Yogadrstisamuccaya and Yogavinshika

Author(s): K K Dixit
Publisher: L D Indology Ahmedabad
Catalog link: https://jainqq.org/explore/011128/1

Page #1
Lalbhai Dalpatbhai Series General Editors: Dalsukh alvania Ambalal P. Shah No. 7 YOGADRSTISA UCCAYA AND YOGAVI SIKA ' OF ACARYA HARIBHADRASURI with ENGLISH TRANSLATION NOTES AND INTRODUCTION .. . by :: Dr: K. K. Dixit JOVESTES LALBHAI DALPATBHAI BHARATIYA SANSKRITI VIDYAMANDIRA AHMEDABAD-9

Page #2
First Edition 1 500 copies April 1970 Printed by Svami Tribhuvandas, Ramananda Printing Prous, Kankaria Road, Ahmedabad and Published by Dalsukh Malvania, Director, L. D. Institute of Indology, Ahmedabad-9 ORTISTAS FIGOROpeegu SINA PO . . LO, Revised Ivo Rs. 0 Copies can be had of L. D. Institute of Indology Ahmedabad-9. Gurjar Grantha Ratna Karyalaya Gandhi Road, Ahmedabad-1. Motilal Banarasidas Varanasi, Patna, Deldi. Munshi Ram Manoharalal Nai Sarak, Delhi. Mehar Chand Lachhamandas Delhi, 6. Chowkbamba Sanskrit Series Office Varanasi, Sarasvati Pustak Bhandar Hathikhapa, Ratanpolc, Ahmedabad-1. Oriental Book Centre Manck Chowk, Ahmedabad,

Page #3
.zrIharibhadrasUriviracita dRSTi , ya-ye gavaMza AGglabhASAnuvAdaka . kRSNakumAra dIkSita prakAzaka lAlabhAI dalapatabhAI bhAratIya saMskRti vidyAmaMdira - amadAvAda-9

Page #4
pradhAna saMpAdaka lAlabhAI dalapatabhAI granthamAlA dalasukha mAlavaNiyA, padArthI - zivAdityakRta, jinavardhana- 10, 14, 21. vizeSAvara sUrikRta TIkA saha 4-00 2,5,15,20. CATALOGUE OF SANSKRIT AND PRAKRIT MANUSCRIPTS: Muni Shri Punyavijayaji's Collection. Part I Rs. 50-00 Part II Rs. 40-00 Part III Rs. 30-00 Part IV Rs. 40-00 3. kAvyazikSA - vinayacaMdrasUrikRta 10-00 4. yogazataka - AcArya haribhadrakRta svopajJavRtti tathA brahmasiddhAntasamuccaya C mudritagranthAH 5-00 8-00 6, 16, 24. ratnAkarA pArikA - ratnaprabhasUrikRta bhA0 1, 2, 38-00, 10-00, 7. gItagovindakAvyam - mahAkavizrIjayadevaviracita, mAnAiTIkA saha 8-00 8. nemiraMgaratnAkara chaMda - kavilAvaNya6-00 9. THE NATYADARPANA OF RAMACANDRA & GUNACANDRA : A Critical Study : Dr. K. H. Trivedi samayakRta 30-00 1. nemicariu (dvitIya) kRta ------ A0 saMprati mudryamANagranthanAmAvali haribhadrasUri 2. adhyAtmavindu - svopajJavRtti saha upAdhyAya harSavardhanakRta - 3. nyAyamaJjarIgranthibhaGga - cakradharakRta jinabhadra 4. madanarekhA - AkhyAyikA sUrikRta aMbAlAla me. zAha 5. vidyAnuzAsana A0 mahiSeNasUrikRta 6. pramANavArtikabhASya- kArikArdhapAdasUcI bhASya - svopajJavRtti saha prathamabhAga 15-00 dvitIyabhAga 20 - 00, tRtIyabhAga 21-00 11. AKALANKA'S CRITICISM OF DHARMAKIRTI'S PHILOSOPHY A Study t Dr. Nagin Shah 30-0012. ratnAkarAvatArikAdyazlokazatArthIvAcaka zrImANikyagaNi 8-00 13. zabdAnuzAsana - AcArya malayagiriviracita 30-00 - 17. kalpalatAviveka - kalpapallavazeSa ajJAtakartRka 32-00 18. nighaNTuzeSa - savRtti - zrI hemacandrasUri 30-00 19. YOGABINDU OF HARIBHADRA1 Text with English Translation, Notes, Etc. 10-00 22. za vArtAsamuccaya zrI haribhadrasUrikRta ( hindI anuvAda saha ) 20-00 23. tilakamaJjarIsAra kRta * pallIpAla dhanapAla 12-00 26. MAHPURANA OF PUSPADANTA A CRITICAL STUDY OF DESYA WORDS : Dr. Ratana N. Shriyan 30-00 -- - - 7. APTAMIMAMSA OF SAMANTA - BHADRA: Text with English Translation, Notes Etc. 8. SASTRAVARTASAMUCCAYA OF Ac. HARIBHADRA Text with English Translation, Notes Etc. 9. SOME ASPECTS OF RELIGION AND PHILOSOPHY OF INDIA 10. DICTIONARY OF PRAKRIT PROPER NAMES 11. SOME MISCELLANEOUS JAIN WORKS ON LOGIC AND METAPHYSICS 12. JAINA ONTOLOGY

Page #5
PREFACE . It is really a matter of great pleasure to place before the scholars the first English translation of Yogadsstisamuccaya (Sanskrit), one of Haribhadra's two major works, the other being Yogabindu. The present edition includes his minor work on Yoga viz. Yogavimsika (Prakrit) too. The text of both the works is given in Nagari and Roman scripts. In the Yogadsstisamuccaya Haribhadra attempts a novel scheme of spiritual gradation. He divides the spiritual evolution into eight stages, eight dystis. This scheme seems to have been suggested by the Buddhist doctrine of eight distis that we come across in Abhidharmakosa and Bbasya thereon. I would like to draw the kind attention of the scholars to the pertinent passages from the said works : caksus ca dharmadhatos ca pradeso dystih asfadha (Ak. I 41 ). sameghamegharatrinidivardpadar. sanavat klistaklistalaukikisaiksyasaiksibhir distibhir dharinadarsanam (Bhasya I. 41). This might bave suggested only the division of eight spiritual stages based on the different graded powers of spiritual vision acquired in the course of spiritual evolution. But the detailed working out of the sceme with the help of Patanjali's 8 yogajigas, Bhadanta-bhaskara's 8 giunas and Bhagavaddatta's 8(a)-dosas is Haribhadra's own. Haribhadra's distinction between oghadrsti and yogadasti has some parallel in Buddhism. (ogha yogas tatha dystis tu jau karitrahelutah (Ak. V. 37). From all this it is natural to deduce that Haribhadra was well acquainted with the Buddhist literature on Yoga and Acara. It is interesting to compare the words and spirit of his verse citra tu desana etc. with those of the following Buddhist verses. (1) desanapi yatha citra desyate vyabhicarini/ desana hi yad anyasya tad anyasyapyadesana // 122/ ( Subbasitasangraha). (2) desana lokanalhanari sattvasayavasanuga / bhidyate bahudha loka upayair bahubhih punah (Bhodbicittavivarana ). Thus Haribhadra's claim that he has composed Yogadsstisamuccaya after having studied the yoga works of different systems is well attested. Haribhadra's crusade against theological sectarianism constitutes a special feature of this work,

Page #6
We are thankful to Dr. K. K. Dixit for translating the texts into lucid. English (with occasional notes) and writing illuminating introductions to both the the texts. We hope that the present edition would be useful for a comparative study of Yoga as understood in the different schools of India. L. D. Institute of Indology Ahmedabad-9 1-5-70 Dalsukh Malvania Director

Page #7
THE TABLE OF CONTENTS A-YOGA RSTISA UCCAYA INTRODUCTION SECTION I Karikas THE INTRODUCTORY REMARKS 1-11 (2) The Benedictory Verse * 1 (b) The Three Types of Yoga 2-11 SECTION II A GE RAL ACCOUNT OF THE EIGHT YOGA-VIEWPOINTS 12-20 SECTION III A SPECIAL ACCOUNT OF THE FIRST FOUR YOGA-VIEWPOINTS 21-64 (a) Mitra - the First Yoga-Viewpoint 21-40 (b) Tara - the Second Yoga-Viewpoint 41-48 (c) Bala - the Third Yoga-Viewpoint 49-56 (d) Dipra - the Fourth Yoga-Viewpoint 57-64 SECTION IV TRANSITORY 65-159 (a) The Vedyasamyedyapada versus Avedyasamvedyapada 65-75 (b) A Denuniciation of the Welcomer of the Worldly Existence' 76--85 (c) A Denunciation of Logic-Chopping and of the Theological Sectarianism Resulting from It 86-152 SECTION V A SPECIAL ACCOUNT OF THE LAST FOUR YOGA-VIEWPOINTS 153-186 Sthira - the Fifth Yoga-Viewpoint 153-161 (b) Kapta - the Sixth Yoga-Viewpoint 162-169 (c) Prabha - the Seventh Yoga-Viewpoint 170-177 (a) Para - the Eighth Yoga-Viewpoint 178-186

Page #8
SECTION VI THE NATURE OF MOKSA 187-206 (a) The Author's Own View 178-192 (b). A Refutation of Absolute Momentarisi 193-197deg (c) A Refutation of Absolute Eternalism 198-203 (d) A Recapitulation of the Author's Own View 204-206 SECTION VII CONCLUDING REMARKS (MISCELLANEOUS) 207-224 (a) A General Remark about the Character of the Present Text 207 (b) The Four Types of Yogins 208-213 (c) The Four Types of Ethical Conduct 214-218 (d) The Three Types of Pavourable External Circumstances 219-221 (e) The Parting Exhortation 222-224 Pages APPENDIX - I 99 .. The Treatment of the Problems of Yoga in the Yogabindu and the Dvatrimsaddvatrimsika 106 APPENDIX - II A Hint for the Historico-Comparative Study of the Yogadsstisamuccaya B - YOGAVIMSIKA INTRODUCTION TEXT AND TRANSLATION SANSKRTA CHAYA INDEX OF VERSES viziSTazabdasUcI (yogadRSTilamuccaya) 111 113 121 123 127

Page #9
INTRODUCTION (i) Haribhadra And The Basic Problem of His Writings On Yoga : Haribhadrasuri, the author of the work under publication, was a Jain, though, as we shall see, he was free from theological sectarianism to a rather extraordinary extant. And it may be said thai in his writings on yoga which are four in number viz. Yogavinsika, Yogasataka (along with an auto- commentary), Yogabindu, Yogadrstisamuccaya (along with an auto- commentary) Haribbadra mainly discusses the problem of an ideal human personality. Of course, Horibbadra himself defines yoga as 'that which is conducive to moksa,- so that on his own admission the central problem of his enquiry into yoga would appear to pertain to moksa and the means of attainiog it. But since Haribhadra has argued that one can in no case attain moksa without first developing an ideal human personality there is no'impropriety in our suggestion that Haribhadra's writings on yoga may be treated as mainly a discussion on the problem of an ideal human personality. Nay, there is a positive advantage in this way of looking at the matter. For one's attaining or pot attaining moksa is a highly speculative affair open to no empirical verification while one's developing or not developing an ideal human personality is a matter of our everyday experience. There is no denying that moralist's belonging to different schools will bold different views as to the ingredients of an ideal human personality, but certainly their treatment of the questions is not thereby deprived of its thoroughly empirical character. (ii) Haribhadra And The Traditional Jaina Positions : As has already been hinted and will be argued at some length later on, Haribhadra was surprisingly free from theological sectarianism. But he was a Taina and even in his writings on yoga be at times employs arguments couched in a terminology that is typical to the Jaina tradition. We may even say that in these writings Haribhadra almost always takes his departure from the traditional Jaina treatment of the problems at hand even if he definitely goes much beyond the traditional mander of doing things. We, therefore, preface our stndy of Haribhadra's view of man's ethical progress with a brief account of the traditional Jaina view .. of the same. (iii) The Traditional Jaina Positions Of The Fundamental Questions Of Ethics : The Taing traditon bequeathed to Haribhadra maintained that man's progress from the basest to tqe most sublime type of personality is

Page #10
INTRODUCTION completed in Fourteen stages technically called gunasthanas, A thoroughly upenlightened person is said to occupy the lowest levels of the First gunasthana, the person just on the eve of attaining moksa is said to occupy the Fourteenth gunasthana. Again, this tradition maintained that the factors constituting a man's everyday life are to a considerable extent the result of the actions which the man (rather his soul) has performed in the beginningless series of past lives and which have been retained by him (rather by his soul) in the form of what are technically called karmos (more correctly, karmans). These karmas are of eight general types and as follows: I. Nama-karmas- i.e. Karmas responsible for the bodily features (there being certain obscure exceptions). II. Gotra-karmas- i.e. Karmas responsible for the favourable or unfavou rable family circumstances. III. Ayu-karmas- i.e. Karams respopsible for the species of life and its span, IV. Vedaniya-karmas- i.e. Karmas responsible for the pleasant and painful sepsations. V. Jnanavaraniya-karmas- i.e. Karmas responsible for the obscuration of determinate cognition. VI. Darsanavaraniya-karmas, i.e. Karmas responsible for the obscuration of indeterminate cognition. VII. Antaraya-karmas- i.c. Karmas responsible for the hindrance coming in one's way of getting things. VIII. Mohaniya-karmas- i.e. Karmas causing delusion. The Mohaniya kasmas are subdivided into two classes, viz. (a) Darasanamohaniya- i.e. Karmas causing delusion of the nature of lack of faith (in religious truths)' (b) Caritramohaniya- i.e. Karmas causing delusion of the nature of 'vices of character: ..Of these the caritramohaniya-karmas are sub-divided into two classes. viz. .. (a) Kasayas- i e. Kasmas causing the chief vices of charecter. (b) Nokasayas-ie. Karmas causing the secondary vices of charecter Of these the Kasaya-karmas are subdivided into four classes. viz. (a) Krodha- i.e. Karmas causing anger. (b) Mana- i.e. Karmas Causing pride. In (c) Maya- 1.e. Karmas causing deceitfulness. (a) Lobha- 1.c. Karmas causing greed: -

Page #11
INTRODUCTION . 3 * The nokasaya-karmas are subdivided into nine classes, but we can igaore that subdivision. Now the gradation of gunasthanas is determined by the sway of the darsanamohaniya and kasaya types of mohantya-karmas. In this connection the kasayas are divided into four types enumerated below in such an order that an earlier mentioned type is stronger than a latet mentioned one : (i) Anantanubandhin (those responsible for an extreme involvement in the worldly life) (ii) Apratyakhyanavarana (those responsible for a total impossibility of * disciplined life ) (iii) Pratyakhyanavarana (those responsible for a partial impossibility of disciplined life) (iv) Sanjvalana(those responsible for an occasionaleruption of emotions) Again it is held that a mohaniyakarma might assert itsself in four formis enumerated below in such an order that an earlier mentioned form is stronger than a later mentioned one (the fourth form being in fact a state of total elimination of the mohaniya-karma concerned): (i) Udaya (the state of full activization ) (ii) Ksayopasama (the state of elimination-cum-subsidence) (iii) Upasama (the state of subsidence) (iv) Ksaya ( the state of elimination ) Thus we get the following situation so far as the prevalence of the darsanamohaniya and kasayas in different gunusthanas is concerned. Ganasthana Kasaya Darsanamohaniya Udaya Udaya of all the types ..I II-III IV Either ksayo pasama or upasama or ksaya V ditto Either ksayopasama or upasama or ksaya of the anantanubandhin type ; udaya of the rest. Either ksayo pasama or upasama or ksaya of the anantanubandhin type, ksayopasama of the apratyakhyanava. rana type; udaya of the rest. Either ksayopasama or upasama or ksaya of the anantanubandhin type; udaya of the sanjvalana type ; ksayo. pasama of the rest. VI-VII ditto

Page #12
4 Gunasthana VIII-X XI XII-XIV INTRODUCTION Darsanamohaniya Either upasama or ksaya Upasama Ksaya Kasaya Of all the types of kasayas either upasama or ksaya being rendered (the upasama or ksaya of the anantanubandhin type having already been rendered) Upasama of all the types. Ksaya of all the types. There are numerous other details relating to this gradation of gunasthanas but we can ignore them.'. As a matter of fact, we can ignore (rather we should ignore) the concept of upasama. Therefore the essential facts about darsana-mohaniya are as follows: (a) In the First gunasthana there is udaya of it; (b) In the Fourth to Seventh gunasthanas there is either ksayopasama or ksaya of it. (c) In the Eighth to Twenth gunasthanas there is ksaya of it and so also in the Twelth to Furteenth gunasthanas. Similarly, the essential facts about kasayas are as follows: (a) In the First gunasthana there is udaya of all the types of them; (b) In the Fourth gunasthana there is either ksayo pasama or ksaya of the anantanubandhin type and udaya of the rest; (c) In the Fifth gunasthana there is either ksayo pasama or ksaya of the anantanubandhin type, ksayopasama of the apratyakhyanavarana type and udaya of the rest; (a) In the Sixth and Seventh gunasthanas there is either ksayo pasama or ksaya of the anantanubandhin type, udaya of the sanjvalana type and ksayopasama of the rest; 1. One thing, however, may be noted, Strictly speaking, the First gunasthana is characterized by the udaya of mithyatvamohantya (subdivision of darsana-mohaniya), the Fourth to Seventh by the udaya, upasama or ksaya of samyaktvamohaniya (another subdivision of darsana-mohantya), the Eleventh by the upasama of samyaktvamohaniya, and the Twelfth to Fourteenth by the ksaya of samyakivamohantya, But for our purpose it would not be much misleading to speak in the way we have done, Also note that we have said nothing about the Second and Third gunasthanas because an account of them will involve certain technical concepts of a rather unimportant kind.

Page #13
INTRODUCTION 5 (e) In the Eighth to Tenth gunasthanas the ksaya of all the types of kasayas is being rendered (the ksaya of the anantanubandhin type having already been rendered); (f) In the Twelth to Fourteenth gunasthanas there is ksaya of all the types of kasayas. (iv) The Traditional Jaina Positions as Adopted by Haribhadra: Coming now to the terminology employed by Haribhadra we may say that the essential facts about darsanamohaniya are as follows: (a) The Apunarbandhaka has udaya of it. (b) The Samyagdrstis and the Caritrins- of the desavirata and sarvavirata type have either ksayopasama or ksaya of it; (c) The Caritrins of the ksapakaserni-arohin and vitaraga types and so also the Kevalins of both types have ksaya of it. Similarly, the essential facts about kasayas are as follows: (a) The Apunarbandhaka has udaya of all the types of them; (b) The Samyagdrsti has either ksayopasama or ksaya of the anantanubandhin type and udaya of the rest; (c) The Caritrin of the desarvirata type has either ksayo pasama or ksaya of the anantanubandhin type, ksayo pasama of the apratyakhyanavarana type, and udaya of the rest; (a) The Caritrin of the Sarvavirata type has either ksayopasama or ksaya of the anantanubhandhin type, udaya of the Sanjvalana type, and ksayopasama of the rest; (e) The Caritrin of the ksapakasreni-arohin type is rendering the ksaya of all the types of kasayas (the ksaya of the anantanubandhin type having already been rendered ); (f) The Caritrin of the vitaraga type and so also the kevalins of both types have ksaya of all the types of kasayas. In other words, Haribhadra's Apunarbhandhaka occupies the First gunasthana, his Samyagdrsti the Fourth, his Caritrin of the desavirata type Fifth, his Caritrin of the Sarvavirata type the Sixth and Seventh, his Caritrin of the ksapakasreni-arohin type the Eighth to Tenth, his Caritrin of the vitaraga type the Twelfth, his Soyoga Kevalin the Thirteenth, and his Ayoga Kevalin the Fourtheenth. Thus according to man's ethical progress : Haribhadra the following stages characterize a

Page #14
6 . INTRODUCTION (1) A move towards putting an end to the udaya of darsanamohanlyd and of the anantanubandhin type of kasayas, (2) Putting an end to the udaya of darsanamohaniya and of the anantanuba. ndhin type of kasayas, (3) Putting an end to the udaya of the apralzakhyanavarana type of kasagas, (4) Putting an end to the udaya of the pralyakhyanavarana type of kasayas, (5) A move towards putting an end to the udaya as well as ksayopasama of all types of kasayas, (6) Putting an end to the udaya as well as ksayopasama of all the types of kasajas, (7) Being omniscient and remaining active in the world; (8) Being omniscient and giving up all the activities (except the medi. tative trance that is directly conducive to moksa.) Of these stage (1) is occupied by an Apnuarbhandhaka, (2) by a Sam. yagdrsti, (3) by a Carilrin of the desavirata type, (4) by a Caritrin of the sarvavirata type, (5) by a Carilrin of the ksa pakasreni-arohin type, (6) by a Caritrin of the vilaraga type, (7) by a sayoga kevalin, (8) by an ayoga keyalin, Here three points are noteworthy and as follows: (i) Putting an end to the udaya or ksayopasama of darsanamohaniya may well be equated with developing a religious outlook' while 'putting an end to the udaya or ksayopasama of kasajas' with 'developing a virtuous disposition. There is however one hitch in the proposed equations. As can be seen, a Samyagdrsti is free from the udaya of the ananlanubandhin type of kasayas and yet he is denied the title Caritrin (i.e. a title having to do with ethical perfection). The reason is that for all practical purposes the anantanubandhin type of kasayas are treated as an appendage of darsanamohaniya; (that is why a ksapakasreni-Drohin is expected to have rendered the ksaya not only of darsanamohniya but also of the ananlanubandhin type of kasayas-just as Samyagesti is expected to have put an end to the udaya not only of darsanamohantya but also of the ananlanubandhin type of kasayas). Hence it will perhaps be more appropriate to equate 'putting an end to the udaya or ksayo pasama of Darsanamohantya and of the anantanubandhin type of kasayas' with 'developing a religious outlook' while equating. 'putting an end to the udaya or ksayopasama of the apralyakhyanavarana, prabyakhyanavarana or Sanjualana type of kasayas' with developing a virtuous disposition.'

Page #15
: : INTRODUCTION . (11) We see that the desavirata and sarvavirata types of Caritrins do not put an end to the ksoyopasama either of the apratyakhyanarurona type of kasayas or of the pralyakhyanavarana type or of the sonjrulana types what happens is that the desavirala puts an end to the udaya of the apratyakhyanavarana type of kasayas while the sarvavirata puts ab end to the udaya of the pratyakliyanavarana type. Hence it is that the vir. tues developed by a desavirata or a sarvavirata are called ksayopasamika 'virtues (i.e. virtues resulting from the ksayopasama of these or those kacayas). As contrasted to these are tbe virtues of Vitaraga who is free from the udaya as well as ksayo pasama of all the types of kasaya; herce it is that tbese virtues are called ksayika virtues (i.e. virtues resulting from the ksaya of these or those kasajas). This explains why a man aspiring to become vitaraga (i.e. a man who is ksapakas. reni-arohin) is said to be getting rid of the ksayopasamika virtues; (Haribbadra, putting the matter ratber paradoxically, remarks that * this man is getting rid of all virtues and then goes on to add that by virtues he only means the ksayopasamika virtues), (iil) On the eve of attaining moksa a man-who is already a Kevalin, i.e. Omniscient-is supposed to enter into a meditative trance of a very brief duration - to be precise, .a trance taking as much time as Tequired to provounce the five sbort vowels 0, 1, , !, f. During this trance the man puts an end to all his bodily, mental and vocal operations. Now from the point of view of ethical studies it is quite profitable to learn as to how a Kevalin behaves while he lives in the midst of ordinary mortals and Haribbadra certainly tells us something on this score. But it is the meditative trance just referied to that is described by him as if it were the pinnacle of man's ethical endeavour. This attitude results from Haribhadra's conviction that moksa is the real goal of a man's entire ethical pursuit, for then it becomes possible for him to attach paramount importance, 10. something that takes place, just on the eve of somebody attainjug. moksa. Any way, this should enable us to grasp the meaning of Haribhadra's rather intriguing remark that the highest type of yoga passes through two stages the first having for its goal a reuncia tion of all virtues, the second renunciation of all bodily, mental opd vocal operations. (Since yoga is Haribhadra's word for 'bodily, men tal and vocal operations' we can also now, see why a Kevalin is called . Sayoga Kevalin up till the time of performing the meditative trance .. mentioned above and Ayoga Kevalin during the course of this trance.) . Thus in the eyes of Haribhadra the two all-important ingredients of an ideal human personality are (i), a religious .outlook (already,

Page #16
INTRODUCTION : characterized by a freedom from the basest of the vices of character) and (ii) a virtuous disposition consisting in a greater or lesser freedom from the medium and mild viccs of character). That is why on his showing a man without a religious outlook is guilty not only of lacking in religious faith but also of possessing the most vicious type of character. To convince ourselves of this we should go through Haribhadra's merciless denunciation of those whom be jeeringly calls 'welcomers of the worldly existeoce'. As a corollary, Haribbadra has a considerably soft corner in his heart for those who, though not yet film in their religious faith, are moving in the direction of becoming so. Tbus tbe Apunarbandhakas who are far from becomlog Samyagdrstis and, technically speaking, who occupy the highest levels of the same gunasthana-viz. the First wbose lower levels are occupied by the 'welcomes of the worldly existence' are described by him as if they are samagdrstis in embryonic form. In any case, the following is the order in which Haribhadra has grada. ded the human personalities as conceived by him. (1) The welcomers of the worldly Existence (2) The Apunarbandhaka (3) The Sansagdrziis (4) The Caritrins: (a) Desaviratas (b) Sardaviratas (c) Vilaragas (formerly ksapakasteni-arohins) (5) The Kedalins ; (a) Sayoga Ketalins. (b) Ayoga Kevalins. (v) The Novelty of Haribhadra's Procedure : In one sense there was not much new in what Haribhadra was saying, in another sepse there was novelty galore in it. For in all his writings Haribhadra's main endeavour Was to impress upon his co-reli. gionists the ethical import of the traditional notions current in their midst, and in his writings on yoga the central subject matter was ethics itself. Haribhadra realized and very correctly-that on ethical matters he could best enlighten his Jaina readers if he based his treatment on the scheme of gunasthanas as worked out by the generations of Jaina Savants beginning from a hoary antiquity and coming down to his own days. But the scheme as it stood-more correctly-its details-could not serve Haribhadra's purpose. For example, in the vast Karma-literature (techpically called Karmagranthas) the central significance was attached to the question as to which among the eight types of Karmas-and in what particular form -are accumulated by a man when he occupies a particular

Page #17
INTRODUCTION 9 . gunasthana, which among them fructify when he occupies it and which are kept lo abeyance when be does so. But most of these types of Karmas - more presisely, all the types except the ove called mohaniya - bad little relevance to ethical matters. Haribbadra bad therefore to re-fashion the traditional scheme of gunasthanas by bringing to the forefront the ques. tion of mohaniya karmas almost exclusively; (a tendency to move in this direction was alieady visible in the doctrinal literature - technically called Siddhantagranthas - but in Haribhadra's writings on yoga it became pronounced in an unprecedented mapper). Again, in relation to the mohaniya karmas themselves Haribhadra did not raise the question as to which among them -and in what particular form - are accumulated and which ones kept in abeyance when a man occupies a particular gunasthana; for he concerned himself with the question as to which among the mohaniya karmas fructify when a man occupies a particular gunasthana. And the question of the fructification of the mohaniya karmas was itself raised by Haribhadra in a highly non-technical fashion, that is, by enquiring as to what attitude on matters religious is adopted and which virtues (and vices) displayed by a man when occupying a particular gunasthana, Not only that, Haribhadra nerer discussed the nature of gun taking them one by one; he did so in terms of the chief stages - an .. stages-of a man's journey towards ethical perfection. Thus it is that he mentions the 'welcomers of the worldly existence and A punarbandhakas (both occupying the First gunasthana), the Samyagdrstis (occupying the Fourth gunasthana), the Caritrins of the desarviata type (occupying the Fifth gunasthana), those of the sarvavirata type (occupying the Sixth and Seventh gunasthanas), those of the Ksapakasreni-arohin type (occupying-rather passing through-the Eighth, Ninth and Tenth gunasthanas), and those of the Vita. * raga type (occupying the Twelfth gunasthana), the Sayoga Kevalins (occupying the Thirteenth gunasthana), the Ayoga Kevalins (occupying the Four. teenth gunasthana). Of course, nothing that Haribhadra says in this connection will go against the Spirit of what was traditionally maintained as regerds the nature of these and those gunasthanas, but noteworthy are the points left by him as unimportant as also those newly introduced by hini. From the traditional account of the gunasthanas Haribhadra took only that portion which would enable him to describe the process of a gradual growth of religiousness and virtuousness in man; (for example, tbis is why bis treatment of ethical problems almost never utilizes the traditional con cepts of upasama, u pasamasreni-arohana, the Eleventh gunasthana, etc., which are all to be employed while describing man's fall from a considerably *- advanced stage of moral elevation). What is even more striking, Hari.

Page #18
10 INTRODUCTION bbadra's description of the various stages in man's journey towards ethi. cal perfection is not only worded in a non-technical terminology but is also as free from sectarianism as was possible under the conditions of his days. Thus next to the vice called 'welcoming the worldly existence' sectarian narrowmindedness (along with the logic-chopping tbat goes with it) is the most prominent target of Haribhadra's denunciation. The point deserves elaboration, In India of Haribhadra's days various theological creeds - the foremost among which were Brabminism, Buddhism and Jainism - were engaged in a keen competition to win the allegiance of the populace and bitter must have been their mutual bickerings. Haribhadra himself was a Jaina preacher - in all probability a convert from Brahminism - of no mean calibre and he must have seen from close quarters the wranglings indulged in by the votaries of the creeds in question. He therefore raised a voice of protest against this interpecipe war and called upon all theologians to unite on the basis of a broad platform consisting of belief in moksa and omniscience. In this Haribhadra was in a way proving to be the harbinger of the later-day saint-poets of our vernacular languages who also had called upon all people to unite on the basis of a broad platform consisting of belief in God, but it is doubtful whether his attenipt met with success in his time. The attempt was perhaps beset with certain inberent difficulties. For the details of a theologians' notion of moksa and omniscience logically follow from his metaphysical convictions and Haribhadra knew it--as is evident from his own refutation of absolute momentarism and absolute eternalism, a refutation which he thought fit to insert even in his latest texts on yoga and in the course of which he had argued that the prima facie views in question make moksa an impossible proposition. Be that as it may, Haribhadra's crusade against theological sectarianism constitutes a unique and admirable chapter in the cultural history of early medieval India. (vi) The Yogadrstisamuccaya of Haribhadra : Perhaps we can never have enough of non-sectarianism and yet one feels that the tendency towards it has been carried rather too far by Haribbadra in his Yogadrstisamuccaya-probably the latest of his texts on yoga. The central theme of this text too is man's journey towards cthical perfection, but the stages of this journey are not here given the names well known in the Jaina tradition and earlier employed by Hari. bhodra himself. Thus instead of Apunarbandhakas, Samyagdrstis and Caritrins (farther subdivided into the types desavirala, sartavirata, ksabakasreni-urohin. Vilaraga) we now hear of the yogins adopting the view.points called Milra

Page #19
INTRODUCTION Tara, Bala, Dipra, Sthira, Kanta, Prabha and Para; (as for the concepts 'welcomer of the worldly existence', sayoga Kevalin and ayoga Kevalin, they make their appearance in the Yogadrstisamuccaya as in Haribhadra's earlier texts on yoga). And it is not always easy to see the points of similarity between these two sets of concepts. However, a few things of fundamental importance are tolerably clear. Thus first four yoga-viewpoints of the Yogadrstisamuccaya are said to characterize the avedyasamvedyapada while the last four to characterize the dedyasamvedyapada; at the same time, the fifth of these viewpoints (and not any earlier) is said to be characterized by untying of the knot of ignoravce. Now in the traditional account of the gumasthanas the 'untying of the knot' is said to result in an immediate attainment of the fourth gunasthana called Samyagdrsti. We can therefore say with certainty that the Yogadrstisamuccaya concepts of vedyasarnvedya pada and avedyasamve. dya pada are respectively equivalent to the traditional concepts samyaktra and mithyatva; as a corollary, we can say that the first four viewpoints described in the Yogadrstisamuccaya are parallel to the traditional concept of Apunarbandhaka. But it is difficult to grasp the utility of this fourfold division of what was traditionally considered to be one single state; as a matter of fact, it makes better sense if the stage of 'welcoming the worldly existence is contrasted with a single stage (called A punarban. dhaka) than if it is contrasted with four yogr-viewpoints (cailed Mitra, Tara, Bala and Dipra). Similarly, it is difficult to see how the four yoga viewpoints-called Sthira, Kanta, Prabhu and Para-can be made to corres. pond to the traditional concepts of Samyagdrsti and Caritrin (along with its subdivisions). It seems that in the Yogadsstisamuccaya Haribhadra thought more of accommodating his scheme of classifying the stages of ethical perfection to those prevalent in certain non-Jaina traditions than of accommodating it to the one prevalent in the Janla tradition. One of these non-Jain traditions was that of Patanjali who had talked of eight yogangas (yoga--factors), viz, yama, niyama, asana, pranayama, pratyahara, dharana, dhyana and samadhi; another was that of some Bhagavaddatta who had talked of freedom from eight undesirable traits of mind, viz. kheda, udvega, kseba. ullhana, bhranti, anyamud, ruk and asanga; a third was that of some Bhadanta Bhaskara who had talked of eight desirable traits of charaster. viz. advesa, jijnasa, susrusa, stavana, bodha, mimaisa, prati palti and pravsiti. Haribhadra thought it possible to institute an exact parallelism between these three sets of eight factors each on the one hand and what he (though not the Jaina tradition as we know it) considered to be the eight successive stages of ethical perfection on the other. This mode of

Page #20
INTRODUCTION thiuking on Haribhadra's part gave birth to the somewhat bewildering architectonic of the Yogaorstisamuccaya. The contents of the Yogadrstisam uccaya may be divided into seren distinct parts as follows: 1. The Introductory Remarks: (a) The Benedictory Verse (Verse 1.) (b) The Three Types of Yoga (vv. 2-11). II. A General Account of the Eight Yoga-viewpoints (vv. 12-20) III. A special Account of the First Four Yoga-viewpoints. (a) Milra (vv. 21-40) (b) Tara (vv. 41-48) (c) Bala (vv. 49-56) (a) Dipra (vp. 57-64) IV. Transitory : (a) The Vedyasamvedya pada versus Avedyasanvedyapada (vv. 65-75) (b) A Denunciation of the 'Welcomer of the worldly Existence' (vv. 76-85) (c) A Denunciation of Logic-chopping and of the Theological Secta rianism resulting from it (vv. 86-152) V. A Special Account of the Last Four Yoga-view-points ; (a) Sthira (vv. 153-61) (b) Kanta (vy. 162-69) (c) Prabha (vv. 170-77) (vv. 178-86) (d) Para VI. The Nature of Moksa ; (a) The Author's Own View (vv. 187-92) (b) A Refutation of Absolute Momentarism (vv. 193-97) (c) A Refutation of Absolute Eternalism (vv. 198-203) (d) A Recapitulation of the Author's Own View (vv. 204-6). VII. The Concluding Remarks : (a) A General Remark about the Character of the Present Text (v. 207), (6) The Four Types of Yogins (vv. 208-13). (c) The Four Types of favourable Ethical Conduct (vv. 214-18) (a) The Three Types of favourable External Circumstances (vv.219-21). (e) The Parting Exhortation (vv. 222-28).

