VIII. Final Emancipation Or Beatitude.
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Valmiki and Mitra, Viharilala
The object of Yoga, as already said, being the emancipation of the soul from the miseries of the world, and its attainment to a state of highest felicity, it is to be seen what this state of felicity is, which it is the concern of every man to know, and which the Yogi takes so much pains to acquire. The Vedantic Yogi, as it is well known, aims at nothing less than in his absorption in the Supreme Spirit and loosing himself in infinite bliss. But it is not so with others, who are averse to loose the sense of their personal identity, and look forward to a state of self existence either in this life or next, in which they shall be perfectly happy. The Yogis of India have various states of this bliss which they aim at according to the faith to which they belong, as we shall show below.
The Vedantic Yogi has two states of bliss in view; viz.; the one inferior which is attained in this life by means of knowledge तत्रामरः जीबन्मुक्ति लक्षणं तत्वज्ञानान्तरमेव, and the other superior, obtainable after many births of gradual advancement to perfection परं निःश्रेयसं क्रमेण भबति ।
The Chárvákas say, that it is either independence or death that is bliss. स्वातन्त्र्यं मृत्युर्ब्बा मोक्षः ।
The Mádhyamikas say; it is extinction of self that is called liberation आत्मोच्छेदो मोक्षः ।
The Vijnáni philosophers—have it to be clear and elevated understanding निर्मलज्ञानोदयः ।
The Arhatas have it in deliverance from all veil and covering आबरण बिमुक्तिर्मुक्तिः ।
The Máyávádis say, that it is removal of the error of one’s separate existence as a particle of the Supreme spirit ब्रह्मांशिकजीबस्य मिथ्याज्ञान निबृत्तिः ।
The Rámánujas called it to be the knowledge of Vásudeva as cause of all, बासुदेब ज्ञानं ।
The Mádhyamikas have it for the perfect bliss enjoyed by Vishnu बिष्णोरानन्दं ।
The Ballabhis expect it in sporting with Krishna in heaven कृष्णेण सह गोलके लीलानुभाबः ।
The Pásupatas and Máheswaras place it in the possession of all dignity परमैश्वर्य्यं ।
The Kápálikas place it in the fond embraces of Hara and Durga हरपार्ब्बत्यालिङ्गनं ।
The Pratyabhijnánis call it to be the perfection of the soul. पूर्णात्मालाभः ।
The Raseswara Vádis have it in the health of body produced by mercury पारदेन देहस्थैर्य्यं ।
The Vaisesikas seek it in the extinction of all kinds of pain दुःखः निबृत्तिरिति कणादादयः ।
The Mimánsakas view their happiness in heavenly bliss स्वर्गादि सुख भोगः ।
The Sarvajnas say that, it is the continued feeling of highest felicity नित्य निरतिशय सुखबोधः ।
The Pánini philologers find it in the powers of speech ब्रह्म रूपाया बाण्या दर्शनं ।
The Sánkhyas find it in the union of force with matter प्रकृतौ पुरुषस्याबस्थानं ।
The Udásína Atheists have it as consisting in the ignoring of self identity अहंङ्कर निबृत्तिः ।
The Pátanjalas view it in the unconnected unity of the soul पुरुषस्य निर्लेप कैबल्यं ।
The Persian Sufis call it ázádigi or unattachment of the soul to any worldly object.