Acarya Haribhadras Comparative Studies in Yoga

Author(s): Nathmal Tatia
Publisher: Z_Vijay_Vallabh_suri_Smarak_Granth_012060.pdf
Catalog link: https://jainqq.org/explore/250004/1

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ĀCĀRYA HARIBHADRA'S COMPARATIVE STUDIES IN YOGA
DR. N. M. TATIA, M.A., D. LITT.
Acārya Haribhadra is a Jaina author of the 8th Century A.D. He is said to have composed fourteen hundred works, some of which are still available. It can be said that he is one of those ancient authors who had unique mastery of all the branches of Indian philosophy and religion and at the same time were masters of clear and lucid style. A student of comparative philosophy is struck with wonder and surprise to find in his works a correct estimate and a fair criticism of the rival systems of thought and a critical search for the unity underlying them. In this paper I have made an attempt to summarize the contents of his works on yoga and show the comprehensiveness of his vision and the depth of his insight.
Haribhadra made a very valuable contribution to the comparative study of yoga. He composed a number of works on the subject. His Yogabindu and Yogadrstisamuccaya are very valuable works. The Yogavimśikā and the Sodaśakas also deserve notice. Upadhyāya Yaśovijaya revived the studies of Haribhadra. We shall therefore advert to his works as well for the sake of a better understanding of Haribhadra's works. We shall begin with the Yogavimśikā and the Sodasakas, and then come to the Yogabindu and the Yogadęstisamuccaya. We shall refer, where necessary, to the other works of Haribhadra as well.
All spiritual and religious activities that lead towards final emancipation are considered by Haribhadra as yoga. But special importance should be attached, he says in his Yogavimsikā, to these five kinds of activities :
(1) practice of proper posture (sthāna), (2) correct utterance of sound (ūrņa), (3) proper understanding of the meaning (artha), (4) concentration of the image (älambana) of a Tirthankara in his full
glory and perfection, and (5) concentration on his abstract attributes (anālambana).
Of these five, the first two constitute the external spiritual activity (karmayoga) and the rest the inward spiritual urge (jñānayoga).
1.
YV, 1-2; SP, XIII.4; for sālambana and niralambana yoga see SP, XIV.I.

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These activities can be properly practised only by those individuals who have attained to the fifth or a still higher stage of spiritual development (gunasthäna). One reaches the consummation of these activities in the following order. At the outset one develops an interest in these activities, and comes to have a will (icchā) for practising them. Then he takes an active part in them, and begins actual practice (pravștti). Gradually he becomes steadfast in them and achieves stability (sthairya). Finally he gains mastery (siddhi) over the activities. Each of the five activities is mastered in this order. First of all one is to master the posture (sthāna), then correct utterance (ūrņa), then the meaning (artha). After that one should practise concentration upon an image (alambana), and finally one should attempt at mastery over the concentration upon the abstract attributes of an emancipated soul. This is a full course of yogic practice. One may practise these spiritual activities either out of fancy (prīti), or reverence (bhakti), or as an obligatory duty prescribed by scriptures (agama or vacana), or without any consideration (asanga).4 When a spiritual activity is done out of fancy or reverence it leads to worldly and other worldly prosperity (abhyudaya). And when it is done as a duty or without any consideration whatsoever it leads to final emancipation. Of the five-fold activities mentioned above, the last two, viz., concentration of the mind upon the image of a tirthařkara, or upon the abstract attributes of him are the most important. We shall therefore deal with them in some detail.
When one has practised posture (sthāna), correct utterance (ūrna), and the correct understanding of the meaning, one is qualified for concentration (dhyana). The beginner is to practise concentration on an image of a tirthankara in his full glory and splendour. When one has perfected this practice and has achieved steadfastness, one begins the practice of concentration on the abstract attributes of a tīrthankara. This concentration is known as análambana inasmuch as its object is not a concrete entity perceptible by a sense-organ. The soul at this stage concentrates upon the abstract attributes which are not the objects of sensuous perception. By 2. Vide author's Studies in Jaina Philosophy, pp. 268-80 for the conception of
fourteen guņasthānas. 3. YV, 4.
YV, 18; SP, X.I. SP, X.9. The word analambana does not mean 'devoid of any alambana (object)' but only devoid of a concrete alambana'. The prefix a(n) here means 'abstract or 'subtle' (sūksma). Cf. sūksmo 'tindriyavişayatvād anālambano nāma yogah-Yaśovijaya's Tīkā on YV, 19; alşo cf. SP, XIV.1,

