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ON CÃRITRIN
99
The total freedom from kaşāyas (which, incidentally, means freedom from all mohaniyakarmas) is signalized by the attainment of the Twelfth guņasthānaman attainment which ensures the concerned soul's mokṣa in this very life.
एवं चरमदेहस्य संपरायवियोगतः । इत्वरानवभावेऽपि स तथाऽनास्रवो मतः ॥३७७|| evam caramadehasya samparāyaviyogataḥ /
itvarāsravabhāve' pi sa tathā’nāsravo -mataḥ 1/377|| Since the man who will undergo no rebirth (i. e. who will attain mokşa in this very life), is free from all samparāya (i.e. from all kaşāya karmas), his Yoga is called 'free from āsrava' (asrava having already been equated with the karmic bondage caused by samparāya') in spite of
fact that the man still experiences the temporary (1.e. nonsām parāyika) type of āstava (āsrava again meanjog karmic bondage). .'
Note: A man occupying the Twelfth and Thirteenth gunasthānas, no doubt binds karmas but they do not remajn stuck to the soul as did those that had been bound in the earlier guṇasthānas when the man was under the sway of the kasāgas. In the Twelfth and Thirteenth gunasthans karmic bondage takes place simply because the man continues to undertake mental, bodily and vocal operations which is why no karmic bopdage at all takes place in the Fourteenth gunasthāna when the operations in question come to a dead stop.
निश्चयेनात्र शब्दार्थः सर्वत्र व्यवहारतः ।। निश्चय-व्यवहारौ च द्वावप्यभिमतार्थदौ ॥३७८।। niscayenātra sabdārthaḥ sarvatra vyavahārataḥ /
niścaya-vyavahārau ca dvāv apy abhimalärthadau 1/3781/ In all case like this the practical (i.e. figurative) meaning that is attributed to a word stands connected with the word's definitive (i.e. literal) meaning. (E.g. the man suffering from non-sām parāyika asrava is called 'free from all asrava' because he will soon become free from all asrava.] Certainly, both the practical and definitive meanings of a word minage to serve the purpose intended by verbal usage.
