Yogadrstisamuccaya and Yogavinshika

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

Page 17

INTRODUCTION
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gunasthana, which among them fructify when he occupies it and which are kept lo abeyance when be does so. But most of these types of Karmas - more presisely, all the types except the ove called mohaniya - bad little relevance to ethical matters. Haribbadra bad therefore to re-fashion the traditional scheme of gunasthānas by bringing to the forefront the ques. tion of mohaniya karmas almost exclusively; (a tendency to move in this direction was alıeady visible in the doctrinal literature - technically called Siddhāntagranthas - but in Haribhadra's writings on yoga it became pronounced in an unprecedented mapper). Again, in relation to the mohaniya karmas themselves Haribhadra did not raise the question as to which among them -and in what particular form - are accumulated and which ones kept in abeyance when a man occupies a particular gunasthāna; for he concerned himself with the question as to which among the mohaniya karmas fructify when a man occupies a particular gunasthāna. And the question of the fructification of the mohanīya karmas was itself raised by Haribhadra in a highly non-technical fashion, that is, by enquiring as to what attitude on matters religious is adopted and which virtues (and vices) displayed by a man when occupying a particular gunasthana, Not only that, Haribhadra nerer discussed the nature of gun
taking them one by one; he did so in terms of the chief stages – an .. stages-of a man's journey towards ethical perfection. Thus it is that he mentions the 'welcomers of the worldly existence and A punarbandhakas (both occupying the First gunasthāna), the Samyagdrştis (occupying the Fourth gunasthana), the Caritrins of the deśarviata type (occupying the Fifth ġunasthāna), those of the sarvavirata type (occupying the Sixth and Seventh gunasthanas), those of the Kşapakaśreņi-arohin type (occupying-rather passing
through-the Eighth, Ninth and Tenth gunasthānas), and those of the Vita. · raga type (occupying the Twelfth guṇasthana), the Sayoga Kevalins (occupying the Thirteenth gunasthāna), the Ayoga Kevalins (occupying the Four. teenth guṇasthāna).
Of course, nothing that Haribhadra says in this connection will go against the Spirit of what was traditionally maintained as regerds the nature of these and those gunasthānas, but noteworthy are the points left by him as unimportant as also those newly introduced by hini. From the traditional account of the gunasthānas Haribhadra took only that portion which would enable him to describe the process of a gradual growth of religiousness and virtuousness in man; (for example, tbis is why bis treatment of ethical problems almost never utilizes the traditional con cepts of upašama, u pasamaśreni-ārohaņa, the Eleventh gunasthāna, etc., which
are all to be employed while describing man's fall from a considerably *- advanced stage of moral elevation). What is even more striking, Hari.