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this time the soul has reached the seventh stage of spiritual development (gunasthāna). The concentration is, however, only in its primary stage even in the seventh gunasthāna. The soul develops an irresistible urge for the realization of the transcendental self and reaches the eighth stage of spiritual development on the ladder of annihilation (kşapakaśreņi). The concentration becomes more steadfast at this stage. The soul has now achieved full detachment from the world, and earnestly proceeds onward to the realization of the truth. It now does not rest until it has reached the consummation. The soul is then in the ninth gunasthāna and is pressing forward to the twelfth on the ladder of annihilation. It has now revealed its full capacity (sāmarthyayoga) 8 for spiritual development and is bound to reach the twelfth stage and attain the knowledge of the transcendental self. In this state the soul attains concentration on the abstract attributes. Of course, it has not realized those attributes. But it has an ardent spiritual urge for the realization of them. This is anālambana yoga.' The soul is detached from the world and is on the verge of realizing the self. It has not yet realized the self, but is only striving for it. And so it is not concentrated on any object whatsoever at this stage. This is the reason why the concentration is without any object.10 The soul is here compared with an archer, the ladder of annihilation with the bow, the realization of the self with the target and the concentration with the arrow. The anālambana yoga lasts until the arrow is shot. The arrow is sure to pierce the target. The soul immediately attains realization of the self as the consummation of the concentration 11 The soul, as we have stated, concentrates upon the abstract formless (arūpin) attributes of the transcendental self in the anålambana dhyāna. The distinction therefore between the sälambana and the anālambana yoga is this that in the former one concentrates upon an object having from (rūpin) while in the latter on a formless object
7. For the conception of kşapakaśreni, see author's Studies in Jaina Philosophy,
p. 275. 8. It is a technical term for the meaning whereof vide infra, p. 137. 9. Cf. sămarthyayogato yā tatra didrkse 'ty asangaśaktyädhyā
sā 'nālambana-yogah proktas taddarśanam yavat.--SP, XV.8. 10. Cf. tatrāpratisthito 'yam yatah pravṛttaś ca tattvatas tatra
..........tenā 'nālambano gitaḥ--SP, XV.9. 11. Cf. drāgasmāt taddarśanam işupāta-jñāta-mātrato jñeyam
etac ca kevalar taj jñānan yat tat param jyotiḥ--SP, XV. 10.

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(arūpin), Yasovijaya, following Haribhadra, says that this anālambana yoga resembles the samprajñāta samadhi of another (that is, Patanjali's) system. The consummation of this analambana concentration is omniscience which, according to Yasovijaya, resembles the state of asamprajñata samadhi of Patanjali's system. There is no activity of the mind and the sense-organs when omniscience is achieved, and so there is annihilation of all the transformations of the mind (aseṣavṛttinirodha). And so it is not improper to compare the state of omniscience with the asamprajñāta samadhi of the Sankhya-Yoga.14 There is, however, another higher stage. of this samadhi. The soul attains that stage in the fourteen guṇasthäna where, all activities, gross and subtle, are totally stopped. The soul is now devoid of all vibrations caused by its association with matter. It has now annihilated all the residual karmans and immediately attains final emancipation. This stage of concentration, says Yasovijaya, resembles the dharmamegha of Patanjali's system, to amṛtātman of yet another system, to bhavaśatru of a third system, to sivodaya of yet another, to sattvänanda of yet others, and to para of a still another school.20
The above study is mainly based on the Yogavimsika. Now we come. to the Sodasakas. There are some primary defects of the mind which are to be removed before practising the yogic processes. The minds of the uninitiated (pṛthagjanacitta) are vitiated by these defects. Haribhadra enumerates them as eight viz. inertia (kheda), anxiety (udvega), unsteadiness (ksepa), distraction (utthäna), lapse of memory (bhränti), attraction for something else (anyamud), mental disturbance (ruk), and attachment (asanga). The mind of a yogin should always be free from these defects. It should be calm and quiet (sänta), noble and great (udatta). It should be free from all impurities and intent on the well-being of others (pararthaniyata).18 Such minds are capable of concentration of the highest
12. Cf. rupi-dravyavişayam dhyanam sālambanam arupivişayam ca nirälambanam iti-Yasovijaya's Tikā on YV, 19.
13. eşa eva samprajñātaḥ samadhis tīrthāntariyair giyate-Ibid. YV, 20. 14. Cf. kevalajñāne Seşavṛttyādi-nirodhal labdhātma-svabhāvasya mānasavijñānavaikalyād asamprajñātatvasiddhiḥ-Ibid.
15. ayam că 'samprajñāta-samadhir dvidha-sayogikevalibhavi ayogikevalibhāvi ca. adyo manovṛttinām vikalpajñānarūpāņām atyantocchedāt sampadyate, antyaś ca parispandarūpāņām-Ibid.
16. ayam ca dharmamegha iti Pātañjalair giyate, amṛtātme 'tyanyaiḥ, bhavaśatrur ityaparaiḥ, śivodaya ityanyaiḥ, sattvānanda ityekaiḥ, paras ce 'tyaparaih-Ibid. See YBi, 422.
17. SP, XIV. 2-3.
18. SP, XIV. 1-2.

