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FIRST FOUR YOGA-VIEWPOINTS
31occurring first in Patañjali's list, non-enmity (or pon-antipatby) that occurring first in Bhagavaddatta's list, while non-weariness that accurring first in Bhadanta Bhāskara's list.
करोति योगबीजानामुपादानमिहस्थितः । अवन्ध्यमोक्षहेतूनामिति योगविदो विदुः ॥२२॥ karoli yogabijanām upādānam ihasthitaḥ / avandhyamoksahetünām iti yogavido viduh //22||
While he is in this stage man accumulates such seeds of yoga as are an unfailing cause of mokṣa - this is what the experts on yoga know to be the case.
जिनेषु कुशलं चित्तं तन्नमस्कार एव च । प्रणामादि च संशुद्धं योगबीजमनुत्तमम् ॥२३॥ jineșii kušalam cittan tannamaskāra eva ca / praņāmādi ca samsuddham yogabijam anultamaml|2311
To develop a mental attitude of high regard in relation to the Tirthankaras, to offer prayers to them, and to perform before them acts like bowing down etc.-acts undertaken in a nanner that is pure-constitute the chief among the yoga-seeds.
[23] Haribhadra here speaks of 'Jina worship'. and the usual meaning of it ought to be the worship of a Jaina Tirthankara. But it will be more in tune with the spirit of Haribhadra's position if the phrase is given a broader meaning, viz. the worship of a most revered personage or deity,
चरमे पुद्गलावर्ते तथाभव्यत्वपाकतः । संशुद्धमेतन्नियमान्नान्यदाऽपीति तद्विदः ॥२४॥ carame pudgalāvarte talhabhavyatva pakataḥ / samsuddham etan niyamān nânyada' piti tadvidaḥ |/2411
These acts (i.e. the just mentioned mental, vocal and bodily acts) are invariably of a pure type during the course of the 'last round of matter-reception' -and at no other time, that being so because at this particular time the fruition of one's past deeds (accumulated in the form of karmas) assumes an eminently suitable form-such is the view of those who know these matters.
[24] The last round of matter-reception' is a technical concept introduced by the Jaina tradition. This tradition maintains that the
