Yogabindu

Author(s): Haribhadrasuri, K K Dixit
Publisher: L D Indology Ahmedabad

Page 13

INTRODUCTION
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so again and again since a beginningless time-i.e. has been experienciug one pudgalāvarla after another since a beginningless time-is a Jujua tenet)
so that the last pudgalāvarta being experienced by a soul is that pudga. lävarta by the end of which this soul will attain mokşa, And gunaslhāna is the general name for those fourteen stages into which the Jaina tradition divides a man's (rather a being's) spiritual progerss; in this graduated series an apunarbandhaka occupies the uppermost level of tre First guṇasthana, a samyagdssti the Fourth guṇasthānal the concept: Second gunasthāna aud Third gunasthāna being too techvical to be taken into consideration by us here), a caritrin the gunasthānas Fiftb or wards. ] For all practical purposes, what the Jaina tradition means by 'the beginning of the acquisition of cārisra' is what Haribbadra nieaus by 'the beginning of a genuine
practice of yoga' - au equation which is an obvious corollary of • Haribhadra's thesis that a genuine practice of yoga, beconies possible
only after one has attained :cāritrin-hood. What seems to be new is Haribbadra's classification of yoga into the five species adly'ālma, bhāvanā, dhyāna, samala aud villisarkşaya. But since these species of yoga are in fact five more or less advanced ingredients - to be more precise, five increasingly niore advapced ingredients - of yoga-practice and since the Haribhadrian concept of yoga-pratictice is the same as the traditional
'acquisition of caritra' (both standing for "spiritual enlighteninent accompanied by a corresponding practice') the Haribhadrian concept of yoga-species ought to be essentially similar to the traditional concept of the ingredients of caritra; (an illuminating - though brief endeavour in the direction of demonstrating this has been made by Vasovijaya in the Dvātrimsaddvātrimsikā verses 18. 27-32 which constitute his concluding remarks to his account of the five yoga-species posited by Haribha. dra). Broadly speaking, the ingredients of yoga-practice as conceived by Haribhadra are either religious or ethical in character, a situation which it is natural to expect in veiw of his general notion of an ideal human personality, For Haribhadra lays almost as much emphasis on the need for proper religious observances as he does on the need for a noble social conduct. What he significantly adds is that neither is possible in the absence of an adequate spiritual enlightenment. That in turu is because Haribhadra feels that proper religious observances mean non-sectarian religious observances while non-sectarianism is made possible by spiritual enlightenment; similarly, he feels that noble social conduct means social conduct characterized by self-restrain and high-mindedness, both of which are made possible by spiritual enlightenment.
• A prominent feature of Haribhadra's argumentation is his considerably regardful attitude towards the, 1100-Jaina experts who have written on the problem he considers to be the province of yoga, that is,