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order, and are known as pravrttacakrai! (engaged in yogic practices day and night). Gradually by practising the concentration of mind the soul realizes itself. This self-realization is known as 'supreme bliss' (paramananda) and freedom from nescience in the Vedānta; it is known as freedom from the specific qualities in the Nyāya-Vaiseșika system); it is the extinguished lamp (vidhmātadipa) of the Buddhists; it is extinction of animality (paśutvavigama), end of suffering (duhkhänta), and detachment from the elements (bhūtavigama).20 Haribhadra thus tries to show the unanimity of the conceptions of final self-realization of all the systems of thought. He then asks the enquirers to keep their minds open and investigate the truth with perfect detachment and freedom from prejudices. For this purpose he enumerates eight virtues which are necessary for the pursuit of truth. They are : freedom from prejudice (adveşa), inquisitiveness (jijñāsā), love for listening (susrūsa), attentive hearing (śravana), comprehension (bodha), critical evaluation (mimaṁsā), clear conviction (parisuddha pratipatti), and earnest practice (pravstti) for self-realization.21
Now we come to the Yogabindu. The object and purpose of yoga is the realization of truth. And as there is no controversy about this object and purpose of yoga there should be none regarding the nature of yoga as well.22 The worldly existence is a fact accepted by all. And freedom from it is the summum bonum of every spiritual system. The problem before us is only the means to that end. Haribhadra says that the same principle is expressed by different terms in different systems. Thus the selfsame principle of consciousness is known as puruşa in the Vedānta as well as the Jaina system, as kşetravit in the Sānkhya system, as jñāna in the Buddhist school. Similarly the fundamental ground of worldly existence is known as avidyā in the Vedānta and the Buddhist system, praksti in the Sānkhya school, and karman in the Jaina system. Moreover, the relation between matter and spirit is known as bhrānti in the Vedanta and the Buddhist system, pravștti in the Sānkhya school, and bandha in the Jaina system.23 There is thus fundamental unity among all the
29. For the technical meaning of the term see YDS, 210. 20. ŞP, XVI. 1-4. 21. SP, XVI. 14. 22. Cf. moksahetur yato yogo bhidyate na tataḥ kvacit
sādhyabhedāt tathābhāve tū 'ktibhedo na kāranam.-Y Bi, 3. 23. YBi, 17-18 with Svopajñavrtti.

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apparently conflicting systems of thought. There ought to be no real controversy among them about the fundamental things. Truth is truth. It is our different ways of looking at it that are responsible for the building up of different systems. Haribhadra does not favour cheap and superfluous compromise, but only tries to show the fundamental unity of all thought. Every earnest student of philosophy has his own way of looking at the truth. And the result is the origination of different systems. Haribhadra asks us to see unity in difference. For a spiritual aspirant it is necessary to avoid conflict and strive for a comprehensive understanding. About the course of self-realization there is absolutely no controversy among the otherwise mutually conflicting systems. Haribhadra lays down these five steps as a complete course of yoga : adhyātma or contemplation of truth accompanied by moral conduct, bhāvanā or repeated practice in the contemplation accompanied by the steadfastness of the mind, dhyāna or concentration of the mind, samatā or equanimity, and vịttisarkṣaya or the annihilation of all the influences of karman.24 But one is not capable of this yoga until and unless one has worked out the requisite purification of the self. The soul naturally moves towards emancipation. It is because of this inherent capacity that the soul comes face to face with the Gordian knot (granthi) 25 of passions and cuts it asunder. The worldly existence of a soul falls into two periods viz. dark (krsna), and white (sukla). The soul in the period preceding the cutting of the knot is known as belonging to the dark period (krsnapákşika), and it is known as belonging to the white period (śuklapāksika), when it has cut asunder the knot. The length of the white pericd is very small in comparison with the length of the dark period.28 Only a soul belonging to the white period and following the moral conduct is capable of the first stage called adhyātma.27 From the viewpoint of the stages of spiritual development, only the souls in the fifth or some higher stage are capable of it. But the problem is why should a soul cross into the white period at all? Or, why should not all the souls do so ? Haribhadra says that it is all due to the inherent nature of things.28 He also refers to 24. YBI, 31. 25. For the conception of granthi, vide author's Studies in Jaina Philosophy, p. 270. 26. The length of the white period is only less than even one pudgalaparāvarta
while the length of the dark period covers an infinite number of such pudgalaparavartas. A pudgalaparavarta is the time required by a soul to absorb as karman at least once all the atoms of the universe and release them after
they have come to fruition. 27. YBi, 72. 28. Cf. YBi, 77.

