Yogadrstisamuccaya and Yogavinshika

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

Page 33

GENERAL ACCOUNT OF YOGA-VIEWPOINTS
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concepts underlying them seeni to have been borrowed from some non-Jalna tradition, because there is almost nothing typically Jalna about this eight-fold division of the stages of spiritual development: In his earlier writings on yoga Haribhadra had adopted various schemes of classifying these 'stages but none of them would appear much novel to an average Jaina reader ; that however cannot be said of his present classification which, when placed side by side with the traditional Jaina positions, seems to bristle with novelties.
समेघामेघराच्यादौ सग्रहाद्यर्भकादिवत् ।
ओघदृष्टिरिह ज्ञेया मिथ्यादृष्टीतराश्रया ॥१४॥ sameghāmegharālryādau sagrahādyarbhakādivat /
oghadȚstir iha jñeyā mithyadrstilarāśraya /11411 The worldly viewpoint (ie the viewpoint standivg in contrast to the yoga-viewpoint in general) exhibits variations like nights etc..(i.e. pights and days) inasmuch as they might be cloudy or free from clouds, like men inasmuch as they might be possessed by ghosts etc. or not so possessed, or like men inasmuch as they might be infants or adults, or like eyes inasmuch as they might be diseased or free from disease.
[14] In tbis verse Haribhadra mainly relying on various analogies offers us an account of the worldly viewpoint in general, and a clear understanding of it should enable us to penetrate into his concept of yoga-viewpoints in general. Haribhadra here seems to be emphasizing the fact that those who have not yet reached the stage of adopting a yoga-viewpoint hold different positions on the same subject and then quarrel among themselves while those who have succeeded in adopting a yoga-viewpoint seek to reconcile the different positions maintained on the same subject by different authorities. But if that be the true import of the present verse a dificulty arises almost immediately. Haribhadra is going to tell us later on that adopting an attitude of true impartiality between the different conflicting positions is possible only on the part of those who have reached beyond the first four yoga-viewpoints. How can then such an attitude be a characterizing mark of a yoga-viewpoint as such ? The only way out of the difficulty will be to say that those upholding the first four yoga-viewpoints endeavour-without ever fully succeeding--to adopt the attitude in question and that this endeavour of theirs secures them the title 'upholder of yoga-viewpoint'.
तृणगोमयकाष्ठाग्निकणदीपप्रभोपमा । रत्नतारार्कचन्द्राभा सदृष्टेदृष्टिरष्टधा ॥१५॥ tsnagomayakāşthāgnikanadīpa prabhopama | ratnatārārkaçandrabha saddīşțer dĩșțir asfadha ||15||