Yogadrstisamuccaya and Yogavinshika

Author(s): K K Dixit
Publisher: L D Indology Ahmedabad

Page 15

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: INTRODUCTION
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(11) We see that the deśavirata and sarvavirata types of Caritrins do not put
an end to the kşoyopasama either of the apratyākhyānārurona type of kaşāyas or of the pralyākhyānāvarana type or of the soñjrulana types what happens is that the deśavirala puts an end to the udaya of the apratyākhyānāvarana type of kaşāyas while the sarvavirata puts ab end to the udaya of the pratyaklıyānāvarana type. Hence it is that the vir. tues developed by a deśavirata or a sarvavirata are called kṣāyopašamika 'virtues (i.e. virtues resulting from the kşayopasama of these or those kaçãyas). As contrasted to these are tbe virtues of Vitarāga who is free from the udaya as well as kşayo pašama of all the types of kaşāya; herce it is that tbese virtues are called kṣāyika virtues (i.e. virtues resulting from the kșaya of these or those kaşājas). This explains why a man aspiring to become vītarāga (i.e. a man who is kşapakaś. reni-arohin) is said to be getting rid of the kṣāyopaśamika virtues;
(Haribbadra, putting the matter ratber paradoxically, remarks that · this man is getting rid of all virtues and then goes on to add that
by virtues he only means the kṣāyopašamika virtues),
(iil) On the eve of attaining mokşa a man-who is already a Kevalin, i.e.
Omniscient-is supposed to enter into a meditative trance of a very brief duration - to be precise, .a trance taking as much time as Tequired to provounce the five sbort vowels 0, 1, , !, f. During this trance the man puts an end to all his bodily, mental and vocal operations. Now from the point of view of ethical studies it is quite profitable to learn as to how a Kevalin behaves while he lives in the midst of ordinary mortals and Haribbadra certainly tells us something on this score. But it is the meditative trance just referied to that is described by him as if it were the pinnacle of man's ethical endeavour. This attitude results from Haribhadra's conviction that mokṣa is the real goal of a man's entire ethical pursuit, for then it becomes possible for him to attach paramount importance, 10. something that takes place, just on the eve of somebody attainjug. mokşa. Any way, this should enable us to grasp the meaning of Haribhadra's rather intriguing remark that the highest type of yoga passes through two stages the first having for its goal a reuncia tion of all virtues, the second renunciation of all bodily, mental opd vocal operations. (Since yoga is Haribhadra's word for 'bodily, men
tal and vocal operations' we can also now, see why a Kevalin is called . Sayoga Kevalin up till the time of performing the meditative trance .. mentioned above and Ayoga Kevalin during the course of this trance.)
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Thus in the eyes of Haribhadra the two all-important ingredients of an ideal human personality are (i), a religious .outlook (already,