Studies In Umasvati And His Tattvartha Sutra

Author(s): G C Tripathi, Ashokkumar Singh
Publisher: Bhogilal Laherchand Institute of Indology

Page 43

The Yoga of Umāsvāti 33 of a soul that is on the point of undergoing a transformation of the form speech, and which occurs when the internal speech has been acquired as result of a kşayopaśama of the karmas like matijñānāvarana, akşara-śrutāvarana, etc., and which proceeds on the basis of the physical groupings that go to constitute speech, is the yoga pertaining to speech. The vibrations of the constituent-units of a soul that is on the points of undergoing a transformation of the form of manas and which occurs when there has been an acquisition of internal manas of the form of a kşayopaśama of the no-indriya matijñānāvaraṇa karma and which proceeds on the basis of the physical groupings that go to constitute a manas, is the yoga pertaining to manas. The reason why yoga is called āsrava or inflow is that it is through yoga( activity) that the physical groupings which go to constitute karma flow into a souls, i.e. the activity gets associated with it in the form of karma.26
Umāsvāti has further clarified that the auspicious(śubha) yoga is the ingress in the case of good karmas, while the inauspicious(aśubha) yoga is the ingress in the case of evil karmas, 27 Pt. Sukhlalji has explained that the auspicious or inauspicious character of yoga depends on the auspicious or inauspicious character of the accompanying mental feeling; it does not depend on the auspicious or inauspicious character of the effect concerned, i.e. the karmic bondage. The yoga occurring at the time when there is mildness of the mental purturbance or passion is called auspicious, while that occurring at the time when there is acuteness of mental perturbance is called inauspicious. The statement pertaining to the auspiciouness or inauspiciousness are cause of bondage depending on the occasion. And, this karmic bondage is in respect of flavour (anubhāga). Thus, at the time of the intensity of the auspicious yoga it so happens that the proportion of the flavour characterizing good karmas is relatively greater, while the proportion of the flavour characterizing the evil karmas is relatively lesser. On the contrary, at the time of the intensity of the inauspicious yoga the proportion of flavour characterising the evil karmas is relatively greater than that