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Before coming to the point where Haribhadras奴ri establishes oneness of the state of emancipation, he says following lines very emphatically.

The lines are:

eka eva tu m膩rgo'pi, te峁Ｄ佱箖 艣ama辫补谤腻ya峁嘺岣� |
avasth膩bhodabhoda'pi, jaladhau t墨ram膩rgavat ||128||
   鈥�驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补.

eka eva tu m膩rgo'pi cittavi艣uddhilak峁�a峁嘺岣� te峁Ｄ佱箖-bhav膩t墨dhvay膩yin膩峁� 艣ama辫补谤腻ya峁嘺岣�-艣amamani峁ａ弓ha岣� avasth膩bhodabhode'pi gu峁嘺sth膩nakabhod膩pek峁�ay膩 |....
   鈥揂uto-commentary of 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补.

Our author announces the fact in the above mentioned verse that there is only one way for a person who is desirous of transcending the transmigration. Haribhadras奴ri uses a word 鈥�eva鈥� to emphasis the fact that there is no way other than this way which is characterized by a purity of mind and a predominance of calm. This emphatic assertion made by Haribhadras奴ri has found many supports from other 箩补颈苍腻肠腻谤测补蝉.

驰辞驳补蝉腻谤补辫谤腻产丑峁泃补 mentions that the way shown by omniscient person is that which is the gateway of liberation [i.e., 苍颈谤惫腻峁嘺]. The verse is as follows:

sarvasona yato d峁涐梗峁璷 m膩rgo muktiprave艣aka岣� |
pr膩帽jalo'ya峁� tato bhoda岣� kad膩cinn膩'tra vidyate ||8.93||

In 驰辞驳补艣腻蝉迟谤补 of Hemacandr膩c膩rya the following verse is written. The verse is:

d墨pik膩 khalvanirv膩峁嚹� 苍颈谤惫腻峁嘺pathada艣in墨 |
ekaiva 尘补苍补蝉补岣� 艣耻诲诲丑颈峁� sam膩mn膩t膩 man墨峁�ibhi岣� ||4.40 ||

鲍辫腻诲丑测腻测补 驰补艣辞惫颈箩补测补 has mentioned similar type of concept in his treatise 础诲丑测腻迟尘补蝉腻谤补. It says:

鈥�耻辫腻测补岣� samataivek膩 mukteranya岣� kriy膩bhara岣� |
tattatpuru峁�abhodena tasy膩 eva prasiddhaye ||9.27 ||鈥�

There are many souls who walk on the path of transcending the worldly existence. Our author says that even though they differ from one another regarding the stage occupied by them (驳耻峁嘺蝉迟丑腻苍补办补蝉), they all are on one and same path namely liberation [i.e., 苍颈谤惫腻峁嘺]. It is characterized by predominance of calm and purity of mind. Haribhadras奴ri compares the difference among the aspirants with people who are trying to reach sea-shore^[1] . To reach the sea-shore is a common destination for all. They may stand more of less distant from their destination. They all are called as people desirous to reach the sea-shore.

The example given in verse 107 of 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补 and the example presented in verse 128 have similar concepts. The one is for devotees of different omniscient individuals and the later one is to exemplify aspirants who are attempting to obtain the liberation [i.e., 苍颈谤惫腻峁嘺].

Haribhadras奴ri says that the state of emancipation (蝉补峁僺腻谤腻迟墨迟补迟补迟迟惫补), which is known by the word 苍颈谤惫腻峁嘺, is essentially and necessarily one even if designated by different names^[2] . It is called differently by different schools of philosophy. The following are the words used by different schools of philosophy to define the state of emancipation.

They are^[3] :

1. 厂补诲腻艣颈惫补,
2. Parabrahma,
3. 厂颈诲诲丑腻迟尘补苍,
4. 罢丑补迟腻迟腻.

These four words鈥� etymology is given by our author in his auto-commentary on 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补. Their etymological meaning derive the same sense let as see each one in detail.

(1) 厂补诲腻艣颈惫补:

蝉补诲腻艣颈惫补 kati sarvak膩la峁� 艣ivo, na kad膩cidapya艣iva岣� trik膩lapari艣uddhe岣� sarv膩艣iv膩bh膩v膩t,......

厂补诲腻艣墨惫补 is an everauspicious state. It is so because this state is always pure (i.e.free from complete bondage of karman)

(2) Parabrahma:

.., 辫补谤补峁� 鈥�辫谤补诲丑腻苍补峁� brahma tath膩b峁沨attva-b峁涐箖hakatv膩bhy膩峁� sadbh膩v膩lambanatv膩t... |

Parabrahma is the completely grown up (i.e. fully expanded and not covered or restricted with any veils of 尘腻测腻) state of a soul. It is worth resorting by people in the world. Hence this state is called the best/chief (辫谤补诲丑腻苍补).

