Volume-XI, Issue-II, March 2025 |
How both the knowledge of the Samkhya and Practice of Yoga are essential for an aspirant who wants to attain liberation (kaivalya) Dr. Sukanta Das, Asst. Prof, Dept of Philosophy, Dhruba Chand Halder College, West Bengal, India |
Received: 25.03.2025 | Accepted: 28.03.2025 | Published Online: 31.03.2025 | Page No:369-375 | ||||
DOI: 10.29032/ijhsss.vol.11.issue.02W.035 | |||||||
ABSTRACT | ||
We all know that the Sankhya and the Yoga are allied systems. The Yoga has admitted all the realities (tattvas) of the Sankhya. The highest goal of both the systems is liberation (kaivalya) but their ways are different. Where the Sankhya admits that an aspirant may attain vivekakhyāti which is summum-bonum of an aspirant through the study of Sankhya scripture and detachment through the srabana, manana and nididhyāsana. An aspirant must think like ‘I am not prakriti’ continuously. As a result, in this manner, after a long days of thinking it he must attain vivekakhyāti (the discriminative knowledge between prakriti and purusa). When he will attain vivekakhyāti, will remain in the sate of jivanmukti. At that time, prakriti will be detached from that particular purusa. On the other hand, yoga is the practical application of the Sankhya. According to the Yoga Philosophy, a yogi must attain vivekakhyāti through the sincere practice of eight steps of yoga and at last after enjoying the prarabdha karma he attains videhakaivalya. This article is attempted to show here that how the practice of eight-fold means of yoga and the different knowledge of Sankhya are very essential to an aspirant who wants to attain kaivalya; that is to say, without the knowledge of Sankhya and without sincere and regular practice of astānga-yoga, kaivalya (liberation) is not possible. Keywords: Kaivalya, vivekakhyaāti, prārabdha karma, kāyabyuha, samprajňāta samādhi, asamprajnňāta samādhi, jivanmukti, videhamukti. |