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V. III]
HARIBHADRA'S STUDIES IN YOGA
301
eight drstis which we shall now describe are only the elaboration of these three.'
Drşți means attitude towards truth. This attitude is wrong and perverse so long as the soul has not cut the knot and attained purification. The perverse attitude is known, as we have stated on more than one occasion, as darśanamoha or mithyātva or avidyā. The attitude of the soul which has not cut the knot is known as oghadrsti (literally commonplace attitude). The opposite of this is yogadysti or the attitude of the spiritually advanced soul. It is also known as saddrsti, that is, right attitude. The oghadrsti is held to be responsible for the origination of the mutualiy conflicting systems of thought. The eight dystis that we have enumerated above are yogadrstis and not oghadrstis. Of course, of these eight the first four belong to those who have not cut the knot. But even then they are not oghadystis in view of the fact that they are destined to lead to the yogadystis. It is only those souls who are destined to cut the knot and attain final emancipation that are capable of these dystis. The eight dystis have respectively been compared to the sparks of straw-fire (trnāgni), cow-dung fire, wood fire, the light of a lamp, the lustre of a gem, the light of a star, the light of the sun, and the light of the moon. The first four drstis are unsteady and fallible. . The last four are steady and infallible. The eight drșțis respectively correspond to the eight famous stages of yoga viz. vows (yama), self-control (niyama), posture (asana), regulation of breath (pränāyāma), withdrawal of the senses (pratyāhāra), fixing of the mind (dhāranā), concentration (dhyāna), and samadhi (ecstasy), as found in the system of Patañjali. They are respectively free from inertia (kheda), anxiety (udvega), unsteadiness (kṣepa), distraction (utthāna), lapse of memory (bhrānti), attraction for something else (anyamud), mental disturbance (ruk), and attachment (āsanga). They are respectively accompanied with freedom from prejudice (adveşa), inquisitiveness (jijñāsā), love for listening (suśrūṣā), attentive hearing (śravana), comprehension (bodha), critical evaluation (mimārsā), clear conviction (parisuddhā pratipatti), and earnest practice (pravrtti)." This is about the general features of the drstis. Now let us state in brief the specific characteristics of them one by one,
In the first dysti called mitrā the soul achieves very faint and indistinct enlightenment. It here accumulates the seeds of yoga
1 Ibid., 12.
2 Ibid., 14 with Svopajñavrtti: .... etannibandhano 'yam darśanabheda ici yogācāryāḥ, 3 Ibid., 15.
4 Ibid., 19. 5 Ibid., 16 with Svopajñavrtti. Haribhadra here refers to the concensus of opinion of a number of authors regarding the stages of yoga.
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