________________ xliv Jaina Meditation the seventh stage of spiritual development and is preparing to rise up to the eighth stage on the ladder of annihilation. The soul is now marching on the great path (mahapathaprayana) which leads to the place from which one never returns (anagamipadavaha). Haribhadra remarks that this drsfi is known as prasantavahita in the Sankhya system, as visabhaga-pariksaya in the Buddhist school, as sivavartman in the Saiva system, and as dhruvadhvan according to the Mabayratikas, s We now come to the eighth disti called para. The soul is now completely free from all attachment to the world. It now achieves ecstasy (samadhi), the perfection of dhyana. The activities of the soul in this stage are free from all transgressions of the vows, and as such are pure and perfect. The soul now dissociates itself from all the acquired virtues and has its purpose fulfilled. This occurs in the ninth stage of spiritual development. The soul then gradually attains omniscience on the annihilation of all the obscuring karmans. Now the final emancipation is attained by means of the last yoga known as ayoga.3. Haribhadra distinguishes four types of yogins, viz. gotrayogin, kulayogin, pravsttacakrayogin, and nispannayogin. The yogins of the first type are not capable of emancipation. The yogins of the fourth type have already achieved their objective and so do not need any instruction in yoga. It is only the yogins of the second and the third type that need instruction. 3. Subhacandra and Hemacandra Subhacandra prescribes the practice of fourfold virtues of maitri (friendship with all creatures), pramoda (appreciation of the merits of others), karuna (compassion and sympathy), and madhyasthya (indifference to the unruly) as the prerequisite condition of dharmadhyana. The slumber of delusion disappears and the quiescence of ecstasy (yoga) sets in, and finally the truth reveals itself, when one has perfectly practised these virtues. As regards the selection of a proper place, it is held that one should be very careful about it, and avoid the bad places.? 1 Ibid., 173-4. 2 Ibid., 179. 3 Ibid., 184. Here ayoga refers to ayogakevali-gunasthana. 4 Ibid., 206-7 with Svopajnavstti. About the definitions of these types sce Ibid., 208-210. 5 Jnanarnava, XXVII, 4-15. 6 yoganidra sthitim dhatte mohanidra'pasarpati / asu samyak pranitasu syan munes tattva-niscayah //-Ibid., XXVII. 18. 7 Ibid., XXVII. 22-34.
