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is, right attitude. The oghadssţi is held to be responsible for the originátion of the mutually conflicting systems of thought (st. 14). The eight drsțis are as under: -(1) mitrā, (2) tārā, (3) balā, (4) diprā, (5) sthirā, (6) kāntā, (7) prabbā, and (1) parā. They are all yogadīșțis and not oghadīştis. Of course, of these eight the first four belong to those who have not cut the knot. But even then they are not oghadrstis in view of the fact that they are destined to lead to the yogadȚstis. It is only those souls who are destined to cut the knot and attain final emancipation that are capable of these drșțis. The eight drșțis bave respectively been compared to the sparks of straw-fire (tšņāgni ), cow-dung fire, wood fire, the light of a lamp, the lustre of a gem, the light of a star, the light of the sun, and the light of the moon (st. 15). The first four drsțis are not attended with the knowledge of truth (avedyasamvedyapada) and are unsteady and fallible. It is only the last four dssțis that are attended with the knowledge of the truth (vedya-saṁvedyapada) and are steady and infallible (St. 19). The avedyasamvedyapıdı is to be transcended by means of the companionship of the virtuous and the study of the scriptures. These eight dsstis respectively correspond to the eight famous stages of yoga viz. vows (yama), self-control (niyama), posture (asana), regulation of breath (prāņāyāma), withdrawal of the senses (pratyābāra), fixing of the mind (dbāraṇā), concentration (dhyāna), and ecstasy (samadhi), as found in the system of Patañjali. They are respectively free from inertia (kheda), anxiety (udvega), unsteadiness (kṣepa), distraction (utthāna), lapse of memory (bbrānti), attraction for something else (anyamud), mental disturbance (ruk), and attachment (āsanga). They are respectively accompanied with freedom from prejudice (adveşa), inquisitiveness (jijñāsā), love for listening (suśrūṣā). attentive hearing (śravaņa), comprehension (bodba), critical evaluation (mimāṁsā), clear conviction (parisuddba pratipatti), and earnest practice (pravstti) (St. 16). These are the general features of the drstis."
Haribhadra distinguishes the four types of yogins viz. gotrayogin, kulayogin, pravsttacakrayogin and siddhayogin. Of these it is only the vogins of the second and the third type that need instruction in yoga. Those belonging to the first category are inherently incapable of emanci. pation, whereas the yogins of the fourth type have already achieved their objective and, therefore, they do not need any instruction or yogic discipline. (St. 208–212). 1. This extract has been reproduced from Dr. Nathmal Tatia's "Studies
in Jaina Philosophy (1951 edition)” pages 300-302. For specific characteristics of these dộsțis a reference may be made to this
valuable work at pages 302 to 304. Jain Education International For Private & Personal Use Only
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