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Shri Mahavir Jain Aradhana Kendra
www.kobatirth.org
Acharya Shri Kailashsagarsuri Gyanmandir
Sankhya
371
contemplates at leisure and at ease nature (thereby) debarred from prolific change, and consequently preached from those seven forms."! It is further said that as both desist from each other, there is no more possibility of any creation. Another Kārikā states that even though their union continues, it is no more meant for any further creation. “He desists, because he has seen her, she does so, because she has been seen. In their (mere) union there is no motive for creation."2 Thus, the Sārkhya system admits the possibility of the “Jivanmukta”, the freed-man who has been completely successful in discriminating properly the Prak;ti from Purusa and also in cultivating a sense of detachment and indifference towards the influences of the Praksti. He has imbibed the real nature of his self and due to that he becomes perfectly immune to the external influences of the Praksti. He understands all but partakes none of the functions of the Prak;ti. He experiences the isolation and detachment of the Puruşa even when he continues to live in the bodily frame. The Jivanmukta no more is affected by his physical activities as he is completely disinterested in them. He does not acknowledge them as his own; nor does he appropriate any of them to himself. It is said in a Kárikā --“By attainment of perfect knowledge, virtue and rest become causeless, yet soul remains a while invested with body, as the potter's wheel
1 ls varakrsna : The Sankhya Kārikā 65 / p. 243. Tr. H. T. Colebrooke.
» Ibid. Kärikā 66, p. 245.
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