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Direct Knowledge
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tual feeling. The aspirant realizes in it the soul as distinct from praksti; but, his feeling is not so intense as to destroy all the past impressions. Consequently he continues to enjoy the physical pleasures for some time, till he rises above and attains asamprajñāta samādbi. This state is known as Jivanmukta; which is possible in the second grade only. The third state is still lower. The aspirant in it, does not acquire realization. It is confined to study, deliberation and meditation only. The Sānkhya also generally cites the example of potter's wheel to explain the state of Jivamukta. Prakrti layas
The aspirants, who do not reach the stage of realization yet practise nonattachment from buddhi etc., and concentrate on praksti, submerge into the latter. This state is known as Prakệti-laya. But, it is not the final stage. The persons so submerged are born again as gods in their next life. Their past impressions are not destroyed owing to the absence of realization. The persons taking birth in this way are gifted with the knowledge of entire universe. They are omniscient and omnipotent. The Sankhya conception of God or Iśvara is limited to this stage only. It does not believe in an eternal God.
A person in the state of Prakstilaya is naturally empowered with Asamprajñāta-samādhi, through which he attains liberation.
In Yogasūtra Asamprajñātasamādhi is described as having two causes. In the case of gods and prakřtilayas it is attained as a birth-right (bhava-pratyaya). In case of others it is caused by faith, energy, memory, meditation and illumination. The above conception is comparable with the two types of avadhi recognized in Jainism. But, the Jainas hold that the knowledge or other virtues of higher type can be attained through penance 1. Sarkhya Sūtra III. 77 2. Sārkhya Pra. Bbāsya p. 113 3. Ibid. p. 106
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