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INTRODUCTION
As can be seen, Haribhadra introduces a three-fold classification of Yoga in the sectiou I and a fourfold classification of Yogius iu tbc section VII in additiou to the cightfold classification of Yoga-viewpoints which constitutes the central topic of the text. About the mutual relationship between the threefold classification of Yoga and the eightfold classification of yoga-viewpoints Haribhadra himself says that the latter is derived from the former but that he has not worked out the details of this derivation. It would have been better if he did work out these details, however briefly. For as they stand the two classifications exbibit Bo obvious parallclism. The last type of yoga occurring in the threefold classification is called yoga by sell-exretion' and from its description it is clear that it characterizes & kşapakaśreni-ūrohin and a vilarāga (as also a Kevalin); but it cannot be made out with absolute certainity as to which of the eight Yoga-riewpoluts (if any) corresponds (or coriespond) to it. Again, the first type of yoga occurring in the threefold classification is called 'yoga by intention' and its description seems to suggest that one wbo practises it must at least be a Samyagdrsti (i.e, one occupyiog at least the fifth of the eight yoga-viewpoints); but then the threefold classification seems to contain nothing that might be said to correspond to the first four yoga-viewpoints of the eightfold classification, Lastly, first two types of yoga occurring in threefold classification are so described that their spberos seem to overlap. Coming to the fourfold classification of gogins occurring in the section VII, we find that this too does not run parallel to the eightfold classification of yoga-viewpoints. Even leaving aside the case of the first type of yogins what are yogins just by courtsey the fact remains that we can form 110 clear idea about the extent of the respective spheres of action of the second, third and fourth types in questions. Difficulties of a similar nature arise concerning the fourfold classification of ethical conduct occcurring in the section VII (as also concerning the tbreefold classification of understanding occurring in the section IV-i.e. in verses of the denunciation of sectarianism); that is to say, bere too it cannot be made out with certainty as to which type of ethical conduct (or which type of understanding) exactly corresponds to this or that yoga-viewpoint.
Let us however not exaggerate the difficulties arising in connes ction with the various schemes of cassification hinted at or worked out by Haribhadra, for the basic pattern of all these schemes is pretty much the same (and is not in essential conflict with what was upheld by
I. In all probability, the eighth yoga-viewpoint corresponds to 'yoga by self-exertion.' 2. Probably, these three spheres run parallel to those of three yogas of the threefold classi
fication,
