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darśana or the right attitude is nothing but bodhi and bodhisattva is one in whom this bodhi predominates (St. 273). On the first dawn of enlightenment, the determination of both these souls is also the same viz. "I will exert myself to redeem the world from its sufferings by means of the enlightenment". (St. 285-286 ).
In the discussion about the concept of God and that of the fundamental ground of worldy existence (bhavakārana ), Haribhadra quotes the view of the Yogācārya Kālātita in support of his statement. Kålātita, overcoming the verbal differences, tried to see the fundamental unity of all thought. Haribhadra quotes his very words - That which is possessed of aišvarya (power) is, in our opinion, Isvara; we may call it by any name - Mukta, Buddha or Arhat. The distinctions such as ādi and anādi etc. as applied to Him in the different systems are all futile because a superficial thinker does not really know the truth but makes only conjectures about it. Secondly, the inference reveals only the general characteristics of things; hence such inference cannot correctly guide us in respect of the specific character of things. Thirdly, whatever be the philosophical belief, it does not make any difference in the final result, namely, the annihilation of passions, provided one is able to develop the right attitude (samyag-darśana). The same line of argument applies to bhava-kārana, the fundamental ground of worldly existence. It is only expressed in different terms such as avidyā, kleša, karma, vásanā, pāśa etc. in different systems. The various distinctions such as those of mūrtatva-amūrtatva that are spoken of with reference to karmä etc. are, for the very reasons stated above, absolutely meaningiess. In conclusion, Haribhadra avers that it is sheer dogmatism to maintain and magnify the verbal differences. For the real thinkers it is the purport or the spirit rather than the letter or the word that is of utmost importance (Yoga-bindu. St. 302 to 309). Every earnest student of philosophy has bis own way of looking at the truth and the result is the origination of the different systems of philosophy. Haribhadra asks us to see the unity in difference
Haribhadra's concept of Pūrva-Seva and the wider connotation given to the word Guru are noteworthy and so they deserve a special mention. Haribbadra says that the mind of one who wants to progress spiritually should be catholic enough to include amongst the gurus not only the Dharma-guru but all the elders such as mother, father, kalācārya, jääti-jana, Brāhmin etc. (St. 110 ). Similarly, even if a spiritual aspirant may have greater devotion for one particular deity, he should respect
all the deities alike (Yoga-bindu, St. 117–118). Haribhadra's dispassionate Jain Education International For Private & Personal Use Only
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