OM-ARHAM

Chapter 6 – Influence of the Yogadṛṣṭisamuccaya [36 of 48]

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Chapter 6.4 – Adhyātmasāra by Upādhyāya Yaśovijaya [5 of 17]

Two types of samyagdṛṣṭi–soul in the fourth guṇasthāna (stage of spiritual development) [3 of 3]

Upādhyāya Yaśovijaya refers, in his Adhyātmasāra, the statement made by Haribhadrasūri.

The verse in the Adhyātmasāra is:

ataścākṣepakajñānāt kāntāyāṃ bhogasannidhau |
na śuddhiprakṣayo – yasmāddhāribhadraṃ idaṃ vacaḥ ||117||

In this verse it is said that though the body of a beholder of kāntā dṛṣṭi enjoys sensuous pleasures, his mind remains immersed in the religious truth derived from scriptures. He does so because he possesses the ākṣepaka knowledge.[1] Therefore, the subject in question’s sensuous enjoyments does not become a cause of further worldly existence. Thus said Haribhadrasūri. Here, upādhyāya Yaśovijaya tries to imply that the aspirant, about whom he was talking in verse number one hundred and fourteen, owns the sixth kāntā yogadṛṣṭi. Further, upādhyāya Yaśovijaya reproduces verses 165 to 168 of Yogadṛṣṭisamuccaya in Adhyātmasāra as verses 118–121. These verses emphasize that the sensuous enjoyments of the beholder of sixth yogadṛṣṭi can never become a cause of further worldly existence. Moreover, upādhyāya Yaśovijaya says that engagement into worldly pleasures does not hinders the spirituality of the beholder of kāntā dṛṣṭi, who owns purer right faith. It is so because his spirituality has become more powerful than his activity of sensuous enjoyments. Here upādhyāya Yaśovijaya gives an illustration of a particle of fire, fire–flame and forest–fire. The blowing wind is capable of destroying a fire particle but unable to extinct the fire–flame. If the blowing wind tries to extinguish the fire–flame, it turns into the forest–fire. Similarly, until an aspirant owns spirituality like a fire–particle, the wind of sensuous enjoyment destroys it. When the aspirant’s spirituality becomes stronger like the fire–flame, the wind of sensuous pleasures turns the fire–flame into the strongest forms like forest–fire.[2] To conclude upādhyāya Yaśovijaya says that a soul does not accumulate karmans by merely undertaking sensuous enjoyment. It is the addiction to sensuous pleasures that causes accumulation of karmans.[3] Therefore, it is said that though a samyagdṛṣṭi soul, whose right faith (samyagdarśana) is purer than other samyagdṛṣṭi souls, engages into worldly affairs, he is capable of attaining the genuine indifference to worldly objects.

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