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## Samuccaya of Right Vision
**Trina, gamaya, and wood, like a spark of fire; the light of a lamp, where is the comparison? Jewels, stars, the sun and the moon are similar;**
**Thus, the eight types of Right Vision, from the perspective of Right Vision, are known.**
**15. This is the excellence of the first Gunasthanaka - the peak, the ultimate limit, as the scriptures of time say.**
**5. Stable, different granthi - that is, the one whose granthi is differentiated, only such Samyagdasti has differentiated knowledge. It is like a bound jewel-light. It has the following qualities: (1) Unopposed - not affected, (2) Increasing - growing, (3) Without remedy - without obstacles, (4) Not causing suffering to others, (5) The purpose of Pariteshana, and (6) The birthplace of Parigyan, etc.**
**6. In Kanta - this knowledge is like the light of a star. Therefore, it is naturally inherent. Here, the practice is: (1) Without transgression, (2) Following pure Upanga, (3) Associated with specific non-negligence, (4) Predominantly engaged, (5) And with a serious and generous intention.**
**7. In Prabha - it is like the light of the sun, penetrating. (1) It is always the object of meditation, (2) Here, there is rarely an opportunity for Vikalpa, and (3) Here, there is the happiness of Prashamsara (that which is good for Prasham). Here: (4) Other scriptures are Akinchitakara - useless, unable to do anything, (5) There is Samadhi-based practice, (6) In its presence, hatred, etc., are destroyed, "Tarani dhau vairaadi naara" (7) It is a benefactor, (8) It has propriety towards the student, (9) And there is unwavering, virtuous action.**
**8. In Para - it is like the light of the moon, bound. It is always considered to be in the form of Sayana, without Vikalpa. (1) Due to the absence of Vikalpa, there is supreme happiness, (2) Like the ascent of a climber, here there is no practice of Pratikramana, etc. - what is there to climb for one who has already climbed? (3) Benevolence - according to Yatha-bhavya-tva, (4) And there is unwavering, virtuous action as before.**
**Thus, the vision of Right Vision, from the general to the specific, is of eight types. Here, it is said that Right Vision is differentiated by granthi. And that granthi differentiation occurs over a long period of time, after which the vision of Right Vision is of eight types. How?**
**Solution - Due to the infallible purpose of Right Vision, the visions of Mitra, etc., are also true. In the production of pure, refined sugar, sugarcane, juice, Kavu, and Gola are like Mitra, etc.; and sugar, refined sugar, impure sugar lumps, and pure sugar crystals are like the other four visions, as the Acharyas say. Because the transformation of Dhak (sugarcane), etc., occurs in that way.**
**These Mitra, etc., are only objects of taste, etc. - there is taste, etc., in these Mitra, etc., because they have the potential for sweetness. And those like Nal, etc., are not of that type - due to the absence of sweetness in the form of Sangara. - From this, it is said that there is no differentiation of vision in the completely non-resultant or momentary Atmavada. Because there is no potential for transformation of that type, it is not possible to transform in that way.**| SR No. | 034350 |
| Book Title | Yogdrushti Samucchaya New Edition Part 01 and 02 |
| Original Sutra Author | Haribhadrasuri |
| Author | Bhagvandas Mehta |
| Publisher | Mahavir Jain Vidyalay |
| Publication Year | 2018 |
| Total Pages | 844 |
| Language | Gujarati |
| Classification | Book_Gujarati |
| File Size | 160 MB |