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v. 111)
HARIBHADRA'S STUDIES IN YOGA
299
knot fulfils this characteristic. It now takes interest exclusively in the well-being of others, acquires wisdom, treads upon the right path, becomes noble, and appreciates merits. It has now attained enlightenment (bodhi). But if the conception of a bodhisaitva is narrowed down and made to include only those rare souls who are destined to redeem the world from sin and suffering, Haribhadra says that the Jaina conception of a tirthaikara fulfils that ideal. There are some souls who are naturally inclined towards universal well-being and are destined to be tirthankaras (founders of religion). Such souls are bodhisattvas in the true sense of the term.
In this connection Haribhadra distinguishes three categories of souls destined to be emancipated. The first category comprises such souls who, as soon as they experience the first dawn of enlightenment on the annihilation of the knot, make determination to redeem the world from its suffering by means of the enlightenment and work strenuously in accordance with the determination. These souls are destined to become tirthankaras. The second category comprises those souls who are intent upon the well-being of only a limited circle of relatives by means of the enlightenment. These souls become ganadharas (literally the possessors of the gana 'group' of virtues of transcendent intuition, knowledge and the like), that is, the chief disciples of the tirthankaras.* The third category comprises those souls who strive for the well-being of themselves with little care for others. These souls are destined to become ordinary (munda) kevalins.
Let us revert to the topic of preliminary preparation for yoga. After this preparation the soul becomes fit for the first stage of yoga called adhyātma. The soul now observes the five vows and meditates upon the truth. It now cultivates universal friendship, appreciates merits of others, develops sympathy for the suffering, and remains indifferent to the wicked. By these practices the soul overcomes the karmans, reveals its spiritual energy, improves its power of self-concentration, and becomes wise. It then becomes fit for the second stage called bhāvanā. This stage is the consummation of the first. The soul now maintains steady progress. Its power of concentration increases. It now desists from bad habits and develops good ones. The third stage is dhyāna. We have already described it. Then we come to the fourth stage of equanimity (samatā). Here the soul makes correct estimate of the nature and value of things, and consequently loses attachment for them. The soul is now disillusioned and does
iCf. ibid., 272. 4 Ibid., 289. 7 lbid., 360-1.
2 Ibid., 274. • Ibid., 290.
3 Ibid., 284-8. 6 Ibid., 358-59.
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