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YOGADRṢTISAMUCCAYA
points of the Yogadṛṣṭisamuccaya the distinction between the 'practically genuine' and the really genuine - an application which was obviously allowed by Haribhadra's account of the yoga-viewpoints but was not actually made by him. [mitrādyā api dṛṣṭayas catasraḥ, kim punaḥ sthiradya ity apy arthaḥ | mārgābhimukhabhāvena.........dravyayogatayā mokṣayojanaṁ kurvate | Dualrimśad, 20.31 ||]
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This again explains why Yasovijaya could accommodate in one single dvātriṁśika the material that lay scattered in the body of the Yogabindu and the Yogadṛṣṭisamuccaya and could be utilized in gradating human personalities; this is the deātrimsika 19th whose title is Yogaviveka and about which we have earlier noticed that it borrows its material from both the Yogabindu and the Yogadṛṣṭisamuccaya- The immediately preceding dvātriṁśikā – with the title Yogabheda is devoted the Yogabindu classificaton of yoga into adhyatma, bhāvanā, dhyāna, samatā and vṛttisamkṣaya. Yaśovijaya must have realized that the information conveyed by this classification will also help the reader in better appreciating the contents of the Yogadṛṣṭisamuccaya when a general account of yoga is almost absent (a minor exception being the verse 17 which defines' viewpoint'); hence his placing the doātrimśikā on yogabheda just before that on yogaviveka and making both form a kind of connecting link between the earlier dvātrimisikās based on the Yogabindu and the later ones based on the Yogadṛṣtisamuccaya.
The 10th dvatriṁśikā with the title Yogalaksana is also of use to a student of the Yogadṛṣṭisamuccaya even if its material is borrowed from the Yogabindu. For here Yasovijaya discusses three main questions viz. (i) What is wrong with the religious performances of a 'welcomer of the worldy existence'? (ii) What is the metaphysical explanation of a man entering the path of good conduct, and (iii) what is the mutual relationship between enlightenment and action? The second question is of use to a student of the Yogadṛṣṭisamuccaya simply because it is discussed there too, but the first and third are useful in a different manner. The Yogadṛṣṭisaniuccaya account of the 'welcomer of the worldly existence' makes no mention of his religious performances and so the transition from it to the account of the first four yoga-viewpoints sounds somewhat abrupt. This transition is made smoother in case we are told as in the Yogabindu and in the dualrimsikā under consideration - that the 'welcomer of the worldly existence' might also possibly undertake religious performances but that they will serve по purpose because this man lacks enlightenment. And by raising the general question of enlightenment versus action Yasovijaya has given us a sort of permanent clue-so to say-for unravelling the intricacies of all discussions on the gradation of human personalities. Some further
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