(3) 厂颈诲诲丑腻迟尘腻:

...siddh膩tm膩-k峁泃ak峁泃y膩tm膩, ni峁ａ弓hit膩rtha katyartha岣�,...

厂颈诲诲丑腻迟尘腻 (emancipated souls) are those who have accomplished everything. They have achieved the state where nothing remains to be done.

(4) 罢丑补迟腻迟腻:

....., tath膩teti ca 膩k膩le tath膩bh膩v膩t | yathoktam鈥�
鈥�耻辫腻诲腻苍补苍颈尘颈迟迟腻产丑测腻-尘补惫颈办腻谤颈迟惫补迟腻 诲丑谤耻惫腻 |
sarvak膩la峁� tath膩bh膩v膩t, tath膩tetyabhidh墨yate ||1||
岣峚vasa峁儁og膩tmik膩 coma峁�, tridu岣�khaparivarjit膩 |
产丑奴迟补办辞峁璱岣� 辫补谤腻'tyanta峁�, bh奴t膩rthakaladeti ca 触触2触触鈥� 办补迟测腻迟颈 |...

罢丑补迟腻迟腻 is called so because a soul who attains it holds the same state forever. Once a soul achieves complete annihilation of karmans, he would never bind his soul with karmans again. Such stagnant state of a soul is nothing but 迟补迟丑腻迟腻.

The word 蝉补诲腻艣颈惫补 is commonly used by Shaivates. Parabrahma is in vogue among 痴别诲腻苍迟颈苍蝉.The word 蝉颈诲诲丑腻迟尘补 popular in Jains and 迟丑补迟腻迟腻 with Buddhists (one section of Buddhism).

All these words including 苍颈谤惫腻峁嘺 convey the meaning of total freedom of a soul from the bondage of karmans. It is the state of ultimate bliss where all causes of miseries are destroyed completely. A soul, who attains this state, does not have to go through pain of birth as well as death. Due to complete annihilation of karmans, in this state, a soul is no more affected by vices viz. attachment, aversion and delusion. Therefore this state is known as the best.

There are two reasons given by our author which support the fact that though the state of emancipation is named differently by different schools of philosophy, it is necessarily the same in essence.

The reasons are:

(1) Though the state of emancipation is defined as 苍颈谤惫腻峁嘺, 蝉补诲腻艣颈惫补, 迟丑补迟腻迟腻 and so on, all these words convey the same meaning.

(2) Though different people identify the state of emancipation with different words, everyone attributes the three important characteristics to this state. Haribhadras奴ri says that since this state of emancipation, does not undergo birth, old age and death, it is said to be: (a) free form all disturbances (b) free from all ailments (c) free from all activity^[4] .

Hence our author concludes that the thoughtful persons who have comprehended the essential nature of the truth called 苍颈谤惫腻峁嘺, by the 补蝉补峁僲辞丑补 type of understanding, would never involve themselves in the dispute pertaining to the worship of this truth namely 苍颈谤惫腻峁嘺^[5] .

Footnotes and references:

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[1]:

J jaladhau t墨ram膩rgavaditi nidar艣anam |
avasth膩bhoda艣ceha tad d奴r膩sannat膩dibhodena ||128||
   鈥揂uto-commentary of 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补.

[2]:

蝉补峁僺腻谤腻迟墨迟补迟补迟迟惫补峁� tu, 辫补谤补峁� 苍颈谤惫腻峁嘺sa峁僯帽itam |
taddhyekamova niyam膩-cchbdabhode'pi tattvata岣� ||129||
   鈥�驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补.

[3]:

蝉补诲腻艣颈惫补岣� 辫补谤补峁� brahma, siddh膩tm膩 tath膩teti ca |
艣abdaistaducyate'nvarth膩 鈥� dekamovaivam膩dibhi岣� ||130||
   鈥搃bid.

[4]:

tallk峁�a峁嚹乿isa峁僾膩d膩-nnir膩b膩dh膩man膩mayam |
ni峁�kriya峁� ca 辫补谤补峁� tattva峁�, yato janm膩dyayogata岣� ||131||

.........|........ 鈥� nir膩b膩dha峁�-nirgatam膩b膩dh膩bhya岣�, an膩yam-avidyam膩nadravyabh膩varoga峁�, ni峁�kriya峁� ca kartavy膩bh膩v膩nnibandhan膩bh膩vena, ..... janm膩dyayogato-janmajar膩mara峁嚹亂ogona ||131||

- 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补 and its auto-commentary.

[5]:

j帽膩te 苍颈谤惫腻峁嘺tattve'smi-nnasa峁僲ohena tattvata岣� |
prek峁Ｄ乿at膩峁� na tajktau, viv膩da upapadyate ||132||

..............., na tajktau- na 苍颈谤惫腻峁嘺tattvasov膩y膩m, kimity膩ha-viv膩da upapadyate tattattvaj帽膩n膩bhod膩t, anyath膩 prek峁Ｄ乿attvavirodh膩diti ||132||

- 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补 and its auto-commentary.