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Haribhadra's Synthesis of Yoga
i.e. the intensity of the yogic Sadhanā and not on anything else. There are three categories of such speed i.e. mild, medium and intense and there can be more combinations out of these three intensities for Sadhanã. In the sūtras 21, 22 of Pātañjaladarśana he states that very intense Samvega brings forth the desired result at once and takes the sādhaka to the threshold of the goal of Self-realization. But all cannot have the same intensity and some have mild and some have medium sort of intensity and so the realiza. tion of the goal also slows down accordingly. It seems to me that Haribhadra has taken up the clue from these sutras and has expressed the same con. cepts in his own style in the three forms of yoga of different intensities. His way of such expression seems to be practical enough. From different sorts of Sădbakas and their observation, he could see that some Sādhakas have good intentions for the practice of yoga but they are not implemented in practice. Some Sādhakas follow scriptures but they have not the insight into their details. Only the Sadhakas of intense self-activity alone can have a speedy progress towards the goal. In short, my surmise is that this classification of the three yogas is not a new classification at all nor does it present any new types of yoga but they are the three categories of the intensity of Samvega for the attainment of the goal. This is fully supported by the above comparison with Patañjali's sūtras.
The word Tivrasamvega is pregnant with meaning and covers all the three categories or aspects enumerated by Haribhadra. Intention, study of scriptures and insight with self-exertion are all included in this word Tivrasamvega and it leads to what Haribhadra calls a Drişti. The defipition of Dristi is very similar to the meaning of Tīvrasamvega. In the Karikā 17 of Yogadşstisamuccaya Drsti is defined like this : "By viewpoint (i, e.. Yoga view -point) we mean here that type of understanding which is coupled with right faith and which as a result of annihilating unwholesome tendencies is conducive to a state of mind characerised by wholesome tendencies”. Dșşti covers understanding based on right faith and it destroys wrong tendencies and fosters good ones. Reverting to our concept of polarity it becomes easy to understand Dșsti as well as Tivrasamvega which is nothing but Haribhadra's three yogas combined into one i.e. Yoga by intention, yoga by scriptures and yoga by exertion and insight. As already seen above, Tīvrasamvega represents the highest movement of the Sādhaka to his goal. This is completely ad operational concept. Haribhadra like Patañjali desires to express this straight movement into eight natural stages.
The eight stages are not arbitrary but are suggestive of eight aspects of increasing, changing and accelerative movement towards the goal. Each stage represents a novel aspect of the movement, a new acceleration and
Sambodhi IX(4)
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