In philosophy and religion, there are many schools of thought. Most of them support and promote ideas that clash with the beliefs and views of others. As a result, it is interesting to explore the potential perspectives the representatives of different schools would have on certain issues. In this paper, an argument about nirvana (or liberation) between Buddha and a Carvaka representative will be presented. Further, the ideas of Muhammad and Confucius on the same topic will be brought into the discussion.
Buddha and a Carvaka
The Carvaka is a materialistic school of thought. The materialist views of its representatives were based on the epistemological approach (“Presystematic Philosophy”). In that way, a Carvaka would begin his argument by saying that only the information received using sense perception is valid. The abstract things that cannot be touched and perceived are either product of one’s imagination or chemical reactions that occur in the brain. Nirvana is defined as liberation from suffering and desire (O’Brien). In response to this notion, a Carvaka philosopher would state that nirvana that physical sensations such as emotions and desire should not be internationally ignored for the achievement of some made-up and unrealistic state of liberation that is, practically, nothing but a silly legend.
Buddha is a supporter of the idea of nirvana. Consequently, he would have to respond to his opponent. He would start by asking whether or not Carvaka wants to feel grief, worry, doubt, fear, and anxiety. In Buddhism, nirvana stands for the state of one’s liberation from these and all other negative emotions (Keown). Most people, including the Carvaka followers, would like to get rid of such emotions – and this, Buddha would state, is what nirvana represents. He would then notice that nirvana is a state, which most people naturally prefer to the path of suffering. Buddha would add that nirvana is not an unrealistic state, but it is, indeed, very difficult to achieve due to the prevalence of desire in the material world (“The History, Philosophy and Practice of Buddhism”). That is why it is often likened to or misunderstood as the idea of Heaven or some kind of afterlife Paradise image used in other religions.
To this claim, a Carvaka would respond that desires that Buddha sees as binding and limiting forces are, in fact, natural behaviors and needs of the human mind and body. In that way, by denying these desires, ignoring them, or attempting to shut them down, a human being punishes him- or herself for being human and creates suffering instead of liberating from it. In turn, having listened to this statement, Buddha would respond that certain rules that are generally seen as the right behaviors are based on controlling one’s desires. For example, he would mention that robbery and sexual assault are the wrongdoings that people commit following their desires. This way, one’s path that begins with a desire leads to suffering from the need to obey this desire, to committing wrongdoings, and to either being punished for the crime of becoming a slave to an even bigger desire. This path of never-ending suffering can be ended when one reaches nirvana, which makes it a natural goal of a human being. In response, a Carvaka would note that the examples of socially harmful behaviors such as robbery and an assault represent hedonism, which the Carvakas do not appreciate. He would state that following one’s desires within reason is the key to a happy life while the intentional self-deprivation of pleasures will cause suffering.
Muhammad and Confucius
Prophet Muhammad is known as the initiator of liberation in Islam. His appearance and teachings were directed at the establishment of equality in the society using protecting the groups in need and providing knowledge to the ignorant (Rehman 70). As a result, joining this discussion, Prophet Muhammad would begin the argument by adding a new definition of liberation. In particular, Muhammad would note that in seeking liberation one must focus on the search for wisdom because this is the major key to equal and fair society – the ultimate goal of a religious leader. Muhammad would specify that one’s religious path is, of course, very important, but ultimately, people live in groups and thus must remain aware of their surroundings and take care of the others. Muhammad would note that liberation is more valuable when it is achieved by an entire community or state rather than by a single individual.
Joining this discussion, Confucius would support a point of view that combines the visions of Buddha and Muhammad. In Confucianism, liberation was directly associated with the freedom of mind (Amaladoss 86). In that way, Confucius would state that liberation begins in the minds of individuals and is powered by wisdom that comes through education and the pursuit of knowledge. Further, liberation drives forward one’s ability to live in harmony with society and the world around. Furthermore, the final stage is the creation of a society of liberated individuals who know their duties and responsibilities, and thus, help maintain a balanced state.
Conclusion
The ideas of the four figures about the nature of liberation are quite different. However, exploring them, one can notice that they move from an individualistic vision of liberation that can be found only within one’s mind to a more global understanding of this phenomenon as a happening that helps unite societies. While Buddha saw liberation (or nirvana) as the final destination of one’s spiritual journey, Muhammad and Confucius perceived it as a starting point that initiated further states of development.
Works Cited
Amaladoss, Michael. Life in Freedom: Liberation Theologies from Asia. Wipf and Stock Publishers, 2014.
“The History, Philosophy and Practice of Buddhism.”Buddha101, 2017, Web.
Keown, Daniel. “The Meaning of Nirvana in Buddhism Explained.”Tricycle, 2017, Web.
O’Brien, Barbara. “Nirvana: Freedom from Suffering and Rebirth in Buddhism.”ThoughtCo. 2017, Web.
“Presystematic Philosophy.”Encyclopaedia Britannica, 2018, Web.
Rehman, Kaloi Abdul. “Islamic Liberation Theology: Qur’anic Hermeneutics for the Challenges of the Modern Age.” Islam and Civilisational Renewal, vol. 8, no. 1, 2017, pp. 66-81.