Chapter 3.5 - Introduction and Brief Account of the Eight Yogadṛṣṭis

The title Yogadṛṣṭisamuccaya itself signifies that this treatise contains collection of yogadṛṣṭ is. Haribhadrasūri opens Yogadṛṣṭisamuccaya with the following words.:

“vakṣye samāsena yogaṃ tad dṛṣṭibhedata”^[1] .

It means:

“I proceed on to briefly narrate Yoga as viewed from diverse stand-points (i.e. observed on diverse planes).”

Thus we conclude that the brief narration of yogadṛṣṭis is the central theme of Yogadṛṣṭisamuccaya. Haribhadrasūri classifies the yoga into eight general categories. He introduces these eight general categories as the eight yogadṛṣṭis. He also says that apart from the eight generic types of yogadṛṣṭis there are numerous other yogadṛṣṭis based on subtle variations^[2] . This eightfold classification of the yogadṛṣṭis depicts the spiritual journey of a seeker. A seeker, who has acquired the apunarbandhaka state in the last round of matter reception (caramāvarta), becomes eligible to own the first yogadṛṣṭi. The fourth yogadṛṣṭi beholder obtains the highest state of the first stage of spiritual development (guṇasthāna). The right faith (samyagdarśana) is attained by the one who is with the fifth yogadṛṣṭi. From the sixth yogadṛṣṭi to eighth yogadṛṣṭi is a journey towards the state of ayoga (total freedom). Therefore it is appropriate to say that the eight yogadṛṣṭis shows spiritual journey of a seeker.

Haribhadrasūri has already defined the term Yoga in his compositions Yogaviṃśikā^[3] as well as Yogaśataka^[4] . Therefore in Yogadṛṣṭisamuccaya he only defines the term dṛṣṭi. He says that dṛṣṭi means understanding^[5] (bodha) which is associated with the right faith^[6] . Here Haribhadrasūri emphasizes that dṛṣṭi is not mere understanding but understanding which is accompanied with right faith. Moreover, he uses the word right faith (satśraddhā) to exclude the word wrong faith (asatśraddhā). The wrong faith is the faith which does not consider scriptural truths to be authentic. The one, who has the wrong faith, does not rest his faith upon scriptural truths and does not accept them as they are mentioned in sacred texts. He indulges into argumentations based on his own intellect to turn and twist the scriptural truths and establishes them with his ordinary understanding. The right faith is to have faith in scriptural truths and to accept them as they are mentioned in the sacred texts. The one who owns right faith always believes in words of the trustworthy person (aapta-puruṣa). The subject in question comprehends the scriptural truths in the way they are explained by a trustworthy person but the subject in question does not comprehend them with his ordinary intellect. We may say that the right faith is the exact opposite of the wrong faith.

The true faith in scriptural truths and regards for the words of the trustworthy person destroy the delusion (moha) and ignorance (ajñāna) of a beholder of yogadṛṣṭis. Consequently a beholder of yogadṛṣṭi stops the wrong course of actions and diverts all the energy to pursue a right one^[7] . Thus, this definition of the term dṛṣṭi seems to comprise in it the three jewels (ratnatraya) namely right faith, right knowledge and right conduct. Jainism announces the three jewels as the path to liberation. Hence the eight yogadṛṣṭis are nothing but gradual purity of the three jewels on the path of liberation. As and when a seeker achieves more and more purity of the three jewels, he acquires higher and higher yogadṛṣṭis.

Haribhadrasūri names the eight yoadṛṣṭis as follows^[8] :

1. Mitrādṛṣṭi [mitrā-dṛṣṭi]
2. Tārādṛṣṭi [tārā-dṛṣṭi]
3. Balādṛṣṭi [balā-dṛṣṭi]
4. Dīprādṛṣṭi [dīprā-dṛṣṭi]
5. Sthirādṛṣṭi [sthirā-dṛṣṭi]
6. Kāntādṛṣṭi [kāntā-dṛṣṭi]
7. Prabhādṛṣṭi [prabhā-dṛṣṭi]
8. Parādṛṣṭi [parā-dṛṣṭi]

The apunarbandhaka^[9] state of a seeker is the starting point of his journey towards the liberation. He obtains this state in the last round of matter reception (caramāvarta)^[10] . The seeker acknowledges that every worldly enjoyment is of the nature of unhappiness (duḥkhasvarūpa), it causes unhappiness (duḥkhahetu) and results into the unhappiness (duḥkhaphala), in the apunarbandhaka state. Thus the seeker is said to possess the true feeling of detachment for the worldly existence (tāttvika vairāgya) and genuine nonantipathy for liberation (tāttvika mukti-adveṣa) in the state of apunarbandhaka. Whatever religious practices the seeker performs in the apunarbandhaka state indirectly result into the attainment of the liberation.

Haribhadrasūri defines a soul who has achieved the apunarbandhaka state in Yogaśataka as follows:

pāvaṃ na tivvabhāvā ku ṇai, ṇa bahumaṇṇai bhavaṃ ghoraṃ |
uciyaṭhṭhiiṃ ca sevai savvattha vi apuṇabaṃdho tti ||13||

The performance of religious practices undertaken by a soul, prior to acquiring the apunarbandhaka state, is called ogha type of religious practices. Such a soul is said to possess the oghadṛṣṭi. Thus the soul is said to possess oghadṛṣṭi till the time he reaches the apunarbandhaka state in his last round of matter reception. As soon as he achieves the apunarbandhaka state, he becomes eligible to possess the yogadṛṣṭis. The most striking characteristic of one with oghadṛṣṭi, which is different from one who has yogadṛṣṭis, is his fondness for the worldly existence (bhavābhinanditva)^[11] . Though the beholder of oghadṛṣṭi practices religious performances, he does not consider every worldly enjoyment as of the form of unhappiness, cause of unhappiness and one which will result into the unhappiness. Rather than performing religious practices with an intension to achieve liberation, the beholder of oghadṛṣṭi performs them with an intention to obtain worldly pleasures.

