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INDIAN PHILOSOPHY
Citta without vittis can never be reflected in purusa. So, to establish purusa in its reflectionless pure state, one should effect complete cessation of all vịttis (vittinirodha). When all the vittis completely cease to exist, citta becomes calm, unagitated, praśāntavāhi, and in the absence of vrttis puruşa becomes free from reflections (pure, isolated, kevala), and citta also becomes pure and isolated having no relation whatsover with puruşa.
sattva-purusayoh suddhi-sāmye kaivalyam / Patañjala* Yogasūtra 3.55. The Buddhists also talk of cessation (nirodha) of skandhas. They frequently use the terms vedanā-nirodha, etc. They too maintain that when citta becomes free from skandhas, it becomes pure and is established in its pure and pristine state. As they do not accept purusa, further processes of reflection of skandhas in purușa and cessation of the reflection are not required in Buddhism and hence are totally absent. For the Buddhist cessation
of skandhas resulting in the purity of citta is itself nirvana. 27. Majjhima-Nikāya, Cubamalumkya-Sutta. 28. The adjectives used to describe sopadhiseșa-nirvāņa are note
worthy. They are : sanditthika, ehipassika, veditabba. (Ang. N. I, 158f.) The term used for nirupadhisesa or anupadhisesa nirvāṇa is pari
nirvāna. 29. Patañjali, the author of Yogasūtra, recognises five klesas, viz.
avidyā, asmitā, rāga, dyeșa and abhiniveśa. Avidyā corresponds to avijjāsava, asmitā to ditthāsava, rāga-dveşa to kāmāsava and
abhiniveśa to bhavāsava. 30. द्विविधं निर्वाणमुपवर्णितम्-सोपधिशेषं निरुपधिशेषं च । तत्र निरवशेषस्य
अविद्यारागादिकस्य क्लेशगणस्य प्रहाणात् सोपधिशेषं निर्वाणमिष्यते।...उपधिशब्देन... पञ्चोपादानस्कन्धा उच्यन्ते ।...सह उपधिशेषेण वर्तते इति सोपधिशेषम् । तच्च स्कन्धमात्रकमेव केवलम्... । यत्र तु निर्वाणे स्कन्धमात्रकमपि नास्ति तन्निरुपधिशेषं
Aafura i Mādhyamika-vítti, p. 519 31. Itivuttaka. 32. AnguttaraN. I p. 211 33. Majjhiman. I p. 523 34. t4: 98424: PAMET 31 PATTET: | Yogasūtra, I. 5 35. Haritsaaret: ATLYSabefcerent: 1 Tattvārthasūtra; VI. 5.
