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The yogin who has attained vivekakhyati (the discriminate discernment) does not have the opposite thoughts like mine, I, etc. The yogin who observes this purified insight marked by samyagdarsana is known as 'kusala'. The seven kinds of knowledge (prajna) are the only things that arise in the mind of that yogin. They are known as prantabhumiprajna. etymological explanation of the word is, that which has reached the limits or the states which are the limits reached of that. same is explained in Tattvavaisaradi of Vacaspati Misra and Yoga Vartika of Vijnanabhiksu using different words. seven-fold division of knowledge is as follows 242 301 The 299 The 300 The

302 1) parijnatam heyam nasya punah parijneyamasti (that which is to be escaped has been completely known). Vivaranakara has explained it as all pain which is to be escaped is known along with its properties. There is no further division of pain which is to be known by the yogin. 2) ksina heyahetavo na punaretesam ksetavyamasti (the causes of what is to be avoided have dwindled away and need to be destroyed no more). The causes are nothing else but afflictions and actions. After attaining the second kind of insight, there does not exist even the smallest part of these afflictions and actions which has not been burnt by the fire of knowledge. They have attained the state of a burnt-seed, therefore, there will be nothing to be destroyed. 303 3) saksatkrtam nirodhasamadhina hanam (by the samadhi of restraint, removal of association between purusa and prakrti has been directly experienced). Even though this state resembles the state of kaivalya, this is not the ultimate state. That is why it is explained that, this state has resulted in kaivalya and it is also realised that kaivalya is to be attained. 243

4) bhavito vivekakhyatirupo hanopayah (the means to releaseknowledge of the difference- has been perfected). It is the knowledge which arises in the knower of the difference, who has attained conviction that the right vision is established in truth. This is the fourth aspect of knowledge. These four are freedoms of insight which are effected by action i.e., karyavimukti. The other three are considered as freeing of mind i.e., cittavimukti. Here Vivaranakara has added 'prajna' in front of the term cittavimukti; thus it becomes prajnacittavimukti.³ .304 5) caritadhikara buddhiguna girisikharakutacyuta iva gravano niravasthanah svakarane pralayabhimukhah saha tenastam gacchanti (having fulfilled its purpose, gunas of the intelligence merge in their own primary cause (into the sense of I) along with mind. It is like the stones falling from the peaks of mountains without a support rushing towards dissolution). 6) na caisam pratipralinanam punarastyutpadah prayojanabhavat (there is no more appearance of these gunas which have merged completely, because of absence of a purpose for purusa). 7) etasyamavasthayam gunsambandhatitah svarupamatrajyotih purusah kevali suddhah (In this state, purusa, having go beyond 244

the association with the gunas, shining in its own nature, becomes pure. This state is called kevala).