Page #21
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 & ksapakasreni-urohin and a vilaraga (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,

Page #22
14 INTRODUCTION Haribhadra himself in his earlier writlogs or was upheld by the Jaina tradition before his days). Haribhadra always conceives ethical progressi in teras of the following four successive stages : (1) The Rise of Religious Consciousness (2) The Perfection of Religious Consciousness (3) The Initial Perfection of Character (4) The Final Perfection of Character. Below the Stage (1) stands the 'welcomer of the wordly existence,' above the stage (4) stands the Kevalin. Again, it is Haribhadra's conviction that the first three of these slages are to be traversed under the guidance of the scriptural texts while the fourth malply through self-exertion. This explalos his twofold (and seemingly self-contradictory) attitude towards the scriptural texts; he extols them while condemning the 'welcomer of the worldly existence', he deprecates them while commending the supreme yogin. Similarly, Haribhadra praises religious consciousness while criticizing the utter lack of it in the 'welcomer of the worldly estistence', but he criticizes religious consciousness itself for not beiog accompanied by a perfection of character. Generally speaking, Haribbadra lauds a stage of ethical perfection while comparing it with the one lower than itself, he finds fault with it while comparing it with the one than itself. The real difficulty with the central scheme of classication adopted in the Yogadrstisamuccaya is that the dividinglines between the concerned stages are here drawn not as sharply as it is desirable.. With a view to further elucidating the points urged here detailed cxplanatory comments are being appended to the first twenty verses in the accompanying text-cum-translation of the Yogadrstisamuccaya ; (for the rest, explanatory comments have been chiefly inserted either by way of introducing a section - sometimes a sub-section - or by way of offering a non-technical version of some technical concept current in the Jaina tradition and employed by Haribhadra). However, these comments are not just explanatory, they are also critical-as indeed are some of tbe observations we have made above. Our critisim of Haribhadra mainly centres around two points-pertaining to the form of argumentation adopted by him in the Yogadrstisam uccaya, the other pertaining to its content. As for the form of this argumentation we feel it would have been better if Haribhadra continued to make use of the same basic classification - borrowed from the Jaina tradition - which he had introduced in his earlier writings on yoga; as for its content we feel it would have been better if Haribhadra concentrated on ethical questions and Icft alone the rather speculative and metaphysics-studded) conceptions

Page #23
INTRODUCTION 15 of moksa, omniscience and tbe like. But on the question of content we have not pressed our criticism beyond a certain very modest limit, and that for a simple reason. We think Haribhadra has a far greater right to present his case before the reader than we to present our criticism of this case. As a matter of fact, we have ventured criticism against & position upheld by Haribhadra only when we felt that the position will be better understood that way. It is for the reader to judge if Haribhadra is not after all right even in cases like these. In preparing this edition of the YogadTstisanzuccaya I have been greatly helped by the following texts : (1) Haribhadra's own writings on yoga, particularly his Yogabindu ; (2) The Dratrimsikas 10th-26th (which all deal with the problems of yoga as understood by Haribhadra) of Vacaka Yasovijaya's Dvatrimsaddvatrimsika; (3) Dr. Bhagvandas Manahsukhabhai Mehta's edition of the Yogad. rstisamuccaya (along with a voluminous and Illuminating Gujarati commentary). I bave rejected Dr. Mehta's reading of a text and even bis paraphrasing of it-on rare occasions. The Appendix A gives an idea of the vay I have been benefiitted by the contents of the Yogabindu and the Dvatrimsika. (The Appendix B draws the reader's attention towards a problem which should have been taken up and at some lengthin this Introduction itself but has been left unconsidered for various reasons), An Aid to Reader The material inserted within the brackets [ ] that occur below the title of a section or sub-section constitutes an introduction to this section or sub-section. The material inserted after the brackets [ 1 that occur below the translation of a verse constitutes an elucidation of tbe verse whose serial numbers are given (or of the verses whose serial numbers are given) in the brackets in question. The joint transla. tion of two (in one case of three) verses can be seen at a glance. As indicated in the Table of Contents, the whole text is divided into sever sections and of these the first, third, fourth, fifth, sixth and seventh are respectively divided into two, four, three, four, four and five sub-sections. K. K. Dixit

Page #24
YOGADRSTISAMUCCAYA SECTION I THE INTRODUCTORY REMARKS (a) The Benedictory Verse. natvecchAyogato'yogaM yogigamyaM jinottamam / . vIraM vakSye samAsena yogaM tadRSTibhedataH // 1 // natvecchayogalo'yogan yogiganyan jinottamam / viram vaksye samasena yogam laddissibledatah 1/1/1. Taking recourse to what is technically called 'yoga by intention' I bow to Mahavira, the supreme victor (i. e. the supreme among those who have gained victory over the spiritual affiictions like attachment, aversion etc.), one who is rid of all bodily, mental and vocal activity, and one who is accessible only to the yogins; thereafter I proceed on to briefly narrate . yoga as viewed from diverse standpoints (i.e. as observed on diverse planes). (1) This routine benedictory verse, incidentally brings to light certain useful matters the most important of which is the ambiguity attached to the word yoga. In the Jaina tradition the word yoga was employed in the sense of 'a bodily, mental or vocal operation' while in the nonTaina traditions it was a synonym for the words like samadhi, dhyana etc. all meaning a meditative trance. But Haribhadra proposed a third meaning of the word and held that whatever activity on a man's part is conducive to his moksa (i. e. to his release from the transmigratory cycle) is yoga. And since the gradual development of an ideal human persona... lity is according to Haribhadra--as according to the entire Jaina tradi. tion - the means of attaiping moksa he would attribute the epithet yogin to whoever is seeking to develop an ideal human personality. On Haribhadra's showing-as on the showing of the traditional Jaina thinkersthe process of developing an ideal human personality is completed in several stages, and hence according to him there will be several grades of yogins. But Haribhadra-again following the Jaina tradition - also be. lieved that a man just on the eve of attaining moksa has to perform a . meditative trance in which all bodily, mental and vocal operations come to a dead stop; thus according to him the supreme jogin will be one who not only develops the most sublime type of human personality but also manages to perform the trance in question (and then attain moksa in the form of a release from the transmigratory cycle). Again, the in

Page #25
INTRODUCTORY REMARKS 17 : literal meaniog of the word jina is victor and its intended meaning-i.e. * the meaniog the Jajna tradition intended to attach to it - is one who gains victory over the defilements of cbaracter like attachment, aversion etc. Now ss understood by Haribladsa the word yogin too means almost the same thing (for the derelopment of an ideal human presonality. after all consists in a gradual elimination of the cefilements of character)- so that according to bim to call somebody a supreme jina will be equivalent to calling him a supremic yogin. Lastly, we should note that in the body of his present enquiry Haribbadra is going to divide yogips into eight grades and by way of a preliminary survey he divides them into three grades (expressly saying that the eightfold gradation is but a derivation from the threefold one). 'Poga by intention' is the first grade of yoga in the threefold gradation while 'viewpoint'is Haribhadra's word for grade in the eightfold gradation. Therefore, wben Haribbadra describes Mabavila as 'the supreme victor' and 'one free from all bodily, mental and vocal exertion' he only means that Mahavira is a supreme jogin (in Haribhadra's sense of the word), when he describes him as 'one accessible only to the yogins' he ineans that Mahapira's greatness can be properly appreclated only by a yogin (again in Haribhadra's sense of the word), when he says that he is himself taking recourse to 'yoga by intention' he means that as a yogin he himself belongs to the first grade of the threefold gradation, when he says that he is going to narrate yoga as viewed from diverse viewpoints be meaps that he is goivg to offer an account of yoga in its eightfold gradation. (b) The Three Types of Yoga: . . ..garagintai fazanafialna i yoginAmupakArAya vyaktaM yogaprasaGgataH // 2 // . ihaivecchadiyoganam svarupam abhidhiyale / yoginam upakaraya vyaktan yogaprasngatah 1/211 For the benefit of yogins. I may expressly describe the patuse of vogas like yoga by intention' and others in this very context, this being so because my proposed treatment of yoga provides an occasion for such a description. [2] In this verse Haribhadra promises to discuss that threefold gradation of yoga where 'yoga by intention' constitutes the first grade. He also hints -- and he will stresss the same point at the end of his present discussion that an investigation into the threefold gradation of yoga is likely to throw light on the eightfold gradation of it which

Page #26
18 YOGADRSTISAMUCCAYA forms the central subject matter of the Yogadrstisamuccaya. But we shall see that the actual derivation of tbe eightfold gradation presents certain difficulties. Again, Haribhadra is going to tell us tbat books serve pot much purpose of yogips after he bas reached a certain advanced. stage of spiritual development; hence when he expresses hope that bis present discussion will bepefit the yogips he bas in mind only those among them who have not yet attained the stage in question. kartumicchoH zrutArthasya jJAnino'pi pramAdataH / vikalo dharmayogo yaH sa icchAyoga ucyate // 3 // karlum icchoh srutarthasya jnanino'pi pramadalah / vikalo dharmayogo yah sa icchayoga ucyale 1/31/ Religious observance on the part of one who has listened to the scriptural texts, who knows what the scriptural injunctions are and who is desirous of implementing those ipjunctions-an observance which however is deficient owing to some kind of incautiousness characterizing the agent in question--is called 'yoga by intention'. zAstrayogastviha jJeyo yathAzakyapramAdinaH / zrAddhasya tIvabodhena vacasA'vikalastathA // 4 // sastrayogas to iha jneyo yathasakty apramadinah / sraddhasya 1701 abodhena vacasa'pikalas tatha |14|| Religious observance on the part of one who is full of faith in the scriptural texts and is cautious to the best of his abilities-an observance which, on account of the agent in question being extremely well-versed in the scriptural texts, is free from all deficiency-is called 'yoga by scripture'. zAstrasaMdarzitopAyastadatikrAntagocaraH / zaktyurekAd vizepeNa sAmarthyAkhyo'yamuttamaH // 5 // Sastrasandarsitopayas tadatikrantagocarah | saktyudrekad visesena samarthyakhyo'yam ullamah 1/511. ..:: Religious observance for which the way has been pointed out by the scriptural texts but whose details go well beyond the scope of those tests-these details being arrived at by the agent in question with the help of his superabundant (spiritual) energy is called 'yoga by self-exertion' and is superior to the rest.

Page #27
INTRODUCTORY REMARKS : : fagle99CHART at a 7795: 1 .. . : zAstrAdevAvagamyante sarvathaiveha yogibhiH // 6 // . . siddhakhya padasan praptihetubheda na taltvatali / sastrad evivagamyante sarvathaiveha yogibhih 1161|| Certainly, the details pertaining to the path that leads to the attain- ... ment of the state called moksa are, in their totality; comprehended by the yogins pot through the scriptural texts alone. . sarvathA tatparicchedAt sAkSAtkAritvayogataH / tatsarvajJatvasaMsiddhestadA siddhipadAptitaH // 7 // sarvathu talparicchedat saksatkaritvayogatah | tatsarvajnalvasamsiddhes tada siddhipadaptitah 11711. Were it possible to comprehend through the scriptural texts alone the totality of details in question one would have had a direct coguition of the things existing, would have had become omniscient and would have had attained moksa then and there (i.e. as soon as one went through these texts.) . . . . . . ...a saa 6 TEATa gauraha: 1 .. sAmarthyayogo'vAcyo'sti sarvajJatvAdisAdhanam // 8 // na caitad evam yal 'lasmat pratibhajnanasangatah / samarthyayogo'vacyo'sti sarvajnatvadisadhanam 11811 . But since that is not the case the couclusion ought to be that 'yoga by self-exertion' which is coupled with an intuitive understanding and which constitutes the proper means for attaining omniscience etc., is not awav amenable to verbal description. u puu. . (3-8) Haribhadra divides yogins into three classes according to the type of religious observance they undertake. In view of the general spirit of Haribhadra's teachings it will not be proper to think here just of the externals of religious observance but also-and mainly-of the spiritual upliftment that accompanies them. However, Haribbadra would not deny the importance of a man undertaking religious observance even when the accompanying spiritual upliftment is rather rudimentary. As a matter of fact, the first four yoga-viewpoints (out of eight) that he is going to deal with at length are characterized by the religious observance of just this kind. But it cannot be said with cartainty whether Haribhadra wanted to provide a place for this kind of religious observance in his

Page #28
VOGADRSTISAMUCCAYA threefold gradation of yoga. For bis description of the first two grades suggests that both are characterized by a spiritual enlighteunient that is more than rudimentary. On the other hand, we shall be told later on that all the eight yoga-viewpoints of the description are derived from the three-yoga grades of the present description, and that would suggest that religious observance accompanied even by a rudimentary spiritual enlightenment should be brought at least under the first grade of the present description. Be that as it may, the religious observance based on a perfect mastery of the scriptural matters but one vitiated by occasional acts of inadvertance comes under 'goga by intention' while the religious observance based on an equally perfect mastery of scriptural matters and vitiated by few acts of inadvertance constitutes Syoga by scripture' ; as nese two, the third and the highest type of yoga-viz. 'yoga by self-exertion'- is based pot so much on a mastery of scriptural matters as on intuitive understanding of the things spiritual. It is in this conde ction that Haribhadra raises the important question of scriptures SETSUS self-exertion. Thus according to him, dependence on scriptures cbar rizes the lower and middle stages of spiritual development but it does not characterize the bighest of these stages. To put it more pointedly, while speaking of the lower and middle stages of spiritual development Haribhadara argues as if the higter one rises the more dependent on scriptures one becomes whereas while speaking of the highest of these stages he argues as if the higher one rises the less dependent on scrip. tures one becomes. In his forthcoming account of the eight yoga-view. points Haribhadra vill tell us a lot also about the all-out importance of scriptures but in the present context he is interested in emphasizing that the most advanced types of yogins do not place sole reliance on scriptures. Haribhadra's argument against placing sole reliance on scrip. tures is noteworthy. He says that the scriptures can only point out in a general way the path leading to moksa but that they cannot lay down each and every details of the journey on this path. Haribhadra's state. ment is sound so far as it goes but its implication seemes to be that in the lower and middle stages of spiritural development the scriptures. can actually lay down each and every details of man's ethical conduct.... And this implication is of doubtful validity. As a matter of fact, reliance on scriptures and reliance on one's own intuitive understanding should both characterize both the lower and the higher stages of spiritual development even if the former type of reliance is prominent in the lower of these stages and the latter type in the higher ones. But Haribhadra conceives intuitive understanding as a faculty that a matt comes to develop-sudddenly as it were only at a very high stage of spiritual. development. And this conception of his again is of doubtful validity.. .

Page #29
: 21 i * INTRODUCTORY REMARKS. farisi gasirena-glangimentarifa: {' GratatilT qaf TTT: 171 11811 dvidha'yam dharmasamnyasa-yogasannyasasamjnitahl ksayopasamika dharma yogah kayadikarina tu 11911 This yoga-1.e." "yoga' by self-exertion'--is of two types, viz one that is of the form of 'renunciation of dharma' and one that is of the form of 'repuociation of yoga'; in this context dharma stands for the virtues of the ksayopasamika type while yoga stands for the activities of body etc. (i. e. of body, mind and speech). dvitIyApUrvakaraNe prathamastAttviko bhavet / AyojyakaraNAdUrdhva dvitIya. iti tadvidaH // 10 // dvitiyapurvakarane prathamas lattviko bhavet" | ayojjakaranad urdhvan dvitiya ili tadvidah ||10|| Of these two types the former is truly practised at the time of the second a purvakarana while the latter after the performance of ayojyakarana-. this is the view of those who are an authority on the matter. . atastvayogo yogAnAM yogaH para udAhRtaH / " ATATAN H ATASHOT: 118811" .. i atas tv ayogo yoganam yogah para udahstah / moksayojanabhavena saryasamnyasalaksanah 111111 . This is why the freedom from all yoga (i. e. the freedom from all bodily, mental and vocal activity)--a freedom that is of the form of the repunciation of everything whatsoever-is treated as the highest aniong the yogas" and that on account of its bringiug about conjunction with moksa (i. e. attainment of moksa). [9-11] In the verses 5-8 Haribbadra bas given an account of 'yoga by self-exertion' mainly contrasting it with 'yoga by scripture.' And this account employed almost no technical terminology. But in the verses 9-11 the :. yoga in question is an independent subject matter of investigation and abundant use has been made bere of a technical terminology that is typical to the Jaina tradition. Thus, we are told that this joga has two sub-types, one charactrized by a renunciation of all ksayo pasamika dharmas. and the other by a renunciation of-all yaga (1. e. of all bodily, mental and vocal operations)--the fornier" fter the process called 'second FR

Page #30
YOGADRSTISAMUCCAYA apurvakarana' has taken place and the latter after the process called ayojyakarana has taken place. Now in the traditional Jaina scheme of gunasthanas the process called 'first a purvakarana' and 'second a purvakarana' are treated as two podal points-the first occurring when a man seeks to get rid of the udaya of darsanamohanija and anonlanubandhikasaya-karmas (i, e. when he seeks to pass on from the First to the Fourth gunasthana), the second when he seeks to get rid of the udaya as well as ksayopasana of all mohanlya karmas (i. e. when he seeks to reach the Twelfth gunasthana passiog through the Ninth and Tenth-this passage through the Ninth and Tenth gunasthanas being technically called ksapakabreni-Orchana and the Eighth gunasthana being the stage of the 'second a purvakarana' itself). Thus. according to this scheme the man occupying the First gunasthana is under the sway of the worst defects of character, one occupying the Fourth to Seventh gunasthanas is under the sway of the medium defects of character while the journey starting from the eighth gunasthana and culminating in the Twelfth consists in getting rid of the minutest defects of character. And virtues resulting from the elimination of the medium defects of character are called ksayopasamika dharmas (because they involve, the ksayopasama of different mohaniya-karmas) while those resulting from the elimination of the minutest defects of character are called ksayika dharmas (because they involve the ksaya of different mohaniya-karmas). In this back :. ground it would be possible for us to follow Haribhadra's statement that the sub-type of 'yoga by self-exertion' which consists in a renunciation of all ksayopasamika dharmas begins after the process called 'second apurva. karana' has taken place. Then we come to his statement about the other sub-type of Syoga by self-exertion'. This sub-type is said to consist in a renunciation of all yoga (i e of all bodily, mental and vocal operations) and to begin after the process called ayojyakarana has taken place. Now according to the traditional Jaipa view a man on reaching the twelsh gunasthana becomes free from the minutest defects of character and bis moksa is bound to take place in this very life. The reason why this moksa is delayed even after the attainment of the Twelfth gunasthana is as follows. After a man has got rid of the mohaniya-karmas in Twelfth gunasthana he almost automatically reaches the Thirteenth and gets rid of the jnanavaraniya-, darsanavaraniya-, and antaraya-karmas as well. But the remaining four types of karmas- viz. the nama., gotra-, vedaniya- and ayu-karnias require time to get consumed off-to be precise, they require as much time as is the span of life (i. e. the span of @yu-karma) yet left. However, sometimes it so happens tbat the normal consumption of the nama-, goira- and vedaniya-karmas will require more time than is the span. of ayu-karma yet left, and in that case the nian concerned performs a special feat-technically called kevalisamudghala--in order to equate the two

Page #31
INTRODUCTORY REMARKS 23 periods of time. After that is done (if necessary) the man undergoes the meditative trance in which all bodily, mental and vocal operations cease, which is of a very brief duration and which immediately results in the attainment of moksa. And ayojgakarana is an act preliminary to kevali-samudghala justo spoken of-so that we can see why: Haribhadra says that the sub-type of 'yoga by self-exertion' which consists in a renunciation of all bodily, mental and vocal operations occurs after the process called ayojyakarana has taken place. Again when he says that this sub-type involves a renunciation of everything whatsoever he is hinting at the fact that it immediately results in the attainment of moksa which is a state where everything worldly is got rid of. Lastly, since Haribhadra has defined yoga as that activity or one's part which is conducive to one's moksa and since the sub-type in question immediately results in the attainment of moksa it has been acclaimed by him as the supreme yoga. . . . . . . .

Page #32
SECTION II : A GENERAL ACCOUNT OF THE EIGHT YOGA-VIEWPOINTS etat trayamanAzritya vizeSeNaitadudbhavAH / yogadRSTaya ucyante aSTau sAmAnyatastu tAH // 12 // etat tragam anasritya visesenaitadudbhavah / g'ogadistaza ucyante astau samanyatas tu tah 1/12/1. Not depending on these three (i. e. on the above-spoken three vari. eties of yoga) for details (i.e. for a detailed derivation) I am here setting forth the yoga-viewpoints which as a matter of fact arise from those three themselves; generally speaking, these view-points are eight in all. [12] In this verse Haribhadra submits that the eight yoga-viewpoints which he is now going to describe are parallel to the three grades of yoga he has just described but that he has not worked out his parallelism expressly. We have already hinted at the difficulty we find in working out this parallelism. In the context of the threefold gradation of yoga Haribhadra has talked of yoga dependent of scriptures and that dependent on self-exertion ; similarly, in the context of yoga dependent on scriptures he has talked of yoga accompanied by occasional acts of inadve rtance and that accompanied by few acts of inadvertance, while in the context of yoga dependent on self-exertion he has talked of yoga renouncing all ksayopasamika dharmas and that renouncing all yoga. But there seems to be no mention either explict or implicit-of most of these considerations in the forthcoming account of the eight yoga-viewpoints. mitrA tArA balA dIprA sthirA kAntA prabhA praa| nAmAni yogadRSTInAM lakSaNaM ca nibodhata // 13 // mitra tara bala dipra sthira kanta prabha para / namani fogadrspinam laksanam ca nibodhala ||1311 Sihira. "Kannemer in these yo The names of these yoga-viewpoints are Milra, Tara, Bala, Dipra, Sthira, Kunlu, Prabha and Para. And one must know their respective definitions. (13] In this verse Haribhadra nientions by name the eight yogaviewpoints he intends to describe. These names as well as the basic

Page #33
GENERAL ACCOUNT OF YOGA-VIEWPOINTS 25 concepts underlying them seeni to have been borrowed from some non-Jalna tradition, because there is almost nothing typically Jalna about this eight-fold division of the stages of spiritual development: In his earlier writings on yoga Haribhadra had adopted various schemes of classifying these 'stages but none of them would appear much novel to an average Jaina reader ; that however cannot be said of his present classification which, when placed side by side with the traditional Jaina positions, seems to bristle with novelties. sameghAmegharAcyAdau sagrahAdyarbhakAdivat / oghadRSTiriha jJeyA mithyAdRSTItarAzrayA // 14 // sameghamegharalryadau sagrahadyarbhakadivat / oghadTstir iha jneya mithyadrstilarasraya /11411 The worldly viewpoint (ie the viewpoint standivg in contrast to the yoga-viewpoint in general) exhibits variations like nights etc..(i.e. pights and days) inasmuch as they might be cloudy or free from clouds, like men inasmuch as they might be possessed by ghosts etc. or not so possessed, or like men inasmuch as they might be infants or adults, or like eyes inasmuch as they might be diseased or free from disease. [14] In tbis verse Haribhadra mainly relying on various analogies offers us an account of the worldly viewpoint in general, and a clear understanding of it should enable us to penetrate into his concept of yoga-viewpoints in general. Haribhadra here seems to be emphasizing the fact that those who have not yet reached the stage of adopting a yoga-viewpoint hold different positions on the same subject and then quarrel among themselves while those who have succeeded in adopting a yoga-viewpoint seek to reconcile the different positions maintained on the same subject by different authorities. But if that be the true import of the present verse a dificulty arises almost immediately. Haribhadra is going to tell us later on that adopting an attitude of true impartiality between the different conflicting positions is possible only on the part of those who have reached beyond the first four yoga-viewpoints. How can then such an attitude be a characterizing mark of a yoga-viewpoint as such ? The only way out of the difficulty will be to say that those upholding the first four yoga-viewpoints endeavour-without ever fully succeeding--to adopt the attitude in question and that this endeavour of theirs secures them the title 'upholder of yoga-viewpoint'. tRNagomayakASThAgnikaNadIpaprabhopamA / ratnatArArkacandrAbhA sadRSTedRSTiraSTadhA // 15 // tsnagomayakasthagnikanadipa prabhopama | ratnatararkacandrabha saddister distir asfadha ||15||

Page #34
VOGADRSTISAMUCCAYA The type of understanding associated with the eight right viewpoints (i. e. with the eight yoga-viewpoints) may respectively be compared to the type of light given out by the particles of hay-fire, the particles of of cowdung-fire, the particles of wood-fire, a lamp, jewel, star, the sun and the moon. [15] This verse only makes it clear that the eight yoga-viewpoints sought to be described by Haribhadra are in fact eight grades of practisiog yoga (in Haribhadra's sense of the word). yamAdiyogayuktAnAM khedAdiparihArataH / adveSAdiguNasthAnaM krameNaiSA satAM matA // 16 // yamadiyogayuktanani khedadi pariharatah / adresadigunasthanan kramenaisa satam mala ||16|| Wise men have held that these (eight yoga--viewpoints) are respectively characterized by the yoga-factors like gama etc., that they are respectively free from the spiritual demerits like weariness etc., that they are respectively the seats of the spiritual merits like 1001-enmity etc. [16] This verse lays down what may be called the architectonic of the Yagadrstisamuccaya. Haribhadra seems to have had before him three important treatment of the successive stages in the process of spiritual development, treatments which all enumerated these stages as eight. Having bimself decided to divide the process in question into eight stages Haribhadra felt that the eight successive stages occurring in the treatment of his three predecessors exactly correspond eight that were to occur in his own proposed treatment. Oft treatments one is that of Patnjali's Yogasutra whose eigh to be counted as eight successive stages in the process of spiritual development. It is difficult to see how the traditional Jaina scheme of fourteen gunasthanas can be made to run exactly parallel to Patanjali's scheme of eight yogangas, Perhaps mindful of the difficulty Haribhadra gave up the traditional Jaina scheme and adopted one that was of obscure origin. (Almost certainly, a similar difficulty must have arisen in the case of the other two schemes of classification endorsed by Haribhadra, but we are mentioning only Patanjali because we are in actual possession of his work and commentaries thereupon while the authors of those other two schemes are mere names for us). Even then there remain difficulties and artificialities in Haribhadra's procedure. For the three schemes of classification he chooses to endorse were mutually heterogenous and it could never have been the intention of their respective authors that they should run exactly parallel to each other. However, without making further fuss

Page #35
GENERAL ACCOUNT OF YOGA-VIEWPOINTS 27 about the matter we simply give below the three lists of spiritual qualifications supposed to arise in succession by the authors whom Haribhadra attached importance : Susrusa Haribhadra's propo- Patanjali's Bhagavaddatta's . Bhadanta Bhaskara's sed Name of the List List List Yoga-viewpoint concerned 1. Mitra Yama Advesa . A-kheda (=Certain Desirable =Nov-antipathy) (=Non-weariness) Traits of Character) 2. Tara Niyama vikasa An-udvega (=Certain Desira- (Desire to know) (=Non-disgust). ble Traists of Character) 3. Bala Asana A-ksepa (=Postures of (=Desire to (Non-distraction) Sitting) Listen 4. Dipra Pranayama Sravana An-utthana (=Breath-Control) EListening) (Non-interruption 5. Sthira Pratyahara Bodha A-bhranti (Sense-Control) (Understanding) (=Non-illusion) 6. Kanta Dharana Mimamsa An-anyamud =Elementary (Cogitation) (=Not finding Concentration) Pleasure in anything else) 7. Prabha Dhyana Pratipatti A-ruk (=Medium Concentra- (=Acceptance) (=Non-allment) tion) Samadhi Pravrtti An-asanga (=Supreme Concen- (=Implemen- (Non-attach. tration) tation) ment) 'sacchUddhAsaMgato bodho dRSTirityabhidhIyate / asatpravRttivyAghAtAt satpravRttipadAvahaH // 17 // sacchraddhusangato bodho distir ity abhidhayate / asat pravrttivyaghalat satpravsttipadavahah ||17|| 8. Para By viewpoint' (ie. by yoga-viewpoint) we here mean that type of understanding which is coupled with right faith (i.e. faith in religion) and which, as a result of annihilating unwholesome tendencies, is conducive to a state of mind characterized by wholesome tendencies.

Page #36
28 YOGADRSTISAMUCCAYA [17] In this verse Haribhadra offers a definition of 'viewpoint' (rather of 'yoga-viewpoint). According to him, a faith in religious truths and a well-trained understanding are two integral elements of a 'viewpoint; and he goes on to add that a viewpoint enables us to refrain from a wrong course of conduct and pursue a right one. This reminds us of the traditiomal Jaina thesis that right faith, right understanding and right conduct are three constituents of the pathway to moksa, But it will not be easy to accommodate Haribhadra's present classification of 'viewpoints' to the traditional gradation of gunasthanas. Thus the traditianal Jain positions (and a position adopted by Haribhadra himself in his earlier writings on yoga) divides man's course of ethical progress into the following three stages; (1) A move towards cultivating right faith and right understanding (i.e. the Apunarbandhaka gunasthana); (ii) Cultivating right faith and right understanding (i.e. the Fourth gunasthana). (iii) Putting into practice the earlier cultivated right faith and right understanding (i.e. the Fifth to Fourteenth gunasthanas). Now Haribhadra's first four yoga-viewpoints will have to be accommodated in the first of these stages, but no distinction of the type made above between the second and third stages can be made in the case of the remaining four yoga-viewpoints which are all conceived as a complex of faith, understanding and action. iyaM cAvaraNApAyabhedAdaSTavidhA smRtA / sAmAnyena vizeSAstu bhUyAMsaH sUkSmabhedataH ||18|| iyam cavaranapayabhedad astavidha smrta | samanyena visesas tu bhuyamsah suksmabhedatah ||18|| This 'viewpoint' is said to be of eight general types corresponding to the types of removal-of-veil; as for the further specifications of these general types they are too many depending on subtle variations. [18] In this verse Haribhadra tells us that he is dividing the yogaviewpoint into eight types even if it is possible to further sub-divide these types &s far as one wishes. Taken by itself this statement is thoroughly unexceptionable but one may doubt the propriety of the particular classification adopted by Haribhadra. Again, in speaking of the 'removal of veil' Haribhadra is employing the technical terminology of the Jaina tradition according to which a man's progress in the direction of acquiring right faith, right understanding and right conduct

Page #37
.::. GENERAL ACCOUNT OF VOGA-VIEWPOINT 29 is accompanied by (if not actually determind by) a corresponding removal of the Karmic vell i.e: of the nature of veil of the eightfold Kormas. pratipAtayutAzcAdyAzcatasro nottarAstathA / sApAyA api caitAstatpratipAtena netarAH // 19 // pratipatayutas cadyas calasro nottaras talha / sapaya api caitas talprati patena netarah ||1911 Of these the first four are liable to degenerate but not so the last four; arid these firs! four are liable to bring about uuhappy states of existence (ilke residence in hell ect.) precisely because they are liable to degenerate, but that is not the case with the last four, prayANabhaGgAbhAvena nizi svApasamaH punaH / vighAto divyabhAvatazcaraNasyopajAyate // 20 // prayanabhangabhavena nisi svapasamah pnnah | ... vighato divyabhavatas caranasyopajayale 1/2011 In the case of the last four also there does arise some kind of obstacle in ethical conduct (i.e. in ethical progress) as a result of brith among the gods, but this is like the night-time sleep (of a caravau, say) which does not put an end to the journey itself - (19-20] In these verses Haribhadra divides eight yoga-viewpoints. into two broad groups, one consisting of the first four viewpoints and the other of the remaining four. We are told that one upholding a viewpoint included in the first group can well show signs of degenera: tion but one upholding a viewpoint included in the second group can never do that; the latter will either make progress or remain where he is. This over-optimism of Haribhadra is not shared by the Jaina tradition which concedes the possibility of degeneration not only on the part of those occupying the First gunasthana but also on the part of those occu- . pying the Fourth gunashana and the like; (it is only in the case of one as advance as a ksapakasreni-arohin the the tradition denies the possibility of degneration; but then it visualizes the possibility of one occupying the gunasthanas upto the Eleventh without beivg ksa paka. sreni-arohin). . . 1. We have carlier pointed out that Haribhadra has no use for the concept of the Eleventh gunasthana and also that be has no use for it precisely because it involves the concept of a man's degeneration from a considerably advanced stage of sptritual development: .

