________________ Scholastic Orientation XXXV tual urge for the realization of them. This is analambana yoga. The soul is detached from the world and is on the verge of realizing the self. It has not yet realized the self, but is only striving for it. And so it is not concentrated on any object whatsoever at this stage. This is the reason why the concentration is without any object. The soul is here compared with an archer, the ladder of annihilation with bow, the realization of the self with the target and the concentration with the arrow. The analambana yoga lasts until the arrow is shot. The arrow is sure to pierce the target. The soul immediately attains realization of the self as the final end of the concentration. The soul, as we have stated, concentrates upon the abstract formless (arupin) attributes of the transcendental self in the analambana dhyana. The distinction therefore between the salambana and the analambana yoga is this that in the former one concentrates upon an object having form (rupin) while in the latter on a formless object (arupin). Yasovijaya, following Haribhadra, says that this analambana yoga is known as samprajnata samadhi in another(that is, Patanjali's) system. The perfection of this analambana con centration is omniscience which, according to Yasovijaya, is the state of asamprajnata samadhi of Patanjali's system. The functions of the mind and the sense-organs cease when omniscience is achieved, and so there is annihilation of all the transformations of the mind (asesavrtti-nirodha). And so it is not improper to compare the state of omniscience with the asamprajnata samadhi of Sankhya-Yoga. There is however another higher stage of this samadhi. The soul attains that stage in the fourteenth gunasthana,? where all the activities, gross and subtle, are totally stopped. The soul is now devoid of all vibrations caused by its association with matter. It has now annihilated all the residual 1 Cf. samarthyayogato ya tatra didrkse'ty asngasaktyadhya / sa nalambanayogah proktas taddarsanam yavat /-SP, XV. 8. 2 Cf. tatrapratisthito'yam yatah pravsttas ca tatra / ...................................tena'nalambano gitah //--SP, XV.9. 3 Cf. drag asmat taddarsanam isupata-jnata-matrato joeyam / etac ca kevalam taj jnanam yat tat param jyotih 11-SP, XV. 10. 4 Cf. rupi-dravyavisayam dhyanam salambanam, arupivisayam ca niralambanam iti Yasovijaya's Tika on YV, 19. 5 esa eva samprajnatah samadhis tirthantariyair giyate-Ibid., YV, 20. 6 Cf. kevalajnane'sesavstiya li niro.dhal labdhatm 1-svabhivasya minisz-vijnana-vai kalyad asamprajnatatvasiddhih-Ibid. 7 ayam ca samprajnata-samithir dvidhi--sayogikevalib havi ayogikevalibhavi ca. adyo manovrttinam vikalpajnanarupanam atyantocche dat sinadyate, antyas ca parispan darupanam-Ibid. 8 Vide Studies in Jaina Philosophy, pp. 179-180. Vevia