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the view of an exponent of the Sänkhya system, named Gopendra, who holds that the purusa, the principle of consciousness, does not even enquire about the path of realization unless and until the prakṛti has turned her face from him. It is the nature of the spirit to get disentangled from matter. But this disentanglement is possible only when its conditions are fulfilled. However pious and virtuous and spiritually advanced one may appear to be, one is not capable of yoga unless one has cut the knot and attained the requisite purification of the soul. After such state has been achieved the soul is fit for the preliminary preparation (purvasevā) for yoga. This preliminary preparation consists in the worship of the preceptor and the gods, good conduct, austerity, and absence of hatred for the final emancipation.50 The soul now attains right attitude and becomes a bodhisattva.31 All the characteristics of a bodhisattva are present in such soul. Thus the soul henceforth does no more fall to the depth wherein heretofore it had been. A bodhisattva does not commit an evil act from the depth of his heart, but if he does so at all he does only physically. There is no more spiritual degeneration. The soul which has cut the knot fulfils this characteristic. It now takes interest exclusively in the well-being of others, acquires wisdom, treads upon the right path, becomes noble, and appreciates merits. It has now attained enlightenment (bodhi). But if the conception of a bodhisattva is narrowed down and made to include only those rare souls who are destined to redeem the world from sin and suffering, Haribhadra says that the Jaina conception of a tirthankara fulfils that ideal.34 There are some souls who are naturally inclined towards universal well-being and are destined to be tirthankaras (founders of religion). Such souls are bodhisattvas in the true sense of the term.
In this connection, Haribhadra distinguishes three categories of souls destined to be emancipated. The first category comprises such souls who, as soon as they experience the first dawn of enlightenment on the annihilation of the knot, make determination to redeem the world of its suffering by means of the enlightenment and work strenuously in accordance with
29. Ibid., 100-101.
30. pūrvaseva tu tantrajñair gurudevadipujanam
sadācāras tapo muktyadveşaś ce ha prakirtitāḥ-YBi, 109.
31. YBi, 270.
32. Cf. Ibid., 271.
33. Cf. Ibid., 272. 34. Ibid., 274,

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the determination. These souls are destined to become tīrthankaras.35 The second category comprises those souls who are intent upon the well-being of only a limited circle of relatives by means of the enlightenment. These souls become ganadharas (literally the possessors of the gana ‘group' of virtues of transcendant intuition, knowledge, and the like), that is, the chief disciples of the tirthankaras.36 The third category comprises those souls who strive for the well-being of themselves with little care for others. These souls are destined to become ordinary kevalins (mundakevalin).37
Let us revert to the topic of preliminary preparation for yoga. After such preparation the soul becomes fit for the first stage of yoga called adhyātma. The soul now observes the five vows and meditates upon the truth. It now cultivates universal friendship, appreciates merits of others, develops sympathy for the suffering, and remains indifferent to the wicked. By these practices the soul overcomes the karmans, reveals its spiritual energy, improves its power of self-concentration, and becomes wise,38 It then becomes fit for the second stage called bhavana. This stage is the consummation of the first. The soul now maintains steady progress. Its power of concentration increases. It now desists from bad habits and develops good ones.39 The third stage is dhyāna.40 Then we come to the fourth stage of equanimity (samatā). Here the soul makes correct estimate of the nature and value of things, and consequently loses attachment for them. The soul is now disillusioned and does not attach any importance to the supernormal powers that it might have acquired by means of the yoga.41 Then it reaches the fifth stage called annihilation of the residual karmans (vșttisaṁkşaya). It now gradually destroys the accumulated karmans once for ever. On the annihilation of the obscuring icarmans, the soul attains omniscience. Then in due time it attains final emancipation.42 This is in brief the plan of the Yogabindu.43
Next we come to Haribhadra's famous work YogadȚstisamuccaya. The 35. Ibid., 284-8. 36. Ibid., 289. 37. Ibid., 290. 38. Ibid., 358-9. 39. Ibid., 360-1. 40. For the conception of dhyana, vide author's Studies in Jaina Philosophy,
pp. 281-93. 41. Ibid., 364-5. 42. Ibid., 366-7. 43. Upadhyáva Yaśovijaya has followed this plan in his Dvatrimśikas No. 12 to 18
as contained in the Dvätrimsad-dvātrimsikā published by Shri Jaina-Dharma Prasāraka Sabhi, Bhāvanagar.

