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CONCEPTION OF ISVARA
67
action. That is why he finds Vātsyāyana'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 tern parti' is employed in the sense of 'ābhimukhya' or 'sannikrsta', as in “pratyaksa 26. So 'pratyātmavrttin' is equivalent to 'ātmasannikrstān.' The meaning of the compound ‘pratyātmavrttin' is 'atmānam prati ābhimukhyena samavāyasambandhena yeșām vittiḥ te, tān pratyātmavșttin.' Thus we explain ‘pratyātmavšttin dharmādharmasañcayān' as 'accumulations of merits and demerits residing in his soul by samavāya relation. The term ‘nirmāņa-prākāmyam' is to be regarded as equivalent to ‘nirmāņakāya-prākāmyam' meaning ‘unfailing will to create nirmāņakāya - yogic bodies.'
Thus in this passage two ideas which have reference to jīvanmukta 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. Vātsyāyana accepts the existence of a jīvanmukta. He says : 'bahiś ca viviktacitto viharanmukta ity ucyate / (4.2.2.). He accepts that a jīvanmukta should experience all the fruits of all his accumulated past karmas. Study his words : 'sarvāni pūrvakarmāni hy ante janmani vipacyanta' iti / (4-1-64).
(2) To experience all the fruits of all his accumulated karmas within a short period of time he is required to construct yogic bodies. Vātsyāyana accepts this view. He says: yogi khalu rddhau prādurbhūtāyāṁ vikaraṇadharmā nirmāya sendriyāni śarīrāntarāņi teșu yugapad jñeyāny upalabhatel (3.2.19) Also study Jayanta Bhatta's words: 'yogi hi yogarddhisiddhyā vihitanikhilanijadharmādharmakarmā nirmāya tadupabhogayogyāni teșu teşūpapattisthānesu tāni tāni sendriyāni śarīrāņi khandāntaḥkaraṇāni ca muktair ātmabhir upekṣitāni grhitvā sakalakarmaphalam anubhavati prāptaišvarya itīttham upabhogena karmaņāṁ kşayah/ (Nyāyamañjari, Kashi Sanskrit Series, Vol. II, p. 88)
Now we present our explanation of the passage. It is as follows: There inherently resides in him a special merit (dharma). He has acquired this merit through good action performed in the past. This merit has twofold fruit - 1) it causes all the accumulated merits and demerits inherently
