By Gerald James Larson

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248-249. pp. 249-250. p. 247. p. 260. 40 CLASSICAL SA~fKHYA ... fi, and thus ignurancc is destroyed. ls7 This knowledge or realization which arises in the buddhi, says Dasgupta, is sufficient to bring about salvation or release in the Salflkhya. Finally, ,·... ith respect to Yoga, Dasgupta points out that this knowledge or realization is not sufficient for salvation. In Yoga one must also eliminate the sa1pskaras, and the experience of salvation follows only upon rigorous self-discipline and ascetieism.

Ibid•• p. 25 and pp. 25-80. INTERPRETATIONS OF THE SA¥KHYA 45. parirplma and tattL'alJZlara. Philosophical concerns are not separated from religious concerns in this early system. The main preoccupation is with the religious destiny of man. , yoga. aga~rya. ples divided into eight prakrtis and sixteen vikiiras. The first of the prakrtis is avyakt-a in a triple form of satIva; rajas, tamas. These gUTJas arc sometimes called hhiivas ("forces of becoming," "sentim~nts"), and in this phase of development, they are not understood cosmically.

127. , p. 5. khya and Yoga are not metaphysical, speculative systems, not what we should call philosophies at all, but ways of gaining salvation; that and nothing else. khya as a method of salvation by knowing, he means "knowing'? in the sense that it developed in the brahmanical tradition. l3° By "knowing" that one's own self (iitman) is identical with the supreme first principle (brahman), one. could control or (:omprehend the entire cosmos. l31 Speculations become varied and diverse, as -can be seen in the Upanijads and in the philosophical texts of the Mahiibhiirata.

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