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author here distinguishes eight stages of yogic development. The work records quite a novel plan of classification of yogic stages. The most important feature of spiritual development is acquisition of samyagdęsti (love of truth). The soul undergoes gradual purification and along with the purification its dȚsti (love of truth) becomes progressively steady and reaches consummation in the realization of the truth. This gradual development of the dssti has been classified into eight stages, viz., mitrā, tārā, balā, diprā, sthirā, kāntā, prabhā, and pară. Before coming to the description of these dȚstis we shall refer in brief to the threefold yoga with the description of which the YogadȚstisamuccaya opens.
A qualified yogic practitioner passes through a number of stages before he reaches the consummation of the practice. Sometimes even in spite of his knowledge and will he falters in his practice on account of spiritual inertia (pramada). The faltering practice is called icchāyoga.44 The practice of one who has revealed spiritual energy and does never falter in his yogic practices, strictly follows the scriptural injunctions, and has developed penetrating insight, is called śāstrayoga.45 The practice of one who has fully mastered the scriptural injunctions and has developed the power to transcend them is called samarthyayoga.46 This latter yoga, again, is of two kinds viz. (1) that which is accompanied by the dissociation of all the acquired virtues (dharmasarnyasa), and (2) that which effects the stoppage of all activity (yoga-saṁnyāsa).47 The first kind occurs at the time when the soul undergoes the process of apūrva-karana48 for the second time in the ninth stage of spiritual development while the second occurs in the last stage of spiritual development immediately after which the soul attains final emancipation.49 These, viz., icchāyoga, śāstrayoga, and samarthyayoga, are the three broad divisions of all the possible stages of yoga. The eight drstis which we shall now describe are only the elaboration of these three.50
Drsţi means attitude towards truth. This attitude is wrong and perverse so long as the soul has not cut the knot and attained purification. The
44. YDS, 3. 45. Ibid., 4. 46. Ibid., 5. 47. Ibid., 9. 48. For the conception of apūrvakaraṇa see author's Studies in Jaina Philosophy,
pp. 271-2. 49. Ibid., 10. 50. Ibid., 12.

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perverse attitude is known as darśanamoha or mithyatva or avidya. The attitude of the soul which has not cut the knot is known as oghadȚsti (literally commonplace attitude). The opposite of this is yogadȚsti or the attitude of the spiritually advanced soul. It is also known as saddȚsti, that is, right attitude. The oghadȚsti is held to be responsible for the origination of the mutually conflicting systems of thought.51 The eight drstis that we have enumerated above are yogadȚstis and not oghadrstis. Of course, of these eight-the first four belong to those who have not cut the Gordian knot of passions. But even then they are not oghadsstis in view of the fact that they are destined to lead to the yogadęsti. It is only those souls who are destined to cut the knot and attain final emancipation that are capable of these drstis. The eight drstis have respectively been compared to the sparks of straw-fire (trnägni), cowdung fire, wood fire, the light of a lamp, the lustre of a gem, the light of a star, the light of the sun, and the light of the moon,52 The first four drstis are unsteady and fallible. The last four are steady and infallible.53 The eight dịştis respectively correspond to the eight famous stages of yoga, viz., vows (yama), self-control (niyama), posture (asana), regulation of breath (prānāyāma), withdrawal of the senses (pratyähära), fixing of the mind (dhāraņā), concentration (dhyāna), and samadhi (ecstasy) found in the system of Patañjali. They are respectively free from inertia (kheda), anxiety (udvega), unsteadiness (kṣepa), distraction (utthāna), lapse of memory (bhrānti), attraction for something else (anyamud), mental disturbance (ruk), and attachment (asanga). They are respectively accompanied with freedom from prejudice (adveşa), inquisitiveness (jijñāsā), love for listening (susrūsä), attentive hearing (śravana), comprehension (bodha), critical evaluation (mimāṁsā), clear conviction (parisuddhā pratipatti), and earnest practice (pravrtti).54 This is about the general features of the drstis. Now let us state in brief the specific characteristics of them one by one.
In the first drsţi called mitrå the soul achieves very faint and indistinct enlightenment. It here accumulates the seeds of yoga (yogabija) which eventually fructify into emancipation.55 The soul is now attracted towards
51. Ibid., 14 with Svopajñavrtti........etannibandhano 'yam darśanabheda iti
yogācāryāḥ. 52. Ibid., 15. 53. Ibid., 19. 54. Ibid., 16 with Svopajñavrtti. Haribhadra here refers to the concensus of
opinions of a number of authors regarding the stages of yoga. 65. Ibid., 22.