Page #38
SECTION III A SPECIAL ACCOUNT OF THE FIRST FOUR YOGA-VIEWPOINTS (In the verses 21-64 Haribhadra describes the first four yoga view-points and after discussing certain incidental matters-of extreme importance in the verses 65-152 he describes the last four yoga-viewpoints in the verses 153-86, the verses 187-228 are again devoted to certain incidental matters of considerable importance. We have just to go through Haribhadra's description of the First four yoga-viewpoints keeping in mind that according to him these viewpoints are upbeld by persons who lack the right type of faith and understanding (that are a necessary pre-condition of the right type of conduct). It would have been far better if Haribhadra told us in so many words how the persons described in this part of his work lack the right type of faith and understanding (and hence the right type of conduct); for as it stands the decription seems to bring to light few faults and far too many lovable qualities--of the persons in question. Let us however postpone a discussion of this question till we reach these verses where those persons have been condemned-with retrospective effect, so to say. The decription being easy to follow we shall offer explanatory comments rather rarely, e. g. where we come across a technical term peculiar to the Jaina tradition). (a) Mitra--the First Yoga-viewpoint : mitrAyAM darzanaM mandaM yama icchAdikastathA / akhedo devakAryAdAvadveSazcAparatra tu // 21 // mitrayam darsanan mandan yana icchhadikas tatha / akhedo deoakaryadap advesas caparatra tu 1121|| In the stage of Mitra (i.e. of the first yoga-viewpoint) the under. standing is rather weak and there is observance of yama in its various forms like 'yama by intention' etc; moreover, here there arises 110 feeling of weariness in relation to the act like deity-worship etc. (i. e. in relation to one's religious duties) while there arises a feeling of nonenmity in relation to the rest (i. e. in relation to one's fellow beings). [21] Yamas as such and ibeir forms like 'rama by intention' are described in the verses 214-18. Note that yama is the spiritual qualification

Page #39
FIRST FOUR YOGA-VIEWPOINTS 31occurring first in Patanjali's list, non-enmity (or pon-antipatby) that occurring first in Bhagavaddatta's list, while non-weariness that accurring first in Bhadanta Bhaskara's list. karoti yogabIjAnAmupAdAnamihasthitaH / avandhyamokSahetUnAmiti yogavido viduH // 22 // karoli yogabijanam upadanam ihasthitah / avandhyamoksahetunam iti yogavido viduh //22|| While he is in this stage man accumulates such seeds of yoga as are an unfailing cause of moksa - this is what the experts on yoga know to be the case. jineSu kuzalaM cittaM tannamaskAra eva ca / praNAmAdi ca saMzuddhaM yogabIjamanuttamam // 23 // jinesii kusalam cittan tannamaskara eva ca / pranamadi ca samsuddham yogabijam anultamaml|2311 To develop a mental attitude of high regard in relation to the Tirthankaras, to offer prayers to them, and to perform before them acts like bowing down etc.-acts undertaken in a nanner that is pure-constitute the chief among the yoga-seeds. [23] Haribhadra here speaks of 'Jina worship'. and the usual meaning of it ought to be the worship of a Jaina Tirthankara. But it will be more in tune with the spirit of Haribhadra's position if the phrase is given a broader meaning, viz. the worship of a most revered personage or deity, carame pudgalAvarte tathAbhavyatvapAkataH / saMzuddhametanniyamAnnAnyadA'pIti tadvidaH // 24 // carame pudgalavarte talhabhavyatva pakatah / samsuddham etan niyaman nanyada' piti tadvidah |/2411 These acts (i.e. the just mentioned mental, vocal and bodily acts) are invariably of a pure type during the course of the 'last round of matter-reception' -and at no other time, that being so because at this particular time the fruition of one's past deeds (accumulated in the form of karmas) assumes an eminently suitable form-such is the view of those who know these matters. [24] The last round of matter-reception' is a technical concept introduced by the Jaina tradition. This tradition maintains that the

Page #40
32 YOGADRSTISAMUCCAYA total number of matter-praticles existing there in the universe are taken up one by one by a soul for the formation of its body etc., in lives after : lives while the period that is thus required to take up this totality is called 'one round of matter-reception' since beginipigless time but in the case of a particular soul there might come a time when the 'round of matter-reception' being experienced by it is the last such round. It is believed that a soul when undergoing the last round of matter. reception exhibits behaviour of a specially noble type, Haribhadra has this idea in mind when he says that the religious performances of a soul experiencing the last round of matter-reception are necessarily of a . . pure type. upAdeyadhiyA'tyantaM saMjJAviSkambhaNAnvitam / phalAbhisandhirahitaM saMzuddhaM hyetadIdRzam // 25 // . upadeyadhiya'tgantan samjnaviskambhamunvitam / phalabhisandhirahitan sambuddham hy etad idrsam 1/25/1 The acts in question are pure when they are undertaken with a feeling that they are desirable, when they are accompanied by a total suppression of the spiritual demerits techically called sanjna, and when they are not accompanied by a deisre for some fruit (i.e. for some worldly fruit). [25] The following ten defects of character are called sanjna. :.. anxiety for food (ahara-sahjna), fear (bhaya-sanjna), sex-passion (maithuna. sanina), attachment for the worldly possession (parigraha-sanjna), anger (krodha-sanjna), pride (mana-sanjna), deceitfulness (maya-sanna), greed (lobha-sanna), mentality of the mob (ogha-sanjna), doing things just in order to please the common folk (loka-sanjna). . . . AcAryAdiSvapi hyetad vizuddhaM bhAvayogiSu / vaiyAvRttyaM ca vidhivacchuddhAzayavizeSataH // 26 // acaryadisu api hy etad visuddha bhavayogisu : vaiyavsllyam ca vidhivacchuddhasayavisesalah H2611 * . . . . . These acts in their pure form (are a yoga-seed) also when they are undertaken in relation to the preceptor etc. who happen to be genuine yogins; moreover, humble services of every day kind offered duly and with a specially pure heart to these, preceptor etc. (equally. constitute yoga-seed). ..

Page #41
FIRST FOUR YOGA-VIEWPOINTS 38 bhavodvegazca sahajo dravyAbhigrahapAlanam / tathA siddhAntamAzritya vidhinA lekhanAdi ca // 27 // bhavodregas ca sohajo dravyabhigrala palanam | tatha siddhantam asritya idhina lekhanddi ca |2711 A. natural feeling of disgust for the worldly existence, the physical offering of gifts (i.e. the offering not of a sublime type, the agent in question being. inadequately advanced spiritually), the duly undertaken writing etc. of doctrinal texts-(these are some further yoga-seeds).. lekhanA pUjanA dAnaM zravaNaM vAcanodgrahaH / prakAzanA'tha svAdhyAyazcintanA bhAvaneti ca // 28 // lekhana pujana danan sravanar vacanodgraliah / prakasana'tha svadhyayas cintana bhavancti ca 1/2811 . Here 'writing etc.' means 'writing, worshipping, offering, as a gift, listening to, reading, duly grasping, publicizing, studying, pondering over, imbibing the spirit of'. bIjazrutau ca saMvegAt pratipattiH sthirAzayA / tadupAdeyabhAvazca parizuddho mahodayaH // 29 // bijasrutau ca samvegal pratipa.tih sthirasaya / tadupadeyabhavas ca parisuddho mahodayah ||3911 To acknowladge with a feeling of feryour and with a firm mind the truth of the texts dealing with yoga-seeds and at the same time to treat these texts as things desirable (1. e. things worthy of respecta treatment which on account of being pure (i. e. belog free from all desire for worldly fruits) is conducive to success par excellence (i. e. to moksa)(these too are a yoga-seed). etadbhAvamale kSINe prabhUte jAyate nRNAm / . karotyavyaktacaitanyo mahatkArya na yat kacit // 30 // ..... eladbhavanale ksine prabhute jayate ninam, karoly avyaktacaitaryo mahatkaryam na yat kvacit ||30|| All this (i.e. the accumulation of yoga-seeds) happens in the case of human beings when the capacity of their souls to icceive matter-particles has been diminished immensely; for certainly, one with att undeveloped awareness of the affairs of the world (i.e. a child) is nowhere found to perform big deeds,

Page #42
34 YOGADRSTISAMUCCAYA (30] The Jaina tradition belicves that the greater a soul's capacity to receive matter-particles the more 'rounds of matter-reception' it is likely to experience. Conversely, the lesser the number of the rounds of matter-reception to be experienced by a soul the lesser its capacity to receive matter-particles - so that in the last round of matter-reception a soul's capacity to receive matter particles becomes the least. And since the Jaina believes that in the last round of matter-reception a soul.exbibits behaviour of a specially noble type he can also say that a soul with the least capacity to receive matter-particles exhibits this type of behaviour. In the present verse Haribhadra is making a statement just to this effect. carame pudgalAvarte kSayazcAsyopajAyate / jIvAnAM lakSaNaM tatra yata etadudAhRtam // 31 // duHkhiteSu dayA'tyantamadveSo guNavatsu ca / . effaceta #qat sa paarasiga: 113 211. carame pudgalavarle ksayas casyopajayate / jivanam laksanam tatra gata' etad udahrlam ||31|| duhkhitesu daya'lyantam adveso gunavatsu ca / aucityat sevanan caiva sarvatraivaviscsatah 1132|| And the diminution of a soul's capacity to receive matter-particles becomes possible when it is undergoing the last round of matter-reception ; for the following are the characteristics of a man at that time (i. e. during the course of the last round of matter-reception): great compassion for those who are in misery, non-enmity towards the qualified ones, maintaining propriety in one's dealing with all without exception. [31] In this verse Haribhadra is making explicit an idea that was already implicit in the preceding one, viz. that a soul .experiencing the last round of matter-reception possesses the least capacity to receive matter-particles. evaMvidhasya jIvasya bhdrmuurtermhaatmnH| . zubho nimittasaMyogo jAyate'vaJcakodayAt // 33 // evamvidhasya jivasya bhadramurter mahalmanah subho nimittasamyogo jayale'dancakodayat 1133|| Such a large-hearted person and one whose very sight is endearing comes to acquire - in a manner that is pure-all the required accessories,

Page #43
FIRST FOUR YOGA-VIEWPOINTS and that as a result of the realization of the three 'unfailing. circumstances." yogakriyAphalAkhyaM yacchyate'vaJcakatrayam / Argarfaca qenfagozafka1977 ||38|| yogakriyaphalakhyam yac chruyate'vancakatrayam" [ sadhun asritya paramam isulaksyakriyopamam ||34|| The three 'unfailing circumstances' of supreme kind are coming in contact with the saintly personages, offering services to them, and reaping the fruit of the service thus offered; these three may be compared to three aspects of the process through which an arrow is made to hit its target (i. e. the first may be compared to the arrow being rightly directed, the second to its being properly shot, and third to the target being worth shooting at). [34] For a somewhat detailed account of the three 'unfailing circums tances' see the verses 219-21. etacca satpraNAmAdinimittaM samaye sthitam / asya hetuzca paramastathAbhAvamalAlpatA || 35 // etac ca salpranamadinimittam samaye sthitam | asya hetus ca paramas tathabhavamalalpata ||35|| 35 Now the traditonal doctrine is that this (i. e. the realization of the three 'unfailing circumstances' results from acts like offering bow to the noble personages while these acts themselves have for their ultimate cause the diminution of the concerned soul's capacity to receive matter-particles. [35] The idea of a soul's greater or lesser capacity to receive matterparticles has already been explained in connection with the verse 30.1 nAsmin ghane yataH satsu tatpratItirmahodayA / kiM samyag rUpamAdatte kadAcid mandalocanaH // 36 // nasmin ghane yatah satsu talpratitir mahodaya | kim samyag rupam adatte kadacid mandalocanah ||36|| For au attitude of high regard towards noble personages - an attitude ultimately conducive to moksa is impossible on the part of one whose soul possesses considerable capacity to receive matter-particles. Is it possible for a dim-sighted person to see things properly? -

Page #44
. VOGA DESTISAM UCCAVA alpavyAdhiryathA loke tadvikArairna vAdhyate / ceSTate ceSTasiddhayarthaM vRttyaivAyaM tathA hite // 37 // al pavyadhir yatha loke tadvikarair na badhyate / cestate cesfasiddhyarthan urltyaivayam tatha hite 113711 Just as a man well-nigh rid of an ailment is not a prey to the disturbances caused thereby and goes on doing things he deems desirable, so also does the man in question go about performing benefi. cial acts on account of his special (i.e. religious) bent of mind. [37] The Sanskrit word used here for 'religious bent of mind' is ostti and the usage is technical. Vitti is said to comprise four factors, viz. (i) patience (dhsti), (ii) faith (sraddha), (iii) a desire to learn noble things (suvividisa), (iv) requesting a teacber for instruction (vijna pli). yathApravRttikaraNe carame'lpamalatvataH / Asannagranthibhedasya samastaM jAyate hyadaH // 38 // . yathapravstlikarane carame'lpamalatvatah / asannagranthibhedasya samastan jayaie hy adah 1138|| All this comes about at the time of the last gathapravrttikarana, for the man in question is then on the verge of granthibheda as a result of his soul's diminished capacity to receive matter-particles. . . [38] Here the concept of a soul's diminished capacity to receive matter-particles - a concept already explained - is linked with the concepts of the 'last yathapravrttikarana' and granthibheda, and these latter concepts remain to be explained. We have earlier remarked that the Jaina tradi. tion posits two nodal points in a man's spiritual progress - one occurring when he is passing on from the First to the Fourth gunasthana, the other when he is passing on from the Seventh to the Twelfth. We have also noted that the Fourth gumasthana is the state of a release from the udaya of darsanamohaniya-karma and anantanubandhikasaya-karmas; the techical name for this state is Samiyagdisti - contrasted with Mithyadrsti which is the technical name for the First gunasthana. Now the passage from the First gunasthana to the Fourth (as also that from the Seventh to the Twelfth) is supposed to be completed in three successive stages whose tecbnical names are gathapravsttikarana, apunakarana and aniv;ltikarana. It is further supposed that the stage of patha pravsltikarana might take place svithout the latter two doing so. In the present verse Haribhadra

Page #45
FIRST FOUR YOGA-VIEWPOINTS is dealing with the process of passing from the First gumasthana to the * Fourth and in this process the stage of a purvakarana is supposed to bring about what is technically called granthibheda or 'untying the koot (of spiritual afflictions like attachment, aversion etc.). Herice when Haribhadra speaks of the last yathaprav;ltikarana as being proximate to granthibheda he is in a way uttering a platitude; for the last yathapraorttikarana is by definition a pallapravrttikarana that is necessarily-followed by apurvakarana (and hence by granthibheda) and then by anivittikarana. It ..also goes almost without saying that the last yathapravsttikarana must take place during the course of tbe 'last round of matter-reception' which is a period when a soul's capacity to receive matter-particles is the least; hence Haribhadra's statement that at the time of the last yathapra. vritikarana a soul happens to be in possesion of a diminished capacity to receive matter-particles is also almost a platitude, apUrvAsannabhAvena vyabhicAraviyogataH tatvato'pUrvamevedamiti yogavido viduH // 39 // apurvasannabhavena vyabhicaraviyogatah / tatloato'puruam evedam iti yogavido viduh ||39|| Because this state (i.e. the state of the last pathapravsttikaranu) stands close to (i.e. immediately precedes) the one called apurvakarana and because it does not fail to achieve the purpose in view it is considered to be truly unprecedented by the experts on yoga. ::.[39] In this verse Haribhadra is making explicit an idea that was implicit in the preceding one: For to say as was done in the preceding verse that the last yathapravritikarana is proximate to granthibheda implies that it is proximate to apurvakarana, However, in the present verse Haribhadra wants to say that the last yatha pravsttikarana is unlike the other pathapravsitikaranas which too are theoretically proximate to a purvakarana but which are not actually followed by apurvakarana; moreover, apurvakarana is so called because it is an unprecedented state and Haribhadra bere wants to say that the last yathapravsttikarana too, being : unlike the other pathapraorttikaranas, is an unprecedented state just like the apurvakarana proper. prathamaM yad guNasthAnaM sAmAnyenopavarNitam / epeyi a agafyrai 9674-29717a: 118011 prathaman yad gunasthanam samanyenopavarnitam / asyam tu tadavasthayan mukliyam anvarlhayogatah 1/4011

Page #46
VOGADRSTISAMUCCAVA What has generally been called (in the scriptural texts) the First gunasthana (literally a seat of meritorious qualities) becomes so in the: literal sense of the term when one attains the state in question, for then it (i.e. the gungsthano in question) becomes what the word actually signifies (i.e. a seat of meritorious qualities). . [40] In this verse Haribhadra makes it clear that one upholding the first yoga-viewpoint (rather the first four yoga-viewpoints) is an occupant of the First gunasthana. Now this gunasthana is occupied by persons, suffering from the worst defects of character-as is suggested. by its very name Mithyadisti - and so to call it a gunastnana - j.e. a seat of meritorious qualities - Seems somewhat of a misnomer, Haribhadra here says that in the case of the persons upholding the yoga-viewpoint (rather yoga-viewpoints) in question the First gunasthana may well be: so called in a literal sense of the term. (b) Tara--the Second Yoga-Viewpoint: tArAyAM tu manAk spaSTaM niyamazca tathAvidhaH / anudvego hitArambhe jijJAsA tattvagocarA // 41 // tarayan tu manak spastan niyamas ca tathavidhah | anudrego hitarambhe jijnasa tattvagocara ||41|| In the stage of Tara (i.e. of the Second yoga-viewpoint) the under standing is somewhat clear and there is observance of niyama as already described (i.e. of niyama in its various forms like 'nijama by intention' etc.); again, there is then absent all feeling of disgust (rather of weariness) while doing things beneficial (i.e. beneficial from the other-worldly standpoint) and at the same time there is present a desire to acquaint oneself with doctrinal matters. [41] In this verse begins Haribhadra's account of the second yogaviewpoint. Note that niyama occupies second place in Patanjali's spiritual qualifications, 'desire to know' second place in Bhagavaddatta's list; while 'non-disgust' second place in Bhadanta Bhaskara's list. The following desirable traits of character are classed (by Patanjali) under niyama : cleanliness (rauca), contentment (santosa), penance (tapas), selfstudy (svadhyaya), meditation on God (Tsvara-pranidhuna). bhavatyasyAM tathA'cchinnA prItiryogakathAsvalam / zuddhayogeSu niyamAd vahumAnazca yogiSu // 42 // bharaly asyam latha'cchinna prilir yogakathaso alam | suddhayogesu nizamad Bahumanas ca pogisu 114211

Page #47
FIRST FOUR YOGA-VIEWPOINTS In this stage there is an uninterrupted and intense liking for discourses on yoga and as a matter of rule there then develors rn attitude of great reverence for the yogins whose yoga is pure. yathAzaktyupacArazca yogavRddhiphalapradaH / Mfnai faumta azgngnya: 1|83|| Si yathasakty upacaras ca yogavrddhiphalapradah | yoginam niyamad eva tadanugrahadhiyutah ||43|| lAbhAntara phalazcAsya zraddhAyukto hitodayaH / kSudropadravahAnizca ziSTasammatatA tathA // 44 // Moreover, one then offers services to those yogins (i.e. to yogins of the above description) to the best of one's capacities - services which invariably result in the increment of (the junior yogin's) yoga and which have been offered with a feeling that they are a favour done to him who has offered them (and not to him who has received them). labhantaraphalas casya sraddhayukto hitodayah | ksudro padravahanis ca sistasammatata tatha ||44|| bhayaM nAtIva bhavajaM kRtyahAnirna cocite / tathA'nAbhogato'pyuccairna cApyanucitakriyA || 45 // 0127 These services which have been offered with a feeling of faith and which are in the best interest of him who has offered them yield him other gains as well; moreover, the agent in question then gets rid of minor disturbances and his conduct is approved of by the cultured ones.. 39 bhayam nativa bhavajam krtyahanir na cocite | tatha'nabhogato'py uccair na capy anucitakriya ||45|| kRtye 'dhike'dhikagate jijJAsA lAlasAnvitA / get fag fand Harai iqaffia: 118&|| The man in question does not suffer from much fear of the worldly existence, nor does he desist from doing things that are proper; again, even through inadvertance he does not indulge in acts that are highly improper. krtye'dhike'dhikagate jijnasa lalasanvita | tulye nije tu vikale samtraso dvesavarjitah ||46|| When this man sees those superior to himself doing things that are beyond his own capacities he develops in relation to those things

Page #48
40 YOGADRSTISAMUCCAYA . a curiosity coupled with longing; on the other hand, when he sees them doing things that are well within his capacities he develops in relation to his own faulty performance of those things an attitude of fear which is however uncoupled with jealousy (towards the superior personages in question). duHkharUpo bhavaH sarva ucchedo'sya kutaH katham / citrA satAM pravRttizca sA'zeSA jJAyate katham // 47 // nAsmAkaM mahatI prajJA sumahAn zAstravistaraH / ziSTAH pramANamiha tadityasyAM manyate sadA // 48 // duhkharupo bhavah sarva ucchedo'sya kulah katham / citra salan pravritis ca sa'sesa jnayale katham 1/471/ nasmakam mahali prajna sumahan sastravistarah / sistah pramanam iha tad ily asyam manyale sada ||4811 "The whole course of the worldly existence is of the form of misery. How and through what means can one put an end to it ? Multifarious have been the acts undertaken by the poble souls. How can one know them in their entirety ? My owo understanding is not much profound, while the scriptural literature is stupendous in expanse. Under such (perplexing) conditions the cultured people ought to be an authority for me."--this is how one reflects when in the stage in question (i.e. in the stage called Tara.) (c) Bala--the Third Yoga-Viewpoint sukhAsanasamAyuktaM balAyAM darzanaM dRDham / paga ca tattvazuzrUSA na kSepo yogagocaraH // 49 // sukhasanasamayuktan balayan darsanan drdham :/ para ca tattoasusrisa na kse po yogagocarah 114911 para In the stage of Bala (i.e. of the third yoga-viewpoint) the under. standing is (rather) firm and is accompanied by comfortable sitting postures; again, there is present here an intense curiosity to listen to the doctrinal matters while there is absent all distraction in relation to matters pertaining to yoga. [49] In this verse begins Haribhadra's account of the third yoga viewpoint. Note that Osana (i.e. postures of sitting) occupies third place .. in Patanjali's list of spiritual qualifications, 'desire to listen' third place ! 10 Bhagavaddatta's list, while 'non-distraction' third place in Bhadapta

Page #49
FIRST FOUR YOGA-VIEWPOINTS - ano Bhaskara's list. Really speaking, usana occurring in Patanjali's list is no spiritual qualification but a sheer physical capacity ; to evade. this is suggested that asana here should not be taken to mean the physical act of adopting different sitting postures but the spiritual qualification called 'getting seated in one's own nature' (i.e. caring only for such things as are in one's true self-interest). nAsyAM satyAmasattRSNA prakRtyaiva pravartate / tadabhavAcca sarvatra sthitameva sukhAsanam // 50 // nasyam saiyam asaltrsna prakstyaiva pravarlate / tadabhavac ca sarvatra sthitam eva sukhasanam ||50|| ___ In this stage a thirst for things non-existing (ive. for things concocted out of delusion) vanishes automatically and in the absence of such a thirst comfortable sitting postures easily become feasible every where. atvarAparvakaM sarva gamanaM kRtyameva vA / praNidhAnasamAyuktamapAyaparihArataH // 51 // atvara purvakam sarvam gamanan krtyam eva va / praaidhanasamayuktam apaya pariharatah 115111 Here all movement and all other activity (i.e. movements and activities relating to religious performances) are undertaken without haste and with full attentiveness, and that in its turn happens because the possible disturbance (i.e. a possible wavering of mind) is here eliminated in advance. kAntakAntAsametasya divyageyazrutau yathA / yUno bhavati zuzrUSA tathA'syAM tattvagocarA // 52 // kantakantasametasya divyageyasrutau yatha | Jyano bhavati susrasa tatha'syam tattvagocard ||52|| Here the desire to listen to doctrinal matters is of the same (intensel variety as is the desire to listen to divine songs in a young man who is ia company with his beautiful beloved. bodhAmbhaHsrotasazcaiSA sirAtulyA satAM matA / abhAve'syAH zrutaM vyarthamasirAvanipakUpavat // 53 // bodhambhahsrotasas caisa siratulya satam mala abhave'syah srutam vartham asiravanikupavat 1153|||

Page #50
42 YOGADRSTISAMUCCAYA If understanding be compared to the stream of water (coming out. of the lower strata of the carth) the desire to listen to doctrinal matters should be compared to the underground source of this water; bence it is that in tbe absence of such a desire one's listeniog to doctrival matters proves as futile as digging well at a place where happens to be no underground source of water. zrutAbhAve'pi bhAve'syAH zubhabhAvapravRttitaH / phalaM karmakSayAkhyaM syAt parabodhanibandhanam // 54 // srutabhave'pi bhave'syah subhabhavaprav;ltitah / phalam karmaksayakhyam syat parabodhanibandhanam (154|| On the other hand, if the desire in question is present there in a man then even in case be listens to no scriptures he will, as a result of the continuous harbouring of auspicious thoughts, manage to attain the result called 'destruction of karmas' which on its part is generative of the understanding of a supreme type. zubhayogasamArambhe na kSepo'syAM kadAcana / upAyakauzalaM cApi cAru tadvipayaM bhavet / / 55 / / subhayogasamarambhe na ksepo'syam kadacaria / upayakausalam capi caru tadvisayam bhavet ||55|| In this stage there never takes place a distraction after the yoga of an auspicious type has been opce begun; moreover; here one comes to know how to acquire the fire skill requisite for performing the same (i.e. yoga in question). pariSkAragataH prAyo vighAto'pi na vidyate / avighAtazca sAvadhaparihArAnmahodayaH // 56 / / pariskaragatah prayo vigliato'pi na vidyate | avighatas ca savadyapariharan mahodayah 1/56|| Here there usually arise no obstacles pertaining to the instruments of performance; on its part, this absence of obstacles is conducive to moksa via an avoidance of the blameworthy acts, (d) Dipra--the Fourth Yoga-viewpoint prANAyAmavatI dIprA na yogotthAnavatyalam / tattvazravaNasaMyuktA sUkSmabodhavivarjitA // 57 // pranayamavali dipra na yogotthanavaty alam tallvastaranasanyukta suksmabodhavivarjita 1/571/

Page #51
FIRST FOUR YOGA-VIEWPOINTS Cila The stage of Dipra (.e. of the Fourth yoga-viewpoint) is charaeterized by control of breath and there is here to interruption at all of the yoga once entered into; moreover, while in this stage one listeps to the doctrinal matters but is not possessed of understanding of a subtle type. P [57] In this verse begins Haribhadra's account of the fourth yogaviewpoint. Note that pranayama (i.e. breath-control) occupies fourth place in Patanjali's list of spiritual qualifications, 'listening' fourth place in Bhagavaddatta's list, while fuon-interruption' fourth place in Bhadanta Bhaskara's list. Here also it can be seen that pranayama occurring in Patanjali's list is no spiritual qualificatiou hut a sheer physical capacity. And the anomaly is sought to be evaded by suggesting that in the present context pranayama should not mean the exercise of breath-control consisting in breathing in, breathing out and retaining the breath but the practice of virtues consisting in 'rejecting what is not in one's true self-interest, accepting what is in one's true self-interest and retaining what is thus accepted', Again, by saying that the fourth yoga-viewpoint is not accompanied by the upderstanding of a subtle type Haribhadra for the first time hints that there is something inherently defective about the yoga-viewpoints described so far. In the section coming next he is golog to dilate on this point. .. prANebhyo'pi gururdharmaH satyAmasyAmasaMzayam / ... prANAMstyajati dharmArtha na dharma prANasaGkaTe // 58 // .. pranebhyo'pi gurur dharmah salyam asyam na samsayam / pranams tyajati dharmartham na dharinan pranasankate 1158||| In this stage religion is doubtless considered to be dearer than life itself: thus here a man gives up his life for the sake of his religion but he will not give up his religion when his life is in danger (i, e. will not give up his religion just to save his skiu). eka eva suhRd dharmo mRtamapyanuyAti yaH / anpito aizi Harreta za 119811. eka eva suhd dharmo mrtam apy anuyali yah / sarirena saman nasam sarvam anyat tu gacchati //5911 . '. For religion is one's only such friend as accompanies one even after one's death, while everything else that one possesses, comes to an end along with one's body.

Page #52
44 VOGADRSTISAMUCCAYA itthaM sadAzayopetastattvazravaNatatparaH / prANebhyaH paramaM dharma valAdeva prapadyate // 6 // illhan sadasayopelas talirasravanalat parah 1 pranebhyah paramam dharmam balad eva prapadyate /16011 Thus full of poble sentiments and keen on listening to doctrinal matters one is driven to take recourse (i. e. one automatically takes te course) to religion deemed dearer than life. kSArAmbhasyAgato yadvanmadhurodakayogataH / vIjaM prarohamAdhatte tadvat tattvazruternaraH // 61 // ksarambhas tyagato yadvan madhurodakayogatah 1 bijan praroham adlhatte tadval tattvairuter narah /161/ . Just as a seed undergoes growth by avoiding salty water and at the same time assimilating the sweet one, so also does a man (undergo growth, i.e. make progress) by listening to doctrinal matters. kSArAmbhastulya iha ca bhavayogo'khilo mataH / madhurodakayogena samA tattvazrutistathA // 62 / / ksaranibhastulya iha ca bhavayogo'khilo matah / madhurodakayogena sama tallvasrutis tatha |16211 Here the worldly activity of every kind whatsoever is akin to salty water wbile one's listening to doctrinal inatters is akin to assimilating sweet water. matastu niyamAdeva kalyANamakhilaM tRNAm / gurubhaktisukhopetaM lokadvayahitAvaham // 63 // alas tu niyamad eya kalyanam akhilam ninam 1 gurubhaktisukhopetan lokadyayahilavaham 1/63|| As a result of this (i.e. of listening to doctrinal matters) people are . invariably rewarded with all kinds of meritorious consequences, a rewarding which is accompanied by the pleasure derived from devotion to the preceptor and which proves beneficial in this world as also in the world beyond.

Page #53
FIRST FOUR YOGA-VIEWPOINTS gurubhaktiprabhAvena tIrthakRddarzanaM matam / samApatyAdibhedena nirvANaikanibandhanam // 64 // gurubhaktiprabhavena tirthakrddarsanam matam | samapallyadibhedena nirvanaikanibandhanam ||64|| 45. Devotion to the preceptor enables one to have-through a meditative trance or otherwise-the direct vision of a Tirthankara, a vision that is a sure means of attaining moksa, [64] The idea of a man having a direct vision of some Thirthankara in a meditative trance is clear; another possibility, among others, that Haribhadra is keeping in mind is that of the man himself becoming Tirthankara (as a result of accumulating the corresponding karma through virtuous acts of an appropriate type).