Haribhadrasūri defines oghadṛṣṭi as “oghadṛṣṭi:- sāmānyadarśanaṃ... | ^[12] . Ogha means sāmānya and dṛṣṭi means darśana. Sāmānya is common, general or ordinary. Since time immemorial every worldly being possesses ignorance (ajñāna) due to the rise of jñānāvaraṇīya karman and fondness for worldly pleasures due to the rise of mohanīya karman. However due to the destruction-cum-subsidence of mati-jñānāvaraṇīya karman, śruta-jñānāvaraṇīya karman and acakṣu-darśanāvaraṇīya karman every worldly being is capable of knowing. That is to say that even though a worldly being lives as the nigoda (micro-organisms) or one-sensed (ekendriya) etc. (i.e. dvīndriya and so on), it possesses a capacity to know. Here dṛṣṭi means this unveiled knowing capacity of a worldly being. Due to the rise of the intense mohanīya karman this knowing capacity of every worldly being is generally directed towards gaining more and more materialistic pleasures only. The worldly being tries hard to multiply them and wishes for worldly pleasures to last forever. Such type of materialism, which is very common, prevails in worldly beings and their dṛṣṭi is called oghadṛṣṭi^[13] .

When knowledge (dṛṣṭi) is accompanied with right faith, it becomes yogadṛṣṭi. In the absence of rise of the intense and long lasting (utkṛṣṭa sthiti) mohanīya karman, a seeker obtains the knowledge that is associated with right faith. The absence of such type of mohanīya karman is called the apunarbandhaka state. Therefore it is said that a seeker becomes eligible to possess yogadṛṣṭis when he acquires the apunrbandhaka state. While in oghdṛṣṭi knowledge is not coupled with right faith and the knowledge is under the influence of the rise of intense as well as long lasting mohanīya karman. Therefore this knowledge is directed towards materialism. Thus, we may say that it is the destruction-cum-subsidence of mohanīya karman that matters and not the destruction-cumsubsidence of the jñānāvaraṇīya karman.

A one-sensed worldly being has clearer knowing capacity than a soul who stays as micro-organisms. It is so because with the support of jātināma kaarman one-sensed worldly being is capable of achieving higher level of destruction-cum-subsidence of jñānāvaraṇīya karman than the soul of the micro-organisms. Due to the same reason a two-sensed worldly being possesses clearer knowing capacity than the one-sensed being. Similar is the case with three-sensed, four-sensed and so on. Even though the rise of intense mohanīya karman is same in all these worldly beings, there exists a difference in clarity of destruction-cum-subsidence of jñānāvaraṇīya karman among the worldly beings viz. micro-organisms, one-sensed, two-sensed and so on. Due to the difference in clarity of destruction-cum-subsidence of jñānāvaraṇīya karman, the degree of knowledge varies. Therefore the variety is found in oghadṛṣṭi possessed by these worldly beings.

Haribhadrasūri gives illustrations from our daily lives to help us understand as to how can one worldly being’s knowledge differ from the another worldly being in oghadṛṣṭi.

It is as follows:

1. If one were to perceive any object in a cloudy night, when there is no moon in the sky, he would have an obscure perception of that object^[14] .

2. If one tries to view the same object in a cloudless night, when darkness of night exists but the moon is uncovered with clouds, he perceives the object little clearer than the earlier one.^[15]

3. Now, the external circumstance changes from a night to a day. The perception of the object in a cloudy day would always be better than the earlier two conditions.^[16]

4. The cloudless day with the Sun shining, is obviously better than the aforementioned three circumstances. So, the object perception would be far better here.^[17]

5. If a viewer is caught by some supernatural power viz. ghosts etc., his perception of an object would be different from the one who is not caught. This so because the one, who is under the influence of supernatural powers, suffers from the unstable psyche (cittavibhrama).^[18]

6. The perception of the same object would differ when its perceivers belong to different-different age-groups. That is to say a child’s perception of an object is different from that of an adult. This is so because a child’s power of discrimination is weaker (vivekavaikalya) than an adult.^[19]

7. The perception of an object is going to vary from a person with a diseased eye as compared to a person with healthy eyes.^[20]

The three main reasons for the difference in perception, of the same object, are:

1. Time-period of the perception.
2. A perceiver.
3. Instruments of perception.

The variation of perception in first four illustrations is due to different time-periods. In fifth and sixth ones it is due to different viewers. And in the seventh one the difference of perception is because of difference in instruments of perception. Just as one and the same object is perceived differently due to any of the aforementioned reasons, the knowledge of a beholder of oghadṛṣṭi, pertaining to super-sensuous entities^[21] viz. nature of soul, whether God is the creator of the world etc., differs due to variations in the destruction-cumsubsidence of jñānāvaṇīya karman and intense rise of mohanīya karman rather darśana mohanīya karman^[22] . Due to differences in convictions regarding nature and forms of super-sensuous entities there take place different schools of philosophy^[23] . One school of philosophical proposes a soul to be absolutely eternal while another believes it to be absolutely momentary. Every school of philosophy’s adherence for one’s own conviction is the cause of existence of different philosophical schools. Moreover every school of philosophy considers one’s own conviction to be the ultimate truth and other’s convictions as untruth. For instance the Sāṅkhya school perceives a soul to be eternally permanent (kūṭastha-nitya) and propounds the nature of a soul like that only. Moreover, the Sāṅkhya school refutes others who do not believe a soul to be eternally permanent and establishes the eternity of a soul by using logical inferences. The Buddhist school of philosophy acknowledges a soul as absolutely momentary (anitya) and puts forward arguments that support this acknowledgement regarding momentary nature of the soul. Moreover, Buddhism tries hard to disapprove others views who do not accept momentary nature of a soul. Such adherence to one’s own conviction takes place in acaramāvarta time when a worldly being possesses oghadṛṣṭi and also in caramāvarta time when a seeker is with first four yogadṛṣṭis. There does not exist any such adherence for one’s own conviction among the beholders of last four yogadṛṣṭis because they have attained right faith (samyagdarśana). Though beholders of last four yogadṛṣṭis have variations in their destruction-cum-subsidence of jñānāvaraṇīya karman like oghadṛṣṭi beholders and first four yogadṛṣṭis beholders, the beholders of last four yogadṛṣṭis have destruction-cum-subsidence of darśanamohanīya karman instead of its intense rise. Therefore a beholder of last four yogadṛṣṭis can acknowledge others” convictions from different stand-points and considers them as truth from that particular stand-point^[24] . For instance he acknowledges a soul to be permanent from substantive stand-point (dravyārthika naya) and impermanent from modal stand-point (paryāyārthika naya).