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the founders of religion and worships them with reverence. It now earnestly and sincerely does the service of his preceptors and other sincere ascetics. The soul now develops fear for worldly existence. It now performs great and noble deeds. It develops sympathy for the suffering multitude. The soul is now free from the envy of the meritorious. It now gets good opportunities for spiritual development. The soul is now just in front of the knot (granthi) and is undergoing the process of yathapravṛttakarana.
Now we come to the second drsti known as tärd. The enlightenment becomes a bit distinct here, and the soul is capable of some sort of selfrestraint as well. It now attains some sort of steadiness in spiritual activity, and becomes inquisitive about truth. It now develops steady love for the discussions in yoga and has respect for the yogins. The soul is now not so much desperate and does not indulge in evil activities so frequently. It now aspires for spiritual progress and is conscious of its shortcomings. The soul is now earnestly anxious to get rid of the worldly existence."T
Next we come to the drsti called balá. Here the enlightenment becomes more distinct. There is now strong desire for hearing the truth. The evil desire automatically disappears at this stage and the soul gains control over posture.
139
In the fourth drsti called diprà one gets control over breath and is. free from the lapse of yoga. One has now heard about the truth but has not developed the power of understanding its subtlety. The individual at this stage regards his religion dearer than his life and is always ready to give up his life in order to save his religion."
Real spiritual progress however has not set in as yet. The truth has not dawned as yet. The soul is only trying to capture the image of the truth instead of the truth itself. The truth has not yet been realized. The above four dṛṣṭis thus are not attended with the knowledge of the truth (avedyasamvedyapada).00 It is only the next four drstis that are 'attended with the knowledge of the truth' (vedyasamvedyapada). The avedyasah
56. Ibid., 22-40. For the conception of yathapravṛttakarana, see author's Studies in Jaina Philosophy, pp. 269-271.
57. Ibid., 41-48.
58. Ibid., 49-50.
59. Ibid., 57-8. 60. Ibid., 67.

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vedyapada is to be transcended by means of the companionship of the virtuous and the study of the scriptures.61 One makes various conjectures about truth until one sees it face to face. This leads to a number of speculative systems based on fallacious logic (kutarka).62 Haribhadra, in conformity with our ancient tradition asks us to realize the truth by means of all these three organs, viz., the scripture, the logical argument, and the practice of yoga. One must utilize the store of knowledge inherited from one's ancestors, one's own logical understanding, and the vision gained by spiritual discipline and culture for the ascertainment of truth.63 The truth is one. It cannot be many. There is only the difference of terminology.64 The state of final realization is known as sadāśiva in one system, as parabrahman in another, as siddhātman in the third, and as tathată in yet another system.65 There can be no controversy when the truth has been realized.88 If it is a fact that those who have revealed the truth have realized it, then there is no reason why there should be controversy among them. The various revelations therefore are to be understood in their relevant contexts. They can in no way be considered as false assertions. The enlightened souls have revealed the truth in accordance with the needs of the spiritual aspirants.67 The selfsame revelation appears as different to different persons.68 It is necessary to understand a revelation in its proper context. One should cultivate faith in spiritual revelations. This is most necessary for spiritual progress. This faith is wanting in all the four drstis described above. It is only when the soul has properly cultivated this faith that it cuts the knot (granthi) and comes to possess the fifth drsti known as sthiră.
The soul has now cut the knot. The enlightenment has now dawned. It is now infallible (nitya). The soul is now capable of subtle thinking and sinless conduct. It now looks upon the worldly things as the toys made of sand. The world now appears to be a worthless show.60
Next we come to the sixth drsti known as käntā. Here the individual
61. Ibid., 85. 62. Cf. Ibid., 90-8. 63. Ibid., 101. 64. Ibid., 127. 65. Ibid., 128. 66. Ibid., 130. 67. Ibid., 132-3. 68. Ibid., 134. 69. Ibid., 152-4.

