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Dr. Charlotte Krause : Her Life & Literature
him, the might of Karma is being broken, and the individual is said to have attained salvation ( Mokșa ). Then, its gross body dissolves into the elements, its subtle body fades away likewise, all the constituents re-entering their respective Samastis, and remaining, henceforth, unchangeable. Not even the image of Purusa, being reflected in the Samaşti Buddhitattva, can now affect them.
Thus, in the very moment of becoming aware of herself and of her reactions upon the presence of Purusa, Prakrti retires, as it were, within herself, like a bashful woman who suddenly finds herself in the presence of her lover :
prakrtayes sukumārataraṁ na kiñcid astīti me matirbhavati. yā drștāsmīti punaḥ na darśanamupaiti Purușasya.
Individual Puruşa, however, for whom there exists neither binding of Karma, nor Mokşa, remains, as before, in a state of eternal, inactive, boundless happiness, such boundless happiness as does not leave room even for a spark of self-consciousness.
According to another school of Sānkhya, self-consciousness is being produced by Puruşa and Buddhitattva finding their respective images reflected within each other. In this case, the Ahankāratattva, and thus the whole creation, consists of elements of both, Purusa as well as Praksti, and possesses, therefore, a higher degree of reality. Puruşa himself becomes subject of Karma and Mokşa. Besides, this school, assumes only one single creation, and denies the possibility of Pralaya. 2. Yoga
The Yoga-system of Patañjali agrees, in general, with the Sānkhya school just mentioned. The chief difference is the assumption of an omniscient, omnipresent power, apart from Puruşa, by whose Sankalpa, i.e., resolution, creation is being started in the same way as in Sānkhya. Irremissible for the attainment of Moksa are the so-called Astānga Yogas or, Angas, viz., Yama, i.e., selfrestraint; Niyama, i.e., restraint of mind; Āsana, i.e., the sitting in
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