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PROBLEM OF AVIDYA
[CH.
As regards the characterization of the Yoga theory of error as anyathākhyāti thinking the predicate to be a mental fact by Vijñānabhikṣu we are not quite sure of the correctness, both traditional and logical, of the theory. We must take it as Vijñānabhiksu's interpretation. The elaborate attempt made by Vijñānabhikṣu to prove that it is different from the aviveka-khyāti attributed to the Sänkhya school has been shown by us to be not necessarily warranted by the texts. Furthermore, it has been ignored by Vijñānabhikṣu that aviveka in the sense of non-discrimination is the universal condition of error and as such can be accepted without prejudice to their metaphysical commitments by all schools of philosophy including the Nyāya realists and the Vedāntist illusionists. We think it safe not to attempt to classify it under any of the recognized theories of error, because the original authoritative works have not expressed their predilection for anyone of them. One thing is certain, namely, that the Sānkhya or the Yoga theory of error is not the same as Prabhākara's theory which denies the very possibility of error.
We have now finished our enquiry about the Sānkhya conception of avidyā. When this avidyā disappears knowledge becomes perfect. And this perfect knowledge leads to final emancipation of the soul. The soul then shines in its own splendour. Isvarakrsna describes kevala-jnāna (perfect knowledge) and kaivalya (final emancipation) in the following terms: ‘By constant exercise in the knowledge of truth and due to the absence of nescience (viparyaya) there arises such pure (visuddha), perfect (kevala) and complete knowledge as 'not am, not mine, not I'. By such knowledge the puruşa, self-possessed and like an onlooker, witnesses the prakrti made barren and devoid of the seven formst because of the fulfilment of the twofold) purpose (of the purusa). The one i.e. purusa is indifferent because of the knowledge 'She (i.e. prakrti) has been seen by me' and the other (i.e. prakrti) retires because of the knowledge 'I am seen'. And there is no more the condition of creation even though the two exist side by side. Thus in final realization prakyti stands disenchanted before the purușa who is disabused of his illusion. On dharma etc. having been deprived of the conditions of their existence) because of the attainment of perfect knowledge, the puruşa remains embodied (for some time) due to the residual traces (of dharma etc.) just like the revolution of a wheel due to impetus (even after the real force has been withdrawn). And with the shuffling off of the mortal coil, the prakrti retires on the fulfilment of her purpose, and puruşa attains kaivalya (final emancipation),
i The seven forms are: dharma, adharma, ajñāna, vairāgya, avairāgya, aišvarya and anaišvarya. The eighth form is jñāna which disappears last of all.
2 The reference is to the eight bhāvas of dharma, adharma, jñāna, ajñana, vairāgya, avairāgya, aišvarya and anaiśvarya.
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