While depicting the complete architectonic of the eight yogadṛṣṭis Haribhadrasūri has indicated correspondence of a particular yogadṛṣṭi with the specific stage of a spiritual development (guṇasthāna)^[25] . The fourteen stages of spiritual development proposed in Jain tradition and the eight yogadṛṣṭis of Haribhadrasūri do not completely and entirely substitute each other. Though scholars have been trying to find a hard and fast connection between these two sets, both have their own unique features. It is Haribhadrasūri who has kept intact the individuality of both these sets even while showing their inter-linking with each other.

Haribhadrasūri has shown the correlation of eight yogadṛṣṭis with eight limbs of Yoga by sage Patañjali (3rd century B.C.) mentioned in his composition Yogasūtra. Moreover, Haribhadrasūri has also said that a beholder of each yogadṛṣṭi acquires corresponding spiritual merits (guṇas) and gets rid of the corresponding spiritual demerits (doṣas). There are eight spiritual merits presented by Bhagavadavadhūta and eight spiritual demerits mentioned by Bhadanta Bhāskara^[26] . We do not have any information regarding the date of these two sages. Moreover, we are no where informed that which compositions of theirs contain the lists of eight spiritual merits as well as demerits. Haribhadrasūri has mentioned Bhagavadavadhūta and Bhadanta Bhāskara only by their names. The eight spiritual demerits obstruct seeker’s development on the yogic path. They are linked with one another. If the first one disappears, the rest will go away in succession. With gradual disappearance of each demerit, rise of corresponding merit takes place in the seeker.

The following table presents eight yogadṛṣṭis, eight limbs of yoga, eight spiritual demerits and merits.:

Serial number	Eight yogadṛṣṭis	Eight yoga-limb of sage Patañjali	Absence of spiritual demerits	Acquisition of spiritual merits
1	Mitrā	Yama	Weariness (kheda)	Non-antipathy (adveṣa)
2	Tārā	Niyama	Disgust (udvega)	Inquisitiveness (jijñāsā)
3	Balā	Āsana	Distraction (kṣepa)	Desire to listen (śuśrūṣā)
4	Dīprā	prāṇāyāma	Interruption (utthāna)	Attentive listening (Śravaṇa)
5	Sthīrā	Pratyāhāra	Illusion (bhrānti)	Subtle-Understanding (bodha)
6	Kāntā	Dhāraṇā	Attraction for something else (anyamud)	Cogitation (mīmāṃsā)
7	Prabhā	Dhyāna	Mental anguish (roga)	Clear conviction (pratipatti)
8	Parā	Samādhi	Attachment (āsaṅga)	Earnest practice (pravṛtti)

Haribhadrasūri states that yogadṛṣṭi means understanding which is accompanied with right faith. The most important element, that distinguishes one yogadṛṣṭi from the other, is quality of understanding (bodha) possessed by a beholder of that particular yogadṛṣṭi. As and when a seeker lessens the intensity of the mohanīya karman, he obtains better quality of understanding. With the better quality of understanding the seeker acquires higher yogadṛṣṭi. In other words we may say that the entire scheme of eightfold classification of yogadṛṣṭi rests upon differences in clarity of the understanding (bodha). In order to exhibit the difference in quality of understanding, Haribhadrasūri has compared the understanding possessed by every beholder of yogadṛṣṭi with eight types of light/fire emitted by eight worldly objects. This simile mainly compares intensity and durability of the understanding possessed by a beholder of each yogadṛṣṭi with the particular worldly object^[27] .

Similies used for eight yogadṛṣṭis:

1. In mitrā dṛṣṭi the understanding (bodha) is similar to that of the fire of particle of straw.
2. In tārā dṛṣṭi the understanding is like the fire rose out of the particle of cowdung.
3. The balā dṛṣṭi has the understanding which is similar to the fire of wood particle.
4. The understanding in dīprā dṛṣṭi is like the light of a lamp.
5. In sthirā dṛṣṭi the understanding is similar to that of the luster of a gem.
6. In kāntā dṛṣṭi the understanding is as luminous as the light of a star.
7. In prabhā dṛṣṭi the understanding is similar to that of the brightness of the sun.
8. In parā dṛṣṭi the understanding is like the light of the moon.

All these objects used to compare the understanding possessed by respective yogadṛṣṭi beholder, are ought to be compared only for their different intensities of brightness. These objects should not be compared for their any other qualities. For example the fire of particles of straw is compared for its little light and not for the hotness of its fire or any other such characteristics^[28] .

