Saint 251 been burnt, these occasional ordinary cognitive states are like passing shadows which have no basis anywhere; they cannot, therefore, produce any further impressions and.thus cannot be a cause of bondage to the saint. With the advance of this state the sage ceases to have inclinations even towards his processes of ‘concentration, and there is only discriminative knowledge; this state of samadhi is called dharma-megha. At this stage all the roots of ignorance and other afflictions become absolutely destroyed, and in such a state the sage, though living (jivann eva), becomes emancipated (vimukia). The next stage is, of course, the state of absolute emancipation (kaivalya), when the citta returns back to prakrti, never to find the purusa again}. Among later writers Vidyaranya wrote on this subject a treatise which he called Fivan-mukti-viveka*. It is divided into five chapters. In the first he deals with the authorities who support jivan-muktt ; in the second, with the nature of the destruction of instinctive root inclinations (vasana); in the third, with the destruction of manas (mano-na@sa) ; in the fourth, with the final object for which jivan- mukti is sought; and in the fifth, with the nature and characteristics of those saints who have attained jivan-mukti by wisdom and right knowledge (vidvat-samnydasa), and have virtually renounced the world, though living. The work is more a textual compilation from various sources than an acute philosophical work examining the subject on its own merits.