Page #54
SECTION IV TRANSITORY [In the verses 65-152 Haribhadra makes transition from his account of the first four yoga-viewpoints to that of the last four. This section may be divided into three parts, the first (i.e. verses 65-75) where the basic defect vitiating the behaviour of an unenlightened person is named and somehow described, the second (i.e. verses 76-85) where the unenlightened person of a most degenerate type are condemned, and the third (i.e. verses 86-152) where logic-chopping and theological secta. rianism are denounced. In the natural course of things the first of these parts ought to be of crucial importance, for it is supposed to give us an idea of what Haribhadra understands by 'enlightenment'. But as it stands this part contains a lot by way of praise of enlightenment and pretty little by way of account of it. This makes it difficult for us to see the common point between the persons condemned in the second part of this section and those commended earlier as the upholders of the first four yoga-viewpoints-both of whom are said to be lacking in enlightenment. In what follows we shall comment verse by verse on the first part of the present section and shall comment only when necessary (that is rather rarely) on the remaining two parts]. (a) The Vedyasamvedyapada versus Avedyasamvedyapada samyagdhetvAdibhedena loke yastacvanirNayaH / vedyasaMvedyapadataH sUkSmabodhaH sa ucyate // 65 // samyagghetvadibhedena loke yas tallvanirnayah | vedyasamvedyapadatah suksmabodhah sa ucyate ||65|| That determination-taking place in the everyday life (i.e. in the assemblies of the learned)-of the essential nature of things where appropriate means etc. are employed under the guidance of the state of mind called vedyasamvedyapada is designated the understanding of a subtle type. [65] In this verse Haribhadra introduces vedyasamvedyapada as a technical word. Anticipating the account of it that is given later on. We can say that it is almost a synonym for the word samyaktva so well known in the Jaina tradition. For Haribhadra is going to tell us in so many words that Bhinnagranthis etc. (i.e. those possessing samyaktoa and

Page #55
.: TRANSITORY :; 47: hence occupying the gunasthanas Fourth onwards) are the persons possessing the state of mind called vedyasamvedya pada. As a matter of fact, it is because of this synonymity that we say that persons uphoding the first four yoga-viewpoints ought to occupy the First 'gunasthana while those upholding the last four ought to occupy the gunasthanas Fourth onwards. Our reasoning runs as follows. In the presept verse we are being told that the knowledge of things properly arrived at by those possessing tedyasanxvedzapada is called the uuderstandiug of a subtle type, and since we have already been told that the Fourth yoga-viewpoint (as also those standing below it) does not exbibit the inderstanding of a subtle type the conclusion ought to be that persons upholding the first four yoga-viewpoints lack the state of mined called vedyasamvedyapada (and hence occupy the First "gunasthana). "* :,:**** bhavAmbhodhisamuttArAt krmvjrvibhedtH| jJeyavyAptezca kAtsnyena sUkSmatvaM nAyamatra tu // 66 // bhavambhiodhisamuttaral karmavajravibhedatah / . . jneyavyaptes ca kartsnyena suksmalvar nayam atra tu 1/66/ This understanding is deemed subtle because it enables one to cross the ocean of Worldly existence, because it shatters even such karmas as are comparable to vajra (i. e. to the hardest conceivable physical substance). because it covers (i. e. grasps) its object in its entirety; such subtlety is however absent in the stage under coosideration (1. e. in the stage of Diptamas also in the lower stages considered earlier). [66] This verse lays down the characteristics of the understanding of a subtle type (i. e. of the understanding exhibited by those possessing vedyasamvedya pada) : viz. (i) that it is conducive to moksa and (ii) that it covers its object in its totality. The first characteristic is going to form the basis of Haribhadra's denunciation of the 'welcomers of the worldly existence', the second that of his denunciation of narrow-minded (i. e. one-sided) sectarianism. Again, we are here reminded that the understanding of a subtle type is not possessed by persons upholding the fourth yoga-viewpoint (or any that stands below it). qalayage FEATGIE asteqoh !... 9f27121439Taruha: 411&oll. :.:.," avedyasamvedyapadan yasmad asu talholbasam / thaksicchayajalacaraprav;ltyabham atah param. 116711.35

Page #56
48 YOGADRSTISAMUCCAYA In these stages (i. e. in the four stages considered till now) the state of mind called avcdyasamvedya pada tages in all its intensity and, as a result, wbalever state of mind of the opposite type (i. c. of the vedyasan. vedya pada type) makes its appearance here is of the nature of an aquatic creature's movement towards a bird's shadow falling in water. [67] In this verse Haribbadra expressly comes out with the statenient that the first four yoga-viewpoints are upheld by persons lacking. the state of mind called vedyasanvedya pada and that whatever vedyasarvedy pada they inight appear to exhibit is but a shadow of it apAyazaktimAlinya sUkSmabodhavibandhakRt / naitadvato'yaM tattatve kadAcidupajAyate // 68 // apayasaktimalingan suksmabodhavibandhakst / naitadvato'yam tallallve kadacid upajayale 1168|| The drakness (i. e. the spiritual deficiency) born of the capacity (1. e. liability to encounter an unhapppy state of affairs (like residence in hell, say) obstructs the emergence of the understanding of a suble type; hence it is that one suffering from such darkness never acquires the understanding of a subtle type in relation to the essential pature of things. [68] In this verse Haribbadra gives bis reason for denying the understanding of a subtle type (and hence vedyasamvedyapada) to those upholding the first four yoga-viewpoints. He says that these persons are liable to perform such heinous acts as are conducive to the unhappy states of existence (like residence in hell etc.). Thus we see that the pre-requisites of the understanding of a subtle type include not only intellectual factors but also moral ones-which is equally the case with the pre-requisites of samyaktva as understood by the Jaina tradition. The word apaya- translated here as 'unbappy state of affairs'-is somewhat technical. It stands for the situation developing as a result of one having accumulated inauspicious karmas of such an intensity that their fructification can never be prevented-as can be the case with the karmas of a comparatively mild type. The karmas in question are themselves not unusually given the name apaya. In the verse 19 also the word apaya had a similar employment. apAyadarzanaM tasmAcchratadIpAnna tAttvikam / tadAbhAlambanaM tvasya tathA pApe pravRttitaH // 69 // a payadarsanam lasmac chrutadipan na tallvikam / ladabhalambanam ty asya tatha pape pravsltitah 1169//

Page #57
. .: TRANSITORY 49 1 . Hence it is that the enlightenment imparted by the lamp of the scriptural texts as to the nature of the unbappy states of affairs pertains not to the substance but to the shadow of the matter; for one indulges in sinful acts (i. c. in acts couducive to the unbappy states of affairs) even that way (i. e. even while takiog his stand on the scriptural texts). [69] The mention of scriptures in this verse is somewhat intriguing. In the course of discussing Haribhadra's concept of 'yoga by scripture we had found him recognizing the utmost utility of scriptural guidance in the lower and middle stages of spiritual development even if not in the highest ones. But here he seems to be hinting that scriptures are the guide and a poor guide at that only in the case of those belonging to the lower stages of spiritual development. The hint is in place but is somewhat in conflict with the praise Haribhadra elsewhere heaps on scriptures. In all probability Haribhadra is here taking exception to that kind of faith in scriptures which is unacconipanied by an adequate spiritual upliftment, ato'nyaduttarAsvasmAt pApe karmAgaso'pi hi / taptalohapadanyAsatulyA vRttiH kacid yadi // 7 // ato'nyad utlarasv asmat pape karmagaso'pi hi / taptalohapadanyasatulya vsttih kvacid yadi 117011 A state of mind of the other type (i. e. of the vedyasanvedyapada type) is to be found in the last four stages (i. e. in the four yoga-viewpoints to be described subsequently); on account of it even when a mon does something sinful-percbance and owing to the fault of his past karmashis behaviour resembles that of one who has set foot on a piece of red-hot iron (i. e. be withdraws from the sinful deed in question as early as possible). vedyasaMvedyapadataH saMvegAtizayAditi / caramaivaH bhavatyeSA punaDhuMtyayogataH // 71 // vedyasamvedya padatah samvegalisayad iti / caramaiva bhavaty esa punar durgalyayogatah 117111 Since his possession of a state of mind of the vedyasamvedyapada type generates in the man in question a feeling of intense remorse (after a sinful act has been performed by him) this is the last performance of a sinful act on his part, for certainly he is going to find himself in the midst of unhappy circunstances no more.

Page #58
50 YOGA DRSTISAMUCCAYA ..[70-71) In these verses Haribbadra gives vent to his conviction that a person possessing ved yasanredrapadam and he alone_can possibly lead a : life of 10 sin. The idea seems to be that such a person comes to develop a patural aversion for wrong doing, but the thesis requires saebstantiation. avedyasaMvedyapadamapadaM paramArthataH / padaM tu vedyasaMvedyapadameva hi yoginAm // 72 // avedyasamvedyapadam apadai paramarthatah / padam tu vedyasamvedya padam eva hi yaginam ||72|| Thus strictly speaking (the state of mind called) aoedyasivedya pada is DO proper resting place for gogins while (the state of mind called) vedyasamoedya pada is alone a proper resting place for them. [72] This verse suggests that according to Haribhadra persons possessing vedyasainvedya pada i. e. those upholding the last four yogaviewpoints are alone jogins in a real sense of the term. One then wonders why he bas undertaken an elaborate fourfold division of the state traditionally known by the single name A punarbandhaka. It would have been far more helpful if Haribhadra only pointed out to us the precise point of difference between an Apunarbandhaka and yogin truly so called - in other words, if he only laid bare the essential nature of vedyasarvedya pada. vedyaM saMvedhate yasminnapAyAdinibandhanam / tathA'pravRttivuddhayA'pi syAdyAgamavizuddhayA // 73 // tatpadaM sAdhvavasthAnAd minnagranthyAdilakSaNam / anvarthayogatastantre vedyasaMvedyamucyate // 7 // vedyam samvedyale yasminn apayadinibandhanam tatha'pravsltibuddhya pi stryady aganavisuddhaya 1173|| tal padam sadhvarasthanad bhinnagranthyadilaksanam/ anvarihayogalas tantre vedyasanvedyam ucyale 117411 The state of mind in which one knows the knowables like woman etc. as the cause of urbappy states etc. and in which one also develops towards these knowables an attitude of avoidance-an attitude rendered pure with the help of scriptures-is, owing to its firm capacity for comprehension, a proper resting place (for the yogin's understanding) and

Page #59
TRANSITORY 1 is divided into types like bhinnagranthi etc. ; it is therefore appropriately called vedjasamvedyapada (i. e. the resting place where knowables are known) in the doctrinal texts. [73-74] In these verses we are offered some sort of definition of vedyasamvedya pada and have also been given some idea of the traditional Jaina concept which runs parallel to this new one introduced by Haribhadra. In one word, vedyasamvedya pada stands for that state of mind which enables man to know bad things as bad things and to desist from doing them. But Haribhadra here makes it a point to add ..that this state of mind' has to be rendered pure by scriptures (i.e. by reliance on scriptures). As it stands the definition is rather nebulous, but when Haribhadra goes on to add that the state of mind' in question is a characteristic of persons called Bhinnagranthis .etc. we become sure that his vedyasamvedya pada and avedyasamvedyapada are but respective synonyms for samyaktva and mithyatva of the Jaina tradition. For 'attainment of sanyaktva' and 'freedom from mithyatva are what characterize a person who is either a Bhinnagranthi or has attained a stage of spiritual development superior to that of a Bhinnagranthi. avedyasaMvedyapadaM viparItamato matam / bhavAbhinandiviSayaM samAropasamAkulam ||75|| avedyasanvedya padam viparitam ato matam / bhavabhinandivisaya samaro pasamakulam /17511 The ayedyasamyedyapada is just the opposite of it (i.e. opposite of the dedyasamvedya pada), is infested with wrong notions, and is the proper subiect-matter for (i.e. the proper resting place for all understanding of) persons who welcome the worldly existence. 57 In this verse Haribhadra categorically asserts that a person lacking vedyasamved ya pada is to be treated as a 'welcomer of the worldly existence'. This assertion seems to be unguarded. For there is little common between the 'welcomers of the worldly existence' whom Haribhadra is now going to condemn so vehemently and the upholders of the first four yoga-viewpoints whom he has already patted so tenderly even if both these sets of persons lack vedyasanvedya pada. (b) A denunciation of the "Welcomer of the Worldly Existence : [The versos 76-85 contain Harlbhadra's denunciation of persons called 'welcomieres of the worldly existence'. His argument seems to be that these persons, are of such a vicious character because they lack

Page #60
52 VOGADRSTISAMUCCAVA vedyasamvedya pada. But this argument will remain inconclusive until Haribhadra shows why the persons upbolding the first four yogaviewpoints are not that much vicious in spite of the fact that they too lack ved yasanyedya pada. To use the traditional Jaina terminology, Haribhadra should bave shown what distinguishes the lower levels of the First gunasthana from its higber levels.] kSudro lAbharatidIno matsarI bhayavAn zaThaH / ajJo bhavAbhinando syAnnipphalArambhasaGgataH // 76 // ksudro labharatir dino matsari bhagavan sathah / ajno bhavabhinandi syan nisphalaranibhasangarah 1/76|| As for a person who welcomes the worldly existence, he is petty, profit-hungry, miserable, jealous, fear-stricked, cunding, ignorant, and one busy doing futile thivgs. ityasatpariNAmAnuviddho bodho na sundaraH / tatsaGgAdeva niyamAd viSasaMpRktakAnnavat // 77 // ity asat parinamanuviddho bodho na sundara) / tatsangad eva nijamad visasamp;klakannavat 117711 Now an understanding that is entangled with the evil traits of character like these is not at all sometbipg admirable and that owing to its association with these evil traits, such an understanding is como parable to food-material with an admixture of poison. etadvanto'ta eveha viparyAsaparA narAH / / hitAhitavivekAndhAH khidhante sAMpratekSiNaH // 78 // etadvanto'la eveha viparyasapara narah 1 hitahitavivekandhah khidyante sampraleksinah 1178|| For this very reason the men possessed of such an understanding are mostly mistaken as to the nature of things, are incapable of seeing wbat is beneficial to them and what is not, and are subject to worries as a result of fixing their attention exclusively on what is present before their eyes (i.e. as a result of lacking far-sightedness). janmamRtyujarAvyAvirogazokAyupatam / vIkSamANA api bhavaM nodvijante'timohataH // 79 // janmansthyujaravyadhirogasokadyu padrutan / viksamana api bhavam nodvijante'timohatah 117911

Page #61
TRANSITORY . ..'. They see that worldly existence is plagued by (the contingencies like) birth, death, old age, standing and temporary ailments of body, .. sorrow etc. and yet out of utter delusion they evince no disgust for it. 'kukRtyaM kRtyamAbhAti kRtyaM cAkRtyavat.sadA / duHkhe sukhadhiyA''kRSTAH kacchUkaNDUyakAdivat // 8 // kukrtyam krtyam abhati kriyam cakstyavat sada / ' duhkhe sukhadhiya' krstah kacchukanduyakadivat //80// To them unworthy acts appear worthy of performance and vice versa; they are driven in the lap of misery as a result of mistaking it for happiness-like, say, the men who scratch their itching limbs. yathA kaNDUyaneSveSAM dhIrna kacchUnivartane / bhogAGgeSu tathaiteSAM na tadicchAparikSaye // 81 // yatha kanduyanesv esam dhir na kachunivartane / bhogangesu talhaitesam na tadicchapariksaye //81|| bhan Just as these latter men are interested only in the means for scratching their itching limbs and not in getting rid of the itch itself the men in question are interested only in the means of worldly enjoyment and not in getting rid of the very desire for such an enjoyment. [81] The reference is here to the story of a man who actually preferred the scratching material to a cure of itch. AtmAnaM pAzayantyete sadA'sacceSTayA bhRzam / pApadhUlyA jaDAH kAryamavicAryaiva tattvataH // 82 / / atmanam pasayanty ele sada'saccestaya bhtsam / papadhulya jadah karyam avicaryaiva totivatah 118211 These idiots, not rightly taking into account as to what ought to be done, bind (i.e. dirty) their soul with the dust of sin-bom karmas as a result of constant and acute misbehaviour on their part. dharmabIjaM paraM prApya mAnuSyaM karmabhUmipu / na satkarmakRpAvasya prayatante'lpamedhasaH // 83 // dharmabijam param prapya manusyam karmabhumisu / ma satharmakrsav asya prayatantelpamedhasalh ||83||

Page #62
VOGADRSTISAMUCCAVA . In the form of birth as human beings in the Karmabhumis they have chances to get the best among the seeds of religion and yet they are so dull-witted that they do not utilize this seed in an agricultura) operation of the form of the performance of virtuous acts. [83] According to the mythological geography of the Jaines Karmabhumis are those regions of the universe the residents and human residents at that of which alone can attain moksa in their present life. There are also various other alleged characteristics of the Karmabhumnis. baDizAmiSavat tucche kusukhe dAruNodaye / saktAsyajanti sacceSTAM dhigaho dAruNaM tamaH // 84 // badisamisavat tucche kusukhe darunodaye saktas tyajanti saccestan dhig aho darunan tamah 1/84|| Greedy for wretched pleasures that are petty and ones conducive to horrible consequences-like fish for meat attached to the fish-hook (meant for catching fish)--these persons refrain from various acts. Oh ! what a terrible ignorance. avedyasaMvedyapadamAndhyaM durgatipAtakRt / satsaMgAgamayogena jeyametanmahAtmabhiH // 85 / / adedyasamoedya padam andhyan durgatipalakyti satsangagamayogena jeyam etan mahalmabhih 118511 Avedyosanvedya pada is thus the blindness that makes one stumble into unhappy states of existence; the poble souls should gain victory over it with the help of the company of the saintly personages on the one hand and the scriptural texts on the other. (c) A denunciation of Logic-Chopping and of the Theological Sectarianism resolting from it: [The verses 86-152 contain Haribhadra's denunciation of logicchopping, in the course of which he incidentally--though at length (covering the verses 102-42)-argues against theological sectarianism and wbich he concludes with ad appeal to his fellow human beings that they should follow the path of good conduct the great ones traverse. Expressed as they are in a non-technical language Haribbadra's arguments make easy reading even if one might occasionally - or even frequently-find them 1. It is perhaps only in the verse 148 that Haribhadra makes use of a highly technical Jaipa concept - though one that has been introduced earlier. He there in effect says : 'One should not be afraid of giving up his pet positions when proved untenablc, for at the time of moksa one has almost to give up even virtues". Here the reference is to the Jaina notion that in thc guriaslianas twelfth onwards a man's virtues cease to be ksayopasamika and become ksayika- so that one can say that in the gunasthanas twelfth onwards all virtues except ksavika ones have to be given up.

Page #63
TRANSITORY 55 unacceptable. The difficulty with Haribhadra's arguments against logicchopping is that they at times tend to obliterate the distinction between logic-chopping and sound logic. For example, he contends that knowledge about supra-sensuous matters can be imparted only by scriptures, the idea being that logic as such is incapable of imparting knowledge of this type. But the example quoted by Haribhadra himself, i.e. the example of lunar and solar eclipses (being predicted by the astronomers) should convince him that the findings of a scriptural text (1. e. of an authoritative text on any branch of learving) prove reliable only when they are based on a proper observation and sound logic. And the difficulties with Haribhadra's arguments against theological sectarianism is that they at times tend to be rather naive. For example, Haribhadra's central argument against theological sectarianism is that all those who believe in.omniscience and in moksa should find no difficulty in forgetting their mutual differences inasmuch as all concepts of omniscience and of moksa are at root the same. But as a matter of fact, a man's general belief in omniscience and moksa is dependent on his basic metaphysical convictions while his belief that a particular person is omniscient or attained moksa is dependent on his theological affiliation. Hence on the quetion of omniscience and moksa it will be difficult (almsot impossible) for two meu to see eye to eye with each other unless they happen to be church-brethren (and hence to share the same metaphysical convictions). Perhaps Haribhadra should have argued that all theologians, in spite of their mutual differences - in essence irreconcilable - on the question of omniscience and moksa, should combine their efforts to raise the quality of character in man and that because on this question they hold a practically identical position. But maybe times were not yet ripe for such an attitude to be adopted - particularly in a text whose one, if not the chief, purpose was to chastize the theological controversialists. Anyway, we have little to add by way of explanatory comments to the verses of this part of the section and hence they are being given as they stand.] . jIyamAne ca niyamAdetasmistattvato nRNAm / ' nivartate svato'tyantaM kutakaviSamagrahaH // 86 // jiyamune ca niyamad elasmins tattvalo nanam / nivartatc svato'lganlan kutarkavisamagrahah 118611 Having gained victory over it (1. e. over avedyasamvedyapada) men are invariably, really and automatically released from the total deadly grin of logic-choppivg.

Page #64
56 YOGADRSTISAMUCCAVA bodharogaH zamApAyaH zraddhAbhaGgo'bhimAnakRt / kutarkazcetaso vyaktaM bhAvazatruranekaghA // 87 // bodharogah samapayah sraddhabhango'bhimanakri | kutarkas cetaso vyaktan bhavasalrur anekadha 1187|| Logic-chopping is a disease of uuderstanding and a disturber of mental peace; again, it shatters faith (in religious truths) and produces vanity. Thus obviously and in a number of ways it is a veritable enemy of man's mind. kutarke'bhinivezastanna yukto muktivAdinAm / yuktaH punaH zrute zIle samAdhau ca mahAtmanAm // 88 // kularke'bhinivesas tan na puklo muktivadinani / yuktah punah srute sile samadhau ca niahalmanam 1188// .. Attachment for logic-choppiog is therefore vot proper on the part of the largehearted ones; on the other hand, an attachment for noble conduct and for meditative concentration is proper on their part. bIjaM cAsya paraM siddhamavandhyaM sarvayoginAm / parArthakaraNaM yena parizuddhamato'tra hi // 89 // bijam cassa paran siddham avandhyam sarvayoginam / pararthakaranan pena parisuddham alo'tra hi 1189|| Now doing good to others has been proved to be the ultimate seed of all these (i.e. of scriptures, noble conduct and meditative concentra. tion), a seed about which it is the experience of all yogins that it never fails to yield fruit. And since this doing good to others is a pure act an attachment for it too is proper. avidyAsaGgatA prAyo vikalpAH sarva eva yat / tadyojanAtmakazcaiSa kutarkaH kimanena tat // 90 // ayidyasangala prayo dikalpah sarva eda yat / tadyojanalmakas caisa kutarkah kini anena tal Almost all the alternatives set forth in the course of a piece of argumentation are associated with ignorance while logic-chopping consists in a mere arrangement of alternatives. What purpose then does logicchopping serve ?

Page #65
57" : TRANSITORY jAtiprAyazca sarvo'yaM pratItiphalabAdhitaH / hastI vyApAdayatyuktau prAptAprAptavikalpavat // 91 // * jaliprayas ca sarvo'yam pratiti phalabadhitah / hasti vyapadayal yuktau praptapraptavikalpavat 11911/ . All logic-chopping is almost entirely of the nature of a fallacious refutation and it stands contradicted by the findings of direct observa. tion; it is (fallacious) like the following two alternatives set forth by erson who was told that the elephant was going to kill him (and whom the elephant was actually going to kill) : "Does this elephant kill one who is in contact with it or one who is not (there being logical - difficulties in both alternatives)? .. [91] The reference is here to the story of a man who actually behaved in the way described. - Cuuu svabhAvottaraparyanta eSo'sAvapi tattvataH / nAgdRiggocaro nyAyAdanyathA'nyena kalpitaH // 92 / / . svabhavottara paryanta eso'say api tattvatah / narvagdrggocaro nyayad anyatha'nyena kalpitah 1|92|| All logic-chopping culminates in some statement to the effect that . such is the very nature of things. But essentially speaking, this nature of things is beyond the logical comprehension of ordinary people like ourselves, for we find that some one else posits this very uature in an altogether different manner. ato'gniH kledayatyambusannidhau dahatIti ca / ambvagnisannidhau tatsvAbhAvyAdityudite tayoH / / 13 / / kozapAnAdRte jJAnopAyo nAstyatra yuktitaH / viprakRSTo'pyayaskAntaH svArthakRd dRzyate yataH / / 94 // ato'gni" kledayaly ambusannidhau dahatiti ca / ambv agnisannidhau talsvabhavyad ily udile layoh 11931| kosapanad ste jnano payo nasly atra yuktitah / viprakrsto'py ayaskantah svarthakrd driyate yatah ||9411 Under such conditions suppose one argues : "Fire whev lying in the proximity of water makes things wet while water when lying in

Page #66
58 YOGADRSTISAMUCCAYA . the proximity of fire burns things, for that is the nature of these two (i.e. of fire and water)." Now for deciding tac issue in this cosc we have no means at our disposal except a declaration made on oath, for esen here one can offer an illustration and proceed as follows: "This is so because the magnet is found to perform its function eren from a distance (i.c there is nothing incongruous about our thesis on fire and water bacause thlugs can actually perform their respective functions from a distanceso that it is fire that makes a body tot crea il water intervencs between the two while it is water that burns a body cren il fire intervenes bet treen the two)". dRSTAntamAtraM sarvatra yadevaM sulabhaM kSitau / etatpradhAnastatkena svanItyA'podyate hyayam // 15 // drstantamalta sarvatra j'ad eran sulabham ksilau elalfradhanas lat kena sranilya'podyalc hy ayam 1195]] If in this manner illustrations are in each case so cheaply available all around who can relute with the help of his arguments the cases of logic-chopping that are all chiefly based on illustrations ? dvicandrasvapnavijJAnanidarzanabalosthitaH / nirAlambanatAM sarvajJAnAnAM sAdhayan yathA // 96 // dvicandrasvapnavijnananidarsanabalotihitah / niralambanalam sarajnananam sadhayan Jatha ||96|1 . For example, basing oneself on the illustration of our experience of 'two moons' and on that of our dream experience one can seek to prove that all knowledge whatsoever is devoid of an object. save sarvatra cApnoti yadasmAdasamaJjasam / pratItivAdhitaM loke tadanena na kizcana // 97|| . . sardan sarvatra capnoti yad asmad asamanjasam / pratilibadhilam loke tad anena na kincana 119711 .. Thus with the belp of logic-chopping everytbing can be said to be present everywhere. Now that certainly is not a proper position and goes counter to our everyday observation, Logic-chopping therefore serres no purpose.

Page #67
: TAANSITORY : : 59: atIndriyArthasiddhayarthaM yathAlocitakAriNAm / prayAsaH zuSkatarkasya na cAsau gocaraH kvacit // 98 // alindriyarthasiddhyartham yathalocitakarinam / prayasah suskalarkasya na casau gocarah kvacit 119811 . All endeavour of the thoughtful persons is directed towards establishing the existence of supra-sensuous entities, but such an entity is never an object of dry logic (i e. of logic-chopping). gocarastvAgamasyaiva tatastadupalabdhitaH / candrasUryoparAgAdisaMvAdyAgamadarzanAt // 99 / / gocaras tv agamasyaiva tatas tadupalabdhitah / candrasuryoparagadisanvadyagamadarsanat ||99|| As a matter of fact, such an entity is an object of scriptural know ledge alone, for scriptures do tell us of such entities; e. g. there are scriptures (i. e. authoritative texts) that correctly inform us about (the suprasensuous) matters like lunar and solar eclipses. etatpradhAnaH sacchAddhaH zIlavAn yogatatparaH / jAnAtyatIndriyAnAstathA cAha mahAmatiH // 10 // AgamenAnumAnena yogAbhyAsarasena c| . tridhA prakalpayan prajJAM labhate tattvamuttamam // 10 // etat pradhanah sacchraddhah silavan yogatarparah / janaly alindriyan arthams tatha caha mahamatih 1110011 agamenanumanena yogablyasarasena ca / tridha prakal payan prajnas labhale tattvam ullamam ||101|| One who mainly relies on scriptures, possesses right faith, is of poble conduct, and coustantly practises yoga knows supra-sensuous entities. A great wise man (viz. Patanjali- rather bis commentator Vyasa) too has said: "One who employs his understauding in a threefold fashion i. e, on the basis of scriptures, on the basis of inference, and on the basis of the achievements of a constaut performance of yoga- gains a perfect knowledge of the essential nature of things." na tattvato bhinnamatAH sarvajJA bahavo yataH / mohastadadhimuktInAM tadbhedAzrayaNaM tataH // 102 // ria tatlvato bhinnamatah sarvajna bahavo yalah / mohas tadadhimuktinam tadbhedairajyanam tatah ||10211

Page #68
...60 VOGA DRSTISAMUCCAVA Since the sumerous omniscient persons cannot hold esscotially diver gent views it is but a delusion on the part of those who lold in spe.. cial reverence one or another from among them to discriminate between them. sarvajJo nAma yaH kazcit pAramArthika eva hi / sa eka eva sarvatra vyaktibhede'pi tatvataH // 103 // sarvajno nama yah kascil paramarlhika cva li / sa eka eva sarratra vyaktibhedepi tallvatah [1103|| Whoever is au omniscient is so genuinely and he must be essentially one everywhere (i. e. in every case of omniscience) even if there is a difference of personality beje (1. e. gwong those exbibiting omniscience). pratipattistatastasya sAmAnyenaiva yAvatAm / te sarve'pi tamApannA iti nyAyagatiH parA ||104 // pratipallis latas tasya samany.naiva javalam | te sarvepi tam apanna iti nyayagatih para //10411 Under such conditions it is most logical to hold that those who have faith in an omniscient person in a general fashion (ie, on account of his omniscience in general) are all (without exception) his votaries. vizeSastu punastasya kAryenAsarvadarzibhiH / sarvena jJAyate tena tamApanno na kazcana // 105|| visesas tu punas tasya karlsnyenasarvadarsibhih / sarvair na jnayate tena tam apanno na kascana ||10511. . On the other hand, so far as the details of bis nature are concerned they taken in their entirety are beyond the comprebepsion of all (i. e. of us all) who are themselves non-omniscient; in this sepse pone can be said to be the votary of an omniscient person. tasmAt sAmAnyato'pyenamabhyupaiti ya eva hi / nirvyAja tulya evAsau tenAMzenaiva dhImatAm // 106 // tasmat samanyato'py enam abhyupaiti ya era hi / niruyajam tulya evasau tenam senaiva dhamatam ||10611

Page #69
'TRANSITORY Hence whoever has a siucere faith in an omniscient person even in a general fashion is accorded an identical treatment by the wise persons insofar as this faith of his is concerned. yathaivaikasya nRpaterbahavo'pi samAzritAH / dUrAsannAdibhede'pi tabhRtyAH sarva evahi // 107 // sarvajJatattvAbhedena tathA sarvajJavAdinaH / / sarve tattattvagA jJeyA bhinnAcArasthitA api // 108 // yathaivaikasya nipater bahado' pi samasritah durasannadibhede' pi tadbhriyah sarva eva hi ||107|| sarvajnataltvabhedena tatha sarvajnavadinah / . sarve tattattvaga jneya bhinmacarasthita api ||108|| .. Just as the numerous dependents of a king are called bis servants even if they differ among themselves in several ways-e. g. *they stay at places that are more or less distant from the King's seat-, similarly all those who uphold the doctrine of omniscience should, in spite of their divergent conduct, be said to have realized the essential nature of omniscince and that because the essential nature of omniscience is ope (in all cases of omniscience). na .mada eka na bheda eva tattvena sarvajJAnAM mahAtmanAm / tathA nAmAdibhede'pi bhAgyametanmahAtmabhiH // 109 / / na bheda eva tattvena sarvajnanam mahatmanam / tatha namadibhede'pi bhavyam etan mahatmabhih //10911 The large-hearted persons should ponder over the fact that the great personages who are omniscient are pot mutually different in essence even if they differ in name etc. citrAcitravibhAgena yacca. deveSu varNitA / bhaktiH sadyogazAstreSu tato'pyevamidaM sthitam // 110|| citracitravibhagena yac ca devesu varnila / bhaktih sadyogosalresu talo'py evam idan sthitam 1111011 This very idea also follows from the description - occurring in the authentic yoga-texts of devotion to the deities as classified into the variegated one and the non-variegated one..

