Page:A History of Indian Philosophy Vol 1.djvu/282

266 The KaPila and the Piitafijala Sii1!lkhya [CH. purua from prakrti. This final purpose being attained the prakfti can never again bind the purua with reference to whom this right knowledge was generated; for other puruas however the bondage remains as before, and they continue their experi- ences from one birth to another in an endless cycle. Yoga, however, thinks that mere philosophy is not sufficient. In order to bring about liberation it is not enough that a true knowledge differentiating purua and buddhi should arise, but it is necessary that all the old habits of experience of buddhi, all its sarpskaras should be once for all destroyed never to be revived again. At this stage the buddhi is transformed into its purest state, reflecting steadily the true nature of the purua. This is the kevala (oneness) state of existence after which (all sarpskaras, all avidya being altogether uprooted) the citta is impotent any longer to hold on to the puru!:'a, and like a stone hurled from a mountain top, gravitates back into the prakrtil. To destroy the old sarpskaras, knowledge alone not being sufficient, a graduated course of practice is necessary. This graduated practice should be so arranged that by generating the practice of living higher and better modes of life, and steadying the mind on its subtler states, the habits of ordinary life may be removed. As the yogin advances he has to give up what he had adopted as good and try for that which is still better. Continuing thus he reaches the state when the buddhi is in its ultimate perfection and purity. At this stage the buddhi assumes the form of the purua, and final liberation takes place. Karmas in Yoga are divided into four classes: (I) su.kla or white (pUl!ya, those that produce happiness), (2) krp!a or black (piiPa, those that produce sorrow), (3) sltkla-k.r?la (pltzya-piipa, most of our ordinary actions are partly virtuous and partly vicious as they involve, if not anything else, at least the death of many insects), (4) aSllkliikr?ta (those inner acts of self-abnegation, and meditation which are devoid of any fruits as pleasures or pains). All external actions involve some sins, for it is difficult to work in the world and avoid taking the lives of insects:? All karmas 1 Both SaIJ1khya and Yoga speak of this emancipated state as .f..-ai'l'alya (alone-ness), the former because all sorrows have been absolutely uprooted, never to grow up again and the latter because at this state purua remains for ever alone without any associa- tion with buddhi, see SiiJ!lkllya kiirikii, 68 and Yoga slUras, IV. 3.... 2 Vyiisabhii!ya and Tattvtlvai.<iiradi, J v. 7.