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ACHARYA HARIBHADRA'S COMPARATIVE STUDIES IN YOGA 141
develops personality and attracts others. He is now engrossed in spiritual contemplation and has his mind firmly concentrated on the virtues. The world now loses all attraction for him.70
The seventh dřsti is known as prabha. The soul has now developed the capacity for self-concentration and is free from all mental disturbances. It has now achieved peace of mind (sama). The soul has now fully developed the power of discrimination.71 It now practises spiritual discipline without any ulterior motive (asangānusthāna). It is now in the seventh stage of spiritual development and is preparing to rise up to the eighth stage on the ladder of annihilation. The soul is now marching on the great path (mahāpathaprayāna) which leads to the place from which one does never return (anāgāmipadāvaha). Haribhadra remarks that this drsti is known as praśāntávähită in the Sāňkhya system, as visabhāga-parikșaya in the Buddhist school, as śivavartman in the Saiva system, and as dhruvadhvan according to the Mahāvratikas.12
We now come to the eighth drsţi called para. The soul is now completely free from all attachment to the world. It now achieves ecstasy (samadhi), the consummation of dhyana. The activities of the soul in this stage are free from all transgressions of the vows, and as such are pure and perfect. The soul now dissociates itself from all the acquired virtues and has its purpose fulfilled.13 This occurs in the ninth stage of spiritual development. The soul then gradually attains omiscience on the annihilation of all the obscuring karmans. Now the final emancipation is attained by means of the last yoga known as ayoga.74
Haribhadra distinguishes four types of yogins, viz., gotrayogin, kuluyogin, pravsttacakrayogin, and nişpannayogin. The yogins of the fourth type have already achieved their objective and so do not need any instruc. tion in yoga. It is only the yogins of the second and the third type that need instruction.75
70. Ibid., 160-2. 71. Ibid., 168-9. 72. Ibid., 173-4. 73. Ibid., 179. 74. Ibid., 184. 75. Ibid., 206-7 with Svopajñavrtti. About the definitions of these types see ibid.,
208-210.

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142 ACARYA VIJAYAVALLABHASURI COMEMMORATION VOLUME ABBREVIATIONS $P = Sodasaka-prakarana of Haribhadra with Yasobhadra's sika. Jamnagar (v. s. 1992). YBi = Yoga-bindu of Haribhadra, Jaina Grantha Prakasaka Sabha Series No. 25. Ahmedabad, 1940. YDS = Yoga-dusti-samuccaya (ed. Prof. L. Suali, Ahmedabad). YV = Yoga-vimsika of Haribhadra with Yasovijaya's Vyakhya. Agra, 1922. VINS

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हावाबासायदान पानलयेuoya साकलमपालयता लिरिक्षाडाबाख कापयामा तामि विश्वसामंदलका लागावाबासाला बाहर वयसूयातनश्रीसम्मानकच्या प्राचारधाराओ! P गाधाक्षिकाच्यतिकरण माकल्यासासिमगार विशाधमीपेशा॥॥ सेovarunायोग्य वावमा पॉगएमा राग्राममा उदयनयम येद्याय०११॥ नाचतनीधामा वकासमा MOHAGAUR श्रीउदयप्रभसूरिकृत धर्माभ्युदय महाकाव्यनी प्रतिमांनु गुजरश्वर महामात्य वस्तुपालना हस्ताक्षरवाळु पान-आ प्रति खंभातना श्रीशान्ति नाथ ज्ञानभंडारमा छे. A page of Dharma bhyudaya Mahakavya written by Vastupala नायकोगशिविवितेचीदमाचार्यक्कमाश्यालयोरिमेहमूती॥ सिचममा शाजिसतरंथात विधानधारात यामाहावामामा वयाचार्यशाला मण्डीमावासस वसमावहिलमा निनवाद दधिरतितिनिध मिचियिता / बलास वियोशातानिधान माअामदाशिव विश्ववत बुनिासवानाम निविरता रियामाचला सामावरमामा संवत १२९४मां लखाएल एक ताडपत्रीय प्रतमां मळेली श्री हेमचंद्राचार्यजी तथा गुर्जरेश्वर कुमारपालनी चित्राकृतिओ Figures of Acarya Hemacandra and Kumaranala on Palm-leaf manuscript of V. S. 1294 मनिश्री पण्यविजय नीना मंग्रहमार्थी

