certain gross things and certain gross qualities [Footnote ref 1] prajñâ has no such limitations, penetrating into the subtlest things, the tanmâtras, the gu@nas, and perceiving clearly and vividly all their subtle conditions and qualities [Footnote ref 2]. As the potencies (sa@mskâra) of the prajñâ wisdom grow in strength the potencies of ordinary knowledge are rooted out, and the yogin continues to remain always in his prajñâ wisdom. It is a peculiarity of this prajñâ that it leads a man towards liberation and cannot bind him to sa@msâra. The final prajñâs which lead to liberation are of seven kinds, namely, (1) I have known the world, the object of suffering and misery, I have nothing more to know of it. (2) The grounds and roots of sa@msâra have been thoroughly uprooted, nothing more of it remains to be uprooted. (3) Removal has become a fact of direct cognition by inhibitive trance. (4) The means of knowledge in the shape of a discrimination of puru@sa from prak@rti has been understood. The other three are not psychological but are rather metaphysical processes associated with the situation. They are as follows: (5) The double purpose of buddhi experience and emancipation (bhoga and apavarga) has been realized. (6) The strong gravitating tendency of the disintegrated gu@nas drives them into prak@rti like heavy stones dropped from high hill tops. (7) The buddhi disintegrated into its constituents the gu@nas become merged in the prak@rti and remain there for ever. The puru@sa having passed beyond the bondage of the gu@nas shines forth in its pure intelligence. There is no bliss or happiness in this Sâ@mkhya-Yoga mukti, for all feeling belongs to prak@rti. It is thus a state of pure intelligence. What the Sâ@mkhya tries to achieve through knowledge, Yoga achieves through the perfected discipline of the will and psychological control of the mental states.
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[Footnote 1: The limitations which baffle perception are counted in the Kârikâ as follows: Extreme remoteness (e.g. a lark high up in the sky), extreme proximity (e.g. collyrium inside the eye), loss of sense-organ (e.g. a blind man), want of attention, extreme smallness of the object (e.g. atoms), obstruction by other intervening objects (e.g. by walls), presence of superior lights (the star cannot be seen in daylight), being mixed up with other things of its own kind (e.g. water thrown into a lake).]
[Footnote 2: Though all things are but the modifications of gu@nas yet the real nature of the gu@nas is never revealed by the sense knowledge. What appears to the senses are but illusory characteristics like those of magic (mâyâ):
"Gunânâ@m parama@m rûpam na d@r@s@tipatham@rcchati Yattu d@rs@tipatham prâptam tanmâyeva sutucchakam."
Vyâsabhâ@sya, IV. 13.
The real nature of the gu@nas is thus revealed only by prajñâ.]
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