Page #70
YOGADRSTISAMUCCAVA saMsAripu hi deveSu bhaktistatkAyagAminAm / tadatIte punastattve tadatItArthayAyinAm // 111 // samsarisu hi devesu bhaktis tatkayagaminam / tadalite punas tattve ladatitarthayayinam ||11111 . The woridly deities are an object of devotion for those who aspire to be born in the form of these deities, the truth transcending the worldly existence for those who aspire to go beyond the worldly existence. citrA cAyeSu tadrAgatadanyadveSasaGgatA / acitrA carame tveSA zamasArA'khilaiva hi // 112 // citra cadyesu tadragatadanyadvesasangata / acitra carame tv esa samasara'khilaiva hi ||112|| . The devotion directed to the former is variegated insofar as it is accom panied by an attachment towards one deity and an aversion towards the rest; on the other hand, the devotion directed to the latter is permeated with an all round calm and is therefore non-variegated. saMmAriNAM hi devAnAM yasmAccitrANyanekadhA / sthityaizvaryaprabhAvAyaiH sthAnAni pratizAsanam // 113 / / tasmAt tatsAdhanopAyo niyamAccitra eva hi / na bhinnanagarANAM syAdekaM vama kadAcana / 114 // sansarinam hi devanan yasmac citrany anekadha / sthilyaisvaryaprabhavad yaih sthanani pratisasanam ||11311 lasmat latsadhanopayo pijamac citra eva hi / na bhinnanagaranam syad ekam vartma kadacana ||11411 Since the seats of the worldly deities are differently conceived by different theological orders-e.g. there are divergent notions as regards their duration, eminence, power etc.-it is but natural that the methods . prescribed for the attainment of these divine seats should be mutually divergent. Certainly, it is not possible to reach different cities (i.e. cities situated in different directions) by following the same path. iSTApUrtAni karmANi loke citrAbhisandhitaH / nAnAphalAni sarvANi draSTavyAni vicakSaNaH // 115|| istapartani karmani loke citrabhisandhitah / nanaphalani sarvani drstavyani vicaksaraih ||11511

Page #71
TRANSITORY 63 The learned one ought to 'note that the entire lot of worldly acts classed under ista and parta yields different results in accordance with the difference in mental attitudes of those performing these acts. RtvibhimantrasaMskArairbrAhmaNAnAM samakSataH / / antarvedyAM hi yad dattamiSTaM tadabhidhIyate // 116 // rtvigbhir mantrasamskarair brahmananas 'samaksatah / antarvedyam hi yad dattam istan tad abhidhayate //116||. By ista we understand the offering of gifts by an authorized (i.e. by an agent authorized to perform jajna), at the yajna-ground, in the presence of Brahmins, and to the accompaniment of a purificatory chap. ting of hymns. . .. vApIkUpataDAgAni devatAyatanAni ca / annapradAnametat tu pUrta tattvavido viduH // 117 // vapikupatadagani devarayatanani cal ... ammapradanam etat tu purtan tattvavido viduh ||117|| The construction of ponds, wells, tanks and places of worship and the donation of foodmaterial constitute purta-that is the view of those who are an expert on these matters. abhisandheH phalaM bhinnamanuSThAne same'pi hi / paramo'taH sa eveha vArIva kRSikarmaNi // 118 // abhisand heh phalam bhinmam anusthane same' pi hi | paramo' tah sa eveha variva krsikarmani //118|| ... Even when the performance of an act is of the same nature the ultimate consequences are different on account of the difference in men. tal attitudes accompanying the performavce in question; from this it follows that the most decisive factor in the performance of an act is the accompanying mental attitude-just as water is the in ost decisive factor in an agricultural operation. rAgAdibhirayaM ceha bhiyate'nekadhA nRNAm / nAnAphalopabhoktRNAM tathA buddhayAdibhedataH // 119 // . ragadibhir ayam ceha bhidyale'nekadha nanam / nanaphalopabhokrnam tatha buddhyadibhedatah ||11911

Page #72
64 VOGADRSTISAMUCCAYA In the case of different persons reaping different fruits of action it. (i.e. the concerned mental attitude) differs in number of ways owing to attachment etc., as also owing to a difference in the types of understanding coming in play-buddhi etc. being the types of understanding here referred to. buddhi namasaMmohastrividho bodha iSyate / tabhedAt sarvakarmANi bhidyante sarvadehinAm // 120 // buddhir jnanam asammohas trividh, bodha isyale / ladbhedat sarvakarmani bhidyante sarvadehinam ||12011 Buddhi, jnana and asanmolia are the three types of understanding and all the actions of all the beings exbibit difference corresponding to a difference in the types of understanding accompanying these actions. . [120]. This gradation of understanding has its own problemsmas is the case with the various other gradations resorted to by Haribhadra. Perhaps buddhi ought to characterize the first four yoga-viewpoints, jnana the next three and asanmaha the last one. In the verse 125 we sball be told that jnana characterizes kulazogins and later on we are going to iden. tify kulayogins with those possessing yoga by intention'. That will lead support to the surmise that the first four yoga-viewpoints do not come under the scope of even 'yoga by intention' (hence not at all under the scope of the threefold gradation of yoga, where 'yoga by intention' constitutes the lowest grade). indriyArthAzrayA buddhirjJAnaM tvAgamapUrvakam / sadanuSThAnavaccaitadasaMmoho'bhidhIyate // 121 / / indriyarthasraza buddhir jnanam tv agama purvakam / sadanusthanavac caitad asanimoho'bhidhiyate 1/121/1 Buddhi is based on Sensuous objects, jnana relies on the scriptural texts, while asanmoha is accompanied by proper performance of act. .. ratnopalambhatajJAnatatprApyAdi yathAkramam / ihodAharaNaM sAdhu jJeyaM buddhayAdisiddhaye // 122 // ralnopalanibhatajjnanatatpraptyadi yathakraman / ihodaharanam sadhu jneyam buddhyadisiddhaye || 12211 With a view to realising buddhi etc. in ourself one should well grasp the following analogy ; buddhi is like receiving information about the

Page #73
TRANSITORY. presence of a jewel, jnana is like acquiring knowledge concerning this jewel, while asammoha is like acquiring this jewel itself. 7. AdaraH karaNe prItiravighnaH saMpadAgamaH / jijJAsA tajjJasevA ca sadanuSThAnalakSaNam // 123 // adarah karane pritir avighnah sampadagamah | jijnasa tajjnaseva ca sadanusthanalaksanam ||123|| As for the proper performance of an act', its characteristic features are a zeal to perform the act, a liking for the act, an absence of (suprasensuous) obstacles, an acquisition of the things valued, a curiosity to know (i. e. to penetrate into the heart of the matter), and attendance on those who are an expert on the matter 9 buddhipUrvANi karmANi sarvANyeveha dehinAm / saMsAraphaladAnyeva vipAkavirasatvataH // 124 // buddhipurvani karmani sarvany eveha dehinam | samsaraphaladany eva vipakavirasatvatah ||124|| All those sactions which people perform under the guidance of buddhi result in the continuance of the wordly existence, for so far as their ultimate consequences are concerned they are bitter in taste. jJAnapUrvANi tAnyeva muktyaGgaM kulayoginAm / zrutazaktisamAvezAdanubandhaphalatvataH // 125 // 65 jnanapurvani tany eva muktyangam kulayoginam | srutasaktisamavesad anubandhaphalatvatah ||125|| Those very actions when performed under the, guidance of jnana become a means for moksa to the Kulayogins (to be defined subsequently in the verses 210-11); this happens because these actions enjoy the powerful backing of scriptures while the benefits derived therefrom form a series (culminating in moksa) where the immediately preceding member generates the immediately succeeding one. asaM mohasamutthAni tvekAntaparizuddhitaH / nirvANa phaladAnyAzu bhavAtItArthayAyinAm // 126 // asammohasamutthani tv ekantaparisuddhitah | nirvana phaladany asu bhavatitarthayayinam ||126|| "3

Page #74
66 YOGA DRSTISAMUCCAYA Actions arising from asarnmoha (i.e. performed under the guldance of .. asanmoha), being pure is an unquolified fashion, immediately yield fruit in the form of moksa to those who are on the way to transcending the worldly existence. prAkRteviDa bhAveSu yepAM ceto nirutsukam / bhavabhogaviraktAste bhavAtItArthayAyinaH // 127|| prakrlesv iha bhavesu yesam ceto nirutsukam / bhavabhogaviraktas te bhavalitarthayayinah ||12711 Those whose mind is free from a longing for the thiogs encountered in the course of everyday life, those who have developed an attitude of dispassion towards worldly enjoyments--they are said to be on the way to transcending the worldly existence. eka eva tu mArgo'yaM teSAM zamaparAyaNaH / avasthA bhedabhede'pi jaladhau tIramArgavat // 128 // eka eva tu morgo'yam tesam samaparayanah / avasthabhedabhede'pi jaladhau framargavat ||128/ Of such ones the path - characterized by a predomipance of calm--is one and the same even if they differ as to the stage occupied by them in the path in question-just as the path leading to the Sea-shore is one (even if those traversing this path might be more or less distant from the sea-shore). [128] Here the reference seems to be to those moving towards the sea-shore from the midst of the sen. saMsArAtItatattvaM tu paraM nirvANasaMjJitam / taddhayekameva niyamAcchabdabhede'pi tattvataH // 129 // samsarafitatattvam tu param nirvanasaminitan / taddhy ekam eva niyamac chabdabhede'pi tattvatah ||12911 The ultimate truth transcending all states of the worldly existence and called nirvana is essentially and necessarily one even if it be designated. by different names. sadAzivaH paraM brahma siddhAtmA tathateti ca / / zabdaistaducyate'nvarthAdekamevaivamAdibhiH // 13 // sadasivak param brahuna siddhatma tathateti ca / ... Sabdais tad ucyate'nvarthad ekam evaivamadibhih ||13011 . .

Page #75
TRANSITORY 67 :: It is this very entity that is designated by the words like Sadasiva, : Parabrahman, Siddhalman, Tathala etc.---words which have got the same meaning and a proper meaning at that. [130] The different syonyms for nirvana neutioned here were current in different circies. Thus the word Sadasiva was popular with as, Parabrahman with the Vedantins, Siddhalman with the Jainas, Tathata with the Buddbists (rather a section of the Buddhists). Haribhadra is bloting that these words can be made to mean the same thing even etymologically. tallakSaNAvisaMvAdAnnirAbAdhamanAmayam / niSkriyaM ca paraM tattvaM yato janmAdyayogataH // 13 // tallaksanavisamodan nirabadham anamayam / niskriyam ca para lativan yalo janmadyayogatah ||131|| For there is no dispute about the definition of this ultimate truth (i. e. of the ultimate state of soul's existence) inasmuch as it is (unanimously) said to be free from all disturbance, free from all ailment, free from all activity, and that on account of its undergoing 10 brith etc. jJAte nirvANatattve'sminnasaMmohena tattvataH / prekSAvatAM na tadbhaktau vivAda upapadyate // 132 // jnate nirvanatallve'sminn asammohena tallvatah / preksavatam na tadbhaktau vivada upapadyate || 132|| Having comprehended by means of asammoha the essential nature of the truth called nirvana it is impossible for the thoughtful persons to quarrel as to how to express ope's loyalty to this truth. sarvajJapUrvakaM caitanniyamAdeva yatsthitam / Asanno'yamRjurmArgastabhedastatkathaM bhavet // 133 // sarvajnapurvakam caitan niyamad eva yatsthitam / asanno'yam rjur margas tadbhedas tat kathan bhavet || 133|| Since it is a necessary truth that nirvana is open to an Ompiscient person alone the short path leading froin omniscience to nirvana ought to be straight; how can then there be a difference (of opinion) among those possessing omniscience ?

Page #76
68 YOGADRSTISAMUCCAYA citrA tu dezanaiteSAM syAd vineyAnuguNyataH / yasmAdete mahAtmAno bhavavyAdhibhiSagvarAH // 134 // citra tu desanaitesam syad vineyanugunyatah | yasmad ete mahatmano bhavayyadhibhisagvarah ||134|| 7 Their teaching exhibits diversity of types parallel to the diversity of levels possessed by the understanding of the disciples concerned; for these great personages are competent physicians in relation to the ailment called worldly existence. yasya yena prakAreNa bIjAghAnAdisaMbhavaH / sAnubandho bhavatyete tathA tasya jagustataH // 135 // yasya yena prakarena bijadhanadisambhavah | sanubandho bharaty ele tatha tasya jagus tatah ||135|| They thus enlightened different types of disciples in different manners, only keeping in mind th it in each case the sowing of seed (of religious faith) was possible and the remaining operations were so performed that the plant would go on growing smoothly (and would ultimately bear fruit). ekA'pi dezanaiteSAM yadvA zrotRvibhedataH / afazyyogaiqwla aur faarsauraa ||?ZE}} eka' pi desanaitesam jadva srotroibhedatah | acintya punyasamarthyat tatha citra'vabhasate ||136|| Or we might say that their teaching is really one and the same but that it appears different to the different members of the audience owing to the inscrutable capcity of the virtuous acts earlier performed by them (i. e. performed by these members of the audience or by these teachers in their earlier briths.) yathAbhavyaM ca sarveSAmupakAro'pi tatkRtaH / jAyate'vandhyatA'pyevamasyAH sarvatra susthitA // 137 // yathabhavyam ca sarvesam upakaro'pi tatkrtah | jayate'vandhyata'py evam asyah sarvatra susthita ||137|| This teaching thus turns out to be beneficial to all-but to each in a way that specially suits him. That again is how this teaching well demonstrates its fruitful character in each and every case.

Page #77
69 TRANSITORY . . yadvA tattannayApekSA tatkAlAdiniyogataH / RSibhyo dezanA citrA tanmUlaiSA'pi tattvataH // 138 // yadva tattannajapeksa tatkaladini yogatah / rsibhyo desana citra tanmilaisa'pi tattvalah ||138|| Or we might say that the teaching in question-though essentially rooted in omniscience has come forth from the sages themselves in a diversified form and this owing to the diversity in standpoints by the various sages) or to the diversity in periods of time (wben the various sages preached) or sonie other diversity of a kindred type. o 'tadabhiprAyamajJAtvA na tato'rvAgdRzAM satAm / yujyate tatpratikSepo mahA'narthakaraH paraH // 139 // tadabhiprajam ajnatva na talo'rvagdnsam salam | yujyate tatpratiksepo_maha'narthakarah parah //13911 . Hence for the ordinary people like ourselves who are not in a position ito fathom their intention it will be improper to repudiate them; for that attitude will certainly lead to extremely unfortunate consequences. nizAnAthapratikSepo yathA'ndhAnAmasaGgataH / tabhedaparikalpazca tathaivAgdizAmayam // 14 // nisanatha pratiksepo yathandhanam asangatah 1. tadbhed aparikal pas ca tathaivarvagdssam ayam //140/1 * Just as it will be senseless on the part of blind persons to repudiate the existence of moon or to imagine that moons are many (and of many shapes) so also will it be senseless for people like ourselves to adopt the attitude in question (i. e. the attitude of repudiating tbe omniscient persons or that of discriminating between them). na yujyate pratikSepaH sAmAnyasyApi tatsatAm / AryApavAdastu punajihvAchedAdhiko mataH // 141 // na yujyate pralikse pah samangasyapi tatsalam / aryapavadar tu punar jihvachedadhiko matah ||141|| Hence it is not proper for worthy ones' lo repudiate (the statements. ... of) even ordinary persons; and as for the repudiation of the omniscient persons, it ought to be more (painful) than piercing one's own tongue. :

Page #78
VOGADRSTISAMUCCAYA kuMdRSTyAdivanno santo bhASante prAyazaH kvacit / nizcitaM sArakhaccaiva kintu sattvArthakRt sadA // 142 / / kudrs!yadiran no santo bhasante prajasah kvacit / msatarin saravac caiva kintu sattvarthakxt sada ||142|| Almost never do the saintly persons speak in the manner of the evilminded persons and the like; for the former always speak what is dcfipite in weaping, what is full of meaning, but at the same time what proves beneficial to others nizcayo'tIndriyArthasya yogijJAnAdRte ca na / . ato'nyatrAndhakalpAnAM vivAdena na kizcana // 143|| niscayo'lindriyarthasya yogijnanad ste ca na / alo'py atrandhakal panam vivadena na kificana ||143|| A determination of the nature of supra-sensuous entities is impossible except through yogic knowledge, hence also to enter into dispute regarding these matters will be futile on tbe part of those who are like blind persons (so far as these matters are concerned). na cAnumAnaviSaya eSo'rthastattvato mataH / na cAto nizcayaH samyaganyatrApyAha dhIdhanaH // 144 // yatnenAnumito'pyarthaH kuzalairanumAtRbhiH / abhiyuktatarairanyairanyathaivopapAdyate // 145 // na canumanavisnya eso'rihas tattuato malah | na cato niscayah samyag anyatrapy aha dadhanah //144|| yatnenanumito'py arthah kusalair anumalrbhih / abhiyuktatarair anyair anyathaivopapadyate ||14511 Moreover, these matters essentially fall outside the scope of inferential knowledge while, in point of fact, a right determination of the nature of things through inferential knowledge is impossible even elsewhere (i. e, even in the case of sensuous entities). As has been said by a map of rich wit (i.e. by Bhartrhari): "Even alter people skilled in the art of inference have inferret a ibing through hard labour it so happens that those more skilled than them prove the same thing to be otherwise".

Page #79
1. TRANSITORY . . . - jJAyerana hetuvAdena padArthA yadhatIndriyAH / / kAlenaitAvatA prAjJaiH kRtaH syAt teSu nizcayaH / / 146 // jnayeran lietuvadena padartha yady atindrijah / .kalenaitarata prajnaih krtah syat tesu niscayah ||1461) Certainly, if the pature of supra-sensuous entities could be ascertained through logical argumentatiou it sbould have been possible by now for the logicians to arrive at a final conclusion on the question. na caitadevaM yattasmAcchuSkatarkapraho mahAn / mithyAbhimAnahetutvAt tyAjya eva mumukSubhiH // 147 // na caitad evam yat tasmac chuskalarkagraho malian / mithyabhimanahetulvat tyajya eva mumuksubhih 1/147|| But since that is pot the case those desirous of moksa should free themselves from this mighty attachmeut for dry logic, for such an attachment causes vain-glory. grahaH sarvatra tattvena mumukSUNAmasaGgataH / muktau dharmA api prAyastyaktavyAH kimanena tat // 148 // grahah sarvatra lalivena mumuksunam asangatah / muktau dharma api prayas tyaktavyah kim anena tat . //148|| Really speaking, for those desirous of moksa it is im proper to have attachment in relation to anything whatsoever. For when at the time of - moksa even virtues are almiost to be given up why should one stick to a thing like this (i.e. to a thing like dry logic)? (1487 For a clarification of the idea underlying this verse see the foot-note occurring in the introduction to the present sub-section. tadatra mahatAM varma samAzritya vicakSaNaiH / vartitavyaM yathAnyAyaM tadatikramavarjitaiH 149 // tadatra mahatam vartma samasritya vicaksanaih / vartitavyan yathanyayam tadatikramavarjitaih //14911 . Thus in their behaviour the intelligent people should follow - in a manner that is just and avoiding all pitfalls - the path of the great ones. -

Page #80
YOGADRSTISAMUCCAYA medium type and concentration of a supreme type. Be that as it may, concentration as such can have no spiritual significance just as seeing as such or thinking as such can have none; what makes concentration spiritual or otherwise is its object and its mental concomitants just as what makes seeing or thinking spiritual is its object and its mental concomitants. With this general consideration in mind we can follow Haribhadra's account of the last four yoga-viewpoints.] 74 (a) Sthira- the Fifth Yoga-viewpoint: kRtamatra prasaGgena prakRtaM prastumo'dhunA / acya: qati argeinefer@dear || 243 ||| krtam atra prasangena prakrtam prastumo'dhuna | tatpunah pancami tavad yogadrstir mahodaya ||153|| Enough of digression, let us now resume our proper topic. The yogaviewpoint occupying the fifth place in the serial order (i. e. the yogaviewpoint called Sthira) is conducive to moksa. sthirAyAM darzanaM nityaM pratyAhAravadeva ca / kRtyamabhrAntamanaghaM sUkSmabodhasamanvitam // 154 // sthirayam darsanam nityam pratyaharavad eva cal krtyam abhrantam anagham suksmabodhasamanvitam ||154|| In the stage of Sthira the understanding is characterized by permanence (i. e. by a lack of pitfalls) and by the sense-organs following the lead of mind rather than pursuing their respective objects; again, here man's acts are free from illusion as well as from sin and they are accompanied by the understanding of a subtle type (i. e. by the understanding characteristic of the Vedyasamvedyapada). [154] Haribhadra's account of the fifth yoga-viewpoint really begins in this verse. Note that pratyahara (i. e. sense-control-more fully, 'the sense-organs following the lead of mind rather than pursuing their respective objects)' occupies fifth place in Patanjali's list of spiritual qualifications, 'understanding' fifth place in Bhagavaddatta's list, while 'non-illusion' fifth place in Bhadanta Bhaskara's list cAladhUTIgRha krIDAtulyA'syAM bhAti dhImatAm / tamogranthivibhedena bhavaceSTA'khilaiva hi // 155 // . baladhuligrhakridatulya'sya'm bhati dhimatam I tamogranthivibhedena bhavacesta khilaiva hi [[155]] *

Page #81
LAST FOUR YOGA-VIEWPOINTS 25 ... In this stage since there has been an untying of the knot of igno rance the wise people begiu to look at the totality of worldly happenings as if it were the children's play with toy clay-houses. [155] In this verse Haribhara employs the concept 'untying the knot which was well known to the Jaina tradition. For in the traditional Jaina scheme of gumasthanas the 'untying of the knot' is supposed to result in the atteinment of the Fourth gunasthana. However, we already know that Haribhadra's yoga-viewpoints fifth onwards should characterize the gunasthanas Fourth onwards. mAyAmarIcigandharvanagarasvapnasannibhAn / bAhyAn pazyati tattvena bhAvAn zrutavivekataH // 156 // mayamaricigandharvanagarasvapnasannibhan / bahyan pasyati tattvena bhayan srulavivekatah 1/156|| With the help of the discriminatory knowledge acquired from a proper digesting of) scriptures the wise man looks at the external objects as if they were a juggler's trick, a mirage, a fata morgana, a dream. abAhyaM kevalaM jyotirnirAbAdhamanAmayam / yadatra tatparaM tattvaM zeSaH punarupaplavaH // 157 // abahyam kevalan jyotir nirabadham anamayam / yad atra tat pram tattvam sesah punar upaplavah 1/15711 In this stage the non-external light (i. e. the light of discriminatory knowledge that is free from all disturbance and all ailment is alone treated as the ultimate truth while everything else is treated as a mere puisance. evaM vivekino dhIrAH pratyAhAraparAstathA / dharmavAghAparityAgayatnavantazca tattvataH // 158 // evam vivekino dhirah pratyahara paras tatha / dharmabadhaparityagayatnavantas ca tattvatah 11158|| * In this way the persons possessed of discriminatory knowledge who are serene-minded and whose sepse-organs follow the lead of mind rather than pursue their respective objects make efforts to genuinely get rid of obstacles standing in the way of religious conduct. The following is how they reflect].

Page #82
72 YOGADESTISAMUCCAYA parapIDeha sUkSmA'pi varjanIyA prayatnataH / tadvat tadupakAre'pi yatitavyaM sadaiva hi // 15 // parapideha suksma pi varjaniya prayatnatah / tadvat tadupakare' pi yalitavyan sadaiva hi ||150|| In this connection they should scrupulously avoid ipflicting even slightest pain on others and in a like fashion they should always endeavour to do good to others. guravo devatA viprA yatayazca tapodhanAH / / pUjanIyA mahAtmAnaH suprayatnena cetasA // 151 // guravo devata vipra yatayas ca tapodhanah / pujaniya mahatmanah suprayatnena cetasa ||151|| . . - Again, great souls in the form of preceptors, deities, Brahmins, and * the mendicants who have performed penance in plenty ought to be. honoured with a highly dutiful mind. pApavatsvapi cAtyantaM svakarmanihateSvalam / anukampaiva sattveSu nyAyyA dharmo'yamuttamaH // 152 / / papavatsu api catyantan svakarmanihatesv alam | anukampaiva sattvesu nyayya dharmo'yam uttamah ||152|| .. . Even .in . relation to the highly sinful persons - persons whom their own misdeeds have placed in a state of nethermost fall - it will be prope to adopt an attitude of but coni passion; certainly, that will be an a highest religiosity. .

Page #83
SECTION V A SPECIAL ACCOUNT OF THE LAST FOUR YOGA-VIEWPOINTS 58 K dy. 19 (Having discussed certain incidental matters primarily with a view to emphasizing the vital difference between the first four yoga-viewpoints and the last four Haribhadra resumes bis account of yoga-viewpoints. The verses 153-86 are devoted to a description of the last four yogaviewpoints (and then begins a discussion of certain incidental matters once more). As has been pointed out carlier, in the traditional Jalna scheme of gunasthanas there seems to be no notions that run exactly parallel to these last four yoga-viewpoints of Haribhadra. All that can be said with certainty is that the range of these viewpoints begins from the beginning of the Fourth gunasihana and ends with the end of the Fourteenth. However, even this general parallelism obtaining between these two schemes should help us somewhat in following Haribhadra's account of his last four yoga-viewpoints. Thus Haribhadra, deriving inspiration from the traditional Jaina positions, considers the following to be the distinguishing features of the highest stages of spiritual development, stages that are represented by his last four yoga-viewpoints: (i) A basic change of attitude towards the things worldly, (ii) A strong feeling of renunciation in relation to the worldly enjoyments; (iii) A practice of meditative concentration. Here there is not only some relation but also some difference between the features (i) and (ii). The feature (i) indicates that those very ncts of everyday life which are performed by ordinary people with a strong sense of attachment are performed by those spiritually advanced with a sense of utter detachment; the feature (ii) indicates that those very enjoyments of everyday life which please ordinary people are not at all indulged in by those spiritually advanced. It is difficult to evaluate the spiritual significance of the feature (iii) and in the traditional Jaina scheme it was not much emphasized (even if deemed.worthy of aspiration); but Haribhadra seems to have given this feature more than its due. because he had to do justice to Patanjali's list of alleged spiritual qualifications, a list whose last three members are concentration of an elementary type, concentration of a 10

Page #84
76 YOGA DRSTISAMUCCAVA . na hyalakSmIsakhI lakSmIrya thA''nandAya dhImatAm / tathA pApasakhA loke dehinAM bhogavistaraH // 159|| na liy alaksniisakhi laksiir yatha'nandaya dhimatam / tatha papasakha loke dehinam bhogavistarah ||15911 - Just as prosperity that has got poverty for its twin fails to gladden the intelligent people so also should be the case with the total expanse of men's worldly enjoyments that has got sin for its twin. . dharmAdapi bhavan bhogaH prAyo'narthAya dehinAm / candanAdapi saMbhUto dahatyeva hutAzanaH // 160 // dharmad api bhavan bhogah prayo'narthaya dehinam | cand anad api sambhito dahaty eva hutasanah || 160// Even that worldly enjoybient which has been aquired as a result of performing virtuous acts is conducive to undesirable consequences just as fire produced even from sandal wood certainly buros. bhogAt tadicchAviratiH skandhabhArApanuttaye / skandhAntarasamAropastatsaMskAravidhAnataH // 16 // bhogat tadicchaviratih skandhabhara panuttaye / skandhantarasamaropas tatsamskaravidhanatahj/16111 Seeking release from the desire for enjoyment through indulging in enjoyment is like seeking relief from the shoulder's burden' through placing this burden on the other shoulder, for once you indulge in an enjoyment there is produced in your mind a corresponding impression (that will subsequently give rise to the desire concerned). (b) Kanta-the Sixth Yoga-viewpoint : kAntAyAmetadanyeSAM prItaye dhAraNA parA / mato'tra nAnyamunnityaM mImAMsA'sti hitodayA // 162 // kantayam elad anyesam prilaye dharana para / alo'tra ranyam unnityam mimamsa'sti hitodaya //162/) . In the stage of Kanta (i.e. of the Sixth yoga-viewpoint) all this (i. e. all.that was said in connection with the: fitth yoga-viewpoint) continues and is undertaken for the happiness of others; again there is here a real (tbough of an elementary kind concentration of mind on ope

Page #85
LAST FOUR YOGA-VIEWPOINTS thing, as a result of wbich one never finds pleasure in anything else and engages oneself in a cogitation that is conducive to beneficial conse quences. . [162]. In this verse begins Haribhadra's account of the Sixth yogaviewpoint. te that dharana (i.e. meditative , concentration of an elementary type) occupies sixth place in Patanjali's list of spiritual qualifications, 'cogitation' sixth place in Bhagavaddatta's list, while 'not finding pleasure in anything else' sixth place in Bhadapta Bbaskara's list. asyAM tu dharmamAhAtmyAt samAcAravizuddhitaH / priyo bhavati bhUtAnAM dharmaMkAnamanAstathA // 163 // asgam iu dharmamahutmyat samacasavisuddhitah / priyo bhavati bhulanam dharmaikagramanas taina 1163|| In this stage one's conduct becomes pure owing to the beneficial influence of religion while as a result of that (i. e. of the purity of conduct) oue becomes favourite of his fellow-beings and pays single-minded attention to matters religious. zrutadha mano nityaM kAyastasyAnya ceSTite / atastvAkSepakajJAnAnna bhogA bhavahetavaH // 164 // srutadharme mano nityam kajas tasyanyacestite / alas tv aksepakajnanan na bhoga bhavahetavah ||1641! His mind is always fixed ou the religious truths derived from scriptures while it is only his body that undertakes activities of other kinds; hence as a result of the magnetic pull of the knowledge relating to the religious truths iu question eveu sensuous enjoyments of his do not become a cause of further worldly existence. mAyAmbhastattvataH pazyannanudvignastato drutam / tanmadhyena prayAtyeva yathA vyAghAtavarjitaH // 165 // bhogAn svarUpataH pazyaMstathA mAyodakopamAn / bhujAno'pi hyasaGgaH san prayAtyeva paraM padam // 166 / / mayambhas tattratah pasyann anuddignastato drutam / tanmadhyena prayaly eva yatha vyaghatavarjitah 1/165// bhogan svarupatah pasyams tatha mayodakopaman / bhuijano'pi hy asaigale san prayaty eva paran padam ||166||

Page #86
VOGADRSTISAMUCCAYA Just as the man who has seen through the juggler's game of produciog illusory water flees from this water with au unagitated mind and walks across this water without being physically obstructed, similarly the man who has realized the true nature of worldly enjoyment - i.e. has realized their likeness to the illusory water produced by the juggler - does cer tainly attain moksa even as he experiences those enjoyments with a feeling of detachment. bhogatattvasya tu punarna bhavodadhilaGghanam / mAyodakadRDhAvezastena yAtIha kaH pathA / 167 // bhogatattvasya tu punar na bhavodadhilanghanam / mayodakadrdhavesas tena yanha kah patha ||167|| On the other hand, one who treats the worldly enjoyments as real something never succeeds in crossing the ocean of the worldly existence. What person who is firmly under the mistaken notion that the illusory water produced by the juggler is genuine will dare make his way through this water ? sa tatraiva bhavodvigno yathA tiSThatyasaMzayam / mokSamArge'pi hi tathA bhogajambAlamohitaH // 168 / / sa tatraida bhavodvigno yatha tisthaty, asam ayam / moksamarge'pi hi tatha bhogajambalamohitah ||168|| This man even when disgusted with the wordly existence stays in its midst without any hesitation; in an identical fashion, deluded by the parapharnalia of sensuous enjoyment he stays where he is (i.e. makes no progress) so far as journey on the moksa-path is concerned. mImAMsAbhAvato nityaM na moho'syAM yato bhavet / atastattvasamAvezAt sadaiva hi hitodayaH // 169 // mimamsabhavato nityam na moho'syam yato bhavet / atas taltvasamavesat sadaiva hi hitodayah 11169|| Since in this stage cogitation (about the nature of things always takes place and on account of that there never arises a delusion the stage is always characterized by beneficial consequences resulting from a pene tration into the nature of things. (c) Prabha - the Seventh Yoga-viewpoint : dhyAnapriyA prabhA prAyo nAsyAM rugata eva hi / tattvapratipattiyutA vizeSeNa zamAnvitA // 170 // dhyanapriya prabha prayo nasyam rug ata eva hi / tattvapratipattiyuta visesena samanvita 1117011

Page #87
LAST FOUR YOGA-VIEWPOINTS 79 .: The stage called Prabha (1. e. one who occupies this stage constitu ting the seventh yoga-viewpoint) develops a liking for meditative concen. tration (of a medium type) and for that very reason there is usually no feeling of ailment (i. e, spiritual ailment) here; again, the stage is accompanied by an acceptance of the correct position as to the essential nature of thlogs and more particularly by a feelivg of calm. [170] In this verse begius Haribhadra's account of the seventh yogaviewpoint. Note that dhyana (i. e. meditative concentration of a medium type) occupies seventh place in Patanjali's list of spiritual qualifications, acceptance seventh place in Bhagavaddatta's list, while 'non.ailment seventh place in Bbadanta Bhaskara's list. An alternative reading for 'visesena samanvita' is 'sal pravsltipadavaha'; in that case the later half of the verse will mean : again, the stage is accompanied by an acceptance of the correct position as to the essential nature of things and is conducive to moksa'. dhyAnajaM sukhamasyAM tu jitamanmathasAdhanam / vivekabalanirjAtaM zamasAraM sadaiva hi // 171 // dhyanajam sukham asyan tu jitamanmathasadhanam / vivekabalanirjalan samasaram sadaiva hi ||177|| In this stage one enjoys the bliss born of meditative concentration, a bliss which registers victory over the factors responsible for the rise of cupidity, which is a consequent of the power of discriminatory knowledge, which is always predominantly calm. sarva paravazaM duHkhaM sarvamAtmavazaM sukham / etaduktaM samAsena lakSaNaM sukhaduHkhayoH // 172 // sarvam paravasam duhkham sarvam almavasam sukkam etad uktan samasena laksanam sukha-duhkhayoh 1/172|| Whateyer lies in the power of other is of the pature of pain, whatever lies in one's own power is of the nature of pleasure these ir brief are the respective definitions of pain and pleasure. puNyApekSamapi hyevaM sukhaM paravazaM sthitam / tatazca duHkhamevaitat tallakSaNaniyogataH // 173 // ... punyapeksam api hy evan sukham paravasam sthitam / tatas ca duhkham evaitat tallaksananiyogatah 111173||

Page #88
80 YOGADRSTISAMUCCAYA Viewed thus even tbat pleasure wbich is a couscquence of virtuous acts proves to be dependent on something other than itself; bence in accordance with the definition (just formulated) this plensure has to be treated as but pain. (173) An alternative - and better attested (because quoted by Yaso. vijaya in the Dratrimsaddvatrimsika 24. 19)-reading for tallaksananiyo. gatah' is 'dhyanajam talluikani sukhani'; in that case the later half of the verse will mean: 'hence this pleasure is in fact but pain while real pleasure is that born of meditative coucentration'. dhyAnaM ca nirmale bodhe sadaiva hi mahAtmanAm / kSINaprAyamalaM hema sadA kalyANameva hi // 174 // dhyanam ca nirmale bodhe sadaiva li maltalmanam / ksinaprayamalam hema sala kalyanam ca hi ||17411 On acconnt of their understanding having been frced from all defilement the great souls are always in possession of nicditative concentration; certainly, a piece of gold rid of its (admixture of) impurities is always good to look at. satpravRttipadaM cehAsaGgAnuSThAnasaGgatam / mahApathaprayANaM yadanAgAmipadAvaham / / 175 // prazAntavAhitAsanaM visabhAgaparikSayaH / zivavartma dhruvAveti yogibhirgIyate hyadaH // 176 // etatprasAdhayatyAzu yadyogyasyAM vyavasthitaH / etatpadAvahaipaiva tattatraitadvidAM matA // 177 // satpravsltipadam cehasarganusthanasangatam | mahapathaprayanam yad anagamipadavaham ||17511 prasantavahitasamjnam visabhaga pariksayah / sivavarima dhruvadhyeti yogibhir giyale hy adah [/176|| etat prasadhayaty asu yad yogy asyam yyavasthitah | elatpadavahaisaiva tat tatraitadvidam mata ||17711 That advanced state of spiritual development which may be called the state of a detached performance of actions, which is something akin to a journey on the Great path (i. e. on the path of , moksa), which is conducive to the state of no-return (i.e. to the state of moksa), which

