Yogadrstisamuccaya and Yogavinshika

SR No.: 011128
Original Sutra Author: N/A
Author: K K Dixit
Publisher: L D Indology Ahmedabad
Total Pages: 139
Language: English
Classification: Book_English
File Size: 6 MB

Page 108

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VOGADRȘTISAMUCCAYA
(i) What is good conduct and how to gradate the men of
good conduct ? (ii) What is the metaphysical explanation of good conduct on
a man's part ? (iii) How to reconcile the differences obtaiping between the
authorities dealing with the problem of good conduct ?
Thus when Haribhadra speaks of the five types of yoga Viz. adhyatma, bhāvanā, dhyāna, samatā, drttisankşaya he is in fact enumerating the types of good conduct as he conceires it. In the early part of the text (vv. 68 ff.) Joga is practically identified with adhyātma ( to the exclusion of the remaining four types ) while in the concludiog paits (vy. 379 ff. ) it is practically identified with adhyālma aod vsttisankşayo (to the exclusion of the remaining three types ). Now we can treat adhyalma as a near Synonym for good conduct and here is Haribbadra's definition of it : “ One who maintains propriety in all his dealings, poaders over the essential nature of things on the basis of the scrip tural texts, and is much used to adopting the attitude of friendship etc (i, e of friendship, compassion, joy and apathy ) is considered to be a practiser of adhyālma by those who are an authority on the matter". Elsewhere ( Fr. 370-404 ) we are offered three alternative accounts of adhyālnia which respectirely identify it with (i)japa (i. e, the muttering of a chant in praise of some deity ), (ii) introspection, and (iii) deity-worship, confession of guilt and adopting the attitude of friendsbip etc. Practically speaking, bhāvanā stands for a constant practice of adhraima ( 360 ), dhyāna for meditative concentration (1. 362 ), saniata for not developing an attitude of attachment towards certain things and that of urersion towards certain others (v. 364). Lastly, ofilisaṁkşaya in essence means getting rid of the accumulated karmas and not accumulating per ones (v. 366). These details taken by themselves are not much important but they throw a flood of light on the working of Haribhadra's mial when we fiad him linking his present account of the types of joga with his account of the types of human personalities.
According to the gradation adopted in the Yogabindu tbe human personalities may be divided into following types ( arranged in such a manner that an carlier type is less elevated than a later one) :
(i) Welcomer of ibe worldly Existence ( vp. 86-95 ) (ii) d punarbandhaka (ur. 178-251 (iii) Samyagdrsti ( v. 252-351)
(iv) Carilrin ( TT. 352-56 ) 1. References to L. D. Series Edition (1968) 2. auciljad crilaguklasza raconal lallracintanam
m.citryadisaram aijantcm cdryaman tadrido viduh 11 (0.358)