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264
Jaina Perspective in Philosophy and Religion
problem is posed by Haribhadra to know the real point of the beginning of the spiritual development of soul desiring salvation in the timeless world of attachment. According to Haribhadra, when the influence of deluding Karma start decreasing, the process of spiritual development starts.1 The state prior to this beginning, of the spiritual development is called 'Acaram Pudgala Paravarta', while the posterior state is called 'Caram Pudgala Paravarta'.2 Between these two poles of Acaram and Caram, we have the different stages of spiritual development.3 Here in the process of Yoga begins, which causes simplicity, humility, catholicity, benevolence and other virtues in the soul. The emergence of these ethical virtues are the outer signs of the spiritual development of the soul.
The special feature of Haribhadra is his comparative studies in Yoga. For example, in Yoga-vissika, wherein five kinds of activities (Sthána, Ūrņa, Artha, Ālambana and Análambana ) divided into external activity (Karma-yoga ) and internal spiritual activity (Jñāna-yoga )4, are discussed, Haribhadra has tried to correlate them with stages of spiritual development (Guņa-sthāna ). For example, these activities can be properly practised only by those who have attained the fifth or a still higher stage of Guna-sthāna. In this way, Haribhadra correlates the different stages of Guņa-sthānas to the different stages of concentration (dhyana ).5 Haribhadra compares anālambana-yoga with samprajñāta samadhi in
Bhagavadantavādi (Yoga-dịşți-sammuccaya, Verse 16,
Tika ). 1. Yoga-nirņaya ( Yoga-dịşți-sammuccaya, Verse 16, sīkā ). 2. Muktyadveśa-dvātrimśika, Verse 28. 3. Sanghavī, S. : Ibid, p. 264. 4. Haribhadra, Yoga-virsika, I. 2; Sodaśaka-prakarana of
Haribhadra with Yaśobhadra's commentary, Jamanagar,
1982, XIII. 4; XIV. I. 5. Yoga-vimsikā, 1. 18,
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