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 59

TRANSITORY
1
is divided into types like bhinnagranthi etc. ; it is therefore appropriately called vedjasamvedyapada (i. e. the resting place where knowables are known) in the doctrinal texts.
[73–74] In these verses we are offered some sort of definition of vedyasamvedya pada and have also been given some idea of the traditional Jaina concept which runs parallel to this new one introduced by Haribhadra. In one word, vedyasaṁvedya pada stands for that state of mind which enables man to know bad things as bad things and to
desist from doing them. But Haribhadra here makes it a point to add ..that this state of mind' has to be rendered pure by scriptures (i.e. by
reliance on scriptures). As it stands the definition is rather nebulous, but when Haribhadra goes on to add that the state of mind' in question is a characteristic of persons called Bhinnagranthis .etc. we become sure that his vedyasamvedya pada and avedyasamvedyapada are but respective synonyms for samyaktva and mithyātva of the Jaina tradition. For 'attainment of sanyaktva' and 'freedom from mithyātva are what characterize a person who is either a Bhinnagranthi or has attained a stage of spiritual development superior to that of a Bhinnagranthi.
अवेद्यसंवेद्यपदं विपरीतमतो मतम् । भवाभिनन्दिविषयं समारोपसमाकुलम् ||७५||
avedyasañvedya padaṁ viparitam ato matam / bhavabhinandivisaya samāro pasamakulam /17511
The ayedyasaṁyedyapada is just the opposite of it (i.e. opposite of the dedyasaṁvedya pada), is infested with wrong notions, and is the proper subiect-matter for (i.e. the proper resting place for all understanding of) persons who welcome the worldly existence.
57 In this verse Haribhadra categorically asserts that a person lacking vedyasamved ya pada is to be treated as a 'welcomer of the worldly existence'. This assertion seems to be unguarded. For there is little common between the 'welcomers of the worldly existence' whom Haribhadra is now going to condemn so vehemently and the upholders of the first four yoga-viewpoints whom he has already patted so tenderly even if both these sets of persons lack vedyasañvedya pada.
(b) A denunciation of the “Welcomer of the Worldly Existence :
[The versos 76-85 contain Harlbhadra's denunciation of persons called 'welcomieres of the worldly existence'. His argument seems to be that these persons, are of such a vicious character because they lack