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· INTRODUCTORÝ REMARKS. farisi gasirena-glangimentarifa: {' GratatilT qaf TTT: 171 11811 dvidha’yam dharmasamnyāsa-yogasannyasasamjñitaḥl kṣāyopaśamika dharma yogāḥ kayadikarina tu 11911
This yoga-1.e." "yoga' by self-exertion'—is of two types, viż one that is of the form of 'renunciation of dharma' and one that is of the form of 'repuöciation of yoga'; in this context dharma stands for the virtues of the kṣāyopaśamika type while yoga stands for the activities of body etc. (i. e. of body, mind and speech).
द्वितीयापूर्वकरणे प्रथमस्तात्त्विको भवेत् । आयोज्यकरणादूर्ध्व द्वितीय. इति तद्विदः ॥१०॥ dvitiyāpūrvakarane prathamas lättviko bhavet" | ayojjakarāņād ürdhvañ dvitiya ili tadvidaḥ ||10||
Of these two types the former is truly practised at the time of the second a pūrvakarana while the latter after the performance of ayojyakarana-. this is the view of those who are an authority on the matter. .
अतस्त्वयोगो योगानां योगः पर उदाहृतः । " ATATAN H ATASHOT: 118811" ..
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atas tv ayogo yogānāṁ yogah para udāhstaḥ /
mokşayojanabhävena saryasamnyāsalakṣanah 111111 . This is why the freedom from all yoga (i. e. the freedom from all bodily, mental and vocal activity)--a freedom that is of the form of the repunciation of everything whatsoever-is treated as the highest aniong the yogas" and that on account of its bringiug about conjunction with mokşa (i. e. attainment of moksa).
[9-11] In the verses 5-8 Haribbadra bas given an account of 'yoga by self-exertion' mainly contrasting it with 'yoga by scripture.' And this account employed almost no technical terminology. But in the verses 9-11 the :. yoga in question is an independent subject matter of investigation and abundant use has been made bere of a technical terminology that is typical to the Jaina tradition. Thus, we are told that this joga has two sub-types, one charactrized by a renunciation of all kşãyo pasamika dharmas. and the other by a renunciation of-all yaga (1. e. of all bodily, mental and vocal operations)--the fornier"
fter the process called 'second
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