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APPENDIX I
103 Haribhadra into three broad grades - vizi apunarbandhaka, samyagdrsti and Cāritrin - in the Yogabindu and into two such grades-viz. the first four yoga- viewpoints and the last four yoga-viewpoints - in the Yogadrstisamuccaya. Yasovijaya seems to have taken special care to allay this apprehension. And the distinctive feature of his thinking . on the question is his hint that this kind of difficulty arises even in the case of the Yogabindu taken singly. For in the Yogabindu in the course of his detailed account of the apunarbandhaka and the samyagdęsti Haribhedra makes it amply clear that good conduct on the former's part is only practically genuine while tbat on the latter's part is really genuine. ( v. 203); but later on be maintains that good conduct on the part of an apunarbandhaka or a samyagdrsti is only practically genuine while that on the part of a cãritrin is really genuine (v. 369 ). That is to say, the status of a samyagdssţi is somewhat anomalous in the Yogbiudu itself. By way of removing the anomaly Yaśovijaya virtually comes out with a ruling to the effect that in those cases where a samyagdīsi is said to exhibit a really genuine good conduct the fact taken into consideration is that he is free from the udaya of the anantānuband hikaşāyakarmas while in those cases where he is said to exhibit only a practically genuine good conduct the fact taken into "account is that he is under the sway of the udaya of the remaining
three types of kaşāya-karmas. [ bhinnagranther vidaritatiurarāgadveşapariņāmasya tu bhavato yogaḥ sambhavati) ... apunarbandhakasya tu na sārvadikas tathapariņāma iti dravyata eveli || Dvatrimsad. 14. 16 / nanu samyagdrsti paryantam anyatra dravyayoga evocyate katham atra bhavato'yam ukta iti cec cäritrapari panthinām anantānubandhinām apagame tadguņaprādurbhāvaniyama ili nišca. yaśrayanāt ... ll Duālrimsad. 14. 18 // ]
Vašovijaya's way of looking at the things has far-reaching impo lications, for it enables us to see as the parts of a harmonious whole the traditional Jaina position on the question, the two positions maintained by Haribhadra in the Yogbindu. and the one maintained by bim in the Yogadrstisam uccaya." In this background we can see why Yaśovijaya found it extremely easy to apply to the eight yoga View3. Really speaking, the verse in question is silent about rhe Sanyagdrsti but since Yalo
vijaya (in the Dvātrimsaddvātrimsikā 19.14) accepts the commentator's suggestion that A punarbandhaka here means A punarbandhaka as well as Saniyagdrsti the above
account of the working of Yasovijaya's mind is not affected by the discrepancy, 4. Little wonder that Yaśnvijaya could confidently declare that yoga signifies absolutely
nothing over and above what the Jaina tradition had known under the heads samiti and gupti (i, e, the moral dos and douts). (samitiguptīnāṁ prapañco... .....yoga ucrate) na hi samitiguptivibhinnasvabhavn yoga padārtho'tiriktaḥ ko'pi vidyatell Dvātrimsad. 18.3011)