Page #89
3.0 ** LAST FOUR YOGA-VIEWPOINTS 21 the yogins have designated by names like Prasantavahita, Visabhagapariksaya, Sivavartman, Dhruvadhvan, this state is realized by the yogin who occupies the stage (i. e. the yoga-viewpoint) in question and the experts on the matter maintain that this stage is alone competent to bring about this state. the Eighth Yoga-viewpoint: erfafagi 3 qe azrosfaaffar i sAtmIkRtapravRttizca taduttIrNAzayeti ca // 178 // [176] These different names (i. e. Prasantavahita,, etc.) current in different circles represent the penultimate stage of the multistaged process of meditative concentration. As Yasovijaya informs us (in the Dvatrimsaddvatrimsika 24. 55) the word prasantavahita was empolyed by the Sankhyas, visabhagapariksaya by the Buddhists, sivavartman by the Saivas and dhruvadhvan by the Mahavratikas. (d) Para samadhinistha tu para tadasangavivarjita | satmikrtapravrllis ca taduttirnasayeti ca ||178|| do 81.. The stage called Para (i. e. one who occupies this stage constituting the eighth yoga-viewpoint) is engaged in meditative concentration (of a supreme type), is free from all attachement for this concentration even, has all one's practical endeavours undertaken in a manner that is absolutely natural, and has gone beyond that state where mind is affected by everyday likes and dislikes. I' * nirAcArapado hyasyAmaticAravivarjitaH / ArUDhArohaNAbhAvagativat tvasya ceSTitam // 179 // .:: [178] In this verse begins Haribhadra's account of the eighth yogaviewpoint. Note that samadhi (i. e. meditative concentration of a supreme type) occupies eighth place in Patanjali's list of spiritual qualifications, 'implementation' (synonym for 'practical endeavour') eighth place in Bhagavaddatta's list, 'non-attachment' eighth place in Bhadanta Bhaskara's list. ite niracarapado hy asyam aticaravivarjitah | arudharohanabhavagativat tv asya cestitam ||179|| This is a stage of no code of conduct and one free from the violation of the noble man's code of conduct; the behaviour of the man occu 11

Page #90
VOGADRSTISAMUCCAYA pying this stage is like that of one who having reached the top (of a. hill, say) does no mounting. ratnAdizikSAdAbhyo'nyA yathA dRk tanniyojane / tathA''cArakriyA'pyasya saivA'nyA phalabhedataH // 18 // ratnadisiksadrgbhyo'nga yatha dyk tanniyojane / tatha''carakriya'py asya saiva'nya phalabledatah ||180/1 Just as the man who deals in jewellery has a different view of jewels from one who is under training for the jewellery-business, similarly the behaviour of the man occupying the stage in question, even if outwardly identical with that of ordinary people, has a different aim in view, tanniyogAnmahAtmeha kRtakRtyo yathA bhavet / / tathA'yaM dharmasaMnyAsaviniyogAnmahAmuniH // 181 // tanniyogan mahatnieha krtakriyo yatha bhavet / tatha'yam dharmasannyasaviniyogan mahamunih ||181|| Just as the fortunate man when he has become a full-fledged dealer in jewellery thinks he has reached the end of his endeavours (of the trainig period), so also is the feeling of the great sage who is practisiog the discipline called 'renunciation of virtues'. . [181] In this verse Haribhadra says that the person upholding the eighth yoga-viewpoint starts realizing the process called 'renunciation of virtues' (meaping 'renunciation of ksayopasamika virtues'). This might prove that the eighth yoga--viewpoint of Haribhadra tuns parallel to the gunasthanas Eighth opwards of the traditional Jaina scheme. For we have seen that the process of rep ouncing the ksayopasamika virtues begins in the Eighth gunasihanaka and is completed in the Twelfth. Similarly this yoga-viewpoint seems to run parallel to 'yoga by self-exertion' of the threefold gradation of yoga, for 'renunciation of virtues' signifies the advent also of 'yoga by self-exertion'. dvitIyApUrvakaraNe mukhyo'yamupajAyate / kevalazrIstatazcAsya niHsapatnA sadodayA // 182 // dvitiyapurvakarane mukhyo'yam upajayate / kevalasris tatas casya nihsapalna sadodaya ||182|| 'Renunciation of virtues' in the strict sense of the phrase takes place at the time of the second apurvakarana, and thereafter the man attains the glory of omniscience that is unrivalled (1. e. unobstructed) and ever-shining

Page #91
LAST FOUR YOGA-VIEWPOINTS 83 [182] In this verse Haribhadra explicitly states that the process called 'renunciation of virtues' begins at the time of the second apurvakarana, .i. e. it begins with the Eighth gunasthana. Again, Haribhadra here notes that on having realized the process of 'renouncing virtues' one becomes an omniscient. This might suggest that the range of the eighth yogaviewpoint extends upto the Fourteenth gumasthana- for the Thirteenth and Fourteenth gunasthanas are characterized by omniscience. As a matter of fact, it would be but natural to expect that the range of the last Yoga - viewpoint of Haribhadra should extend upto the last gunasthana of the traditional Jaina scheme. sthitaH zItAMzuvajjIvaH prakRtyA bhAvazuddhayA / candrikAvacca vijJAnaM tadAvaraNamabhravat / / 183 / / sthitah sitamsuvaj jivah prakslya bhavasuddhaya / candrikavac ca vijnanam tadavaranam abhravat 11183|| With his nature essentially and really pure a soul stands comparable to moon, his consciousness to moonlight, the veil obscuring his con. sciousness to clouds. ghAtikarmAbhrakalpaM taduktayogAnilAhateH / yadA'paiti tadA zrImAn jAyate jJAnakevalI // 184 // ghatikarmabhrakalpam taduktayoganilahate/ yada'paiti tada sriman jayate jnanakevali ||1841/ When bis ghatin type of karmas that are comparable to clouds have been swept aside by the above-described yoga that is comparable to winds the wan, shining in glory, becomes omniscient. kSINadoSo'tha sarvajJaH sarva labdhiphalAnvitaH / paraM parArthaM saMpAdya tato yogAntamaznute // 185 // ksinadoso'tha sarvajnah sarvalabdhi phalanvitah / baram pararlham sampadya toto yoguntam asnute 1/185// This man, who is freed from all spiritual defilements, is omniscient, and is in possession of all that one might possibly aspire after, now seeks to bestow supreme benefits on others and then reacbes the culmiBating point of yoga. (183-85] In these verses Haribhadra offers the traditional Jaipa account and explanation of omniscience which a man is supposed to acquire on reaching the Thirteenth gunasthana, The Jaina tradition maintains that a

Page #92
84 YOGADRSTISAMUCCAYA : man is prevented from being an omniscient by the jnanavaraniya- and darsanasaraniya-karmas which he has accumulated in the beginningless series of lives - just as he is prevented from baving an absolutely blame. less character by the mohaniya-karmas thus accumulated; in the same manner, the explanation continues, a man is prevented from being omni. potent by the antaraja karmas he has accumulated in the beginningless series of lives. Again, this tradition maintajos that the mohaniya-kamas are entirely got rid of by the time the man reaches the Twelfth gunas. ina' while the inanavaraniya, darsanavaraniya- and antaraya- karmas are entirely got rid of by the time he reaches the Thirteenth gunasthana; in other words, a man becomes an absolutely blameless character in the Twelfth gunasthana while he becomes omniscient as well as omnipotent in the Thirteenth. And since the attainment of Fourteenth (and hence moksa) becomes a possibility only after the Thirteenth gunasthana is reached while the Thirteenth gumasthana is reached only after the motaniya-, jnanavaraniya-, darsanavaraniya- and antaraya-karmas, are entirely got rid of. These four types of Karmas are designated ghalin (i. e. those marring the possibility of attaining moksa); ( as against these, the remaining four types of karmas which last till the moment of attaining moksa are called aghalin (i. e. those not marring the possibility of attaining moksa). All these ideas were in the mind of Haribhadra while composing the present verses. Another idea present in his mind was that the man who teaches the Thirteenth gunasthana works for the benefit of others till the attainment of moksa (i. e. till the end of his life). tatra drAgeva bhagavAnayogAd yogasattamAt / bhavavyAdhikSayaM kRtvA nirvANaM labhate param // 186 / / tatra drag eda bhagavan ayogad yogasatlamat / bhavayyadhiksayan kylva nirtanan labhale param ||186|| At this stage the Lord (i. e. the man in question), resorting to the highest type of yoga that cosists in the cessation of all bodily, mental and vocal operations, soon puts an end to the ailment called worldly existence and attains moksa in a true sense of the term (i.e. in the sense of a freedom from all possible involvement in the worldly existence). 5186] In this verse Haribhadra describes the meditative trance (of a very brief duration) which a man performs on the eve of attaining moksa, which is characterized by a cessation of all bodily, mental and rocal operations and which signifies the attainment of the Fourteenth gunasthana. Here ends the range of the eighth yoga-viewpoint of Haribhadra's scheme.

Page #93
SECTION VI THE NATURE OF MOKSA [Haribhadra's account of yoga as a means of developiug an ideal human personality is perhaps over by the time he reaches the verse 186 (rather the verse 185). But as we have earlier noticed, in the eyes of Haribhadra himself the development of an ideal human personality is but a means of attaining moksa - conceived in the form of a cessation of the transmigratory cycle. He therefore adds to his account of the eight yoga-viewpoints a discussion on the nature of moksa. The * discussion is divided into four parts, the first (verscs 187-92) contai ning a reasoned statement of the Jaina position on tbe question, the second (verses 193-97) containing a reasoned refutation of the momentarist (i. e. Buddhist) position on the question, the third (verses 198-203) containing a reasoned refutation of the eternalist (i. e. Sankhya) position on the question, and the fourth verses (204-6) recapitulating the Jaipa position earlier introduced. It is not easy to assess the value of such a discu. ssion-particularly wben it occurs in a text like the present one with its catholic attitude on the questions pertaining to matters spiritual. The discussion reveals that the Jain, Buddhist and Sankhya advocates of moksa cannot be made to adopt, an upan/mous position as to the nature of moksa, and that in its turn is because one's notion of moksa logically follows from one's metaphysical convictions. Of course, these advocates of moksa will declare with one voice that the attainment of moksa signifies a cessation of the transmigratory cycle, but this will be too slender a' basis for that unanimity among the various theological orders which Haribhadra was aiming at. That is why we have earlier opined that a belief in moksa (and omniscience ) should not bave been made by Haribhadra the basis of his appeal for broad-mindedness. In any case the present discussion is somewhat out of tune with Haribhadra's crusade against sectarianism and metaphysics-mongering. For the rest it ought to be easy to see what Haribhadra is driving at in this part of his argument la (a) The Author's Own View : vyAdhimuktaH pumAn loke yAdRzastAdRzo hyayam / nAbhAvo na ca no mukto vyAdhinA'vyAdhito na ca // 187 // vyadhimuktah pumun loke yadisas tadnso hy ayam / nabhavo na ca no mukto vyadhina'vyadhito na ca 1/187||

Page #94
YOGADRSTISAMUCCAYA The case of this man (i. e. of the soul having attained moksa) is like the ordinary case of a man cured of an ailment; or neither can it be said that he has now gone out of existence, or that he has not been cured of his ailment or that he was not earlier suffering from this ailment 86 bhava eva mahAvyAdhirjanmamRtyuvikAravAn / vicitramohajananastIvarAgAdivedanaH || 188 || bhava eva mahavyadhir janmamrtyuvikaravan | vicitramohajananas tivraragadivedanah ||188|| The worldly existence is of the form of a terrible ailment which has got birth and death for its concomitant disturbances, which produces div. erse types of delusion, and which causes acute sensation of attachment etc. mukhyo'yamAtmano'nAdicitrakarmanidAnajaH / tathA'nubhavasiddhatvAt sarvaprANabhRtAmiti // 189 // mukhyo'yam atmano'nadicitrakormanidanajah | tatha'nubhavasiddhatvat sarvapranabhrtam iti ||189|| It is the chief ailment of a soul and is caused by the beginningless series of karmas of diverse types; for in the form described above it is directly experienced by all beings whatsoever. etanmuktazca mukto'pi mukhya evopapadyate / janmAdidoSavigamAt tadadoSatvasaGgateH // 190 // etanmuktas ca mukto'pi mukhya evopapadyte | janmadidosavigamat tadadosatvasangateh ||190|| Again, it is when cured of this ailment ( i, e. of the worldly existence) that a man can chiefly be said to have been cured of an ailment; and when that has happened it becomes proper to say that the man now suffers from no disturbances caused by an ailment, for the disturbances like death etc. are now really gone. tatsvabhAvopamarde'pi tattatsvAbhAvyayogataH / tasyaiva hi tathAbhAvAt tadadoSatvasaGgatiH // 191 // tatsvabhavo pamarde'pi tattatsyabhavyayogatah | tasyaiva hi tathabhavat tadadosatvasangatih ||191|| Even though certain features that had characterized the soul till now have vanished from it it certainly retains its inherent nature and

Page #95
THE NATURE OF MOKSA XY on account of that it itself acquires certain new features; it is thus that a' soul's freedom from disturbances is accounted for. svabhAvo'sya svabhAvo yannijA sattaiva tattvataH / bhAvAvadhirayaM yukto nAnyathA'tiprasaGgataH // 192 / / svabhavo'sya svabhavo yan nija sattaiva tattvatah | bhavavadhir ayam yukto nanyatha'tiprasangatah 1119211 By the nature (Skt. Svabhava) of a soul we mean its very being (Skt. Sva-bhava ), its self-existence, and this nature accompanies it so long as it lasts (i. e. always ); if all this were not the case undesirable contingencies should arise. [191-92] In these verses Haribhadra is emphasizing that a soul's giving up certain old features and taking up certain new ones is compatible with its retaining its inherent nature throughout. This will become further clear in his anti-momentarist arguments to be offered next. The momentarist is alleged to have maintained that a thing exists during one single moment while not existing during the rearaining momentsthe idea being that 'to exist' is a thing's nature during one single moment while 'not to exist' is its nature during the remaining moments. Against this Haribhadra argues that a thing can bave but one nature throughout its career and that it is impossible for a thing whose nature is 'to exist' to become something whose nature is 'not to exist'. (b) A Refutation of Absolute Momentarism ; anantarakSaNAbhUtirAtmabhUteha yasya tu / tayA'virodhAnnityo'sau syAdasanvA sadaiva hi // 193 // anantaraksanabhutir almabhuteha yasya tu / taya'virodhan nityo'sau syad asan va sadaiva hi 1119311 The disputant who maintains that not to exist in the moment immediately preceding the present one or in that immediately succeeding the present one is the essential nature of an entity will have to grant that this entity is either eternal or non-existent, for either alternative is compatible with his thesis. The entity will be eternal in case its nature is 'to exist', it will be non-existent in case its nature is not to exist 'l sa eva na bhavatyetadanyathAbhavatItivat / viruddha tannayAdeva tadutpattyAditastathA // 194|| sa eva na bhavaty etad anyathabhavatitivat / piruddham lannayad era tadut patlyuditas tatha ||194||

Page #96
888 YOGADRSTISAMUCCAYA The disputant in question might plead in self-defence: "We can well say 'this entity does not exist now' just as (on the rival's own showing) we can say 'this entity has become something different now' ". But this will be a self-contradictory plea according to the disputart's own logic (inasmuch as the disputant submits that 'to be' and 'to be something different are mutually contradictory characters while we submit that 'to be an entity' and 'not to exist are mutually contradictory characters). Moreover, new difficulties will crop up if we raise questions about the origin etc of this (allegedly non-existing) entity. sato'sattve tadutpAdastato nAzo'pi tasya yat / azaozza yaula: Bar adi a afzuf: 1189411 sato'sative tadulpadas tato naso'pi tasya yat | tannastasya punar bhavah sada nase na tatsthitih ||195|| If an entity assumes the form of non-existence this non-existence will have an origin and hence also an end; and this in its turn means that an entity which is already destroyed comes into existence once more. On the other hand, if the destruction of the entity in question is ever-present the entity can never possibly exist. sa kSaNasthitidharmAced dvitIyAdikSaNAsthitau / yujyate hyetadapyasya tathA coktAnatikramaH // 195 // sa ksanasthitidharma ced dvitiyadiksanasthitau | pujyate hy etad apy asya tatha coktanatikranah ||196|| It might be said that the destruction in question is but the positive momentary entity arising next to the original (momentary) entityBut this statement will be tenable only in case this second entity does not last beyond a single moment. And then what we have said (viz. that the present disputant concedes the possibility of an entity assuming the form of non-existence) will retain its validity, kSaNasthitau tadaivAsya nAsthitiryukyasaGgateH / na pazcAdapi sA neti sato'sattvaM vyavasthitam // 197 // ksanasthitau tadaivasya nasthitir yuktyasangateh na pascad api sa neli sato'sallvam vyavasthitam ||197|| For if the destruction of a momentary entity means the positive entity arising next to the original entity it will certainly be untenable to say that this second moment does not contain the original entity but

Page #97
THE NATURE OF MO KSA . 89 - it will not at all be untenable to say that the moments coming after this second moment do not contain this entity. And the present disputant will stand committed to the position that an entity assumes the form of non-existence (not in the next moment after the moment of its birth but in the moments coming after this next moment). [This will leave his . position open to the difficulties urged in the verse 195]. [193-97] These anti-momentarist arguments of Haribhadra are somewhat obscure but fortunately the last three verses of the present sub-section are bodily taken from Haribhadra's own Sastravarta-samuccaya on which Vasovijaya's commentary too is available. A perusal of Vasovijaya's commentary on the Sastravartasamuccaya verses 4.11-17 and 4.37 enables the reader to grasp Haribhadra's meaning. The verses 195-97 of the Yogadestisamuccaya are the verses 4.12-14 of the Sastravartasamuccaya. Hence it is that for the verses 196 and 197 we have here accepted Yasovijaya's-rather than Dr. Mehta's - reading. (c) A Refutation of Absolute Eternalism ; bhavabhAvAnivRttAvapyayuktA muktakalpanA / ekAntakasvabhAvasya na hyavasthAdvayaM kacit // 198 // bhavabhavanivsttav apy ayukta muktakal pana / ekantaikasvabhavasya na hy avasthadvayas kvacit ||198| Similarly, it will be untenable to posit the state of moksa without first granting that the cessation of the state of worldly existence is a fact. But an entity that is uniformly of one nature (as is everything according to the proponents of absolute eternalism) cannot be characterized by the states. tadabhAve ca saMsArI muktazceti nirarthakam / tatsvabhAvopamardo'sya nItyA tAttvika iSyatAm // 199 // tadabhave ca samsart muktas ceti nirarthakan / tatsvabhavopamardo'sya nitya tativika isyatam ||19911 . In the absence of that (i. e. in the absence of anything being characterized by two states) it will be senseless to speak of a soul in bondage and one released. Hence logic demands that the disappearance of certain features from soul should be treated as a fact. dikSAdyAtmabhUtaM tanmukhyamasya nivartate / pradhAnAdinatehetustadabhAvAnna tannatiH // 20 // didyksadyatmabhutam tarmukhyam asya nivartate / . : : : pradhanadinater helus tadabhayan na tannalih 1/2001| . .1?

Page #98
90 VOGADRSTISAMUCCAYA Thus desire to see etc. are a soul's inherent features and they cease in a literal sense of the term; they are a case of the transformation of praksti etc. - so that this transformation comes to an end when they are no more. [200] The reference is here to the Sankhya position that Prakytithe basic principle of materiality - undergoes transformation in the form of the things of our everyday experience so long as and only so long: as Purusa - the basic principle of consciousness - suffers from 'desire to see' etc. anyathA syAdiyaM nityameSA ca bhava ucyate / evaM ca bhavanityatve kathaM muktasya saMbhavaH // 20 // anyatha syad iyam nityam esa ca bhava ucyate / evan ca bhavanityatve katham muktasya sambhavah 1/201|| Otherwise, the transformation in question will prove to be an eternal operation while 'worldly existence is a designation of this very transformation ; this means that the worldly existence will then prove to be an eternal operation. How will moksa become a possibility under conditions like these ? avasthA tattvato no cennanu tatpratyayaH katham / bhrAnto'yaM kimaneneti mAnamatra na vidyate // 202 // avastha taltrato no cen nanu tat pralyayah katham | bhranto'yam kim aneneti manam atra na vidyate (120211 It might be said that the diversity of states (characterizing an entity) is not something real. But we ask how this diversity is experienced then. It might be replied that the experience in question is illusory and hence incapable of deciding the issue. Against this our submission is that there is no evidence in support of such a proposition (i. e. in support of the illusory character of the experience in question). yogijJAnaM tu mAnaM cet tadavasthAntaraM tu tat / . tataH kiM bhrAntametat syAdanyathA siddhasAdhyatA 1203 // sogijnanam tu manam cel tadavasthantaram tu tat . talah kim bhrantain etat syad anyatha siddhasadhyata (203|| It might be said that yogic knowledge provides the required evidence. But we point out that (the state of acquiring) yogic knowledge is itself a ger state. One might ask us what we are driving at. Our reply is that

Page #99
THE NATURE OF MOKSA 91 in that case this knowledge will itself be illusory. And if that be not so (i. e. if knowledge in question be not illusory) our position (that a real change of states is a possibility) stands vindicated. (d) A Recapitulation of the Author's Own View : .. . TilaakaChat ar agrait at ea vyAdhimukto. na sannItyA kadAcidupapadyate // 204 // saMsArI tadabhAvo vA tadanyo vA tathaiva hi / mukto'pi hanta no mukto mukhyavRttyeti tadvidaH // 205 // vyadhitas tadabhavo va tadanyo va yathaiva hi / vyadhimukto na sannitya kadacid upapadyate 1120411 : samsari tadabhayo va tadanyo va tathaiva hi / mukto'pi hanta no mukto mukliyavrtiyeti tadvidah 1/2051/ It is not logically tenable to apply the epithet 'one cured of an ailment' to one still suffering from this ailment, or to the absence of this one, or to someone else. Similarly, in case the epithet 'one released from the worldly bondage' is applied to one still suffering from this bondage', or to the absence of this one, or to someone else calling a soul a 'released one' will not mean that this soul is actually a released one-this is the declaration of those who are conversant with the matter, kSINanyAdhiyathA loke vyAdhimukta iti sthitaH / bhavarogyeva tu tathA muktastantreSu tatkSayAt // 206 // ksinavyadhir yatha loke vyadhimukta iti sthitah / bhavarogy eva tu tatha muktas tantresu tatksayat 1/2011 Just as in the ordinary life the man whose ailment is no more with him is called one released from this ailment, similarly the doctrinal text calls that soul a released one which formerly suffered from the ailment called worldly existence but which has this ailment with it no more.

Page #100
SECTION VII THE CONCLUDING REMARKS (MISCELLANEOUS) [The verses 207-228 constitute Haribhadra's concluding remarks to the present text and they cover various topics of a rather miscellaneous sort. In the verse 207 we are informed that the material for this text has been collected from pumerous writings on yoga (meaning pera haps writings on yoga belonging to pumerous schools ) and that it has been composed by the author with a view to refreshing his own memory. In the rerse 208-209 it is contended that the text might be of some use to certain types of yogins as well (i. e. of use not only to the author) and the verses 210-13 describe these types of jogins. The types are two in number and in the course of describing the second type of yogins it is said that they already possess two jamas while seeking to acquire the remaining two as well and that they having first availed of the first unfailing circumstance' are later on rewarded with the remaining two as well. The verses 214-18 describe the four yogins in question and the verses 219-21 the three "unfailing circumstances' in question. The verses 222-28 are of the nature of a parting exhortation in the course of which Haribhadra expresses hope that his text will not fall into the hands of incompetent persons and will be heartily received by the competent ones. This whole section is easy to follow but something may be said about the four types of yogins, the four yamas and the three funfail. ing circumstances'. Of the four types of gogins, gotragogins' are jogins just for the sake of fame while the kulagogins, pravritacakra-gogins and mspanna. -Yogins seem to be the possessors of jogas that respecti sely correspond togoga by intention', 'goga by scripture' and 'yoga by self-exertion of the earlier description. For in that earlier description we were told that the possessors of yoga by self-exertion' have to use for scriptural texts and here we are being told that the nis panna-jogins - bave no use. for Haribhadra's text; and nothing seems to militate against identifying the kula-yogin's field of operation with that of 'goga by intention' and the prarytlacakra-yogin's with that of 'yoga by scripture' - even if, as we have seen, there are difficulties in determining the exact boundary between (and the spheres of the two fields. As for the four jamas and three unfailing circumstances' Haribhadra's present description seems to suggest that the kula-gogins possess the first two yamas and the first tinfailing circumstance' while the pravsattacakra-yogins all the four yarras and all the three unfailing circumstances'. But much should not be made of this suggestion, for in the verse 21 the upholder of the

Page #101
THE CONCLUDING REMARKS (MISCELLANEOUS) 93 first yoga-viewpoint ( who can only be a kula-yogin ) was said to be ... a possessor of all the four yamas ( unless icchadika there means not all the four yamas but only the first two ) while in the verse 34 he was said to be a possessor of all the three unfailing circumstances'. After general introduction the verses of tbis section can be read as they stand. (a) A General Remark About the Character of the Present Text : anekayogazAstrebhyaH saMkSepeNa samuddhRtaH / dRSTibhedena yogo'yamAtmAnusmRtaye paraH // 207 // anekayogasastrebhyah samksepena samuddhstah / drstibhedena yogo'yam almanusmolaye parah 1/207|| Out of numerous texts on yoga this chief yoga-- diversified according to the viewpoints adopted--bas been derived by me briefly and for the sake of refreshing my own memory. (b) The Four Types of Yogins : kulAdiyogabhedena caturdhA yogino yataH / ataH paropakAro'pi lezato na virudhyate // 208 // kuladiyogabhedena caturdha yogino yatah / atah paropakaro'pi lesato na virudhyale 1/208|| However since yogins are of four types viz. kula-yogins etc., it .. will not be improper even to expect that this (attempt of mine) will be of some help to others as well. kulapravRttacakrA ye ta evAsyAdhikAriNaH / yogino na tu sarve'pi tathA'siddhayAdibhAvataH // 209 // kulaprav;llacakra ye ta evasyadhikarinah / yogino na tu sarve'pi tatha'siddhyadibhavatah //209|| Among the yogins only those who belong to the types called kulayogins and pravsttacakra-yogins--and not all the (four) types of them - . are entitled to study this work of mine; for in the case of the remaining types there are ( obstacles like ) under-qualification etc. (i. e. underqualification in the case of golrayogins, over-qualification in the case of nis panna-yogins ). ye yoginAM kule jAtAstaddharmAnugatAzca ye / kulayogina ucyante gotravanto'pi nApare // 210 // ye yoginam kule jalas taddharmanugalas ca ye 'l . * kulayogina' uicyante gotravanto'pi napare 1/210||

Page #102
VOGADRSTISAMUCCAYA Those who are ( desertedly) born in the families of yogins of (even when born elsewhere) who follow the yagins' code of conduct, only they are called kula-yogins and not also those in whose case the ( remote ) circumstances of birth are alone favourable for yoga-practice (these latter being called gotra- gogins ). sarvatrAdveSiNazcaite gurudevahijapriyAH / dayAlavo vinItAzca voghavanto yatendriyAH // 211 // sarvatradresinas caite gurudevadvija prija) / dayalado vinilas ca bodhavanlo yatendriyah 1121111 They (i. e. the kula-yogins ) display enmity towards none, are devoted to the preceptors, the deities and the Brahmins, are kind-hearted, are humble, are possessed of understanding and have their seoses under control. pravRttacakrAstu punaryamadvayasamAzrayAH / zeSadvayArthino'tyantaM zuzraMpAdiguNAnvitAH // 212 // pravstlacakras tu punar samadvayasamasrayah 1 sesadvazarthino'tyantan susrusadigunanvitah 11212|| On the other hand, the pravstlacakra-yogins are already in possession of two types of yama while intensely aspiring to acquire the remaining two types, and they are also possessed of the meritorious qualities like desire to listen ( to the scriptural texts ) etc. AdyAvazcakayogAptyA tadanyadvayaLAbhinaH / ete'dhikAriNo yogaprayogasyeti tadvidaH // 213 // udyavancakayogaptya tadanyadvajalabhinah / ete'dhikarino yogaprayogasjeli ladvidah 1/213|| Moreover, having availed of the first 'unfailing circumstance' they have, through it, acquired the remaining two of them as well. That the yogins of this description (i. e. the kula-yogins and the pravrtlacakra. yogins ) are entitled to perform yoga-experiment is the verdict of those who are an authority on these matters. (c) The Four Types of Ethical Conduct : ihAhiMsAdayaH paJca suprasiddhA yamAH satAm / aparigrahaparyantAstathecchAdicaturvidhAH // 21 // ihahinsadayah panca suprasiddha yamah satam - aparigrahaparyantas lathecchadicaluroidhah 1/214|| ! . hadicatural satania i

Page #103
THE CONCLUDING REMARKS (MISCELLANEOUS) 95 In this connection the five poble traits of character from poninjury down to non-greed (i e. non-injury, truthfulness, non-stealing, sex-control, non-greed) are well known among the cultured circles as yama, and so also are the four traits called 'yama by intention' etc. (i. e. 'yama by intention', 'yama by aetivity', 'yama by firmness', 'yama. by accomplishment) tadvatkathAprItiyutA tathA'vipariNAminI / yameSvicchA'vase yeha prathamo yama eva tu // 215 // tadyatkathapritiyuta tatha'viparinamim / yamesv iccha'vaseyeha prathamo yama eva tu 11215|| Of these four types of yamas the first (viz. 'yama by intention') is to be viewed as consisting in a desire to practise yamas, a desire accompanied by a liking for stories relating to yamas and one that is not 111-digested (i. e. one that yields no harmful consequences in the long run). sarvatra zamasAraM tu yamapAlanameva yat / pravRttiriha vijJeyA dvitIyo yama eva tat // 216 // sarvatra samasara tu yamapalanam eva yat / pravsttir iha vijneya dvitiyo yama eva tat //216|| In this connection by 'activity' is meant the observance of yamas always and with a predominantly calm mind, and it is this activity that constitutes the second type of yama (viz. 'yama by activity'). vipakSacintArahitaM yamapAlanameva yat / tasthairyamiha vijJeyaM tRtIyo yama eva hi // 217 // vipaksacintarahitan yamapalanam eva yat / dat sthairgam iha vijneyam tsilyo yama eva hi 1/217|| * Similarly, by firmness' is here meant the observance of pamas without a fear of possible violations, and it is this firmness that constitutes the third type of yama (viz. 'yama by firmness ').. parArthasAdhakaM tvetat siddhiH zuddhAntarAtmanaH / acintyazaktiyogena caturtho yama eva tu // 218 / / pararthasadhakam tv etat siddhih suddhantaralmanah / acintyasaktiyogena caturlio yama eva tu 1121811 The observance of yamas on the part of a pure-hearted soul and in the interest of others, an observance that becomes possible owing to the

Page #104
96 YOGA DRSTISAMUCCAYA presence of an ipscrutable capacity in the agent concerned, is called 'accomplishment', and it is this accomplishment that constitutes the fourth type of yama (riz. 'yama by accomplishment' ). (d) The Three Types of Farourbale External Circumstances : sadbhiH kalyANasampannairdarzanAdapi pAvanaH / tathAdarzanato yoga AdyAvaJcaka ucyate // 219 // sadbhih kalyanasampannair darsanad api pavanaih | tathadarsanato Joga adyavancaka ucyale 1/219|| Coming in contact with the poble souls who have stocked in plenty the fruits of virtuous acts and whose Very sight is purifying, and rightly appreciating what is commendable in them is called the first unfailing circumstance' (viz. 'unfailing contact'). teSAmeva praNAmAdikriyAniyama ityalam / kriyA'vaJcakayogaH syAnmahApApakSayodayaH // 220 // tesam eva pranamadikrijaniyama ity alam / kriya'rancakayogah syan mahapapaksayodayah ||22011 A mere regular performance of acts like offering bows etc, in relation to these very noble souls--a performance that eliminates great sinsis called 'anfailing act' (i. e. the second 'unfailing circumstance' ). phalAvaJcakayogastu sadbhya eva niyogataH / sAnuvandhaphalAvAptidharmasiddhau satAM matA // 221 // phalarancakayogas tu sadbhya eva niyogatah / sanubandhabhalayaptir dharmasiddhau salam matal122111 In connection with religious accomplishments, by unfailing fruit' (1. e. the third 'unfailing circumstance') the wise men understand the inevitable receiviog from the noble souls of the fruits serially following one another (the series lasting till moksa is attained ). (d) The Parting Exhortation : kulAdiyoginAmasmAnmatto'pi jaDadhImatAm / zravaNAt pakSapAtAderupakAro'sti lezataH // 222 // kuladiyoginam asman matto'pi jadadhimatam / Sravanat paksapalader upakaro'sti lesatah 11222||

Page #105
CONCLUDING REMARKS (MISCELLANEOUS) . 97 The kula-yogins etc. who are even more dull-witted than myself will be somewhat benefited as a result of listening to this work of mine; for example, this listening might generate in them a feeling of partisan___ship ( for the theses advocated here). tAttvikaH pakSapAtazca bhAvazUnyA ca yA kriyA / anayorantaraM jJeyaM bhAnukhadyotayoriva // 223 // tattvikah paksa patas ca bhavasinya ca ya kriya / anayor antaram jneyam bhanukhadyotayor iva //223|| Now between a feeling of partisanship for a true thesis and an action performed without a feeling of enlightenment the difference is the same as that between the sun and a glow-worm. khadyotakasya yat tejastadalpaM ca vinAzi ca / viparItamidaM bhAnoriti bhAvyamidaM budhaiH // 224 // khadyotakasya yat tejas tad alpam ca vinasi ca / viparilam idam bhanor iti bhavyam idam budhaih/122411 The light of glow-worm is meagre and perishing while that of the sun is of the opposite kind (i.e. is tremendous and lasting)-all this should be pondered over by the wise men. zravaNe prArthanIyAH syuna hi yogyAH kadAcana / yatnaH kalyANasattvAnAM mahAratne sthito yataH // 225 // Sravane prarthaniyah syur na hi yogyah kadacana / yatnah kalyanasattvanarm maharatne sthito yalah //22511 - To the competent persons I need not address a request that they listen to my work, for the men of virtuous disposition are themselves always on the look out for great jewels (i. e. for good writings). naitadvidastvayogyebhyo dadatyenaM tathApi tu / haribhada idaM prAha naitebhyo deya AdarAt // 226 // naitadvidas tv ayogyebhyo dadaty enam tathapi tu ! haribhadra idam praha naitebhyo deya adarat ||226 / / And though the persons who know the matter do not offer it (i.e. a work like mine) to the incompetent ones, Haribhadra respectfully i requests the former that they do not offer it to the latter, 13.

