Yogadrstisamuccaya and Yogavinshika

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

Page 90

VOGADRȘTISAMUCCAYA pying this stage is like that of one who having reached the top (of a. hill, say) does no mounting.
रत्नादिशिक्षादाभ्योऽन्या यथा दृक् तन्नियोजने । तथाऽऽचारक्रियाऽप्यस्य सैवाऽन्या फलभेदतः ॥१८॥ ratnādiśikṣādrgbhyo’ngā yatha dyk tanniyojane /
tatha''cārakriyā'py asya saivā'nya phalabledataḥ ||180/1 Just as the man who deals in jewellery has a different view of jewels from one who is under training for the jewellery-business, similarly the behaviour of the man occupying the stage in question, even if outwardly identical with that of ordinary people, has a different aim in view,
तन्नियोगान्महात्मेह कृतकृत्यो यथा भवेत् ।। तथाऽयं धर्मसंन्यासविनियोगान्महामुनिः ॥१८१॥ tanniyogān mahātnieha krtakriyo yatha bhavet /
tathā'yam dharmasannyāsaviniyogān mahāmuniḥ ||181|| Just as the fortunate man when he has become a full-fledged dealer in jewellery thinks he has reached the end of his endeavours (of the trainig period), so also is the feeling of the great sage who is practisiog the discipline called 'renunciation of virtues'.
.
[181] In this verse Haribhadra says that the person upholding the eighth yoga-viewpoint starts realizing the process called 'renunciation of virtues' (meaping ‘renunciation of kṣāyopaśamika virtues'). This might prove that the eighth yoga--viewpoint of Haribhadra tuns parallel to the gunasthānas Eighth opwards of the traditional Jaina scheme. For we have seen that the process of rep ouncing the kşāyopaśamika virtues begins in the Eighth gunasihānaka and is completed in the Twelfth. Similarly this yoga-viewpoint seems to run parallel to 'yoga by self-exertion' of the threefold gradation of yoga, for 'renunciation of virtues' signifies the advent also of 'yoga by self-exertion'.
द्वितीयापूर्वकरणे मुख्योऽयमुपजायते । केवलश्रीस्ततश्चास्य निःसपत्ना सदोदया ॥१८२॥ dvitiyāpūrvakarane mukhyo'yam upajāyate /
kevalaśrīs tataś cāsya niḥsapalnā sadodaya ||182|| 'Renunciation of virtues' in the strict sense of the phrase takes place at the time of the second apūrvakarana, and thereafter the man attains the glory of omniscience that is unrivalled (1. e. unobstructed) and ever-shining