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yoga (203, 205) and his activity is said to result from antarviveka inner wisdom (248-49). On account of these special features, his Purva-sevä naturally assumes a higher excellence.
The Samyag-dṛṣṭi sadhaka, gradually annihilating his passions, attains in due course, the state of a Caritri (351-352). He is now firm in religious faith and never transgresses the path of righteousness (353).
In the description of the Caritri, Haribhadra gives an exposition of the five stages of Yoga, namely - Adhyatma or contemplation of truth accompanied by moral conduct, Bhavana or repeated practice in the contemplation accompanied by the steadfastness of the mind, Dhyana or concentration of the mind, Samată or equanimity and Vṛtti-samkṣa ya or the annihilation of all the traces of karman; because a Căritri alone is capable of this Yoga in the real sense as he has worked out the requisite purification. It is said to be in an embriyonic form in Apunarbandhaka and samyag-drşti owing to the predominating strength of Caritra-moha (energy deluding karman) in them. Let us notice the nature of the five types of Yoga in brief: Adhyatma is meditation upon the truth accompanied by the observance of five vows and cultivation of universal friendship (maitri), appreciation of merit (pramoda ), compassion for the suffering (karuņā) and indifference to the wicked (mādhyasthya), By these the soul is able to annihilate karman, reveal its spiritual energy and develop the power of self-concentration etc. The aspirant then becomes fit for the second stage called Bhavana. This stage is the consummation of the first. The soul now desists from bad thoughts and habits and develops good thoughts and good habits. In the third stage of Dhyana, the mind concentrates deeply on some one worthy object. It enables the Sadhaka to acquire the steadiness of mind and annihilate ignorance and passions. In the fourth stage of equanimity, the soul evaluates correctly the desirable as well as the undesirable things and consequentiy develops detachment for them. By this Yoga, the soul overcomes sükṣma-karman (residual) and attains supernormal powers though he may not attach any importance to them. In the fifth stage the soul completely eradicates the residual karman once for ever and attains omniscience. Then in due time, it attains final emancipation (358--367). According to Haribhadra, the first four and the last one are respectively comparable to the Samprajñāta and Asamprajñāta Samadhi as described by Patanjali1. (St. 419-21).
1. It should be noted here that in his Yogavatara-batrisi (St. 20), Yasovijayaji, following Haribhadra, compares the first four stages viz. Adhyatma etc. to the Patañjala Samprajñāta and the last Vṛttisamkşaya, to the Asamprajñāta yoga. But when be writes a gloss
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