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INTRODUCTION
(i) Haribhadra And The Basic Problem of His Writings On Yoga :
Haribhadrasūri, the author of the work under publication, was a Jain, though, as we shall see, he was free from theological sectarianism to a rather extraordinary extant. And it may be said thai in his writings on yoga which are four in number viz. Yogaviņšikā, Yogaśataka (along with an auto- commentary), Yogabindu, Yogadrştisamuccaya (along with an auto- commentary) Haribbadra mainly discusses the problem of an ideal human personality. Of course, Horibbadra himself defines yoga as 'that which is conducive to mokşa,- so that on his own admission the central problem of his enquiry into yoga would appear to pertain to mokşa and the means of attainiog it. But since Haribhadra has argued that one can in no case attain mokşa without first developing an ideal human personality there is no’impropriety in our suggestion that Haribhadra's writings on yoga may be treated as mainly a discussion on the problem of an ideal human personality. Nay, there is a positive advantage in this way of looking at the matter. For one's attaining or pot attaining mokṣa is a highly speculative affair open to no empirical verification while one's developing or not developing an ideal human personality is a matter of our everyday experience. There is no denying that moralist's belonging to different schools will bold different views as to the ingredients of an ideal human personality, but certainly their treatment of the questions is not thereby deprived of its thoroughly empirical character.
(ii) Haribhadra And The Traditional Jaina Positions :
As has already been hinted and will be argued at some length later on, Haribhadra was surprisingly free from theological sectarianism. But he was a Taina and even in his writings on yoga be at times employs arguments couched in a terminology that is typical to the Jaina tradition. We may even say that in these writings Haribhadra almost always takes his departure from the traditional Jaina treatment of the problems at hand even if he definitely goes much beyond the traditional mander of doing things. We, therefore, preface our stndy of Haribhadra's view of
man's ethical progress with a brief account of the traditional Jaina view .. of the same.
(iii) The Traditional Jaina Positions Of The Fundamental Questions Of Ethics :
The Taing traditon bequeathed to Haribhadra maintained that man's progress from the basest to tqe most sublime type of personality is
