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In Indian philosophy various types of emancipation are recognised, e.g. salokya, samipya, sarupya, sayujya, krama, etc. By salokya-mukti is meant the existence in the same sphere as god. The samipya one implies an existence in the proximity of god. In the case of the sarupya there is the achievement of the same external form as a deity and in the 18 sayujya there is the merger in god. The Brahma Purana provides 18 Kantawala S.G.; Op.Cit., P. 565.

829 two instances of sayujya mukti. Thus it states that by worshipping lord Sun, one gets sayujya with him (8.96). The sage Dadhici is said to have attained sayujya with Brahman, the aprameya, the highest and one worthy to be worshipped by practising yoga. The final stages of yoga are here described in as much as the sage Dadhici controlled the wind and fire within the body and carried them to Daharakasa and fixing the intellect on the tip of the nose he became one with Brahman (110,49,50). In the case of kramamukti there is gradual liberation. The soul passes from one celestial region to another in different births and finally reaches the highest place. The Brahma Purana also notes the idea of kramamulti when it states that by worshipping lord krsna, Balarama and Subhadra according to the proper rites one goes to Visnuloka in a bright aeroplane of white colour decorated with banners. He lives there for hundred years and recreates himself by various types of enjoyments and he is praised there by the Gandharvas, Apsarasas, Siddhas, gods, vidyadharas and uragas. After that he goes to Brahmaloka and lives there for ninety years. Then he goes to Rudraloka and lives there for eighty years. After that he goes to Goloka and lives there for seventy years. goes to Prajapatiloka and lives there for sixty years. Then he he goes to Sakraloka and lives there for forty years. Then After

830 that he goes to the Naksatraloka and lives there for thirty years. After that he goes to the Sasarikaloka and lives there for twenty years. Then he goes to the Gandharvaloka and lives there for one kalpa. Then he comes to the world and becomes a religious king. After ruling righteously and performing the sacrifices he should go to the world of yogins and attain siva who gives liberation. After enjoying there for the time ordained for him he comes back and takes a birth in the family of the yogins. He becomes a Brahmin wellversed in the four vedas, performs sacrifices, adheres to the Vaisnavayoga and attains emancipation (67.55-80). Elsewhere it is skat said that after death a devoted vaisnava goes to Antariksa and enjoys there for ten manvantaras, in Gandharvaloka he enjoys for twenty manvantaras, in the Adityaloka for thirty manvantaras, in the Candraloka for forty manvantaras, in the Naksatraloka for fifty manvantaras, in the Devaloka for sixty manvantaras, in the Sakraloka for seventy manvantaras, in the Prajapatiloka for eighty manavantaras, in the Pitamahaloka for ninety manvantaras. After enjoying thus in various worlds he comes back to the world and again goes to the different worlds. Thus completing the rounds of births of hundred years ten times he goes to Hariloka and enjoys there for a hundred manvantaras, then goes to varahaloka and enjoys for ten thousand koti years, he then goes to Narasimhaloka and enjoys there for a koti ayuta varsas, then he goes to Visnupura

831 and enjoys there for an ayut varsas. After that he goes to Brahmaloka and enjoys there for satakoti varsas, then he goes to Narayanpura and enjoys for koti arbuda varsas, from there he goes to the Aniruddhapura and enjoys there for fourteen thousand koti varsas, from there he goes to Pradyumnapura and enjoys there for a lakh koti and three hundred years, from there he goes to the sankarsanaloka and enjoys there for a long time. After that he enters Vasudeva and is finally liberated (A.226). Incidentally these passages show the Brahma-Purana's belief regarding the number of bright worlds and the period of manvantaras.