The fire raised out of the particle of straw is extremely weak and extinguishes in no time. However, the fire of the cow-dung particle is little more durable and intense than the straw-fire. The wood particle fire is definitely stronger and brighter than the earlier two types of fire. Thus, the light of a lamp, a luster of gem and other such have gradually increasing degree of brightness in their lights. And the highest light is possessed by the moon whose brightness is compared with the understanding of parā dṛṣṭi. Similarly in the first mitrā dṛṣṭi the understanding very feeble, in tārā dṛṣṭi, the second one, the understanding becomes little mature than the previous one. But the balā dṛṣṭi holder’s understanding is stronger and more durable than the first two dṛṣṭis. And thus, finally the supreme level of brightness with everlasting existence is found in the understanding of the last and eighth parā dṛṣṭi.

The most striking difference, among the similes used for identifying intensity of understanding, is that the first four similes present light which is enkindled externally and the last four similes come out with objects that shine by themselves. For instance the particle of straw gives light when enkindled by external force. Such is also the case with cow dung particle, wood particle and lamp. But a gem is something which emits light by itself. Same is the case with a star and so on.

Though Haribhadrasūri is going o define and explain every yogadṛṣṭi in full length in the Yogadṛṣṭisamuccaya, he narrates all the eight yogadṛṣṭis in a nut shell in the fifteenth verse of the Yogadṛṣṭisamuccaya.

Each yogadṛṣṭi in brief:

Haribhadrasūri presents the miniature of every yogadṛṣṭi mainly with an intention to describe the type of understanding (bodha) possessed by respective yogadṛṣṭi beholder. Haribhadrasūri discusses in detail the intensity, durability, clarity as well as deep rootedness of the understanding. According to Haribhadrasūri the quality of understanding is the most important characteristic mark of the respective yogadṛṣṭi. We may say that Haribhadrasūri proposes the type of understanding as the back-bone of that particular yogadṛṣṭi. Therefore, his present miniature depicts back bone of yogadṛṣṭis in detail.

1) Mitrā dṛṣṭi:

The understanding of mitrā dṛṣṭi is as weak, faint and indistinct as the fire of a straw particle. The understanding is so weak that it fails to yield the sharp remembrance caused by deep impressions (saṃskāras). For instance, a beholder of mitrā dṛṣṭi acknowledges through his weak understanding that one should bow down profounder of religion (tīrthaṅkara) as well as preceptors with reverence. The time comes when he actually have to bow down them, his memory is unable to retain the previously acquired acknowledgement. Therefore the act of bowing down lacks his inner involvement (bhāva). Such act is called of the deficient nature^[29] .

Hence Haribhadrasūri claims that the understanding of first yogadṛṣṭi is incapable of accomplishing successful performance of religious acts^[30] . The successful accomplishment of a religious act implies its performance with true inner involvement.

2) Tārā dṛṣṭi:

Unlike the understanding of mitrā dṛṣṭi, the tārā dṛṣṭi’s understanding is a bit strong. It is little less incapable and weaker than the earlier one. However, it is also unable to accomplish the successful performance of religious acts. It is mainly because of its incapability of yielding the sharp remembrance at the time of actual performance^[31] .

For instance, if a person’s memory is weak, then he will not be able to recall all his past memories. Similarly a tārā dṛṣṭi beholder, due to weak and indistinct understanding, is unable to retain the remembrance of previously acquired understanding at the time of actual performance of religious activities.

Thus, the indistinct understanding on one hand and on the other hand tārā dṛṣṭi beholder’s fondness for passions as well as worldly enjoyments make it impossible for the subjects in question to retain remembrance at the time of actual practice of religious activities.

Though there is a very thin line between the type of understanding possessed by a mitrā dṛṣṭi beholder as well as tārā dṛṣṭi beholder, both exist independently carrying their own respective characteristic marks.

3) Balā dṛṣṭi:

The understanding of balā dṛṣṭi, which is compared with the fire of a wooden particle, is slightly more distinct, strong and, durable than the former two dṛṣṭis. Hence it stays, in the form of memory at the time of actual performance of a religious act^[32] .

For instance a beholder of balā dṛṣṭi, knows the importance of bowing down to worthy ones viz. tīrthaṅkaras, preceptors etc. When he confronts a worthy one, he would bow down. Even the minor presence of previously obtained understanding, at the time of actual bowing down, generates liking for that act. Therefore he performs it with a bit genuine effort^[33] . While in case of beholders of former two dṛṣṭis, the understanding and its execution both take place separately at two different times.

4) Dīprā dṛṣṭi:

The understanding of dīprā dṛṣṭi resembles to the light of a lamp. The light of lamp is going to be more clear, strong and durable than the light of a straw particle, cowdung particle and wooden particle fire. Therefore, it is the understanding of dīprā dṛṣṭi which always remains present, for full time, at the time of actual performance of a religious act^[34] . Since a dīprā dṛṣṭi beholder has not obtained right faith (samyagdarśana),his performance cannot be called bhāvakriyā. However complete presence of the strong understanding turns his performances to be dravyakriyā in real sense^[35] .

The performances of the earlier three dṛṣṭis beholders are not even called dravyakriyā. A dīprā dṛṣṭi beholder is said to possess the first guṇasthāna in its highest form.

Thus say the wise men^[36] .

mitrā	tārā	balā	dīprā
Strenghth: alpavīryatayā	viśiṣṭasthitivīrya- vikalatvāt	manāk- sthitivīrye	udagre- sthitivīrye
Degree: _	_	viśiṣṭa īṣaduktabodhadvayāt	viśiṣṭatarauktabodhatrayāt
Durability: paṭusmṛtibījasaṃskārādhānānupapatteḥ	prayogakālesmṛtipāṭavāsiddheḥ	paṭuprāyāsmṛtiriha	paṭvyapi prayogasamaye smṛtiḥ
Capability to yield result: vikalaprayogabhāvād bhāvato vandanādikāryāyogāditi |	tadabhāve prayogavaikalyāt, tatastathā tatkāryābhāvāditi |	prayogasamaye tadbhāve cā'rthaprayogamātraprītyāyatna leśabhāvāditi |	evaṃ bhāvato'pyatra dravyaprayogovandanādau tathā bhaktitaḥ yatnabheda pravṛtteritti |

5) Sthirā dṛṣṭi:

According to Haribhadrasūri an aspirant, who has obtained the understanding of fifth yogadṛṣṭi, has achieved prime objective namely right faith (samyagdarśana) of the gradation of yogadṛṣṭi. The attainment of fifth dṛṣṭi means to achieve victory over dominating karmans i.e. darśana mohanīya karman. This is so because a beholder of fifth dṛṣṭi cuts knot of intense attachment and aversion at this stage^[37] . He acquires right faith by it. His understanding, which is compared with the luster of a jewel, is of the nature of right faith.

