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Freedom is the sense of that of the soul is only a later origin in Indian philosophical literature. It is known to the Vedic poets. Debiprasad Chatopadhyaya rightly observes, “It would be a rare feat indeed if a single rik of the genuinely earlier portions of the Rig Veda can be made to reveal the idea of moska or final liberation as inspiring the early view.” (Lokayata, pp. 550-51) Even the early Nyaya-Vaisesika philosophers are hailed to be not freedom- seekers. Some scholars hold that the early Nyaya-Vaisesika philosophers are not interested in the freedom of the soul. Discussing prof. Daya Krishna’s philosophy Karl H Popper in a paper in the Journal of Indian philosophical Research, Vol. II, No.2 writes, “-he finds scholars who think that later defenders of darsanas may have conflated non-moksa seekers lik Gautama and Kanada with the tradition of Nyaya and Vaisesika by slipping appropriately moksa- oriented sutras unto their tenets.” (pp. 147-48)
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I write them exactly as I relax fully thought them. I know that, you don’t know me well. Most of my posts will not recognize by the elite readers. They have not enough time to read them. Experience that are related to their life and living only that parts they’ll try to look at. So what I trying to say is become meaningless for others. It is clear that, what we want to share is the best according to me.
We can’t kiss the deepest part of our mind. We are not capable to get in touch with our mind. I have no power to deal in sealing thought or to donate any thing. By chance, we meet each other in the wide world. We can’t communicate whenever we want. The technologies are very advanced by the certainty in till limited. 24&7 presence in the world to meet my companions is Live7n.
This is an impossible task to get my companions 27&7and it is my duty to express myself as easy as I can. You are truly genius. When you are reading this post, as a writer you also think about a post. I am not writing for every body in the world. Only the special people with transparency and simplicity will continue in my company where I get the reflection of my living.
The Indian term ‘mukti’ is less metaphysical than the term ‘moksa’. The term ‘mokso’ can very well be taken in the sense of salvation or redemption, because both the words have metaphysico-religious import. But the word ‘mukti’ is generally taken in its empirical sens although more often it is also taken in the metaphysico religious. Another term namely ‘kaivalya’ is also used in Indian literature specially in Samkhya. It means dissociation of purusa i.e. the soul from prakrti l.e. matter.
The term ‘nirvana’ is specifically used by Buddhism. The Jainists also use it in the sense of the soul’s liberation. We find this word sometimes used in orthodox circles also.
Buddhism takes the word ‘nirvana’ in the sense of extinguishing the hot passion of man which is like fire. It holds that man surpasses the wheel of birth and death when he attains nirvana state.
The term mukti or moksa is meaningless when something is not there to be librated or released. Generally in orthodox Indian literatur there is a soul which is supposed to be in bondage while in contact with the body made of matter, and a constant human effort, which is deemed to be spiritual, is necessary with a view to liberating the bound soul. So all the orthodox systems of Indian philosophy and Jainism are intent on freedom seeking as the ultimate aim (parama purusartha) of human life. The entire gamut of the orthodox literature consists in the philosophy of the release of the soul and all other studies and practices are subservient to it.
There is no fault when we say that freedom is the ultimate aim of man. But when we take this word in the sense of salvation or redemption in its religious tinge we oppose it. Freedom has meaning only when it is taken in the empirical import. It has no transcendental or metaphysical import. There is no human soul to be liberated. A soul apart from the human body does not exist. So if there were no soul then how could the liberation of it take place? The Buddhist nirvana is also not acceptable as Buddha accepts it in the metaphysical sense. Again the conflicting explanations of the nature of the soul and its liberation also make the concept meaningless and illegitimate.
