________________ Scholastic Orientation The orthodox theory of dhyana was explained by Siddhasena Diva. kara, keeping in view its practicalities, and shearing it of its superfluities. He did not engraft any new doctrine, but only rationalized the old one. In this respect, he perhaps stands alone among the Jaina thinkers, both before and after him. 2. Haribhadra's Comparative Studies in Yoga Haribhadra made a very valuable contribution to the comparative study of Yoga. He composed a number of works on the subject. His Yogabindu and Yogadsstisamuccaya are very valuable works. The Yogavinsika and the Sodasakas also deserve notice. Upadhyaya Yasovijaya revived the studies of Haribhadra. We shall therefore advert to his works as well for the sake of better understanding of Haribhadra's works. Let us begin with the Yogavinsika and the Sodasakas, and then come to the Yogabindu and the Yogadrspisamuccaya. We shall refer, where necessary, also to the other works of Haribhadra. All spiritual and religious activities that lead towards final emancipation are considered hy Haribhadra as yoga. But special importance should be attached, he says in his Yogavinsika, to these five kinds of activities : (i) practice of proper posture (sthana), (ii) correct utterance of sound (urna), (iii) proper understanding of the meaning (artha). (iv) concentration on the image of a tirtharkara in his full glory (alambana), and (v) concentration on his abstract attributes (analambana). Of these five, the first two constitute external spiritual activity (karmayoga) and the last three the internal one (jnanayoga). These activities can be properly practised only by those individuals who are in the fifth or a still higher stage of spiritual development (gunasthana). One attains perfection in these activities in the following order. At the outset one develops an interest in these activities, and comes to have a will (iccha) for practising them. Then he takes an active part in them, and begins actual practice (pravrtti). Gradually he becomes steadfast in them and achieves stability (sthairya). Finally he attains perfection (siddhi) in the activities. Each of the five activities is mastered in the following order. First of all one is to master the posture (sthana), then correct utterance (urna), then the meaning (artha). After that one should practise concentration upon an image (alambana), and finally one should attempt at mastery over the concentration upon the abstract attributes of an eman1 YV, 1-2; SP, XIII. 4; for salambana and niralambana yoga see SP, XIV. 1. 2 YV, 4.