Haribhadrasūri defines the understanding of a sthirā dṛṣṭi beholder. The nature of the understanding possessed by a beholder of sthirā dṛṣṭi is as follows^[38] :

1. It is infallible (apratipāti).
2. It possesses ever growing/always increasing nature. (pravarddhamāṇa)
3. It is pure/unblemished/imperishable. (nirapāya)
4. It never causes pain to others rather it always gives delight^[39] .
5. It is most likely the reason of five stages namely praṇidhāna, pravṛtti, vighnajaya, siddhi and viniyoga^[40] .

6) Kāntā dṛṣṭi:

The understanding of the kāntā dṛṣṭi is like the light of star. The light of a star is going to be better and stronger than a gem. Hence, the understanding of kāntā dṛṣṭi is stronger and durable than the strirā dṛṣṭi religious activities though performed with true and right faith, they are full of flaws (i.e. aticāras) due to presence of negligence (pramāda). Here, in the 6th kāntā dṛṣṭi the religious practices are performed with vigilance and complete involvement. Therefore, they are called to be perfect and free from any transgrerissions. (niraticāra). At the stage of kāntā dṛṣṭi the fifth stage namely viniyoga is predominant. And the intentions of the kānā dṛṣṭi holder are deep (gambhīra) and generous (udāra)^[41] .

7) Prabhā dṛṣṭi:

The prabhā dṛṣṭi possesses understanding which is as bright as the light of the sun.

This understanding is, according to Haribhadrasūri, as follows^[42] :

1. It is always the cause of the meditation (dhyāna).
2. It is most likely free from disturbances caused by alternatives (vikalpas).

The beholder of the prabhā dṛṣṭi, who is endowed with such understanding, is defined by Haribhadrasū as follows^[43] :

1. He experiences the joy of placidity.
2. He is adept in his spiritual practice (sādhanā). Therefore he hardly requires guideline from the sacred texts. It is so because he is very near to sāmarthyayoga.
3. He keeps himself immersed in supreme meditaition (samādhi) while practicing every religious performance (anuṣṭhāna).
4. In his proximity everyone, automatically, leaves his nature of enmity.
5. With his this type of ideal behavior and practice, people get inspire by him. This is how he does welfare of them.
6. He never indulges into improper behavior even with his disciples.
7. His religious performances always yield desired fruit in form of liberation.

8) Parā dṛṣṭi:

Haribhadrasūri compares the understanding of the parā dṛṣṭi with the light of rays of the moon. It depicts the nature of meditation. The beholder of parā dṛṣṭi experiences sublime joy because his mind is completely free from disturbances caused by alternatives (vikalpa). His state is similar to that of one who has already climbed the top of a mountain. That is to say a parā dṛṣṭi beholder has obtained the highest stage of spirituality. Therefore he is not supposed to perform even daily religious practices viz. pratikramaṇa and others. He keeps on doing benevolence of people as per their worthiness. Likewise prabhā dṛṣṭi beholder the para dṛṣṭi beholder’s religious practices also unfailingly result into attainment of liberation^[44] .

Just like first two yogadṛṣṭis there exist very thin line between the last two yogadṛṣṭis namely prabhā dṛṣṭi and parā dṛṣṭi. The prabhā dṛṣṭi’s understanding causes meditation where as the parā dṛṣṭi is of the nature of meditation^[45] . The former one rarely gets defiled with disturbances caused by alternatives, whereas the later one never gets defiled. Moreover, it is completely free from the disturbances caused by alternatives (vikalpas)^[46] . The religious practices performed by beholders of both the yogadṛṣṭis unfailingly yield liberation.

Haribhadrasūri indentifies the difference between the first four yogadṛṣṭis which lack right faith and the last four yogadṛṣṭis which are with right faith.^[47] . Haribhadrasūri narrates the unique qualities, which the beholders of last four yogadṛṣṭis have acquired.

The qualities are:

1. The first and foremost is that a beholder of any of the last yogadṛṣṭi has capability to view a supra-sensuous entity from different-different stand-point^[48] . It engenders synthesizing approach in him. Therefore he can acknowledge the fact that a soul is permanent from substantive stand-point (dravyārthika naya) and is impermanent from modal stand-point (paryāyārthika naya).

2. The second is that the subject in question always does welfare of others. That is he performs benevolent actions for all the time. The reasons of it are as follow^[49] :

a. Since he possesses pure understanding, he has made himself free from firm adherence to one sided perception of objects.

b. He is endowed with noble and generous intentions.

c. Due to such intentions, he, in his behavior with others, always keeps in mind the four reflections (bhāvana) namely friendliness (maitri), compassion (karuṇā), (pramoda), indifference (mādhyastha). For instance if the subject in question meets a person who has established his faith adversely in wrong doctrines, the former would try to correct him. When the former one realizes that the later one is strongly adhered to wrong inclination, the former would never engage into the debate with him. The former one looks at the later one with the feeling of compassion. Though the former one knows that the later one speaks irrelevant things, instead having feeling of aversion, the former one would develop the feeling of compassion for the later one. Thus the former one does good of himself as well as others.

