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V. III]
HARIBHADRA'S STUDIES IN YOGA
303
from one's ancestors, one's own logical understanding, and the vision gained by spiritual discipline and culture for the ascertainment of truth.' The truth is one. It cannot be many. There is only the difference of terminology. The state of final realization is known as sadāśiva in one system, as parabrahman in another, as siddhātman in the third, and as tathatā in yet another system. There can be no controversy when the truth has been realized.4 If it is a fact that those who have revealed the truth had realized it, then there is no reason why there should be controversy among them. The various revelations therefore are to be understood in their relevant contexts. They can in no way be considered as false assertions. The enlightened souls have revealed the truth in accordance with the needs of the spiritual aspirants. The selfsame revelation appears as different to different persons. It is necessary to understand a revelation in its proper context. One should cultivate faith in spiritual revelations. This is most necessary for spiritual progress. This faith is wanting in all the four drstis described above. It is only when the soul has properly cultivated this faith that it cuts the knot (granthi) and comes to possess the fifth arsti known as sthirā.
The soul has now cut the knot. The enlightenment has now dawned. It is now infallible (nitya). The soul is now capable of subtle thinking and sinless conduct. It now looks upon the worldly things as the toys made of sand. The world now appears to be a worthless show.?
Next we come to the sixth drsti known as kāntā. Here the individual develops personality and attracts others. He is now engrossed in spiritual contemplation and has his mind firmly concentrated on the virtues. The world now loses all attraction for him.8
The seventh drsti is known as prabhā. The soul has now developed the capacity for self-concentration and is free from all mental disturbances. It has now achieved peace of mind (sama). The soul has now fully developed the power of discrimination.' It now practises spiritual discipline without any ulterior motive (asangānusthāna). It is now in the seventh stage of spiritual development and is preparing to rise up to the eighth stage on the ladder of annihilation. The soul is now marching on the great path (mahāpathaprayāņa) which leads to the place from which one does never return (anägāmipadāvaha). Haribhadra remarks that this dysti is known as praśāntavāhitā in the Sănkhya system, as visabhāga-pariksaya in the Buddhist school, as sivavartman in the Saiva system, and as dhruvādhvan according to the Mahāvratikas, 10 1 Ibid., 101. 2 Ibid., 127.
3 Ibid., 128. 4 Ibid., 130. • Ibid., 132-3
6 Ibid., 134. 7 Ibid., 152-4. 8 Ibid., 160-2.
9 Ibid., 168-9. 10 Ibid., 173-4.
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