Page:A History of Indian Philosophy Vol 1.djvu/289

 VII] U/isdom and Enzancipation "....... -/.) certain gross things and certain gross qualities 1 praJI1a has no such limitations, penetrating into the subtlest things, the tan- mitras, the gUl}as, and perceiving clearly and vividly all their subtle conditions and qualities 2 . As the potencies (saltlskara) of the praji'ia wisdom grow in strength the potencies of ordinary know- ledge are rooted out, and the yogin continues to remain always in his prajfia wisdom. It is a peculiarity of this praji1a that it leads a man towards liberation and cannot bind him to sarpsara. The final prajfias which lead to liberation are of seven kinds namely, (I) I have known the world, the object of suffering and misery, I have nothing more to know of it. (2) The grounds and roots of sarpsara have been thoroughly uprooted, nothing more of it remains to be uprooted. (3) Removal has become a fact of direct cognition by inhibitive trance. (4) The means of knowledge in the shape of a discrimination of purua from prakfti has been understood. The other three are not psychological but are rather metaphysical processes associated with the situation. They are as follows: (5) The double purpose of buddhi experience and emancipation (bhoga and apavarga) has been realized. (6) The strong gravitating tendency of the disintegrated gUl}as drives them into prakrt:i like heavy stones dropped from high hill tops. (7) The buddhi disintegrated into its constituents the gUl}as become merged in the prakfti and remain there for ever. The purua having passed beyond the bondage of the gUl}as shines forth in its pure intelligence. There is no bliss or happiness in this Sarpkhya- Yoga mukti, for all feeling belongs to prakfti. It is thus a state of pure intelligence. What the Sarpkhya tries to achieve through knowledge, Yoga achieves through the perfected discipline of the will and psychological control of the mental states. I The limitations which baffle perception are counted in the Kiirikii as follows: Extreme remoteness (e.g. a lark high up in the sky), extreme proximity (e.g. collyrium inside the eye), loss of sense-organ (e.g. a blind man), want of attention, extreme smallness of the object (e.g. atoms), obstruction by other intervening objects (e.g. by walls), presence of superior lights (the star cannot be seen in daylight), being mixed up with other things of its own kind (e.g. water thrown into a lake). 2 Though all things are but the modifications of gUl)as yet the real nature of the gUI)as is never revealed by the sense-knowledge. Vhat appears to the senses are but illusory characteristics like those of magic (maya) : " .u'.Ztllliil!1 parama,!1 ntpam Ita dr!ipathamrc<-hati Yattu d!,s(ipatham prtlPtam ttl1111liiyeva sutucchakam." Vyiisabhiiya, IY. r 3. The real nature of the gUl)as is thus revealed only hy prajiiii.