This is how the activities of the subject in question intend to cause direct or indirect spiritual welfare of ordinary worthy people. His activities are compared with a lady who grazes the buffalo (who is actually her husband and has become buffalo with a herb given by her friend)^[50] . Every day she used to take that buffalo for grazing in some forest. Once by chance she hears the conversation of a couple endowed with lore (vidhyādhara yugal). The male was telling that it is the same forest which has a herb that can turn this lady’s husband a man again. The lady became very happy and she continued to bring her buffalo for grazing in that forest. One day that buffalo ate the appropriate herb as a co-incidence and he became a man again. Just like that the subject in question leads the ordinary worthy people near to right knowledge, right faith and right action. Once they reach to right faith, they, automatically start process of acquiring it. This is how as Haribhadrasūri says that, the subject in question causes spiritual welfare of the ordinary worthy people.

Another set of similes for yogadṛṣṭi:

Haribhadrasūri has compared twice the eight yogadṛṣṭi. The first set of comparison, which we saw previously, shows quality of understanding possessed by a beholder of respective yogadṛṣṭi. While another set of comparison uses similes which present the more and more sweetened desire of an aspirant to attain liberation. The second set of comparison shows gradual growth of a beholder of yogadṛṣṭi. As and when an aspirant’s desire to attain liberation becomes stronger, his undertakes spiritual practices with higher involvement. Hence, there arises sweetness on the path of his journey towards liberation. Haribhadrasūri uses different-different forms of one and the same object. For instance the beholder of first yogadṛṣṭi’s desire to attain liberation is like a raw material.

Hence, the sweetness he experiences in performing spiritual practices is similar to that of a sugar cane (ikṣu)-the raw material. However, the last and eighth yogadṛṣṭi beholder owns the supreme desire to attain liberation and hence it is compared with varṣolaka, which is the most refined form of sugar cane.

The comparison is as follows^[51] :

1. Mitrā dṛṣṭi = a sugar can (ikṣu)
2. Tārā dṛṣṭi = juice of sugar cane (ikṣu-rasa)
3. Balā dṛṣṭi = boiled and thick form of sugar cane juice (kakkaba)
4. Dīprā dṛṣṭi = a solid form of sugar cane juice (guḍa)
5. Sthirā dṛṣṭi = small solid pieces of sugar-cane juice (khaṇḍa)
6. Kāntā dṛṣṭi = big solid pieces of sugar-cane juice (śarkarā)
7. Prabhā dṛṣṭi = matsyaṇḍī (Could not get the English word for it. Probably some type of pieces made from sugar cane juice)
8. Parā dṛṣṭi = varṣolaka (Could not get the English word for it. However, it seems to be the most refined form of suger cane juice.)

Jainism classifies all sentient beings (jīva) into two. They are: worthy soul (bhavya jīvā). It is called so because a worth soul is worthy of attaining liberation. Another is an unworthy soul (abhavya jīva). He does not deserve to be liberated. Therefore he is called unworthy. Haribhadrasūri claims that it is a worthy soul^[52] who is apt for the afore-mentioned set of similes. It is so because he possesses the desire to obtain liberation. His desire is as sweet as a sugar cane and the rest. While an unworthy soul, being destitute of such desire is as tasteless as nala^[53] etc^[54] .

Gradual spiritual elevation begets increasing inclination for liberation in an aspirant. This inclination is in a seed like form in the mitrā dṛṣṭi. It reaches its peak in the parā dṛṣṭi. A soul changes and grows spiritually during his journey of eight yogadṛṣṭis. This is what Haribhadrasūri conveys through the similes of a sugar cane etc. He proposes that those who consider a soul to be either unchangeable^[55] (apariṇāmi) or momentary^[56] (kṣanika), would be out of the scope of eightfold classification of yogadṛṣṭis. This is so because their philosophies do not correspond with gradual change of an eternal soul as mentioned in eight yogadṛṣṭis^[57] .

Footnotes and references:

[1]:

See line: 24, p. 2, Yogadṛṣṭisamuccaya

[2]:

eṣā ca paristhūrabhedādaṣṭadhā, anyathā bahubhedetyabhidhātumāha–
eyaṃ cā' 'varaṇāpāya-bhedādaṣṭavidhāsmṛtā |
sāmānyena viśeṣastu, bhūyāṃsaḥ sukṣmabhedataḥ ||18||
   –Yogadṛṣṭisamuccaya.

[3]:

See first verse of Yogaviṃśikā.

[4]:

See second and fourth verses of Yogaśataka.

[5]:

The word bodha is translated as either understanding or knowledge in the thesis.

[6]:

satśraddhāsaṅgato bodho, dṛṣṭirityabhidhīyate |
   –1st line, 17th verse, Yogadṛṣṭisamuccya.

[7]:

asatpravṛttivyāghātāt, satpravṛttipadāvahaḥ ||
   –2nd line, 17th verse, Yogadṛṣṭisamuccaya.

[8]:

mitrā tārā balā dīprā, sthirā kāntā prabhā parā |
nāmāni yogadṛṣṭināṃ, lakṣaṇāṃ ca nibodhata ||13||
   –Yogadṛṣṭisamuccaya

[9]:

It is a state where a soul no more accumulates karmans that last for the maximum time period (i.e. utkṛṣṭa-sthiti).

[10]:

daḥु khiteṣu dayā'tyanta-madveṣo guṇavatsu ca |
aucityāt sevanaṃ caiva, savartraivā'viśeṣataḥ ||31||
   –Yogadṛṣṭisamuccaya (2010).

