Yogadrstisamuccaya and Yogavinshika

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

Page 16

INTRODUCTION
:
characterized by a freedom from the basest of the vices of character) and (ii) a virtuous disposition consisting in a greater or lesser freedom from the medium and mild viccs of character). That is why on his showing a man without a religious outlook is guilty not only of lacking in religious faith but also of possessing the most vicious type of character. To convince ourselves of this we should go through Haribhadra's merciless denunciation of those whom be jeeringly calls 'welcomers of the worldly existeoce'. As a corollary, Haribbadra has a considerably soft corner in his heart for those who, though not yet film in their religious faith, are moving in the direction of becoming so. Tbus tbe Apunarbandhakas who are far from becomlog Samyagdrstis and, technically speaking, who occupy the highest levels of the same gunasthāna-viz. the First wbose lower levels are occupied by the 'welcomes of the worldly existence' are described by him as if they are samagdrstis in embryonic form. In any case, the following is the order in which Haribhadra has grada. ded the human personalities as conceived by him.
(1) The welcomers of the worldly Existence (2) The Apunarbandhaka (3) The Sansagdržiis (4) The Caritrins: (a) Deśaviratas
(b) Sardaviratas (c) Vilarāgas
(formerly kşapakasteņi-ārohins) (5) The Kedalins ; (a) Sayoga Ketalins.
(b) Ayoga Kevalins.
(v) The Novelty of Haribhadra's Procedure :
In one sense there was not much new in what Haribhadra was saying, in another sepse there was novelty galore in it. For in all his writings Haribhadra's main endeavour Was to impress upon his co-reli. gionists the ethical import of the traditional notions current in their midst, and in his writings on yoga the central subject matter was ethics itself. Haribhadra realized and very correctly-that on ethical matters he could best enlighten his Jaina readers if he based his treatment on the scheme of gunasthānas as worked out by the generations of Jaina Savants beginning from a hoary antiquity and coming down to his own days. But the scheme as it stood-more correctly-its details-could not serve Haribhadra's purpose. For example, in the vast Karma-literature (techpically called Karmagranthas) the central significance was attached to the question as to which among the eight types of Karmas-and in what particular form -are accumulated by a man when he occupies a particular