Yogadrstisamuccaya and Yogavinshika

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

Page 92

84
YOGADRSȚISAMÜCCAYA
:
man is prevented from being an omniscient by the jñānāvaraṇīya- and daršanāšaranīya-karmas which he has accumulated in the beginningless series of lives - just as he is prevented from baving an absolutely blame. less character by the mohanīya-karmas thus accumulated; in the same manner, the explanation continues, a man is prevented from being omni. potent by the antarāja karmas he has accumulated in the beginningless series of lives. Again, this tradition maintajos that the mohanīya-kamas are entirely got rid of by the time the man reaches the Twelfth gunas.
ina' while the iñānāvaranīya, darśanāvaraniya- and antarāya- karmas are entirely got rid of by the time he reaches the Thirteenth gunasthāna; in other words, a man becomes an absolutely blameless character in the Twelfth gunasthana while he becomes omniscient as well as omnipotent in the Thirteenth. And since the attainment of Fourteenth (and hence mokşa) becomes a possibility only after the Thirteenth gunasthāna is reached while the Thirteenth gumasthāna is reached only after the motanīya-, jñānāvaraniya-, darśanavaraniya- and antarāya-karmas, are entirely got rid of. These four types of Karmas are designated ghalin (i. e. those marring the possibility of attaining mokşa); ( as against these, the remaining four types of karmas which last till the moment of attaining mokşa are called aghalin (i. e. those not marring the possibility of attaining mokşa). All these ideas were in the mind of Haribhadra while composing the present verses. Another idea present in his mind was that the man who teaches the Thirteenth gunasthāna works for the benefit of others till the attainment of mokşa (i. e. till the end of his life).
तत्र द्रागेव भगवानयोगाद् योगसत्तमात् । भवव्याधिक्षयं कृत्वा निर्वाणं लभते परम् ॥१८६।।
tatra drag eda bhagavān ayogad yogasatlamat / bhavayyadhikṣayan kylvā nirtānan labhale param ||186||
At this stage the Lord (i. e. the man in question), resorting to the highest type of yoga that cosists in the cessation of all bodily, mental and vocal operations, soon puts an end to the ailment called worldly existence and attains mokşa in a true sense of the term (i.e. in the sense of a freedom from all possible involvement in the worldly existence).
5186] In this verse Haribhadra describes the meditative trance (of a very brief duration) which a man performs on the eve of attaining moksa, which is characterized by a cessation of all bodily, mental and rocal operations and which signifies the attainment of the Fourteenth gunasthana. Here ends the range of the eighth yoga-viewpoint of Haribhadra's scheme.