[11]:

oghadṛṣṭiḥ -... bhavābhinandisattvaviṣayā |... ||14||
   –Line: 3, p.9, Auto-commentary of Yogadṛṣṭisamuccaya

[12]:

See line: 4, p. 9, Auto-commentary of Yogadṛṣṭisamuccaya

[13]:

[...]
   –See, Lines: 16-17, p. 59, Gujarati trans. of the Yogadṛṣṭisamuccya by Dhirajlal Mehta (1st edn. 2000)

[14]:

ihaughadṛṣṭirjñānāvaraṇīyādikamarkṣa yopaśamavaicitryāccitrā, sameghāmeghaṃ ca tad rātryādi ca, ādiśabdād divasaparigrahaḥ, tasmin sagrahādiścā'sau abhekādiśceti vigrahaḥ prathamādiśabdādagrahaparigrahaḥdvitīyādiśabdādanarbhakaparigrahaḥ |

[15]:

–ekā sameghāyāṃ rātrau dṛṣṭiḥ kiṃ cinmātragrāhiṇī,...

[16]:

, aparātvameghāyāṃ manāgadhikataragrāhiṇīti |...

[17]:

|..., tadeka | sameghe divase...,.... |

[18]:

tathā'parā'megha iti, asti cā'nayorviśeṣaḥ |

[19]:

| iyamapi sagrahasya draṣṭuḥ, ādiśabdādagrahasya ca, bhavatyanayorapi viśeṣaḥ, cittavibhramādibhedāt |...

[20]:

| iyamapyabharkasya draṣṭuḥ ādiśabdādanabharkasya ca, astyanayorapi bhedo vivekavaikalyādibhedāt |
14 .... | iyamapi mithyādṛṣṭeḥ kācādyupahatalocanasya, itarasya tadanupahatalocanasyeti |...

[21]:

The entities which are beyond the cognizance of senses are called super-sensuous entities (i.e. atīndriya padārtha) .

[22]:

yathaiṣa dṛṣṭibheda ekasminnapi dṛśye citropādhibhedāt, tathā pāralaukike 'pi prameye kṣayopaśamavaicitryataścitraḥ pratipattibheda iti|...||14||
   –Lines: 11-13, p. 9, Auto-commentary of Yogadṛṣṭisamuccaya

[23]:

etannibandhano'yaṃ darśanabheda iti yogācāryāḥ |... ||14||
   –Line: 14, p. 9, ibid.

[24]:

na khalvayaṃ sthirādidṛṣṭimatāṃ bhinnagranthīnāṃ yogināṃ, yathāviṣayaṃ nayabhedāvabodhabhāvāditi |... ||14||
   –Lines: 15-16, p. 9, ibid.

[25]:

a. verse: 40, p. 20, Yogadṛṣṭisamucccaya (2010).
b. … | prathamaguṇasthānaprakarṣa etāvāniti samayavidaḥ |...||15||
   –Line: 10, p. 10, Auto-commentary of Yogadṛṣṭisamuccaya (2010).

c. avedyasaṃvedyapadamiti mithyādṛṣṭyāśayasthānam...|... || 72||
   –Line: 17, p. 28, ibid.

d. sthirā tu bhinnagranthereva bhavati |...||15||
   –Line: 12, p. 10, ibid.

[26]:

yamādiyogayuktānāṃ, khedādiparihārataḥ |
adveṣādiguṇasthānāṃ, krameṇaiṣā satāṃ matā ||16||

evaṃ krameṇaiṣā-sad dṛṣṭiḥ satāṃ-munīnāṃ bhagavatpatañjalibhadantabhāskarabandhu-bhagavadavadhūtādīnāṃ yogināmityarthaḥ, matā-iṣṭeti |.....||16||

–Yogadṛṣṭisamuccaya and its auto-commentary

[27]:

tṛṇagomayakāṣṭhāgni-kaṇadīpaprabhopamā |
ratnatārārka candrābhā, sad dṛṣṭerdṛṣṭiraṣṭadhā || 15 ||

ihā'dhikṛ ta dṛṣṭibodhaḥ khalvarthokta eva tṛṇāgnikaṇādyudāharaṇasādharmyato nirūpyate |... |
tṛṇāgnikaṇopamā mitrāyāṃ, gomayāgnikaṇopamā tārāyāṃ, kāṣṭhāgnikaṇopamā balāyā,ṃ dīpaprabhopamā dīprāyām |... |

–Yogdṛṣṭiscamucchaya with its auto-commentary (2010)

[28]:

| tathāvidhaprakāśamātrādineha sādhamyarm |... || 15 ||
   –Auto commentary on Yogdṛṣṭiscamucchaya (2010)

[29]:

, samyak prayogakālaṃ yāvadanavasthānādalpavīryatayā paṭusmṛtibījasaṃskārādhānānupapatteḥ, tataśca vikalpaprayogabhāvād bhāvato vandanādikāryayogāditi |... || 15 ||
   –Auto-commentary on Yogadṛṣṭisamucchaya (ibid)

[30]:

, na tattvato'bhīṣṭa kāryakṣama,... || | 15 ||
   –ibid

[31]:

, tattvato viśiṣṭasthitivīryi vakalatvāt, ato'pi prayogakāle smṛtipāṭavāsiddheḥ, tadabhāve prayogavaikalyāt, tatastathā tatkāryābhāvāditi |... || 15 ||
   –ibid

[32]:

viśiṣṭa īṣadakु tabodhadvayāta,् tad bhavato'tra manāk sthitivīrye, ataḥ paṭuprāyāsmṛtiriha,... || 15 ||

-ibid

[33]:

, prayogasamaye __________ tadbhāve cā'rthaprayogamātraprītyā yatnaleśabhāvāditi |... || 15 ||
   –ibid

[34]:

dīprāyā.ṃ... viśiṣṭatara uktabodhatrayāt ato'trodagre sthitivīrye tat paṭvyapi prayogasamayesmṛtiḥ |... |... || 15 ||
   –ibid

