Sambodhi

Author(s): Dalsukh Malvania, H C Bhayani, Nagin J Shah
Publisher: L D Indology Ahmedabad

Page 35

Haribhadra's Synthesis of Yoga
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the final stage of yoga He makes a definite and unequivocal statement in Kārikā 130, 131 in YogadȚştisamuccaya that the words Sadāśiva, Brahma, Siddbātmā, Tathatā and even Nirvāṇa convey the one and the same meaning and the same concept of the final stage of evolution of the Sadhaka. The names are different but the meaning is the same He is even sure that these words can be made to mean the same thing even by etymological derivations. Haribhadra insists that wise persons should not quarrel about how one expresses his faith or loyalty to the same truth. Life is replete with variety and expressions also vary not only among men but in the same man as he evolves. The real truth can be only experience and the final reality can be grasped only by inner experience. Reverting to concept of polarity it can be said that the reality can be grasped only after the focai point of the Sadhaka merges with the fixed polar point of the highest goal or the reality itself. Then alone the two poles merge and then alone the one and final reality can be known.
Sthira and Pratyahara
The fifth stage of the personality growth is Sthiră according to Hari. bhadra and Pratyāhara according to Patañjali. This stage as its very nomenclature suggests is the stage of the experience of the first glimpse of the permanence. The untying of the knot of ignorance can be in the process here and the worldly happenings appear to be the children's play as it were. The world begins to appear like a jaggler's trick or a mirage or a dream. It is this stage from where the world shows its real nature of its transcience. Here the sādhaka begins to have light of discriminatory knowledge and naturally now he is on such a stand that he is free from the disturbances from the outside as well as from the inside. Eventually he can be free from such worldly enjoyments which are the fruits of good works done by him. Haribhadra gives a very good similie by saying that sandalwood fire also burns. Sandalwood is like the merits of virtuous deeds and fire is the enjoyment thereof. Fira is fire after all and en ioyment of the fruits of good deeds also should be eschewed even as the fire of even the sandalwood is to be kept apart. It is like the taking of the burden of Karma from one shoulder to another. The burden is to be thrown off completely and that is possible only by Sthiră Drsti and the drstis that follow this stage.
Pratyahāra is a very beautiful word and equally suggestive of its preg. nant meaning with its manifold sub-meanings. It suggests the withdrawal of not only the senses but also the mental tendencies. But where are they to be withdrawn ? As it is already stated in the foregoing comments on the inner resting place, the sădhaka by the process of Pratyāhāra with
Sambodhi IX(6)