Acarya Haribhadras Comparative Studies in Yoga

Author(s): Nathmal Tatia
Publisher: Z_Vijay_Vallabh_suri_Smarak_Granth_012060.pdf

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ACHARYA HARIBHADRA'S COMPARATIVE STUDIES IN YOGA
the founders of religion and worships them with reverence. It now earnestly and sincerely does the service of his preceptors and other sincere ascetics. The soul now develops fear for worldly existence. It now performs great and noble deeds. It develops sympathy for the suffering multitude. The soul is now free from the envy of the meritorious. It now gets good opportunities for spiritual development. The soul is now just in front of the knot (granthi) and is undergoing the process of yathapravṛttakarana.
Now we come to the second drsti known as tärd. The enlightenment becomes a bit distinct here, and the soul is capable of some sort of selfrestraint as well. It now attains some sort of steadiness in spiritual activity, and becomes inquisitive about truth. It now develops steady love for the discussions in yoga and has respect for the yogins. The soul is now not so much desperate and does not indulge in evil activities so frequently. It now aspires for spiritual progress and is conscious of its shortcomings. The soul is now earnestly anxious to get rid of the worldly existence."T
Next we come to the drsti called balá. Here the enlightenment becomes more distinct. There is now strong desire for hearing the truth. The evil desire automatically disappears at this stage and the soul gains control over posture.
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In the fourth drsti called diprà one gets control over breath and is. free from the lapse of yoga. One has now heard about the truth but has not developed the power of understanding its subtlety. The individual at this stage regards his religion dearer than his life and is always ready to give up his life in order to save his religion."
Real spiritual progress however has not set in as yet. The truth has not dawned as yet. The soul is only trying to capture the image of the truth instead of the truth itself. The truth has not yet been realized. The above four dṛṣṭis thus are not attended with the knowledge of the truth (avedyasamvedyapada).00 It is only the next four drstis that are 'attended with the knowledge of the truth' (vedyasamvedyapada). The avedyasah
56. Ibid., 22-40. For the conception of yathapravṛttakarana, see author's Studies in Jaina Philosophy, pp. 269-271.
57. Ibid., 41-48.
58. Ibid., 49-50.
59. Ibid., 57-8. 60. Ibid., 67.