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Direct Knowledge
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means of knowledge in the shape of discriminative knowledge has been understood." This is the fourfold freedom of consci. ous discrimination from external phenomena. The three prajñās that rise after this are pot psychological states of mind but metaphysical and real states of the disintegrating process of the return of the citta to praksti. These movements are as follows: (1) The double purpose of buddhi, bhoga (ordinary experience) and apavarga (salvation) have been realized; (2) The strong gravitating tendency of the disintegrated guņas drive them into the praksti like heavy stones dropped from high bill tops; and they finally collapse into the praksti substance where they remain merged for ever : (3) the puruşa having passed beyond the bondage of the three, shines forth io its own pure and ultimate freedom.
The main difference between the Sāukhya and the Yoga regarding the way to emancipation is this, that Sankhya laysmore stress on the knowledge of distinction between praksti and puruşa. This knowledge is attained through contemplation and meditation. The yoga is emphatic on concentration and the control of mind through yogic practices. Ultimately the mind becomes useless and submerges into its cause, i. e. praksti. Thus, the puruşa is freed from the mental bondage. This state is known as kaivalya.
According to the Buddhist soul is not a permanent entity. It is a flow of successive psychical phenomena. Nirvāṇa or emancipation means the discontinuation of this flow. According to the Vedānta the soul is a permanent, unchangeable reality. The discursive knowledge is the effect of antaḥkaraṇa, which is the substitute for the self of other systems. This aptahkarana loses its existence after realization. According to Sankhya and Yoga systems the function of the self is served by buddhi. When it returns to its original source, i. e. prakřti the self is no more. The Puruşa has nothing to do with discursive knowledge. Thus, according to all the above systems salvation means the end of discursive self with its qualities of knowledge, feelings and passions. According to Jainism passions are removed with
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