Chapter 4.6a - The Sixth: Kāntādṛṣṭi (kāntā-dṛṣṭi)—Introduction

Haribhadrasūri compares the understanding of kāntā dṛṣṭi with the light of a star^[1] . The understanding of sthirā dṛṣṭi is compared with shining of a gem by Haribhadrasūri. While explaining the sthirā dṛṣṭi he has said that its understanding always stays with its beholder whose performance of vows are free from transgressions (aticāras). While the understanding in sthirā dṛṣṭi comes and goes from its beholder whose practice of vows is still polluted with transgressions. His understanding is given the simile of a gem which has been made dull by dust. Thus the understanding of sthirā dṛṣṭi, which is constant (nitya) by nature, goes due to transgressions. Whereas the beholder of kāntā dṛṣṭi, who also possesses the understanding which is constantly stable by nature, is always free from transgressions^[2] . Hence the understanding never goes away from a beholder of kāntā dṛṣṭi. He has imbibed the importance of religion. Therefore he practices spiritual activities flawlessly. Hence there is no possibility of committing transgressions. When his flawless practices are observed by ordinary people, they naturally have feeling of dearness for him^[3] .

Thus we can say that the understanding possessed by a kāntā dṛṣṭi beholder, which is stable by nature, makes him dear to ordinary people^[4] . This is the reason why Haribhadrasūri named the sixth dṛṣṭi as kāntā . The word kāntā is a feminine form of a word kānta, which means dear or loveable.

The sthirā dṛṣṭi beholder practices vows either with transgressions or without transgressions. Hence the understanding possessed by him is given the simile of a gem whose shining can be made dull by dust. (here dust is nothing but transgressions). But the kāntā dṛṣṭi beholder always practices vows without transgressions. Hence the understanding possessed by him is compared with the light of a star which can never be made dull by dust. There is no scope for dust like transgressions in case of kāntā dṛṣṭi beholder. Hence Haribhadrasūri aptly compares the understanding of kāntā dṛṣṭi with the light of a star.

It is worth noting that Haribhadrasūri proposes that the stable/constant understanding of a kāntā dṛṣṭi beholder makes him dear to others. However, in his treatise Dvātriṃśad-dvātriṃśikā Upādhyāya Yaśovijaya states that the beholder of kāntā dṛṣṭi possesses elementary concentration (dhāraṇā), which makes him loveable to ethers^[5] .

Further Haribhadrasūri says that the beholder of the kāntā dṛṣṭi is endowed with elementary concentration. It is the sixth yoga-limb of Pātañjala Yogadarśana. He defines it as, “deśabandhascittasya dhāraṇā.^[6] ” The elementary concentration is to fix one’s own psyche (citta) on one object/person. Here Haribhadrasūri states that the beholder of kāntā dṛṣṭi has fixed his mind on the matters religious^[7] . It is so because he possesses the elementary concentration. Haribhadrasūri further states that since a beholder of kāntā dṛṣṭi possesses the elementary concentration, he tends to concentrate on that spiritual activity, that he practices in the present moment. He is free from the attraction for spiritual activities other than the one he practices in the present time^[8] . That is to say while doing caityavandana his mind does not think about pratikramaṇa or any activity other than it.^[9] Haribhadrasūri in his treatise Ṣoḍaśaka says following lines for the fault namely attraction for something else (anyamud).

The verse is:

anyamudi tatra rātrāttadanādaratā'rthato mahā'pāyā |
sarvā'narthanimittaṃ mudviṣayā'ṅgāravṛṣyyābhā || 14.9 ||

Footnotes and references:

[1]:

kāntāyāṃ tu tārābhāssamāna eṣaḥ, ataḥ sthita eva,.... || 15 ||
   –Auto-commentary on Yogadṛṣṭisamuccaya

[2]:

kāntāyāṃ...., ataḥ sthita eva, prakṛtyā niraticāramatrā'nuṣṭhānaṃ śuddhopayogānusāri... || 15 ||
   –ibid.

[3]:

asyāṃ tu dhamarmāhātmyāt, samācāraviśuddhitaḥ |
priyo bhavati bhūtānāṃ,......................... || 163 ||
   –Yogadṛṣṭisamuccaya

[4]:

kāntāyāṃ dṛṣṭau etadanantaroditaṃ nityadarśanādi anyeṣāṃ prītaye bhavati, na tudveṣāya |.... || 162 ||
   –Auto-commentary on Yogadṛṣṭisamuccaya

[5]:

dhāraṇeti |... | tathā dhāraṇā vakṣyamāṇalakṣaṇā anyeṣāṃ prītaye bhavati || 24.8 ||
   –Part-6, Pg: 1641, Auto-commentary on Dvātriṃśad-dvātriṃśikā.

[6]:

3.1. Yogasūtra of Patañjali.

[7]:

dharmaikāgramanāstathā bhavatīti || 163 ||
   –Auto-commentary on Yogadṛṣṭisamuccaya

[8]:

tathā dhāraṇā parā-pradhānā cittasya deśabandhalakṣaṇā |... ato-dhāraṇātaḥ atra-dṛṣṭau nā'nyamud-nā'nyatra harṣaḥ, tadā tatpratibhāsāyogāt |................. || 62 ||
   –ibid.

[9]:

vihite'vihite vā'rthe'nyatra mutprakṛ tātkila |
iṣṭe'rthe'ṅgāravṛṣṭyābhā'tyanādaravidhānataḥ || 18.19 ||

... (= atyānādaravidhānataḥ) avasarocitarātrābhāva-rāgaviṣayānavasarābhyāṃ, pratipakṣarāgācca |
yathā caityavandana-svādhyāyakaraṇādiṣu pratiniyatakālaviṣayeṣu śrutā'nurāgādanyā''saktacittatayā vā caityavandanādyanadriyamāṇasya |...|| 18.19 ||

   –Part-4, Pg: 1246-47, Dvātriṃśad-dvātriṃśikā and auto-commentary.