[35]:

| evaṃ bhāvato'pyatra dravyaprayogo vandanādau tathābhaktito yatnabhedapravṛtteriti |... |... || 15 ||
   –ibid

[36]:

| prathamaguṇasthānaprakarṣa etāvāniti samayavidaḥ |... |... || 15 ||
   –ibid

[37]:

sthirā tu bhinnagranthereva bhavati |... |... || 15 ||
   –ibid

[38]:

| tadbodho ratnabhāssamānatadbhāvāpratipātī pravadharmāno nirapāyo nā'paraparitāpa kṛ t paritoṣahetuḥ prāyeṇa praṇidhānādiyoniriti |... || 15 ||
   –ibid

[39]:

Here the adjective “paritoṣahetu” can be interpreted in two ways. They are:

1. It always gives delight to others. i. e. to say nā'paraparitāpakṛt kintu apara paritoṣahetuḥ

2. It is the cause of self-contentment. This is so because its holder possessed samyagdarśana. Here, the phrase paritoṣahetu is not attached with the previous phrase nāparaparitāpakṛt.

[40]:

These five stages are described with detail by Haribhadrasūri in his treatise Ṣoḍaśaka (3-6-11)

[41]:

kāntāyāṃ tu tārābhāssamāna eṣaḥ, ataḥ sthita eva, prakṛtyā niraticāramatrā'nuṣṭhānaṃ śuddhopayogānusāri viśiṣṭāpramādasacitaṃ viniyogapradhānaṃ gambhīrodārāśayamiti |... || 15 ||
   –Auto-commentary on Yogadṛṣṭisamuccaya

[42]:

prabhāyāṃ punararka bhāḥsamāno bodhaḥ, saddhyānahetureva sarvadā, neha prāyo vikalpāvasaraḥ,... |... || 15 ||
   –ibid

[43]:

, prathamasāraṃ sukhamiha, akiṃ citkarāṇyatra a (?)nyaśāstrāṇi, samādhiniṣṭhamanuṣṭhāna,ṃ tatsannidhau vairādināśaḥ, parānugrahakatartṛा, aucityayogo vineyeṣu, tathā'vandhyā satkriyeti |... || 15 ||
   –ibid

[44]:

parāyāṃ punardṛṣṭau candracandrikābhāssamāno bodhaḥ, saddhyānarūpa eva savardā, vikalparahitaṃ manaḥ, tadabhāvenottamaṃ sukham, ārūḍhārohaṇavannā'nuṣṭhānaṃ pratikramaṇādi, paropakāritvaṃ yathābhavyatvaṃ tathā pūrvavadavandhyā kriyeti |... || 15 ||
   –ibid 157

[45]:

prabhāyāṃ.... saddhyānahetureva sarvadā.... || 15 ||
parāyāṃ.... saddhyānarūpa eva sarvadā.... || 15 ||

[46]:

prabhāyāṃ...., neha prāyo vikalpāvasaraḥ,...... || 15 ||
parāyāṃ...., vikalparahitaṃ manaḥ,.... || 15 ||
   –ibid

[47]:

yathaiṣa dṛṣṭibheda ekasminnapi dṛśye citropādhibhedāt, tathā pāralaukike 'pi prameye kṣayopaśamavaicitryataścitraḥ pratipattibheda iti | etannibandhano'yaṃ darśanabheda iti yogācāryāḥ | na khalvayaṃ sthirādidṛṣṭimatāṃ bhinnagranthīnāṃ yogināṃ,... |... || 14 ||
   –ibid

[48]:

na khalvayaṃ sthirādidṛṣṭimatāṃ bhinnagranthīnāṃ yogināṃ, yathāviṣayaṃ nayabhedāvabodhabhāvāditi |... || 14 ||
   –ibid

[49]:

| pravṛttirapyamīṣāṃ parārthaṃ śuddhabodhabhāvena vinivatृ tāgrahatayā maitryādipāratantraṇe gambhīrodārāśayatvāt .... || 14 ||
   –ibid

[50]:

|... gambhīrodārāśayatvāt cāricarakasañjīvanya-carakacāraṇanītyetyalaṃ prasaṅgena || 14 ||
   –ibid

[51]:

| varṣolakaniṣpattāvikṣu-rasa-kavakaba-guḍakalpāḥ khalvetāḥ khaṇḍa-sarka rā-matsyāṇḍa-varṣolakasamāścetarā ityācāryāḥ, ikṣvādīnāmeva tathābhavanāditi |... || 15 ||
   –ibid

[52]:

The Yogadṛṣṭisamuccaya published by Divya Darshan Trust, 2nd edn. (1998) writes words … | rūcyādigocarā evaitāḥ (Pg. 75, line: 24, verse: 15) in the auto-commentary. Whereas the (2010) edition of Yogadṛṣṭisamuccaya contains …| bhavyādigocarā evaitāḥ... (Pg: 11, line: 3, varse: 15) of the auto–commentary.

[53]:

Nala is one type of grass which looks similar to that of a sugar cane stick. Unlike sugar cane stick nala is tasteless and juiceless from within.

[54]:

| bhavyādigocarā evaitāḥ, eteṣāmeva saṃvegamādhuryopapatteḥ, ikṣukalpatvāditi |
nalādikalpāstvabhavyāḥ, saṃvegamādhuyarśūnyatvāt |... || 15 ||
   –Auto-commentary on Yogadṛṣṭisamuccaya

[55]:

…According to Sāṅkhya Philosophers a soul is eternally unchangeable.

[56]:

According to Sautrāntika and Vaibhāṣika schools of Buddhism every thing is momentary. Every moment there is the origination and destruction. Nothing is permanent.

[57]:

| anena sarvathā'pariṇāmi kṣaṇikātmavāde dṛṣṭibhedābhāramāha, tattathābhavanānupapatteriti || 15 ||
   –Auto-commentary on Yogadṛṣṭisamuccaya