Yogadṛṣṭisamuccaya by Haribhadra Sūri
Chapter 6 – Influence of the Yogadṛṣṭisamuccaya [28 of 48]
Chapter 6.3 – Dvātriṃśad–dvātriṃśikā by Upādhyāya Yaśovijaya [9 of 12]
The 19th dvātriṃśikā namely Yogaviveka–dvātriṃśikā contains the three–fold yoga,[1] four types of yogins,[2] four types of yama[3] and the yoga–triad.[4] Upādhyāya Yaśovijaya has mentioned name and nature of the eight yogadṛṣṭis in the 20th dvātriṃśikā Yogāvatāradvātriṃśikā by name. In the same dvātriṃśikā he has defined terms dṛṣṭi as well as oghadṛṣṭi. Here, we get brief introduction of eight yogadṛṣṭis with the description of similes attached to them. The name of the 21st dvātriṃśikā is Mitrā–dvātriṃśikā and Tārāditraya–dvātriṃśikā is the name given to the 22nd dvātriṃiśikā. From their names only we come to know that these two dvātriṃśikās explain first four yogadṛṣṭis namely Mitrā, Tārā, Balā, and Dīprā. The 23rd dvātriṃśikā namely Kutarkagrahanivṛtti–dvātriṃśikā narrates the nature of the fallacious argument (kutarka). This dvātriṃśikā depicts futility of the fallacious argument. In this dvātriṃśikā Upādhyāya Yaśovijaya has discussed the topics such as oneness of the omniscients, two types of worships namely citrā[5] and acitrā, oneness of the path leading to liberation, unity in the diversified sermons delivered by the omniscients. The 24th dvātriṃśikā namely Saddṛṣṭidvātriṃśikā talks about the last four yogadṛṣṭis namely Sthirā, Kāntā, Prabhā, Parā.
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[1] icchāyoga, śāstrayoga, sāmarthyayoga.
[2] gotrayogin, kulayogin, pravṛttacakrayogin, niṣpannayogin.
[3] icchāyama, pravṛttiyama, sthirayama, siddhiyama.
[4] yogāvañcaka, kriyāvañcaka, phalāvañcaka.
[5] Citra (citta) is the ‘thinking principle (which modifications arise through three Pramāṇas; for details see ‘Saṁvara [part 1524]’ note 2a (10) JAIN DHARM EK VEGYANIK DRSTIKON | Saṁvara [part 1524] | Facebook)’
The study gives the link for another meaning:
Citrā (चित्रा) refers to one of the four Dikkumārīs living on the intermediate points of the compass of the Rucaka Mountains.
So far the study but to go deeper into the search for the location of the Rucaka mountain we see the following:
The Rucaka Mountains with their different peaks is a metaphor for all different expressions in words, chanting, etc. conferring to rucaka.
In this sense, from the different meanings of the word citra, it points to who is best of applying “punning in the form of question and answer, facetious conversation, riddle”. (https://sanskritdictionary.com)
For the mount Rucaka and citrā (cittā), s. Saṁvara Series [part 846] note 1 https://www.facebook.com/groups/692614454130155/posts/1244707255587536/?comment_id=1244709108920684;
Rucaka is the first of the three guṇas of samyaktva:
Right–belief is three–fold from the stand–point of qualities (guṇas), namely rocaka, dīpaka and kāraka. In the case of a firm uprising of confidence in the principles described in the scriptures, without reason and illustration, that is rocaka. It is called dīpaka, when it is a light for right–belief for others; kāraka, when it is the cause of restraint, penance, etc., s. Hemacandracharya’s ĀDĪŚVARACARITRA, Ṛṣabha’s Sermon Saṁvara Series [part 2107] https://www.facebook.com/groups/692614454130155/permalink/1718965031495087. AΩ