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INDIAN LOGIC
accumulated karmas in each living being to give their fruits as also creates the world, himself be bound by the Law of Karma, and his unfailing will to create the world, itself be the fruit of his past good action. That is why he finds Vatsyayana's remarks confusing. He is at sea because he cannot understand how God be regarded as winning his divinity through the good works he performed in the past. This confusion is the result of the wrong interpretation of the abovementioned terms. It will be cleared off if we interpret these terms as follows:
Here the term 'parti' is employed in the sense of 'abhimukhya' or 'sannikṛṣṭa', as in 'pratyakṣa 25. So 'pratyātmavṛttin' is equivalent to ‘atmasannikṛṣṭan.' The meaning of the compound 'pratyātmavṛttin' is 'atmānam prati abhimukhyena samavayasambandhena yeṣām vṛttih te, tan pratyātmavṛttin.' Thus we explain pratyātmavṛttin dharmadharmasañcayan' as 'accumulations of merits and demerits residing in his soul by samavaya relation.' The term 'nirmāṇaprākāmyam' is to be regarded as equivalent to 'nirmāṇakāyaprākāmyam' meaning 'unfailing will to create nirmāṇakāya yogic bodies.'
Thus in this passage two ideas which have reference to jivanmukta are presented. They are:
(1)
A jīvanmukta causes all his accumulated karmas to give their fruits in the present birth which is his last birth. It is maintained that he should experience all the fruits of all his accumulated karmas in his last birth. Vatsyayana accepts the existence of a jivanmukta. He says 'bahis ca viviktacitto vihanmukta ity ucyate' (4.2.2.). He accepts that a jivanmukta should experience all the fruits of all his accumulated past karmas. Study 'his words sarvāni pūrvakarmāņi hy ante janmani vipacyanta' iti/(4-1-64).
To experience all the fruits of all his accumulated karmas within a short period of time he is required to construct yogic bodies. Vatsyayana accepts this view. He says 'yogi khalu ṛddhau prādurbhūtāyāṁ vikaraṇadharmā nirmaya sendriyani sarīrāntarāņi teşu yugapad jñeyany upalabhate/' (3.2.19) Also study Jayanta Bhatta's words 'yogi hi yogarddhisiddhyā vihitanikhilanijadharmādharmakarmā nirmāya tadupabhogayogyāni teṣu teṣupapattisthāneṣu tāni tani sendriyani sarīrāni khandantaḥkaraṇāni ca muktair ātmabhir upekṣitāni gṛhītvā sakalakarmaphalam anubhavati prāptaiśvarya itīttham upabhogena karmaṇām kṣayaḥ / (Nyāyamañjarī, Kashi Sanskrit Series, Vol. II, p. 88)
(2)