Page #106
98 VOGA DRSTISAMUCCAYA avajJaha kRtA'pA'pi yadanAya jAyate / atastatparihArArtha na punarbhAvadopataH // 227|| avajneha klla'lpa'pi sad anarlhaya jayale / atas tatpariharartham na punar bhavadosatah 1122711 Since in matters like these eren slightest display of disrespect results in unfortunate consequences I have made the above request with a view to avoiding such consequeuces and not out of ill-will (towards those against whom the request is directed). yogyebhyastu prayatnena deyo'yaM vidhinA'nvitaiH / mAtsaryaviraheNoccaiH zreyovighnaprazAntaye // 228 // yogyebhyas tu prayainena deyo'yan vidhina'nvitaih / matsaryavirahenoccaih sreyovighna prasantaye 1/228|| On the other hand, to the competent persons the duly equipped teachers should deligently offer it with a mind free from jealousy and with a view to eliminating the hindrances that might obstruct the path of welfare. * * * * *

Page #107
APPENDIX I THE TREATMENT OF THE PROBLEMS OF YOGA IN THE YOGABINDU AND THE DVATRIMSADDVATRIMSIKA One of the major peculiarities of the Yogadrstisamuccaya is the name given by the author to the subject-matter of his treatize. In common parlance the yoga signifies a systematic practice of meditative concentration, but that certainly is not the meaning - at least not the whole of the meaning-Haribhadra intends to attach to this word. To put it in a nutshell, by the word yoga Haribhadra means all such activity on a man's part as is conducive to his spiritual upliftment and the question arises as to why and with what propriety-this usage was adopted by him. If reliance is placed on Haribhadra's own references there was present before him a huge mass of literature emanating from the different schools of thought and dealing with the same problems as Haribhadra takes up in his writings on yoga. May be the authors of this multishaded literature considered themselves to be an authority on yoga but it is also possible that Haribhadra calls them so for no reason other than that they happened to satisfy his definition of 'an authority on yoga,' However a query concerning this matter will be primarily historical and we need not enter into it just now. Our present purpose is to determine as precisely as possible the scope of enquiry of a work dealing with the problems af yoga as Haribhadra understood it. We think that in this connection our basic source-material ought to come from Haribhadra's Yogadrstisamuccaya and Yogabindu as also from the Dvatrimsikas 10th26th of Vasovijaya's Dvatrimsaddvatrimsika.1 The Yogadrstisamuccaya along with a somewhat detailed analysis of its subject-matter is already before us. The Yogabindu may be said to represent that churning of the problem on Haribhadra's part whose net outcome were the theses propounded by him in the Yogadrstisamuccaya, while the subjectmatter of both the Vogabindu and the Yogadrstisamuccaya was given a new systematic arrangement - at places also a further elucidation by Yasovijaya in his Dvatrimsikas in question. Hence a summary accountcum-analysis of the Yogabindu and of the Dvatrimsikas 10th 26th of the Dvatrimsadd vatrimsika is being given below just to enable the reader to see in a better light the subject-matter of the Yogadrstisamuccaya. I - - A careful perusal of the Yogabindu should convince one that Haribhadra is here chiefly tackling three questions, viz. 1. Yogabindu, L. D. Series. Ahmedabad, A. D. 1968; Dvatrimsaddvatrimsika, Jaina Dharmaprasaraka Sabha, Bhavnagar, Sam, 1966.

Page #108
100 VOGADRSTISAMUCCAYA (i) What is good conduct and how to gradate the men of good conduct ? (ii) What is the metaphysical explanation of good conduct on a man's part ? (iii) How to reconcile the differences obtaiping between the authorities dealing with the problem of good conduct ? Thus when Haribhadra speaks of the five types of yoga Viz. adhyatma, bhavana, dhyana, samata, drttisanksaya he is in fact enumerating the types of good conduct as he conceires it. In the early part of the text (vv. 68 ff.) Joga is practically identified with adhyatma ( to the exclusion of the remaining four types ) while in the concludiog paits (vy. 379 ff. ) it is practically identified with adhyalma aod vsttisanksayo (to the exclusion of the remaining three types ). Now we can treat adhyalma as a near Synonym for good conduct and here is Haribbadra's definition of it : " One who maintains propriety in all his dealings, poaders over the essential nature of things on the basis of the scrip tural texts, and is much used to adopting the attitude of friendship etc (i, e of friendship, compassion, joy and apathy ) is considered to be a practiser of adhyalma by those who are an authority on the matter". Elsewhere ( Fr. 370-404 ) we are offered three alternative accounts of adhyalnia which respectirely identify it with (i)japa (i. e, the muttering of a chant in praise of some deity ), (ii) introspection, and (iii) deity-worship, confession of guilt and adopting the attitude of friendsbip etc. Practically speaking, bhavana stands for a constant practice of adhraima ( 360 ), dhyana for meditative concentration (1. 362 ), saniata for not developing an attitude of attachment towards certain things and that of urersion towards certain others (v. 364). Lastly, ofilisamksaya in essence means getting rid of the accumulated karmas and not accumulating per ones (v. 366). These details taken by themselves are not much important but they throw a flood of light on the working of Haribhadra's mial when we fiad him linking his present account of the types of joga with his account of the types of human personalities. According to the gradation adopted in the Yogabindu tbe human personalities may be divided into following types ( arranged in such a manner that an carlier type is less elevated than a later one) : (i) Welcomer of ibe worldly Existence ( vp. 86-95 ) (ii) d punarbandhaka (ur. 178-251 (iii) Samyagdrsti ( v. 252-351) (iv) Carilrin ( TT. 352-56 ) 1. References to L. D. Series Edition (1968) 2. auciljad crilaguklasza raconal lallracintanam m.citryadisaram aijantcm cdryaman tadrido viduh 11 (0.358)

Page #109
APPENDIX I 101 Now Haribhadra tells us that the practice of adliyatma and bhavana on the part of a welcomer of the worldly existence is not genuine, their practice on the part of an apunarbandhaka or a samyagdisli is practically genunine, while their practice on the part of a carilsin is really genuine (vv. 369-70); as for dhyana, sarnata add viltisarksaya he says that a practice of them is possible only on the part of a carilrin though this practice runs an uninterrupted course in the case of the comparatively niore advanced caritrins and a more or less interrupted course in the case of those less advanced (vv. 371-72 ). This scheme of classifyipg human persoalities and characterizing their conduct can be better followed by the students of the Yogadostisam uccaya if they forget wbat is here being said about the samyagdrsti : for then the first four yoga-viewpoints of the Yogadrstisamuccaya will be found to characterize the a punarbandhaka of the Yogabindu and the last four yoga-viewpoints of the Yogadrstisamuccaya to characrerize the caritrin of the "Vogabivdu. Perhaps Haribhadra became convinced that the presence of the type Samyagdrsti in the Yogabindu account of hunan.personalities was anonalous, but there can be two opininns on the question. In any case, the only vital difference between the Yogabindu and Yogadrstisamuccaya accounts of human personalities is that former recognizes the type Samyagdrsti while the latter does not. We have just seen that dhyana, samala and viltisamksaja are the cbatacteristic activities of caritrin of the Yogabivdu account. Now it is because dhyana and samata ( or something akin to it) characterize also the last four yoga-viewpoints of the Yogadestisaniuccaya account we have found it possible to justitute an almost exact parallelism between tbe caritrin of the Yogabindi and the last four yoga-viewpoints of the Vogadrstisani uccaya. But what about vstlisamksaya ? Really speaking, vpilisamksaya is 1100 a quality of human character but a concept that proves useful in giving an account of the caritrin (or of the last four yoga-viewpoints in terms of the tenets of the Karma doctrine of the Jainas. (For all practical purposes vstlisanksaya can be eguated with Karma-ksaya ). When we say that oue of the three chief questions tackled in the Yogabindu pertains to 'a metaphysical explapation of good conduct on a man's part we are in fact referring to the question of giving an account of human conduct in terms of the tenets of the Karma doctrine of the Jainas. In the Yogabludu such au account is expressly given (in vv. 164-72) and frequently defended while in the Yogadrstisamuccaya it is simply presupposed and not elaborated for the fear of duplicatirg the Yogabindu-account but may be . also for the fear of appearing to indulge in sectarian mataphysicsmongeribg.

Page #110
102 VOGADRSTISAMUCCAYA Lastly, we come to the third question of the Yogabindu - viz. that of reconciling the differences obtaining between the authorities dealing with the problems of good conduct. Haribhadra must have felt that these differences pertain not so much - perhaps not at all to the problems of good conduct as such as to those related to the 'metaphysics' of good conduct. Hence it is that we occasionally find ( e. g. in vv. 100-108) him comparing and contrasting the tenets of the Karma-doctrine of the Jaipas with the corresponding tenets of otber schools. This. ultimately leads him to undertake a refutation of the Buddhist and Sankhya positions on the question of onniscience (vv. 438 - 57 ), of the Buddhist doctrine of 10-soul (vv. 476-77), of Sankhya eternalism (vv. 478 -89), of Vedanta nondualismu (vy. 513-23 ) etc. - a refuta. tion baying little direct bearing on ethical problems. Much of this discussion finds no place and rightly in the Yogadostisamuccaya but a brief refutation of Buddhist momentarism and Sankhya eternalism occurs here too by mistake as it were. In any case, as a result of Haribhadra's studied avoidance of metaphysical controversies in the Yogadsstisamuccaya his appeal for eschewiog theological sectariabism - which makes its appearance here as in the Yogabindu - sounds more sincere here than in the Yogabindu. II The Dvatrimsikas 10th - 26th of Yasovijaya's Dvatrimsaddvatrinsika bave their own value for a student of the Yogadsstisamuccaya. All these dvalrinsikas deal with the problems of yoga in Haribhadra's sense of the word and they literally borrow the major part of tbeir waterial either from the Yogabindu and its commentary or from the Vogadssti samuccaya and its commentary. For the present let us ignore the dva'trimsikas lith, 20th, 25th and 26th in which for the most part Yasov ijaya either criticizes or endorses - mainly doing the former-certain positions upbeld by Patanjali but left unnoticet by Haribhadra ( the very title of the 11th dvalrimsika being Pataniala-vogalaksan remaining thirteen dvalrimsikas the 10th - 18th ( barring of course, the Ilth ) are based on the waterial borrowed from the Yogabindu (and its commentary ), the 21st - 24th on that horrowed from the Yogadrstisamuccaya (and its commentary) while the 19th is based on that borrowed from both. Now the very fact that a logician of Yasovijaya's acumen could thus bring together in one writing the material borrowed from the Yogabindu and the Yogadrstisam uccaya should be enough to dispel the likely apprehension that the Haribhadrian writings in question are mutually divergent in any important respect. Such an apprehension wight arise from the fact that the ideal bumau personality is divided by

Page #111
APPENDIX I 103 Haribhadra into three broad grades - vizi apunarbandhaka, samyagdrsti and Caritrin - in the Yogabindu and into two such grades-viz. the first four yoga- viewpoints and the last four yoga-viewpoints - in the Yogadrstisamuccaya. Yasovijaya seems to have taken special care to allay this apprehension. And the distinctive feature of his thinking . on the question is his hint that this kind of difficulty arises even in the case of the Yogabindu taken singly. For in the Yogabindu in the course of his detailed account of the apunarbandhaka and the samyagdesti Haribhedra makes it amply clear that good conduct on the former's part is only practically genuine while tbat on the latter's part is really genuine. ( v. 203); but later on be maintains that good conduct on the part of an apunarbandhaka or a samyagdrsti is only practically genuine while that on the part of a caritrin is really genuine (v. 369 ). That is to say, the status of a samyagdssti is somewhat anomalous in the Yogbiudu itself. By way of removing the anomaly Yasovijaya virtually comes out with a ruling to the effect that in those cases where a samyagdisi is said to exhibit a really genuine good conduct the fact taken into consideration is that he is free from the udaya of the anantanuband hikasayakarmas while in those cases where he is said to exhibit only a practically genuine good conduct the fact taken into "account is that he is under the sway of the udaya of the remaining three types of kasaya-karmas. [ bhinnagranther vidaritatiuraragadvesaparinamasya tu bhavato yogah sambhavati) ... apunarbandhakasya tu na sarvadikas tathaparinama iti dravyata eveli || Dvatrimsad. 14. 16 / nanu samyagdrsti paryantam anyatra dravyayoga evocyate katham atra bhavato'yam ukta iti cec caritrapari panthinam anantanubandhinam apagame tadgunapradurbhavaniyama ili nisca. yasrayanat ... ll Dualrimsad. 14. 18 // ] Vasovijaya's way of looking at the things has far-reaching impo lications, for it enables us to see as the parts of a harmonious whole the traditional Jaina position on the question, the two positions maintained by Haribhadra in the Yogbindu. and the one maintained by bim in the Yogadrstisam uccaya." In this background we can see why Yasovijaya found it extremely easy to apply to the eight yoga View3. Really speaking, the verse in question is silent about rhe Sanyagdrsti but since Yalo vijaya (in the Dvatrimsaddvatrimsika 19.14) accepts the commentator's suggestion that A punarbandhaka here means A punarbandhaka as well as Saniyagdrsti the above account of the working of Yasovijaya's mind is not affected by the discrepancy, 4. Little wonder that Yasnvijaya could confidently declare that yoga signifies absolutely nothing over and above what the Jaina tradition had known under the heads samiti and gupti (i, e, the moral dos and douts). (samitiguptinam prapanco... .....yoga ucrate) na hi samitiguptivibhinnasvabhavn yoga padartho'tiriktah ko'pi vidyatell Dvatrimsad. 18.3011)

Page #112
YOGADRSTISAMUCCAYA points of the Yogadrstisamuccaya 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. [mitradya api drstayas catasrah, kim punah sthiradya ity apy arthah | margabhimukhabhavena.........dravyayogataya moksayojanam kurvate | Dualrimsad, 20.31 ||] 104 to This again explains why Yasovijaya could accommodate in one single dvatrimsika the material that lay scattered in the body of the Yogabindu and the Yogadrstisamuccaya and could be utilized in gradating human personalities; this is the deatrimsika 19th whose title is Yogaviveka and about which we have earlier noticed that it borrows its material from both the Yogabindu and the Yogadrstisamuccaya- The immediately preceding dvatrimsika - with the title Yogabheda is devoted the Yogabindu classificaton of yoga into adhyatma, bhavana, dhyana, samata and vrttisamksaya. Yasovijaya must have realized that the information conveyed by this classification will also help the reader in better appreciating the contents of the Yogadrstisamuccaya when a general account of yoga is almost absent (a minor exception being the verse 17 which defines' viewpoint'); hence his placing the doatrimsika on yogabheda just before that on yogaviveka and making both form a kind of connecting link between the earlier dvatrimisikas based on the Yogabindu and the later ones based on the Yogadrstisamuccaya. The 10th dvatrimsika with the title Yogalaksana is also of use to a student of the Yogadrstisamuccaya 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 Yogadrstisamuccaya simply because it is discussed there too, but the first and third are useful in a different manner. The Yogadrstisaniuccaya 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 dualrimsika under consideration - that the 'welcomer of the worldly existence' might also possibly undertake religious performances but that they will serve po 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 -

Page #113
APPENDIX I 105 help in the same direction comes from the dvalrimsikas 12th and 13th * and this as follows. In the Yogabindu Haribhadra has spoken of purvaseva conceived as the preliminary phase of a man's journey on the path of good conduct and the constituent elements of it are four, viz. (1) worsbip of the preceptor, deties etc., (2) gentlemaply behaviour, (3) penance, and (4) non-antipathy towards moksa. Now in the dvalrimsika 12th-with the title Purvaseva - Vasovijaya discusses these four constituent elements of Purvaseva in a general fashion and he devotes the 13th with the title Muktyadvesa - to the fourth of these exclusively. This highlights the importance Haribhadra-and following him Yasovijaya - wishes to attach to the quality of character called 'non-antipathy towards moksa' - a quality which is woefully absent in the 'welcomer of the worldly existence and is defioitely present in the Apunarbhandhaka (to say nothing of the Samyagdrsti and the Caritrin). The remaining four dralrimbikas based on the material borrowed from the Yogabindu-i. e. the dvatrimsikas 14th-17th contain what may be called the cream of this text of Haribhadra ; for the 14th-with the title Apunarbandbaka - discusses the nature of an Apunarbandhaka, the 15th-with the title Samyagdusti-discusses the nature of Samyagdrsti, the 16th-with the title Isvaranugraha- discusses the problem of divine grace, while the 17th-with the title Daivapurusakara-discusses the problem of fate versus perseverence. As has been noted enrlier, the dvatrimsikas with the 21st - 24th borrow their material from the Yogadrstisam uccaya ; of these, the 21st-with the titie Mitra - discusses the first yoga-viewpoint, the 22nd-with the title Taraditraya - discusses the nature of the second, tbird and fourth yogaviewpoints, the 23rd-with the title Kutarkagrahanivstti--argues against logic-chopping, while the 24th-with the title Saddrsti-discusses the last four yoga-viewpoints. loria Even a mere mention of the tittle of these dvairimsikas of Yasovijaya should enable us to form an idea of the most important topics Haribba. dra sought to cover in his treatment of yoga. 14 .

Page #114
APPENDIX II A HINT FOR THE HISTORICO-COMPARATIVE STUDY OF THE YOGADRSTISAMUCCAYA * The cultural activities in ancient avd medieval India were on the whole conducted under the supreme guidance of a theological tradition and chief among such traditions were three, viz. the Brabmapical, Buddhist and Jaina (each again divided into sects and sub-sects). Thus whatever books were written in those times-barring those on purely. technical topics like inathematics, astronomy, grammar, lexicography - had a sectarian-theological stamp fixed on their face, so to say. Naturally enough, there could be no mistaking about the theological hue of a book in case it dealt with theological or metaphysical matters tainties could possibly arise in case it dealt with purely ethical matters (the Tamil Classic Kural being a case in point). For the present, however, we are concerned with that type of literature where ethical matters stood intermixed with theological and metaphysical matters and where semi popular mode of exposition had been adopted -these being the characterizing features of Haribhadra's Yogadrsti. samuccaga (also of his Yogabindu, if not of his other writiogs on joga). The most outstanding work of this category emanating form the Brahmaical tradition is the Bhagavadgita. For various reasons it might not be possible to point out a single Buddhist work that would be a fit match for the Gita but Santideva's Bodhicaryasatara is certainly a great work belonging category in question. As already binted, in the works of this category theological, metaphysical and ethical matters were brought in close connection with each other and discussed together; (to use the terminology popularized by the Gita, these works jointly dealt with the problems of bhakti-joga, jnana-yoga and karma-joga). Now, Haribbadra's Yogadrstisamuccaya (as also his Yogabindu) even if falling in this broad category, exhibit certain unique features. So far as ethical questions were concereed even the Brahmanical works like the Gita and the Buddhist works like the Bodbicaryavatara maintained positions that were on the whole liberal (because humanitarian), but on the questions of theology and metaphysics they argued as if the positions they defended were alone valid. As for the metaphysical questions Haribhadra too seems to be convinced that the last word on them has beed said by the Jaina tradition-though he makes deliberate and sustained efforts to see if the positions maintained in this connection

Page #115
APPENDIX II 107 by other can be shown to resemble those maintained by his own tradition. But in sharp contrast to the authors with whom we are compraing him Haribhadra openly comes out against theological sectarianism, and here lies the most unique feature of his writings on yoga- particularly of the Yogadrstisamuccaya and Yogabindu. As a logical corollary to his aversion - perhaps growing aversion - to theological narrow-mindedness Haribhadra was compelled to lay more emphasis on things that united the various theological orders than on those that divided them. Hence it is that tendency to avoid metaphysical controversies is more marked in the Yogadrstisamuccaya (a later work) than in the Yogabindu (an earlier work)-a circumstance owing to which the anti-sectarian arguments of the former are more telling than those of the latter. However, even while thus gradually dissociating himself from metaphysical speculations Haribhadra did not think it proper to put greater and greater emphasis on the questions of ethics questions around which it was really possible to build a stable unity of the people belonging to various theological orders. As a matter of fact, Haribhadra's treatment of ethical questions is perhaps poorer both in comparison to that of a work like the Gita and in comparison to that of a work like the Bodhicaryavatara. The reason for this unfortunate state of affairs is Haribhadra's feeling that a general faith in the doctrines-- rather dogmas of moksa and omniscience is sufficient to demolish all barriers separating man from man, and in this, we are afraid, he was mistaken. We do not deny that the doctrines of moksa and omniscience were upheld in common by almost all those theological orders which Haribhadra sought to unite; our point is that they did not constitute the most formidable plank of the platform of unity. But when all is said and done, ungrudging praise remains due to Haribhadra for his having sown the seed of a genuine type of humanism at a time when theological bigotary was the order of the day. -

Page #116

Page #117
YOGAVIMSIKA

Page #118

Page #119
INTRODUCTION The Yogavimslka is one of the twenty Prakrit tracts (each containing 20 verses) that Acarya Haribhadra wrote with a view to popularizing his ideas on certain ethical, religious and metaphysical problems of a rather miscellaneous character. On the other hand, it is one of the four texts (the two major ones being in Sanskrit: and the two minor ones in Prakrit) that the same Acarya wrote on what he calls yoga. This preliminary information should somewhat enable us to assess the worth of this text. Haribhadra's use of the word yoga is in a way peculiar to him. For he inakes it to stand for all that he considers to be noble in man's character. Thus in each and every department of worthwhile human activity Haribhadra would distinguish between a Yogic (= noble, proper) manner of doing things and a non-Yogic (= ignoble, improper) manner. In his writings on Yoga Haribhadra is most usually grappling with the problems of ethics (i- e. social conduct) and religion to a lesser extent with those of metaphysics. The underemphasis on the problems of mataphysics is perhaps natural; for in adopting a metaphysical position one ordinarily acts in a correct or an incorrect fashion and seldom in a noble or an ignoble fashion, while the science of Yoga as Haribhadra conceives it ought to concern itself with the problem of nobility or otherwise of human acts. Be that as it may, in the Yogavimsika Haribhadra develops his central thesis by way of distinguishing between a yogic and a non-yogic manner of undertaking religious observances (while always keeping in mind the distinction between a yogic and a non-yogic manner of behaving in general). . In this text Haribhadra divides Yoga into five main types which are in fact nothing but several aspects of uneven importance of a properly undertaken religious observance. But since such a religious observance may-and does - have numerous other aspects of a similar sort we are provided with a clarification in the very first verse. The author there argues that even if all pure religious performance is Yoga the things he is going to describe in sequel are Yoga is a rather striking fashion. Another point is equally worth noting. Through a particular line of thinking the discussion on the problem of proper religious performance is made to bring within its purview the problem of proper ethical conduct in general. Thus we are told that the practice of a Yoga-type (which in two contexts means a properly undertaken religious observance) is possible only on the part of a person who is at least a desa-virata, Now desa-virata is the technical

Page #120
112 INTRODUCTION epithet attributed by the traditional Jaina ethics to the person who has taken first steps in the direction of practising general self-control-so that Haribhadra is in effect telling us that a person who has taken at least first steps in the direction of practising general self-control is alone competent to properly undertake a religious observance, Haribhadra also here comes out-sharply and in so many words - against those who, under various mistaken notions, encourage an improperly undertaken religious observance, but no new point of theoretical importance seems to emerge from this part of discussion. Thus viewed the present text is a good summary introduction to Haribhadra's remaining writings on yoga. Moreover, two circumstances have rendered it many times more useful than it would have otherwise been. We are fortunate in having -in pript-a Sanskrit commentary on it by Yasovijaya - medieval titan of Jaina logic, and a Hindi translationcum-commentary by Pandit Sukhlalji - the modern counterpart of Yasovijaya. The accompanying English translation of the text-no less than the appended explanatory notes - owe almost everything to these two eminent commentator's of Haribhadra. The Sanskrit version of the text is being given for the convenience of those who know no Prakrit but might be conversant with Sanskrit. We have got with us three published editions of the text, one edited by Pt. Sukhlalji and published from Bhavnagar (1922), another printed at Indore and published from Ratlam (1997), and the third edited by Prof. K. V. Abhyankar and published from Ahmedabad (1932). Prof. Abhyankar's edition also notes the variant readings found in six manuscripts. We have, however, consistently followed the reading accepted in Pt. Sukhalalji's edition, it being the reading accepted by Yasoviiaya himself. But we have had to iusert three corrections-two minor and one major - in Panditji's reading. In verse 10 evamaiyam has been changed into evamatyan, in verse 19 ruvamarudt has been changed into tuvimaruvi, In verse 14 Panditji reads nalanbana jan sasamaemeva and conjectures that the correct reading might be elthan nalarnbana jamemeya ; but the Ratlam editionperhaps gives us the really correct reading - nalambanamittha sa emeva which we have accepted. .

Page #121
". // yogaviMzikA // mukkheNa joyaNAo, jogo sabbo vi dhammavAvAro / parisuddho vinneo, ThANAigao viseseNaM // 1 // mukkhena joyanao, jogo savvo vi dhammavavaro | parisuddho vinneo, thanaigao visesenam ||1|| All pure religious performance is to be treated as yoga inasmuch as it connects one with. moksa (i. e. leads one to moksa); however, sthana etc. (to be described in the sequel) are to be particularly so treated. ThANunnatthAlaMbaNa-rahio tantammi paMcahA eso / dugamitthakammajogo, tahA tiyaM nANajogo u // 2 // thanunnatthalambana-rahio tantammi pamcaha eso | dugamitthakammajogo, taha tiyam nanajogo u ||2||| According to Yoga-texts, this yoga is of five types, viz sthana, urna (=varna), artha, alambana and analambana (alambana-rahita); of these the first two are of the form of a bodily performance while the remaining three are of the form of a performance characterized by knowledge. Note: The text nowhere explicitly defines these five types of yoga, but the following points can well be deduced from the discussion that follows. It is presumed that a religious observance requires the adoption of a particular bodily pose and the utterance of a particular benedictory chant etc. on the devotee's part. Now insofar as one properly adopts the concerned bodily pose one is said to perform the sthana type of yoga while insofar as one properly utters the concerned benedictory chant etc. one is said to perform the urna type of yoga. Again, insofar as one properly grasps the meaning of the concerned benedictory chant etc. one is said to perform the artha type of yoga. Lastly, it is presumed that a relatively advanced sort of religious observance involves concentration of mind on the greatness of a venerated personage or deity. Now insofar as one concentrates one's mind on the external specialities of this personage or deity one is said to perform the alambana type of yoga, while insofar as one concentrates one's mind on his spiritual specialities one is said to perform the ananlambana type of yoga. (Thus alambana yoga is yoga having for its object a gross something while analambana yoga 15.

Page #122
YOGAVIMSIKA is yoga having its object a subtle something). It should not be difficult to see why sthana and urna are treated as being of the form of a bodily performance while the rest three as being of the form of a performance characterized by knowledge. 114 dese sabve ya tahA, niyameNeso carittiNo hoi / iyarassa bIyamittaM ittu cciya ke icchaMti ||3|| dese savve ya taha, niyameneso iyarassa biyamittam, ittu cciya kei carittino hoi / icchamti ||3|| Now yoga is performed without fail by a desa-caritrin and by a sarva-caritrin; this precisely is why certain authorities (on yoga) are of the view that what the lesser Yoga-seekers succeed in attaining is (not yoga proper) but the seed of yoga. Note: The Jaina tradition conceives man's spiritual progress as divided into two broad stages, one in which the man has just got rid of a perverted understanding of the nature of thing and the other in which he puts into practice the correct understanding imbided by him in that earlier stage. Now desa-caritra is the first and sarva-caritra the second of the several sub-stages into which the second of these stages is further divided. Hence in the present verse Haribhadra is in effect saying that yoga consists not in a mere acquisition of the correct understanding of the nature of things but in taking steps- howsoever elementary - towards implementing this understanding; in addition, he is suggesting that the mere acquisition of the understanding in question may be treated as an instrumental cause of yoga (even if not yoga proper). ikkikko ya cauddhA, itthaM puNa tattao muNeyavvo / icchApavittithira siddhibheyao samaya nIIe || 4 || ikkikko ya cauddha, ittham puna tattao muneyavvo | icchapavittithirasiddhibheyao samayantie ||4|| Again, we are to note that the Yoga-tradition technically divides each of these (five) types of yoga into four sub-types, viz. iccha, pravrlli, sthira, siddhi, tajuttakahA pIIi saMgayA vipariNAmiNI icchA / savvatyuvasamasAraM, tappAlaNamo pavattI u. ||5|| tajjullakahapiti samgaya viparinamini iccha | savvatthuvasamasaram, tappalanamo pavatti u ||5||

Page #123
- VOGAVIMSIKA -1-15 taha ceva eyavAhaga-cinArahiyaM thirattaNaM neyaM / savvaM paratthasAhaga rUvaM -puNa hoi siddhitti // 6 // talia ccva eyabalaga-cintarahiyam thirattanam neyam / savvam paralthasahaga-Tuvam puna hoi siddhitti 1/61/ ... Here iccha-yoga is characterized by a joy derived from listening to the stories relating to (the seekers and possessors of the various types of) yoga and by a manifestation of the various auspicious sentiments ; similarly, pravsti-yoga consists in a permanently and predominantly calm practice of (the various types of) yoga; sthira-yoga consists in the same sort of yoga-practice (as does pravstti-yoga) but one that is free from all anxiety concerning the likely obstacles, while siddhi-yoga is possessed of an additional characterstic in that it wholly proves beneficial to others. ee ya cittarUvA, tahAkhaovasamajogao Tuti / tassa u saddhApIyAijogamao bhavvasattANaM |7|| .ee ya cittaruva, tahakhaovasamajogao humti / lassa u saddhapiyaijogao bhavvasatlanam 11711 These various types and sub-types of yoga become possible as a result of the ksayopasama of this or that sort which the souls destined to attain moksa. earn through their evincing an attitude of faith, attachment etc. towards yoga. Note: It is a traditional Jaina notion that whatever evil acts a man commits are retained by his soul in the form of Karmas (more correctly, Karmaus) that bear fruit at an appropriate occasion - either in the present life or iu a future one. Again, it is believed that through. a soul's own endeavour the iskely intensity of the fructification of a karma accumulated by this soul can be reduced the extreme case being when it is reduced to zero). Ksayopasama is the technical name for the elementary type of such a reduction -the corresponding names for the intermediate and advanced types being upasama and ksaya respectively. (It is ksaya that stands for the intensity in question being reduced to zero). In the present verse Haribhadra also touches upon another traditional Jaina notion, viz. that certain souls are destined never to attain moksa while the rest are destined to attain it (the former being techpically called abhayya, the latter bhavya). . aNukaMpA nivveo, saMvego hoi taha ya pasamu tti / eesiM aNubhAvA, icchAINa jahAsaMkhaM // 8 // anukampa nivyeo, samuego hoi taha ya pasamu iti / eesin anubhava, icchanam jahasamkhan 1/8//

Page #124
YOGAVIMSIKA A feeling of compassion (for those in misery), a feeling of disgust (for the worldly existence), a feeling of eagerness (for moksa), a feeling of calm (in general) are the respective results of iccha-yoga, etc. (i.e. of iccha-yoga, pravrtti-yoga, sthira-yoga, siddhi-yoga). 116 Note: The meritorious qualities here enumerated by Haribhadra are known to the Jaina tradition as ones that a man comes to develop on acquiring the correct understanding as to the nature of things. Now Haribhadra has earlier told us that yoga does not consist in a mere acquisition of the correct understanding of the nature of things. Hence some difficulty in our following the present verse. Morever, the tradition does not institute a hierarchical order among these qualities, an order required by Haribhadra's mode of arguing. Hence some more difficulty in our following the present verse. The solution of the difficulty seems to lie in treating the thesis here proposed by Haribhadra as one he has worked out independently. evaM Thiyambhi tatte, nAeNa u joyaNA imA payaDA | ciivaMdaNeNa neyA, navaraM tattaNNuNA sammaM // 9 // * evam thiyammi tatte, naena u joyana ima payada | ciivamdanena neya, navaram tattannuna sammam |19|| This is how matters really stand (in respect of yoga) but with the help of the illustration of Caitya-vandana (i. e. a particular daily religious observsnce prescribed in the Jaina scriptural texts) a truth-seeker must properely grasp how a particular visible performance is an act belonging to a particular yoga-type. Note: Caitya-vandana involves making certain VOWS of a moral nature and treating as a witness thereof some venerated deity. personage or arihaMtaceyANaM, karemi ussagga evamAIyaM / saddhAjuttassa tahA, hoi jahatthaM - payannANaM // 10 // eyaM catthAlaMbaNa jogavao pAyamavivarIyaM tu Yi iyaresi ThANAisu, jattapurANaM paraM seyaM // 11 // arihamtaceiyanam, karemi ussagga evamaiyam | saddhajuttassa taha, hoi jahattham payannanam ||10|| eyam ca'tthalambana-jogavao payamavivariyam tu | iyaresim thanaisu, jattaparanam param seyam ||11||

Page #125
YOGAVIMSIKA 117 Thus when a man who is full of faith (in religious truths) duly utters the (prescribed) resolve : arilantaceiyanam karemiussagam (Skt : arhaccaityanam karomy utsargant ; lit. 'I keep (iny body, mind, tongue check before the venerated Arhats') or the like he comes to acquire a correct understanding of the wording of this resolve. Now this acquisition of a correct understanding usually proves to be an unfailing (and immediate) cause of moksa in the case of one who practises the artha or the alambana type of yoga while it proves to be a remote such cause in the case of one who is endeavouring to practise a type like sthana (i. e. the sthana or the arna type of yoga). .: Note : Arhat is the techmical name for the holiest personages posited by the Jaina tradition. iharA u kAyavAsiyapAyaM ahavA mahAmusAvAo / tA aNurUvANaM ciya, kAyavvo eyavinnAso // 12 // ihara u kayavasiya payan ahava mahamusavao / ta anuruvanan ciya, kayavvo eyavinnaso ||12|| . . in Otherwise (i.e. in case there is neither a practice of the artha or the ..alambana type of yoga nor an endeavour to practise the sthana or the urana type of yoga) the utterance-of-the-resolve in question is but a mechanical performance or (what is worse) is but a trenendous hoax. Hence training in an utterance like this ought to be imparted only to such persons as are (spiritually) fit for it. je desaviraijuttA, jamhA iha vosarAmi. kAyaM ti / suvvai viraIe ima, tA sammaM ciMtiyavvamiNaM // 13 // je desaviraijutta, jamha iha vosarami kayam ti / suvvai virate iman, ta samman cimtiyavvaminam || 13/1 Now those persons alone are thus fit (to receive religious training) who are possessed of desa-virati ; for here one is found to make declara. tion to the effect 'I keep my body (mind, tongue) in check' while such : A keeping of check is possible only on the part of one who is possessed of virat i (of some sort)--this aspect of the matter has to be pondered over. Note : Desa-virati is a synoym for desa-caritra. And in view of : what has earlier been said about desa-caritra (and sarva-caritra) virati should be paraphrased as "practical desistence from a sinful act'. Hence Haribba. dra's present argument.

