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Direct Knowledge
393 one realizes the distinction between praksti and purușa and attains liberation, without further delay.
There are three ways to reach the stage of asamprajñāta samādbi. In the case of gods and prakstilayas it is natural, attained with the birth. It does not mean that they have attained it without any yogic practices or purification of the miod; but they have done so in their previous lives. It only means that in the current life they attain that stage without any further effort. Another way to reach asamprajñāta-samadhi is the fivefold path of yogic practices i. e. Sraddhā (mental cheerfulness and hope), Virya (courage and enorgy leading to firmness or perseverence), Smrti (memory), Samadhi (meditation) Prajñā (wisdom or enlightenment). Through prajñā the aspirant koows the reality and by concentration on the knowledge of reality he acquires nonattachment and through that asamprajñāta samādhi. These five equipments are rather stages. The lower one paves the ground for the higher one. The third way to attain asamprajñāta-samādhi is the devotion to God. Yoga and the conception of God?
Like Sarkhya the Yoga also does not believe in God as a creator. But, he maintains that it is a person who is never influenced by the effects of praksti. Ho is ever pure, never touched by sorrows, activities and their good or bad results. The difference between a liberated soul and God is that the former was once attached with worldly ties and God was never 80. Similarly, the difference between a praksti-laya and God is that the former is liable to bondage in future, while God is never. As far as their present condition is concerned there is no much difference among the three. The supremacy of God lies in His eternity. He has the upper limit of knowledge leading to the establishment of omniscience. His omniscience does not serve any self interest. It is meant for the benefit of 1. Yogasūtra I. 20 2. Ibid. 1. 23 3. Ibid. I. 24-29
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