By Christopher G. Framarin
Desireless motion is sometimes pointed out as a criterion of the liberated individual in classical Indian texts. modern authors argue with close to unanimity that for the reason that all motion is stimulated through wish, desireless motion is a contradiction. They finish that desireless motion is motion played with no sure wants; different wants are permissible. during this publication, the writer surveys the modern literature on desireless motion and argues that the arguments for a standard interpretation are unconvincing. He interprets, translates, and evaluates passages from a few seminal classical Sanskrit texts, and argues that the doctrine of desireless motion may still certainly be taken actually, because the suggestion to behave with none hope in any respect. the writer argues that the theories of motivation complex in those texts aren't basically constant, yet believable. This ebook is the 1st in-depth research of the doctrine of desireless motion in Indian philosophy. It serves as a connection with either modern and classical literature at the subject, and will be of curiosity to students of Indian philosophy, faith, the Bhagavadgita and Hinduism.
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Additional info for Desire and Motivation in Indian Philosophy (Routledge Hindu Studies Series)
2 Desireless action in the Yogasu¯ tra In the last chapter I argued that at least one of the standard arguments for a non-literal interpretation of the Bhagavadgı¯ta¯ ’s advice to act without desire is not convincing. The truth of the claim that action entails desire – if it is indeed true – is not obvious enough to justify the assumption that the Gı¯ta¯ must be consistent with it. a’s advice should not be taken literally because it is an obvious contradiction is unconvincing. I also considered a second argument for a non-literal interpretation of the Gı¯ta¯ that avoids this problem.
If it is not, then 34 Desireless action in the Yogasu¯ tra the fully knowledgeable person would not desire it, even though it is valuable. Second, the desire for the valuable state of aﬀairs might not play a necessary role in motivating the right action. If it does not, then the fully knowledgeable person would not desire it, even though it is valuable. So, in the present context, it is false that some state of aﬀairs is valuable if and only if a fully knowledgeable agent would desire it. Nonetheless, this kind of analysis can be put to good use in the present context.
71 he claims that the wise is the one “who, having abandoned all desires, acts without desire” (viha¯ ya ka¯ ma¯ n yah. sarva¯ n puma¯ m . ) (Sadhale 1985a: 242, line 8). hah. Four interpretations of desireless action 19 sarvaka¯ mebhyo yukta ity ucyate . 2, Vya¯ sa comments on the use of the adjective sarva. 36 Vya¯ sa explains that since the word sarva is absent – that is, since the verse does not read, “Yoga is the cessation of all mental activity” – the verse does not exclude all mental activity.