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- VOGAVIMŠIKÄ
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तह चेव एयवाहग-चिनारहियं थिरत्तणं नेयं । सव्वं परत्थसाहग रूवं -पुण होइ सिद्धित्ति ॥६॥ talia ccva eyabalaga-ciņtārahiyaṁ thirattanam neyam /
savvam paralthasahaga-Tüvam puna hoi siddhitti 1/61/ ... Here iccha-yoga is characterized by a joy derived from listening to the stories relating to (the seekers and possessors of the various types of) yoga and by a manifestation of the various auspicious sentiments ; similarly, pravsti-yoga consists in a permanently and predominantly calm practice of (the various types of) yoga; sthira-yoga consists in the same sort of yoga-practice (as does pravstti-yoga) but one that is free from all anxiety concerning the likely obstacles, while siddhi-yoga is possessed of an additional characterstic in that it wholly proves beneficial to others.
एए य चित्तरूवा, तहाखओवसमजोगओ टुति ।
तस्स उ सद्धापीयाइजोगमओ भव्वसत्ताणं |७|| .ee ya cittarūva, tahakhaovasamajogao humti /
lassa u saddhapiyaijogao bhavvasatlāņam 11711 These various types and sub-types of yoga become possible as a result of the ksayopasama of this or that sort which the souls destined to attain mokşa. earn through their evincing an attitude of faith, attachment etc. towards yoga.
Note: It is a traditional Jaina notion that whatever evil acts a man commits are retained by his soul in the form of Karmas (more correctly, Karmaus) that bear fruit at an appropriate occasion - either in the present life or iu a future one. Again, it is believed that through. a soul's own endeavour the iškely intensity of the fructification of a karma accumulated by this soul can be reduced the extreme case being when it is reduced to zero). Ksayopasama is the technical name for the elementary type of such a reduction -the corresponding names for the intermediate and advanced types being upasama and kşaya respectively. (It is kşaya that stands for the intensity in question being reduced to zero). In the present verse Haribhadra also touches upon another traditional Jaina notion, viz. that certain souls are destined never to attain mokşa while the rest are destined to attain it (the former being techpically called abhayya, the latter bhavya).
. अणुकंपा निव्वेओ, संवेगो होइ तह य पसमु त्ति ।
एएसिं अणुभावा, इच्छाईण जहासंखं ॥८॥ aņukampā nivyeo, samuego hoi taha ya pasamu iti / eesiñ anubhavā, icchanam jahāsamkhan 1/8//
