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Yoga-śataka
11. It has to be understood that this (i. e. karmic matter losing its capacity to dominate one and thus one's becoming authorized to practise yoga ) is due to the karmic matter-particles giving up their nature of being grasped by one's soul (and one's soul giving up its nature of grasping the karmic matter-particles); for otherwise bondage etc, as thus posited (i. e. as posited by the Jaina tradition) will make no sense.
12. A definite knowledge to this effect (i. e, as to whether one is authorized to practise yoga) is possible on the part of an omniscient alone; however, such knowledge can be had also by one who is well taught in the signs set forth (as characterizing this or that type of yoga-seeker) by an omniscient.
13. An Apunarbandhåka is one who commits a sinful act with not much strong feeling, who attaches not undue value to this frightful worldly life, and who maintains proprieties in whatever he does.
14. And here are the signs of a Samyagdrsti: a desire to listen to scriptural discourses, a sense of attachment for things religious, a vow to offer - as far as it lies in one's competence etc, - humble services to the preceptor and the deities.
15. A Caritrin traverses the path (meaning the path of mokşa wbich, however, is the same thing as the path of righteousness is possessed of faith, is capable of being roused to perform noble deeds, is active, is attached to things virtuous, and is used to taking up jobs that are within his competence.
16. This Cäritrin is to be understood as being of numerous types corresponding to the various types of purity acquired by one's sämäyika or sense of equality, this yariety, in its turn, being due to a variety in the types of obeying scriptural injunction. And at the top of these various types stands the one called Vitaraga (lit, one free from all attachment whatsoever ).
17. For even in case antipathy against the probibited things is lacking but there obtains attachment, howsoever slight, towards the enjoined things the sāmāyika remains impure; on the other hand, a pure sámáyika implies an identical attitude (i.e. an attitude of neither-antipathy-norattachment ) towards both (the prohibited and enjoined things ).
18. This (i. e, the pure type of sämāyika) is to be recognized as such through a special type of knowledge and a specific type of removal of ( karmic) coverage that characterize it; on the other hand, the first
* As contrasted to him the earlier two types of yoga-seekers have simply set their eye on the mokça-path.
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