________________
xvi] Philosophy of the Jayākhya and other Samhitās 29 Samādhi which proceed through absorptive emotions (bhāva-jā) and the way of the practice of mantras it is the latter that is the more efficacious. The practice of mantras removes all obstacles to selfrealization produced by māyā and its products.
In describing the emanation of Acyuta, Satya and Puruşa from Vāsudeva, the Jayākhya-samhitā holds that such an emanation occurs only naturally and not as a result of a purposive will; and the three entities, Acyuta, Satya and Puruşa, which evolve out of Vāsudeva, behave as one through mutual reflections, and in this subtle form they exist in the heart of men as the operative energy of God, gradually leading them to their ultimate destination of emancipation and also to the enjoyment of experiences.
The Jayākhya-samhitā describes knowledge as two-fold, as sattākhya (static) and as kriyākhya (dynamic). The kriyākhyajñāna involves the moral disciplines of yama and niyama, and it is by the continual habit and practice of the kriyākhya-jñāna of yama and niyama that the sattākhya-jñāna, or wisdom, may attain its final fulfilment. The yama and the niyama here consist of the following virtues: purity, sacrifice, penance, study of the Vedas, absence of cruelty, and ever-present forgiveness, truthfulness, doing good to all creatures including one's enemies, respect for the property of others, control of mind, disinclination of mind to all things of sensual enjoyment, bestowing gifts upon others according to one's own power, speaking true and kind words, constancy of mind to friends and enemies, straightforwardness, sincerity and mercifulness to all creatures. The equilibrium of the three gunas is called Avidyā, which may be regarded as the cause of attachment, antipathy and other defects. Atman is the term used to denote the pure consciousness, as tinged with guņas, avidyā and māyā.
The position described above leads to the view that God emanates from Himself as His tripartite energy, which forms the inner microcosm of man. It is by virtue of this energy that the pure consciousness in man comes into association with his root-instincts and psychosis in general, by virtue of which the psychical elements, which are themselves unconscious and material, begin to behave as intelligent. It is by virtue of such an association that experience becomes possible. Ultimately, however, the same indwelling energy separates the conscious principle from the unconscious elements and thereby produces emancipation, in which the conscious element
