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The Pathway to Perfection
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yata). The urge to self-realization leads us to the eighth stage of Guņasthāna, called Apūrva-karaṇa: greater self-control and a more definite progress on the path of self-realization are possible in this stage. Steadfastness of concentration gradually develops till one reaches the twelfth stage of Guņasthāna, called kşiņa-moha in which the passions are altogether subdued. In this stage, the transcendental self is possible to be realized. 20 We have, here, ana lambana-yoga. This is the state of omniscience. It is often compared to the asamprajñā ta-samadhi of Patañjali." Still, there is a higher stage of self-realization. In the fourteenth strge of Guņasthāna called ayogakevali all activity is stopped; and the soul attains final emancipation. It is analogous to the dharmāmegha of the Patañjali's system, to the amstātman of another system and to the para of still another."
As one goes ascending the stages of self-realization and the practice of Yoga, one gradually develops the perspective of truth (drsji). This gradual development has been classified into eight stages : mitrā, tārā, bala, diprā, sthirā, kāntā, prabha and Parā. The eight dịşgis are compared to the eight fold stages (aşsanga) of Patanjali's Yoga." As we go higher in the stages of Dịşti the perspective of truth becomes clearer; and finally, in the last stage one reaches the Samādhi, the consummation of Dhyāna.
Practice of Yoga may be actuated by i) love (priti). ii) reve rence (bhakti), iii) duty prescribed by scriptures (agama) and iv) no consideration (asamga). When the spiritual activity is done out of love or reverence, it leads to worldly or otherworldly prosperity (abhyudaya). If it is done as a duty or with no motive whatever, it leads to final emancipation.”
20. Şodas aka Prakarana of Haribhadra, XV. 21. Yogavis ikā of Haribhadra, 20. 22. Yogavimś ikā of Haribhadra, 11. 23. YogadȚştisamuccaya of Haribhadra, 3-9. 24. Sodasaka Prakarana of Haribhadra, X. 9.
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