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THE DOCTRINE OF LIBERATION IN INDIAN RELIGIONS
The above four yoga view-points are developed by those persons who still lack in truthful knowledge (avedyasamvedyapada) 13? It is only the last four yoga view-points that are possessed with the knowledge of truth (vedyasamvedyapada). The truthful knowledge is attained with the help of noble persons and with the study of scriptural texts. 133 One must utilize one's understanding in a threefold way, viz. on the basis of scriptures, on the basis of his own logical understanding and on the basis of constant practice of yoga in order to realize ultimate truth.131
The fifth stage is called sthīrā; here the self is in constant touch with truth, its every action is accompanied by subtle type of understanding and it looks at the external world like a dream, a mirage, a juggler's trick and a fata morgana. The world appears as worthless and the self is now capable of subtle thinking and good conduct.135
In the stage of käntä the self is always attentive to religious truths derived from scriptures and wordly enjoyments have no attraction. This stage is always characterized by meaningful consequences resulting from a penetration into the nature of things.1
At the seventh stage known as prabha, the self develops the capacity of meditative concentration and enjoys the bliss born of meditation. Haribhadra asserts that this yoga view-point is differently stated by different systems as praśāntavähitä in the Samkhya system, visabhāga-parikşaya by the Buddhist School, sivavartman by the Saivas and dhruvadhvan by the Mahāvratikas.137
The last and the final stage is called para; here the self is totally free from all sorts of worldly attachments. It receives supreme type of meditative concentration (samādhi),138 The self now is free from all spiritual defilements, attains omniscience, seeks to bestow supreme benefits on others and reaches the highest point of yoga. Then the self is freed from all bodily, mental and vocal activities attains pure and perfect position called mokṣa,139
Haribhadra harmonizes all controversial points regarding omni
132. Ibid., 67.
133. Ibid., 85.
136
134.
Ibid., 101.
135.
Ibid., 154-156.
136. Ibid., 164-169. 137. Ibid., 171, 175-77.
138. Ibid., 178. 139. Ibid, 185-86.
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