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The state of final realisation, though designated differently as Nirvāņa, Sadāśiva, Para-brahma, Siddhätma, Tathata in different systems, is, in reality, one of uniform nature throughout-eterpal, infallible (nirābādba) and absolutely devoid of defiling forces (nirāmaya) (St. 129 to 132 ). The truth is always one. It cannot be many. There is only the difference of terminology. In the Yoga-śataka too, Haribhadra has beautifully, harmonised all the different definitions of Yoga.
Before we end this evaluation, we should take note of one thing, namely that Haribhadra himself seems to have gradually developed spirituality culminating in the Yoga. . This development is seen reflected in the following instances. The first one is of omniscience noted above. When Haribhadra composed works like Dharma-samgrabaņi and Sarvajñasiddhi, his main aim was to establish on the strength of reasoning, the omniscience (sarvajāatva ) as recognised in the Jaina tradition. This was quite common in the Tarka period; for, all the philosophical systems then tried to establish their position on the strength of reasoniog and refuted at the same time the opponent's position. Haribhadra not only emphatically advocated his case but he further added that such omniscience is strictly limited to Rsabba, Mahavira etc. and it is not to be found in Kapila, Sugata etc. Such belief was prevalent since the Agamas and it was later on vehemently maintained by the Jaina logicians like Samantabhadra, Akalanka etc. Haribhadra too followed them in his earlier works. Nevertheless, when Haribbadra happens to deal with Yogic discipline, he boldly presents a view which is consistent with Yoga. In the discussion of the very topic of omniscionce, be later on goes far beyond the Jaina tradition and declares that whoever realises the ultimate truth Nirvaņa is sarvajña, whether he be Kapila, Sugata or anyone else.
In a similar manner Haribhadra, in his dialectical works like the Anekantajaya-patākā enters into a deep controversy following the tradition of other Jaina polemical works. However, when he takes to writing on Yoga, he in the manner of a true sãdhaka, at once points out in strong terms the futility and the unsubstantiality of such polemics. He says. “Dialectics is never conclusive and hence can lead nowhere like the bull-in-an-oil-mill which moves round and round"..
1. See the Gujarati edition of the Yoga-Sataka, pp. 38-39. 2. vādāmś ca prativādámś ca vadanto niścitāṁs tatha / tattväntaż naiva gacchanti tilapilakavad gatau 11
Yoga-bindu, 67.
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