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new-to the Jaina tradition. Next the classification of the Yogādhikāris into. Apunarbandhaka, Samyag-dịşți etc. is quite traditional but all the three classifications viz. of eight drsțis, three Yogas and four types of Yogins, found in the Yoga-drsti-samuccaya as also the whole of the terminology pertaining to it are Haribhadra's own. Similarly, the different types of practices ( anuşthana), such as Vişa, Gara etc. (Yogabindu ), as also the classification of the religious discipline (sadanuştbāna ) into priti, bhakti etc. (Yogavimśikā, şodaśaka ) are mentioned for the first time by Haribhadra. Last but not the least, are the two classifications of the different stages of Yoga into adbyātma, bhāvanā etc. (Yogabindu) and into sthāna, ürņa etc. (Yogavimśikā ) which point to a new development in the Jaina Yogic literature.
The above account makes it clear tbat in describing the course of discipline Haribhadra has attempted to make as little use of traditional terminology as possible and has, instead, employed for the first time an altogether new terminology common to all Yoga. This is, doubtless, a valuable contribution of Haribbadra, but much more valuable and noteworthy is his original attempt to compare and harmonize the Jaina Yoga and the Jaina terminology with the Yoga and the terminology of other Indian philosophical systems. The following instances will amply testify to the truth of our statement.
In the Yogabindu (St. 101–103) referring to the view of an exponent of the Samkhya system, named Gopendra, Haribhadra says that the Samkhya terms nivșttādhikäraprakȚti and anivȚttādhikārapraksti in essence correspond to the Jaina terms caramapudgalaparåvarta and acaramapudgalaparāvarta. In the same way Haribhadra compares the Jaina concept of Samyagdrsti with the Buddhist concept of a Bodhisattva (Yogabindu St. 267-69, 271, 273, 285-86) and shows how the two concepts are essentially similar. Haribhadra says that the fall of a sádbaka who has reached the stage of granthibheda (by cutting the knot), if at all it occurs, is only for the time being. His religious conduct may externally resemble that of a deluded soul (mithyādssti), yet he does not incur a bondage of great intensity because his thought. activity is purer as compared to that of a mithyādssți. A bodhisattva, too, does not commit an evil act from the depths of his heart; but it he does it at all, he does it only physically. There is no more "spiritual degeneration (cittapāti). Both these now take interest exclusively in the well being of others, acquire wisdom, tread upon the right path, become noble and appreciate merits. (St. 272). Even the etymological meaning
of the two terms samyagdssţi and bodhisattva is the same. SamygJain Education International For Private & Personal Use Only
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