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96
YOGABINDU
Note: Here it will also not be improper to take "foreign element" to mean karma, For the origin of body and manas-which are immediately responsible for the rise of state in a soul-is ultimately traced to the accumulation of karmas on the part of the soul concerned. That karma is as much physical (and heuce as much foreign to soul) as body and manas is a Jaina tenet.
अतोऽपि केवलज्ञानं शैलेशीसंपरिग्रहः । मोक्षप्राप्तिरनाबाधा सदानन्दविधायिनी ॥३६७॥ ato'pi kevalajñānań śaileśīsamparigrahaḥ /
nokşaprāptir anābādhā sadānandavidhāyinī 1/367|| The ușttisamkşaya-and it alone-leads to (the acquisition of) omniscience, the assuming of the saileś7 state (i.e. the state characterized by a cessation of all mental, bodily and vocal operation), and the attainment of mokşa which is free from all disturbance and is a permanent seat of bliss.
Note: It is a traditional Jaina position that ou attaining the penul. timate (i.e. Thirteenth) gunasthāna a man becomes omniscient while on attaining the ultimate (ie. Fourteenth) gunasthāna he performs a meditative trance of an extremely brief duration that is characterized by a cessation of all mental, bodily and vocal operations. It is this meditative trance-a state immediately resulting in the attainment of mokşa--that is called Sailesi, (3) Adhyātma etc. as Practised by the Apunarbandhaka etc. :
तात्त्विकोऽतात्त्विकश्चायमिति यच्चोदितं पुरा । तस्येदानी यथायोगं योजनाऽत्राभिधीयते ।।३६८॥ tällviko'tāttvikaś cāyam iti gac coditanı pura /
tasyedantñ pathāyogam yojanā'atrabhidhiyale 1/368|| Earlier we have divided Yoga into the types 'genuine' and 'not genuine'; now we proceed to narrate as to which class of people practise which type of Yoga,
अपुनर्बन्धकस्यायं व्यवहारेण तात्त्विकः। अध्यात्मभावनारूपो निश्चयेनोत्तरस्य तु ॥३६९॥ a punarbandhakasyāyam vyavahāreņa taltvikah |
adhyatmabhavanārūbo niscayenottarasya tu //369// The species adhyālma and bhavana are practically genuine in the case of an Apunarbandhaka (and a Samyagdršļi) while they are really genuine in the case of a Caritrin.