Page #126
118 YOGAVIMSIKA titthassuccheyAi vi, nAlaMbaNamittha ja sa emeva / suttakiriyAi nAso, emo asamaMjasa vihANA // 14 // tillhassuccheyai vi, nalambanamittha jam sa emeva / sutlakiriyai naso, eso asamanjasavihana ||14|| Even in the name of maintaining the continuity of the religious tradition should one not impart religious trajning to an upfit person ; for an iniproperly undertaken religious observance verily results in an end of the religious observance as laid down in the scriptural texts, and that, in turn, means an end of the religious tradition itself. Note : The idea is that one who, with a view to maintaining the continuity of the religious tradition, encourages an improperly under taken religious observance will find his purpose defeated in the long run. so esa vaMkao ciya, na ya sayamayamAriyANamavise so / eyaM pi bhAviyavaM, iha titthuccheyabhIrUhi // 15 // so esa vankan ciya, na ya sayamayamariyanamaviseso / eyan pi bhaviyadvar, iha tilthuccheyabhtruhim ||15|| Tous an improperly undertaken religious observance is certainly conducive to (spiritual) disaster. Again those who are afraid of the likely termination of the religious tradition, let them also reflect over the fact that it is no matter of indifference whether one dies in natural course or is killed by somebody else. Note : The idea is that if we have to chose between the termination of a religious tradition as a result of nobody practising its precepts and its termination as a result of people practising its precepts improperly the former should be preferred as the lesser evil. muttaNa logasannaM uDDhaNa ya sAhusamayasamAvaM / sammaM payaTTiyavvaM, vuheNamainiuNavuddhIe // 16|| multura logasannan uddhuna ya sahusamayasabbhavan | samman payalligarvan, buhenamainiunabuddhie 111611 Thus giving up the pathetic desire to please the commonfolk and grasping the true import of teaching of the noble opes an intelligent person, appiying his keen wit, should pursue what is the proper path. Note : Sanjna is the technical name for a certain group of patbetic fecling (enumerated as ien - sometimes as four). Loka-sanjna is a member of this group.

Page #127
YOGAVINSIKA 119 kayamittha pasaMgeNaM, ThANAisu jattasaMgayANaM tu / hiyameyaM vinneyaM, sadaguTThANattaNeNa tahA ||17|| kayamittha pasamgena, thanaisu jattasamgayanan tu / hijameyam vinneyam sadanutthanaltanena taha 111711 Enough of digressiov, let us only note that a religious observance (like caitya--vandana) is conducive to welfare ipsofar as it is undertaken by such persons as certainly endeavour to practise the yoga-types like sthana etc. and insofar as it falls under the category called 'proper ... (ethico-religious) observance.' Note : The next verse describes what is called 'proper (ethico - religious) observance'... . . Tai a PIFATTATYTI AR BTHTIGUE I nayaM cauvvihaM khalu, eso caramo havai jogo // 18 // eyam ca pribhattagamanugam taha asamgayajuttan / neyam cauvvihar khalu, eso coramo havai jogo 1/18|| '. A proper (ethico-religious) observance is of four types, viz. one towards which ibe agent has developed a feeling of attachment, one towards which the agent has developed a feeling of devotion, one the scriptural sanction behind which is well understood by the agent, ope which has become a part (as it were) of the agent's nature. Of these it is the last one that constitutes what we have called the last (i.e. analambana) type of yoga. Note : The presept names of the types in question are somewhat technical in nature-perhaps, first employed by Haribbara himself in the Sodasaka 10. 3-7. The English trapslation of these names seeks to summarize the corresponding definitions given by Haribbadra. AlambaNaM pi eyaM rUvimarUvI ya ittha paramu tti / tagguNapariNairUvo suhumo'NAlaMbaNo nAma' // 19 // alambanam pi eyan ruvinaruvi ya ittha paramu tti / taggunaparinairuvo suhumo'nalambano nama ||19|| Here (i. e. in the case of yoga) the alambana (i. e. object) may be either a corporeal entity or an incorporeal one. By an incorporeal entity we understand a released soul, while a yoga-type that is of the form ... 1. An alternative reading is GEHT BITESTUTT FTA (Skt. Trasferi ara)

Page #128
120 YOGAVIMSIKA of the comprehension of the activities of a released soul is to be treated as subtle in nature and to be technically called analambana. (On the alternative reading : "...............By an incorporeal entity we understand a released soul, and it is the comprebension of the activities of a released soul that constitutes a subtle yoga alambana (while yoga with a subtle alambana is to be technically called analambana)" Note: It is with the help of the present verse that we have deduced Haribhadra's definition of the olambana and analambana types of yoga. eyammi 'mohasAgarataraNaM seDhI ya kevalaM ceva / tatto anogajogo, kameNa paramaM ca nivvaannN|||20|| eyammi mohasagaralaranan sedhi ya kevalan ceva / tatto ajogajogo, kamena paramam ca nivvanam 1/2011 As a result of practising the analambana type of yoga one crosses the ocean of delusion, a crossing that marks the completion of the process called Sreni-arohana; after that, one first attalas omniscience, then performs the meditative trance that involves the cessation of all bodily, mental and vocal operations, and finally attains mioksa. Note : The Jaina tradition posits eight general types of Karmas, of which the most dangerous is technically called mohanija (lit. the type wbich causes delusion). Sreni-arohana (more precisely, the Ksapaka type of sreni-arohana- for there is also another type of sreni-arohana whose fuoction is different) is the technical name for the process that culminates in the utter destruction of the mohaniya type of karmas. It is further believed that a soul that has got rid of its mohaniya karmas becomes omniscient. Lastly, the tradition maintains that just on the eve of attaining moksa a man performs a meditative trance - of a very brief duration - that involves the cessation of all mental, bodily and vocal operations. All these notions are in Haribhadra's mind while composing the present verse. From the point of view of our text his most crucial contention is that one who performs the analambana type of yoga successfully completes the process of (ksa paka-)sreni-arohana. . -:0:

Page #129
// yogvishikaa|| . .: [saMskRtachAyA ] mokSeNa yojanAd yogaH sarvo'pi dharmavyApAraH / parizuddho vijJeyaH sthAnAdigato vizeSeNa // 1 // sthAnoArthAlambanarahitastantre paJcadhaiSaH / dvikamatra karmayogastathA trikaM jJAnayogastu // 2 // deze sarve ca tathA niyamenaiSa caritriNo bhavati / ..... itarasya bIjamAtramita eva kecidicchanti // 3 // ekaikazca caturdhA'tra- punastattvato jJAtavyaH / icchApravRttisthirasiddhibhedataH samayanItyA // 4 // tayuktakathAprItyA saMgatA vipariNAminIcchA / sarvatropazamasAraM tatpAlanamiti pravRttistu // 5 // tathaivaitadbAdhakacintArahitaM sthiratvaM jJeyam / sarvaM parArthasAdhakarUpaM punarbhavati siddhiriti // 6 // ete ca citrarUpAstathAkSayopazamayogato bhavanti / tasya tu zraddhAprItyAdiyogato bhavyasattvAnAm // 7 // anukampA nirvedaH saMvego bhavati tathA ca prazama iti / eteSAmanubhAvA icchAdInAM yathAsaMkhyam // 8 // evaM sthite tattve jJAtena tuH yojaneyaM prakaTA / caityavandanena jJeyA kevalaM tattvajJena samyak // 9 // arhacaityAnAM karomyutsargamevamAdi / zraddhAyuktasya tathA bhavati yathArtha padajJAnam // 10 // etaccAlimbanayogavataH prAyo'viparItaM tu / itareSAM sthAnAdiSu yatnaparANAM paraM zreyaH // 11 // 16

Page #130
122 YOGAVIMSIKA itarathA tu kAyavAsitaprAyamathavA mahAmRSAvAdaH / tato'nurUpANAmeva karttavya etadvinyAsaH // 12 // ye dezaviratiyuktA yasmAdiha vyutsunAmi kAryamiti / zrUyate viratAvidaM tat samyak cintayitavyametat // 13 // tIrthasyocchedAdyapi nAlamvanamatra yat sa evameva / sUtrakriyAyA nAza eSo'samAsavidhAnAt // 14 // sa eSa vakra eva na ca svayaMmRtamA ritayoravizeSaH / etadapi bhAvitavyamihatIrtho ccheda bhIrubhiH // 15 // muktvA lokasaMjJAM voDhvA ca sAdhusamaya sadbhAvam / samyak pravarttitavyaM vudhenAtinipuNavuddhacA // 16 // kRtamatra prasaGgena sthAnAdiSu yatnasaMgatAnAM tu / hitametad vijJeyaM sadanuSThAnatvena tathA // 17 // etacca prItibhaktyAgamAnugaM tathA'saMgatAyuktam / jJeyaM caturvidhaM khalveSa caramo bhavati yogaH // 18 // AlambanamapyetadrUpyarUpI cAtra parama iti / tadguNapariNatirUpaH sUkSmosnAlambano nAma // 19 // etasmin mohasAgarataraNaM zreNI ca kevalameva / tato'yogayogaH krameNa paramaM ca nirvANam // 20 // *****

Page #131
1. yogadRSTisamuccaya-zlokasUcI [ AdyaH pRSThAGkaH, antyastu zlokAGkaH] 44 atastu niyamAdeva 63 / / ... 64 indriyArthAzrayAvuddhi 121 21 atastvayogo yogAnAM 11 28 iyaM cAvaraNApAyaM 18 59 atIndriyArthasiddhayartha 98 63 iSTApUrtAni karmANi 115 57 ato'gniH kledayatyambu 93 . 94 ihAhiMsAdayaH paJca 214 49 ato'nyaduttarAsvasmAt 70 17 ihaivecchAdiyogAnAM 2 41 atvarApUrvakaM sarva 51 32 upAdeyadhiyA'tyantaM 25 87 anantarakSaNAbhUti 193 . 63 RtvigbhirmantrasaMskAra 116 93 anekayogazAstrebhyaH 207 66 eka eva tu mArgo'yaM 128 9..anyathA syAdiyaM nityaM 201 43 eka eva suhRd dharmo 59 48 apAyadarzanaM tasmA 69 . 68 ekA'pi dezaneteSAM 136 48 apAyazaktimAlinyaM 68 . 35 etacca satpramANodi 35 . 37 apUrvAsannabhAvena 39. . 24 etat trayamanAzritya 12 75 avAhyaM kevalaM jyoti . 157 59 etatpradhAnaH sacchrAddhaH 100 .63 abhisandheH phalaM bhinna 118 80 etatprasAdhayatyAzu 177 36 alpavyAdhiyathA loke 37 33 etadbhAvamale kSINe 30 98 avaha kRtA'lpA'pi 227 58 etadvanto'ta eveha 78 90 avasthA tattvato noced 202 / 86 etanmuktazca mukto'pi 190 56 avidyAsaGgatA prAyo 90 34 evaMvidhasya jIvasya 33 .. 47 avedyasaMvedyapadaM 67 . . 75 evaM vivekino dhIrAH 158 51 avedyasaMvedyapadaM 75 31 karoti yogavIjAnA 22 50 avedyasaMvedyapada 72 . 18 kartumicchoH zrutArthasya 3 54 avedyasaMvedyapada 85 . 41 kAntakAntAsametasya 52 65 asaMmohasamutthAni 126 76 kAntAyAmetadanyeSAM 162 77 asyAM tu dharmamAhAtmyAt 163 . 53 kukRtyaM kRtyamAbhAti 80 59 AgamenAnumAnena 1.1 56 kutarke'bhinivezastan 88 - 32 AcAryAdipvapi yetad 26 . 39 kRtye'dhike'dhikagate 46 / ' 53 AtmAnaM pAzayantyete 82 . 70 kudRSTyAdivanno santo 143 . 15 AdaraH karaNe prIti 123 93 kulAdiyogamedena 108 . . 94 AdyAvazcakayogAptyA 213 96 kulAdiyoginAmasmAt 222 44 ityaM sadAzayopeta 60 . 74 kRtamatra prasajena 153 52 ityasatpAriNamArnu 77 57 kozapAnAdRte jJAnoM 94 . capada 72

Page #132
124 1. yogadRSTisamuccaya lokasUcI 88 kSaNasthitau tadaivAsya 197 38 tArAyAM tu manAk saSTa 41 . 44 kSArAmbhastulya iha ca 62 2, tRNagomayakASTAni 15 . 44 kSArAmbhastyAgato yadvan 61 96 tepAmeva praNAmAdi 220 83 kSINadopo'tha sarvanaH 185 89 dikSAdyAtmabhUtaM tad 200 91 kSINavyAdhiryathA loke 206 4. duHkharUpo bhayaH sarva 47 / 52 kSudro lAbharatidIno 76 / 34 duHkhitaSu dayAbhyanta 32 . 97 khadyotakasya yat tejas 224 57 dRSTAntamAtraM sarvatra 95. 72 guravo davatA viprA 153 58 dvicandratvapnavijJAna" 96 45 gurubhaktiprabhAvana 64 21 dvitIyApUrvakarage 10. 59 gocarastvAgamasyaiva 99 82 dvitIyApUrvakaraNe 172 71 grahaH sarvatra tattvena 148 21 dvidhA'yaM dharmasaMnyAsa 9 83 ghAtikabhrikalpaM tad 184 53 dharmavIjaM paraM prApya. 83 31 carame pudgalAvate 24 76 dhamAdapi bhavan bhogaH 160 34 carame pudgalAvarte 31 8. dhyAnaM ca nirmale bodhe 174 62 citrA cAdyeSu tadrAga 112 79 dhyAna sukhamasyAM tu 171 61 citrAcitravibhAgena 110 78 dhyAnapriyA prabhA prAyo 170 68 citrA tu dezanaiteSAM 134 7. na cAnumAnavipayaM 144 / / 52 janmamRtyujarAvyAdhi 79 71 na caitadevaM yattasmA 147 57 jAtiprAyazca sarvo'yaM 11 19 na caitadevaM yat tasmAt 8 31 jineSu kuzalaM cittaM 23 59 na tattvo bhinnamatAH 102 55 jIyamAne ca niyamA 8 16 na tvecchAyogato'yoga 1 67 jJAte nirvANatattve'smin 132 61 na bheda eva tattvena 109 . 65 jJAnapUrvANi tAnyeva 125 69 na yujyate pratikSepaH 140 73 jJAyeran hetuvAdana 146 75 na hyalaknIsakhI lakSmI 159 50 tatpadaM sAdhvavasthAnAd 7? 40 nAsmAkaM mahatI prajJA 48 . 86 tatsvabhAvopamarde'pi 191 35 nAsmin ghane yataH satsu 36 84 tatra dAgeva bhagavAn 186 41 nAsyAM satyAmasattRSNA 50 71 tadatra mahatAM vartma 149 81 nirAcArapado hyasyA 179 89 tadabhAve va saMsArI 199 .. 69 nizAnAthapratikSepo 110 69 tadabhiprAyamajJAtvA 32 70 nizcayo'tIndriyArthasya 143. 95 tadvatkathAgrItiyutA 215 97 naitadvidastvayogyebhyo 226 ... 82 tanniyogAnmahAtmeha 181 72 parapIDeha sUkSmA'pi 150 67 tallakSaNAvisaMvAdAt 131 / 95 parArthasAdhakaM tatvetat 218 62 tasmAt tatsAdhanopAyo 114 . 42 pariSkAragataH prAyo 56 . . 60 tasmAt sAmAnyato'pyena 186.. 72 pApavatsvapi cAtyantaM 152 97 tAttvikaH pakSapAtazca 223 . . . . 79 puNyApekSamapi syavaM 143 . . . ...

Page #133
1. yogadRSTisamuccaya-lokasUcI - 60 pratipattistatastasya 104 68 yathAbhavyaM ca sarveSA 137 29. pratipAtayutAzcAdyA 19 39 yathAzaktyupacArazca 43 37 prathamaM yad guNasthAnaM 40 .61 yathaivaikasya nRpate 107 69 yadvA tattannayApekSA 138 29 prayANabhaGgAbhAvena 20 26 yamAdiyogayuktAnAM 16 * 94 pravRttacakrAstu punaH 212 ..80. prazAntavAhitAsaMjJaM 176 . 68 yasya yena prakAreNa 135 66 prAkRtepviha bhAveyu 127 15 ye yoginAM kule jAtAH 210 42 prANAyAmavatI dIpA 57 35 yogakriyAphalAkhyaM yaM 34 .43 prANebhyo'pi gururdharmaH 58 .. 90 yogijJAnaM tu mAnaM cet 203 98 yogyebhyastu prayatnena 228 - 96 phalAvaJcakayogastu 221 ... 54 vaDizAmiSavat tucche 84 82 ratnAdizikSAdagbhyo'nyA 180 64 ratnopalambhatajjJAna 122 -- 74 vAladhulIgRhakrIDA 155 63 rAgAdibhirayaM ceha 119 .. 56 vIjaM cAsya paraM siddha 89 39 lAbhAntaraphalazcAsya 44 : 33 vIjazrutau ca saMvegAt 29 / 33 lekhAnA pUjanA dAnaM 28 - 65 vuddhipUrvANi karmANi 124 . . 63 vApIkUpataDAgAni 117 '. 64 vuddhirjJAnamasaMmoha 120 95 vipakSacintArahitaM 217 ....56 vodharogaH zamApAyaH 87 ., . 60 vizeSastu punastasya 105 41 vodhAmbhaHsrotasavaiSA 53 . 50 vedyaM saMvedyate yasmin 73 . 39 bhayaM nAtIva bhavaja 45 49 vedyasaMvedyapadataH 71 . 86 bhava eva mahAvyAdhi 188 . 91 vyAdhitastadabhAvo vA 204 -- 38 bhavatyasyAM tathA'cchinnA 42. 85 vyAdhimuktaH pumAn loke 187 : 89 bhavabhAvAnivRttAca 198 ... / ... 47 bhavAmbhodhisamuttArAt 66 . 18 zAstrayogastviha jJeyo 4 33. bhavodvegazca sahajo 27 18 zAstrasaMdarzitopAya 5 - 78 bhogatattvasya tu punaH 167 . 42 zubhayogasamArambhe 55 97 zravaNe prArthanIyAH syuH 225 76 bhogAt tadicchAviratiH 161 '77 bhogAn svarUpataH pazyan 166 / 77 zrutadharme mano nityaM 164 75 mAyAmarIcigandharva 156 42 zrutAbhAve'pi bhAve'syAH 54 77 mAyAmbhastattvataH pazyan 165 . 66 saMsArAtItatattvaM tu 129 -: .24 mitrA tArA valA dIpA 13 62 saMsAriNAM hi devAnAM 113 3. mitrAyAM darzanaM manda 21 / 62 saMsAriSu hi deveSu 111 78 mImAMsAbhAvato nityaM 169 91 saMsArI tadabhAvo vA 205 ..86 mukhyA'yamAtmano'nAdi 189 87 sa eva na bhavatyetat 194 70 yatnenAnumito'pyarthaH 145 / / 88 sa kSaNasthitidharmA ced 196 53. yathA kaNDyaneSveSAM 81 27 sacchraddhAsaMgato. bodho 17 36 yathApravRttikaraNe 38 / 78 sa tatraiva bhavodvigno 168

Page #134
126 2. yoganizikA-gAbhAnAmanumanaH 88 gato'sattve tadutpAda 19.. 6. garva nAmaka mazina. 10 8. satyapanira hA 17 95 sameta rAmanAra 216 66 sadAzivaH paraM brA 130 9. manApigamene 111 96 saddhiH kalyANAmpannaH 219 2.magA jamidAna 81 samAdhinidhanu paga 168 19 bizAyadA : 25 sameghAgharAcyAdI 11 5. samyagnyAdibhedana 5 5. samAyorapanna 59, sarva pAyazaM dula 172 87 sAmAno'sya svabhAyo san 192 58 sarva sarvatra cApnoti 97 83 sinaH pistIyaH 113 61 sarvajJatattyAmedana 108 71 sthirAyAM darzana niyaM 4 6. sarvajJapUrvakaM naMtara 133 2. yogaviMzikA gAyAnAmanukramaH / 11, aNukaMpA nivemA 8 119 kapamitya pAMgegaM 17 116 marihaMtacejhyANaM 10 117 je desaviradajuttA 13 119 AlamvaNaM pi evaM 11 113 ThANumAyAlaMpaNa 2 111 idhiko ya cauddhA ? 114 tajjuttakahApIi 5 117 iharA u kAyavAniya 2 115 taha caiva eyavAharga : 116 eyaM ca'sthAlaMvaNa 11 118 tityastuccheyAi 15 119 eyaM ca piibhA 18 114 dese savce ya tahA 3 116 evaM Thiyammi tatte 9 113 mukvega joyaNAmo 1 115 ee ya cittalyA 7 118 muttuNa logasannaM 16 120 eyammi mohasAgara 118 so esa kamo ciya 15

Page #135
* akheda 21 (pRSTha) acitrA (bhakti) 112 aticAra 179 atItArthayAyin 111 matIndriya 146 atIndriya (artha) 100 matIndriyArtha 98, 143 adopatvasaGgati 190, 191 adveSa 21, 32 bhadveSAdi 16 adhimukti 102 anAgAmipada 175 anAbhoga 45 anukampA 152 anudvega 41 anumAna 101, 144 antarvedI 116 anyamudra 162 aparigraha 214 apAya 51 apAya darzana 69 apAyazakti 68 3. yogadRSTisamuccaya - viziSTazabdasUcI apUrva 39 apUrvakaraNa 10 apravRttibuddhi 73 bhayoga 1, 11 bharvAgrahag 92 arvAgTazA 139, 140 alpamala 38 avazcaka 33 avaJcakatraya 34 avajJA 227 avasthA 202 avidyA 9.0 bhavedyasaMvedyapada 67, 72, 75, 85 asaGgavivarjita 178 asaGgAnuSTAna 175 asaMmoha 126 asatpravRtti 17 asadapariNAma 17 asirAvanipakUpavat 53 ahiMsAdi 214 AkSepakajJAna 164 . Agama 99, 101, 121. Agamayoga 85 AcArakriyA 180 AcArya 26 AdyAvaJcaka 219 AyojyakaraNa 10 AruDhArohaNAbhAvagativat 179 AryApavAda 141 AvaraNa 18, 183. Asannagranthi 38 icchA 21, 215 icchAdi 214 icchAdiyoga 2 icchAparikSaya 81 icchA yoga 1, 3 indriyArtha 121 iSTa 116 iSTApUrta 115 ugraha 28 upacAra 43 upabhoktR 119 upAyakauzala 55 Rtvig 116 pezvarya 113, odRSTi 14 kacchukaNDyakAdivat 80 karma 66, 70 karmakSaya 54 karmabhUmi 83 kAntA 13, 162 kAya 111 kutarka 87, 88, 90 kutarkaviSamagraha 86 kudRSTi. 142 kulapravRttacakra 209 kulayogin 125, 210 kulAdiyoga 208 kulAdiyogin 222 kevalazrI 182 kozapAna 94 kriyA 223 kriyAvacakyoga 220 kSaNa 193. kSaNasthiti 196 kSAyopazamika 9 kSINadoSa 185 kSepa 49, 55 khedAdi 16 guNasthAna 16, 40 guru 151 gurubhakti 63, 64 gotravanta 210

Page #136
128 3. yogadRSTisamuccaya-viziSTazabdasUcI graha 148 ghAtikama 184 candrasUryoparAgAdisaMvAdi 99 / caraNa 20 citrakarma 189 citrA (bhakti) 112 citrAcitravibhAga 110 citrAbhisandhi 115 cintanA 28 jaDa 82 jaladhI tIramArgavat 128 jAti 9.1 jijJAsA 41, 46, 123 jina 1, 23 jyoti (abAhya) 157 jJAna 120, 121, 125 jJAnakevalI 184 kSaya 66 tambhasevA 123 tattva 101, 111 tatvanirNaya 65 tatvapratipatti 170 tattvazudhRpA 49 tattvazravaNa 57, 60 tattvazruti 61, 62 tatyasamAveza 169 tatsyAgAcyAdi 93 tathatA 130 tantra 71, 206 tayodhana 15 taptalohapadanyAma 10 tamogandhiyimeda 155 tArA 13.11 tAkadarzana 4 mA 50 dAna 28 parArthakaraNa 89 dIpA 13, 57 pariSkAra 56 duHkha 172, 173 pApadhUli 82 durgati 71, 85 pAza 82 dRSTAnta 95 puNya 136, 173 : : dRSTi 17 pudgalAvarta 24, 31.. dRSTimeda 207 pUjanA 28 : deva 110, 111, 113. pUrta 117 devatA 151 prakAzanA 28 . . . dezanA 134, 136, 138 prajJA 48, 101 doSa 190 praNidhAna 51 dravyAbhigraha 27 pratipatti 29, 104. . dvicandra(vijJAna) 96 pratItivAdhita 97 dvitIyApUrvakaraNa 182 pratyAhAra 154, 158 dharma 9, 58,59, 60, 148, prabhA 13, 170 152, 158, 163 pravRttacakra 212 dharmavIja 83 pravRtti 116 . dharmayoga 3 prazAntavAhitA. 156 dharmasaMnyAsa 9, 181 prANAyAma 57 dhAraNA 162 prAtibhajJAna 8 dhyAna 171, 174 prAptAprAptavikalpavat 91 dhyAnapriyA 170 phalAbhisandhi 25 dhruvAdhya 176 phalAvabakayoga 221 . niyama 41 vaDizAmipavat 84 nirAcArapada 179 yAlA 13 nirAlambanatA 96 cAladhUligRhakIDA 155 . nirvANa 64, 126, 129, 186 vAhya 156 nirvANatattva 132 vIja 61 . :. nyAya 92 vIjAdhAna 135 .. . . nyAyagati 104 buddhi 119, 120, 121, pakSapAta 223 122, 124 .... pakSinyAyAjalacara pravRtti 67 vodha 17, 53, 77, . . paraM tattva 131 120, 174 paraM brahma 130 vodharoga 87 parapITA 150 bhayita 110, 111 bhadramUrti 33 . . .

Page #137
bhava 47, 66, 79, 164, 167, 168, 186 188, 198, 201 bhavaceSTA 155 bhavabhogavirakti 127 bhavayoga 62 bhavAtItArthayAyin 126, 127 bhavAbhinandi 75, 76. bhavodvega 27 bhavya 137 bhavyatva 24 bhAva 156 bhAvanA 28 bhAvamala 30, 35 bhavayogI 26. bhAMvazatru 87 bhinnapranthi 74 bhinnAcAra 100 bhoga 160, 161, 164, 166, 168 bhogavistara 159 bhogAi 81 mantra 116 manmatha 171 mala 174 mahApatha 175 mahAmati 100 mAyAmarIcigandharvanagarasya prasannibhAn 156 mAyodaka 167 mAyodakopamAn 166 mitrA 13, 21 . midhyAdRSTi 14 mImAMsA 162 169 3. yogadRSTisamuccaya - viziSTazabdasUcI. muktivAdin 88 mokSamArga 168 mukta 187, 19 201, 205, 206 , moha 102, 169 yati 151 yathApravRttikaraNa 38 yama 16, 21, 212, 214 215, 216217 218 : yoga 1, 9, 186, 207 219 yogakathA 42 yogadRSTi 13 153 yogaprayoga 213 yogavIja 22, 23 yogasaMnyAsa 9 yogazAstra 110, 207 yogAnta 185 yogAbhyAsa 101 yogijJAn 143, 203 yogin 208, 209 yogotthAna 57 rug 170 labdhi 185 lekhanA 28 lokadvaya 63 vAcanA 28. vikalpa 90 vighAta 56 vineya 134 vipAka 124 vipra 151 vivAda 143 viveka 171 vipasaMpRktakAnnavat 77 vibhAgaparikSaya 176 vedyasaMvedya 74 vaidyasaMvedyapada 65, 71, 72 vaiyAvRtya 26 vRtti 37, 70 vyAdhi 187 zama 87, 170, 171 zAstra 5, 6, 48 zAstrayoga 4 zAsana 113 zivavartma 176 ziSTasammatatA 44 ziSTA 48 zIla 88 zuddhayoga 42 zubhabhAva 54 zubhayoga 55 zuzrUSA 52, 212 zukatarka 98, 147 zraddhA 87 zravaNa 28 129 zruta 53, 54, 69, 88 zrutadharma 164 zrutaviveka 156 saMjJA 25 saMtrAsa 46 saMmoha 12, 121, 132 saMvega 29, 71 saMsAra 124 saMsArAtItatattva 129 saMsArI 205 saMskAra 116 satpramANAdi 35 satpravRtti 17 satpravRttipada 175 satzraddhA 17 satsaMga 85 sadanuSThAna 121, 123 sadAzaya 60

Page #138
130 sadAziva 130 saddaSTi 15 santa 142 samAcAra 163 samAdhi 88 samAdhi ( parA) 174 samApatti 64 samAropa 75 sarvajJa 102, 103, 109, 1:3, 185 sarvajJatattva 108 3 yogadRSTisamuccaya-viziSTazabdasUcI sarvajJatva 7, 8 . sukhAsana 48, 50 sarvajJavAdin 108 . sUkSmavodha 57, 65, 68,.. sarvasaMnyAsa 11 154 sAMpratekSin 78 sevana 32 . . sAmarthyayoga 8 svapnavijJAna 96 sAmarthyAkhya 5 svabhAva 192 sAdyaparihAra 56 svabhAvottara 92 siddha 6 svAdhyAya 28 . siddhAtmA 130 sthirA 13. 154 siddhipada 7 haribhadra 226 sukha 171, 172, 173 hetuvAda 156 * * * * * azuddham kSayopazAmikA zuddhipatrakam zuddham pR0 paM0 azuddham kSAyopaMzamikA 21 2 . punajihvA vAghApari eva hi vudhaiH karmANi 65 12 Thiyambhi zuddham punarjiA 'vAdhApari budhaiH Thiyammi pR0 69 27 75 27 97 13 116 . 16 evahi karmANi

Page #139
_