Yogadrstisamuccaya and Yogavinshika

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

Page 38

SECTION III
A SPECIAL ACCOUNT OF THE FIRST FOUR
YOGA-VIEWPOINTS
(In the verses 21-64 Haribhadra describes the first four yoga view-points and after discussing certain incidental matters-of extreme importance in the verses 65-152 he describes the last four yoga-viewpoints in the verses 153-86, the verses 187-228 are again devoted to certain incidental matters of considerable importance. We have just to go through Haribhadra's description of the First four yoga-viewpoints keeping in mind that according to him these viewpoints are upbeld by persons who lack the right type of faith and understanding (that are a necessary pre-condition of the right type of conduct). It would have been far better if Haribhadra told us in so many words how the persons described in this part of his work lack the right type of faith and understanding (and hence the right type of conduct); for as it stands the decription seems to bring to light few faults and far too many lovable qualities--of the persons in question. Let us however postpone a discussion of this question till we reach these verses where those persons have been condemned-with retrospective effect, so to say. The decription being easy to follow we shall offer explanatory comments rather rarely, e. g. where we come across a technical term peculiar to the Jaina tradition).
(a) Mitrā--the First Yoga-viewpoint :
मित्रायां दर्शनं मन्दं यम इच्छादिकस्तथा । अखेदो देवकार्यादावद्वेषश्चापरत्र तु ॥२१॥ mitrāyām darśanan mandan yana icchhädikas tatha / akhedo deoakāryādāp adveşaś caparatra tu 1121||
In the stage of Mitrā (i.e. of the first yoga-viewpoint) the under. standing is rather weak and there is observance of yama in its various forms like 'yama by intention' etc; moreover, here there arises 110 feeling of weariness in relation to the act like deity-worship etc. (i. e. in relation to one's religious duties) while there arises a feeling of nonenmity in relation to the rest (i. e. in relation to one's fellow beings).
[21] Yamas as such and ibeir forms like 'rama by intention' are described in the verses 214-18. Note that yama is the spiritual qualification