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The tradition of Sainkhyal-Yoga is different from main tradition. There is no expansion or contraction in consciousness and it does not itsept the qualitification of the substance. In Join tradition there is merit ar cererit in the nature of Jiva and consequently there is decrease or increase of qualities. However this is not accepted in Sariklya-Yoga tradition, its the consciousness bas no agency of action or it does not enjoy the merit ar demerit. It does not accept the quality or Dharma as possessed by Purusha.
The problem of elimination of ego, l' in the experience of liberation ought to be thought over. This was done by Acharyas in the age of Darshana in Middle ages. Moreover they have also discussed the nature of Supreme Reality, its power, its grace and the reason why it is essential 10 presupposc such Transcendent Reality. It is of course essential to note what has been thought over by Sankhya-Yoga and Join philosophy because later Darshanas have taken cognizance is a method and step in liberation. It is not possible to attain the state of identity as propounded in Vedanta without the help of Sankhya-Yoga. From the point of view of liberation and its methods there have been three approaches in Indian philosophy. (1) Sunkya Yoga, (2) Advaita Vedānta and (3) Bhakti--Vedanta in which are included Rāmānujāchārya, Shrikantha, Maha Prabhu Chaitanya, Madhvacharya imu Sri Vallabhachārya. In three Darshanas a state of liberation has been pron pounded and the seeker of liberation finds sutistiction in : one or all the three philosophies and experiences held by them as supreme. One who propounds the philosophy of libcration attempts to achieve this state of liberation and holds that the effort is fulfilled. Of course ther: are different problems regarding the nature of knowledge, knower and the climination of Avidya raised and discussed in Advaita Vedanta and post - Veckantin schools of Indian philosophy.
In Sankhya-Yoga, Jain and Buddhist philosophies it is held that the activity of Prakrit, lower Karmas, Ashrava and ignorance are removed its well as properly controlled by discriminative knowledge, detachument, willpower, character, faith and cultivation of positive moral virtues. This is an inevitable step of human being in way of controlling Dature. It is possible that the seeker of liberation attains valuable satisfaction in this achievement and state of consciousness. In this connection which one goes beyond nature and attempts to identify with Purusha and consciousness then it is all als if it is Universal consciousness, Hiranyagarbha, Revalijn ina and Reality called Brahman. A subjcct which cannot be predicated or given it quality or adjective, such a featureless Reality is called Absoluto. To identily with such as Absolute is regarded as state of liberation. It is not true to say this is propounded in Advaita Vedanta alone. In Buddhist philosophy,
| SR No. | 520767 |
| Book Title | Sambodhi 1990 Vol 17 |
| Original Sutra Author | N/A |
| Author | H C Bhayani |
| Publisher | L D Indology Ahmedabad |
| Publication Year | 1990 |
| Total Pages | 151 |
| Language | English, Sanskrit, Prakrit, Gujarati |
| Classification | Magazine, India_Sambodhi, & India |
| File Size | 6 MB |