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attitude is reflected wh:n he asks to practise the various types of penance such as kfcchra, cândrāyaṇa mentioned in the smrti-works ( Yoga-bindu, 131-35 ). In the discussion of the five stages of Yoga also, the detailed exposition of Adhyātma is so all-comprehensive as to include within its purview all sorts of training and discipline prevalent in the different schools of Yoga. The rigour of this discipline may vary in accordance with the capacity and the attitude of the aspirant. For instance, for an aspirant in the initial stage, Haribhadra advocates japa (the muttering of a mantra) recognised in Patañjali while for an advanced sädhaka he suggests a bigher and difficult discipline such as aucityālocana (examination of the propriety or otherwise of the given situation), åtma-sampreksaņa (introspection) and other bhāvanās like maitri, karunå etc. which are also to be found in Patañjali (St. 381 to 404).
There are two other important topics discussed by Haribhadra in the Yoga-drsti-samuccaya. One is that of Omniscience (sarvajñatva) and the otber is of the ultimate end, namely, emancipation (mokşa). A very great controversy was raging in the philosophic field in respect of these two points. Keeping that controversy in view, Haribhadra has contributed a lot by showing the true purport underlying these hair-splitting discussions. The gist of his whole discussion is this. Omniscience, in its general character, is accepted by almost all the philosophers. It is only in regard to its specific character that the divergence of views prevails. However, the specific character being supersensual (atindriya ) can never be known by one who has not realised the ultimate truth (chadmastha ). Moreover, there may, possibly, be many reasons for the divergence found in the teachings of the different omniscient persons. They may have revealed the truth in accornance with the needs of the spiritual aspirants; or the self-same revelation may appear as different to different persons; or the different times and climes may have been responsible for tie divergent teachings. If it is a fact that those who have revealed the truth had realised it there is no reason why there should be any controversy amongst them. The various revelations are, therefore, to be understood in tbeir relevant contexts. They can in no way be considered as false assertions. Hence, it is not wise on our part to refute their views witbout thoroughly knowing their intentions. And had it been possible to conclusively decide such supra-sensual matter by means of mere logic, it would have been so decided by the talented people before long. One should, therefore, avoid mere logical argument in such matters (St. 103 to 109, 134 to 147).
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