ic sacrifices, are quite unable to

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[Footnote 1: Tattavais'aradi and Yogavarttika, II. 15, and Tattvakaumudi,
I.]

265

eradicate the roots of sorrow, he will not be anxious for mukti or
the final uprooting of pains. A man must feel that all pleasures
lead to sorrow, and that the ordinary ways of removing
sorrows by seeking enjoyment cannot remove them ultimately;
he must turn his back on the pleasures of the world and on the
pleasures of paradise. The performances of sacrifices according
to the Vedic rites may indeed give happiness, but as these involve
the sacrifice of animals they must involve some sins and hence also
some pains. Thus the performance of these cannot be regarded
as desirable. It is when a man ceases from seeking pleasures
that he thinks how best he can eradicate the roots of sorrow.
Philosophy shows how extensive is sorrow, why sorrow comes,
what is the way to uproot it, and what is the state when it is
uprooted. The man who has resolved to uproot sorrow turns to
philosophy to find out the means of doing it.

The way of eradicating the root of sorrow is thus the practical
enquiry of the Sa@mkhya philosophy [Footnote ref 1]. All experiences are
sorrow. Therefore some means must be discovered by which all experiences
may be shut out for ever. Death cannot bring it, for after
death we shall have rebirth. So long as citta (mind) and puru@sa
are associated with each other, the sufferings will continue.
Citta must be dissociated from puru@sa. Citta or buddhi, Sa@mkhya
says, is associated with puru@sa because of the non-distinction
of itself from buddhi [Footnote ref 2]. It is necessary therefore that in
buddhi we should be able to generate the true conception of the
nature of puru@sa; when this true conception of puru@sa arises in
the buddhi it feels itself to be different, and distinct, from
and quite unrelated to puru@sa, and thus ignorance is destroyed. As
a result of that, buddhi turns its back on puru@sa and can no
longer bind it to its experiences, which are all irrevocably connected
with sorrow, and thus the puru@sa remains in its true
form. This according to Sa@mkhya philosophy is alone adequate
to being about the liberation of the puru@sa. Prak@rti which was
leading us through cycles of experiences from birth to birth, fulfils
its final purpose when this true knowledge arises differentiating

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