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INDIAN PHILOSOPHY
assumed by citta.7 Just as a citta assumes forms of the external objects, even so it assumes the form of purusa also.18 By assuming the form of an external object it does not become that external object; similarly, by assuming the form of puruşa it does not become puruṣa. When does the citta assume the clear form of purusa ? When a yogi stops all the cittavịttis pertaining to external objects as also when he makes his citta prasanna (pure) by removing all the cittamalas, then only his citta assumes the perfect form of purusa." And purusa sees this perfect form of his assumed by this citta. This is called puruşadarśana, ātmasākṣātkāra. This stage of yoga in which there is vivekajñāna and purusa-darśana is called samprajñāta-yoga because at this stage citta clearly knows the purusa and purusa clearly sees his own self through cittavịtti. The yogi, in this stage, preaches the path of moksa. 20 From all this it follows that he has all the types of activities, viz. mental, vocal and bodily. (Compare this yogi with the chadmastha vītarāga of the Jainas). His'cittavrtti are aklista (pure).21 His citta knows external objects but all its knowledges (cittavịttis) are permeated with vivekajñāna or puruşadarśana. In this sense only we should understand the statement of the Bhāşyakāra that there is a conitinuous flow of pure vivekajñāna in the case of the yogi whose vivekajñāna has become aviplava (firm and infallible).22
The citta that attains vivekajñāna becomes capable of knowing all things with all their modes simultaneously, if it performs samyama (= dhāraņā-dhyāna-samādhi all the three) on kşanas and kşaņakrama.23 That is, though viveki's citta attains the capacity (= labdhi, siddhi) to know all, this capacity functions only if it performs a special type of samyama. In other words, two things are necessary for citta to become sarvajña: (1) Vivekajñāna which is regarded as the prime cause because it makes citta capable of knowing all. In this sense only sarvajñatva is described as vivekajajñāna, (2) Special type of samyama. So, Vyāsa, the author of the Yogabhāsya, is absolutely correct when he says that viveki invariably becomes kevali irrespective of his citta being actually possessed of the aiśvarya of sarvajñatā.24 For that viveki who assumes the role of upadestā for loka-kalyāņa it is necessary to utilize this capacity in order to generate faith (viśvāsa) in the hearers. For other vivekis this is not necessary. (Compare the viveki who has assumed the role of upadestā and hence utilizes the capacity to know all through the performance of samyama of special type, with the tirthankara of the Jainas). Viveki's citta can know all, if it so desires, because it has attained its true nature of anantya on account of the destruction of all veils as