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स्वा मासामान्मनीविष्यलयाण्यानगोलिपबामारोपाचवनकायिकाजावादे दियापानिर्य विसाव्यतनमुना मध्यावाल्याविरताःमूसमकवायास्ततापिचरबिनस्वाध्यसभासयोगानसंसारिखमीघुस्न बोमनासर्वकावानिमयासमहाल्पबद्धतादिना॥राएकी बालिकायायोपचारे प्रकार पुरादितगमनका जनावगुणैसपेचकासवेरणानंनजीवमात्माइबासाबुदारिनमत्रताले कमानासोक्तिनिरिकलानिधारा३॥कालनःशाधववादितिवरत्व कालावनाउपयोगगुण्यासाया जन परिकातिनिरंनरंतषमानैःसबकम्न कदंबकैःविसंतुलोबानाधौबहुधा वेब MIL आसा तानावरणीधारमारीमावरणीयकं मोद नायतरायामातेधातिन भय॥३यावश्यक नायकानामनिकामेनिधी कमाल्पासाकस्विधानानिनिधिसोपनादापिक्चार्य मानि सर्वद दिलोरिससर्वव्यायानिचलनस्वानांवलिनीनज॥३पानरयाविनर वामुमते विस्त ते जमात कर्मयंपादियालोखावतेयासयुधैसानाइटीपायवारानुकारादितिनिनबदस मामिादेन रिसारी। उबिसाविममुक्ताबननसुषमामुकिय कीर ने काशाजीवस्वरूप प्रकरणरबनायारुमुक्तावली।। बामा तक पीवऊकमक नक्षियनाबिोधसिरिया তাড়াহফিলের সময় নিয়নৰ আৰিম। টিফিন কায়ছবিধান। সরলার্মচোৱা দিন कामकाकताना रिगुणपातकनाशली बचउपमेय स्थावाहिकाहिक कामगाके तमाम विदाममेन यज पारावारा बिमार सथिदशामा मुबारससमा लाग्ने नामः॥॥ श्री विनयविजयोपाध्यायना हस्ताक्षर, लोकप्रकाश ग्रंथनी प्रथम नकलमांथी Handwriting of sri Vinayavijayopadhyaya--First copy of Lokprakash सरिसम्राट श्रीविजय जीनेमिसूरीश्वरजी महाराजना ज्ञानभंडारमाथी लाख उपर दोरेलु सोनेरी चित्र A picture drawn in gola on sealing wax निश्री पुण्यविजय जीना मंगहमांथी )

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मारदमारदाकोब्रागोमवनमरंगारपूरीमुळऊपर जायकरतरतर्क का मनोरादा मनकामानामामारकमलतालासमवाराममातगावककाखमपरन्तरता पु-नारसवरितमदिनकरनाdaaनरिनामामिलमनिकाशितकरण रामवित्रामा- मनपारकजवजनमतटबलपमेयरजाति लाभानमविविधतामणीaeशिलाकात टारमासमानलमनजाबीदेसीलममरnisaकामाकरता एनिमलनी शदेशानामावशीनाशावियनमा जीवरहीमा 6 जना मानदारभकेवनानामaaसभउमानकरी प्रशोकमामानिक रेवदेवीसवचनमाला मातभदिशकमा मदतपुरामध्यरमकैवानंदूनानीहोसरनेमलिदेवमामा मरान-कनारकामटमाशाभीकनपरिमबसायरामात दारका मकबनवलककनिनाशनाममसामरिजमवरमगावर जानतनरन्तरतामहहलाहलम n a.पामाआ/edमजाय बापूता के-मासचमनोमालालाम्मनितीनवकारदारजमाप मा निकालिशिलामा ताराहरवईमानी कारकिरिबईटचाबेगुनमानानुरad नवीन कामा नाममननलिजाबारबरम नमनाला आजमवता Bamai mmन नदिघागरमाटखकरकारिहायकजी 6 ठिोरनारमिनारमा रामरहिमककी कहरवळपदमारोद। वीरallोमवरले जब स्वादिग्विाचाकामय पदकमयकता मतका माविबारमानाचामनावमाजालसातारकर कतिनिठा एक भाऊ नको मउगी बजीकार्थ कामsaeजानवदिवाळ032ळापना जनता जी सह-निजात तरुण दहनना कमरमीत्रालीजीपूरनामनाउनस्थल कालीमा मानुषीठस्ठाका किऊनदेवनाकारपटबिजमप्रत्रकारिता 40 नीकलाविजमबर बाहीरी मरीठी बातमीमीळविजय रचगिकीराजी तालीमश्रीजीवनजमीनमजिमयकजाजी सावकजम तळतीजन्यायाळ-मदनविपरिमामनवीएफरोजा नभरोस्रमिनाभले राम-काशजी मारताननमामिाहताना मीनिमयमा मुमनिजात्रामादकळनयाकी परत न्यायविशारद न्यायाचार्य महोपाध्याय श्रीयशोविजयजी महाराजना हस्ताक्षर (जंबुस्वामीरास) Handwriting of Mahopadhyaya sri Yashovijayaji Maharaja in Jambusvamiras मुनिश्री पुण्यविजयजीना संग्रहमांथी]