Yogshatakam

Author(s): Haribhadrasuri, Punyavijay
Publisher: L D Indology Ahmedabad
Catalog link: https://jainqq.org/explore/002645/1

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zrIharibhadrasUriviracitaM yo ga za ta kaM svopajJavRttyA sahitam , pramasiddhAntasamuccayazca / saMpAdaka: munirAja zrIpuNyavijayajI patabhAI lAlamA DAbAda: lAlabhAI dalapatabhAI bhAratIya saMskRti vidyAmaMdira, amadA

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PREFACE Samadarsi Acarya Haribhadra' of Pt. Sbri Sukhalalji and Sri Haribhadrasuri' of Prof. H. R. Kapadia furnish us with the details of the life of Ac. Haribhadra who flourished in eighth century. He was the native of Citrakuta (present Cittaur) and was a Brahmin priest. He was well versed in Sanskrit language and literature, and was proud of that. A Jain nun named Yakini Mahattara made him realise his lack of knowledge of Prakrit language and literature. Thus she indirectly suggested to bim a course that of being initiatet in the Jain Order of Monks - for his making up this deficiency. On this account he considers himself a spiritual son of that nun. It is interesting to note that he blessed his devotees with the words - Exert yourself for the dissociation of mundane life'. As a result, people called him Bhavavirahasuri. Ac. Haribhadra composed many works --- some short and some voluminous. The death of his two dear pupils struck him with deep grief. He wanted to be free from it. So, he decided to engage himself in an activity demanding high mental concentration. This is one of the reasons why Ac. Haribhadra wrote so many works. Again, it is reported in Kabavali that a merchant named Lalliga facilitated Acarya's work by offering him necessary things. Different works give different figures of the number of Acarya's works. In some the figure given is 1400, in others it is 144), in still others it is 1444. Though we may consider all these statements fraught with exaggeration, yet this much is certain that he all alone composed more than a hundred works on various subjects both in Sanskrit and Prakrit languages. As Ac. Haribhadra had composed a good number of works, later authors ascribed to him the authorehip of a very large number of works, The aim that constantly remained before Ac. Haribhadra in composing all these works was to enhance the purity of conduct and thought. So, on the one hand, he wrote meaningful and tough philosophical works while on the other, he wrote works on ethics, didactic works, scientific works on Yoga and works embodying narrative stories. Moreover, he did unprecedented service of the Jaina canonical works through writing commentaries on them and editing and bringing into light the works thrown in oblivion. But this is not the proper place for acquainting the reader with the vast literature of Ac. Haribhadra. In his time, many traditions and interpretations of Yoga (Science of Spiritual Discipline ) were current. He collected cream from all these

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traditions and interpretations, and utilised it in enriching the Jain Yoga literature. Out of his many works on Yoga, only Yoga-drstisamuccaya, Yogabindu, Yogavimsika and sodasaka etc. were known to us since long. But just a few years ago, Dr. Indukala Jhaveri edited Yogasataka with the help of the then available single MS of that text; it was published in 1956. It is our good fortune that one MS of the auto-commentary on Yogasataka has been found in Cutch. Hence, here in this work Yogasataka is re-edited with this newly found auto-commentary. This autocommentary has cleared off the doubts regarding the reading of the first edition. So, we are surely not wrong if we say that the present edition of Yogasataka contains its original and true form. This work is edited by Rev. Muni Sri Punyavijayaji and so this edition has got all the benefit of his deep learning. We are highly grateful to him for the time and energy he has devoted to the editing of this work. This edition contains not only the texts of Yogasataka and its auto-commentary but the English translation of Yogasataka also. We are sure that this translation will help the reader in understanding the text. Thanks are due to Dr. K. K. Dixit for translating the text of Yogasataka lucidly and in a very short time. Moreover, Dr. Indukala Jhaveri has written a learned introduction for this edition. I must thank her for this. Another attractive feature of this edition is that one short treatise on Yoga, named Brahmasiddhanta-samuccaya, is also included in it. The story of the discovery of the MS of the text is really inspiring. It is well known that for the last so many years Rev. Muni Sri Punyavijayaji has engaged himself in the work of arrangement and orientation of the Jain Bhandaras -- libraries of old MSS. The owners or custodians of these Bhandaras collect the pieces of leaves, stray leaves etc, and put them in bag, only to throw them at some good place. But Rev. Punyavijayaji deems it necessary to preserve even this so-called 'rubbish. He has collected and preserved the pieces of palm leaves. He has kept them in a bag. On the basis of the similarity of handwriting he took out some pieces from the bag and to his surprise he found that they form one treatise named Brabma-siddhanta-samuccaya. This treatise is here published for the first time. Rev. Punyavijayaji is of the opinion that this treatise too may be the work of Ac. Haribhadra. Hence, the publication of this treatise along with Yogasataka. A block of two leaves, one of YogasatakaVrtti and one of Brahma-siddhanta-sammuccaya, is given here so that one may easily have the idea of the respective MSS. L. D. Institute of Indology Dalsukh Malvania Ahmedabad-9 1-1-'65, Director

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zrIlAlabhAIdalapatabhAIbhAratIyasaMskRtividyAmaMdira. amadAvAda. REATREENAg. Mod "Wel KAvanAmAkAyala pAmajAnA SHRESTHA Be HaweTATA ART TRAN ER gayA for private & Pasonal use only :: : := 1 8.1 MANSHAKesashuMAYAHAN SHARMA Ple mAMDavI(kaccha)sthita zrIkharataragacchIyaprAcIna jainajJAnabhaNDAranI saM. 1165 mAM lakhAyelI ' svopajJavRttiyukta yogazataka' nI tADapatrIya pratinuM prathama tathA aMtima patra /

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zrIlAlabhAIdalapatabhAIbhAratIyasaMskRtividyAmaMdira. amadAvAda. ANMENT RI FCI nivAgatAyata manA lAviSapAta vAImArata yA islAvAsakAmayAbIna nAtAvAlA samaya lagAnisamAmAsAna yApanabAre tArimAra khAtAmA kAramamA For Private & Personal use only sAhAyalA munirAja zrIpuNyavijayajI mahArAjanA saMgrahanI 'brahma siddhAntasammuccaya' nI vikamanA 12mA zatakamAM lakhAyelI tADapatrIya pratirnu prathama tathA navamuM patra /

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// jayantu vItarAgAH // prstaavnaa| lA0 da0 bhAratIyasaMskRtividyAmandiragranthamAlAyAzcaturthagranthAGkarUpeNa yAkinImahattarAsUnuzrIharibhadrasUripraNItaM svopajJaTokAsahitaM 'yogazatakamakaraNam' tathA khaNDitApUrNarUpeNa labdhatvAd ajJAtagrantha-granthakArAbhidhAno granthaviSayavibhAgAvalokanena zrIharibhadrasUripraNItaH 'brahmasiddhAntasamuccayaH' iti asmAbhiH parikalpitAbhidhAno granthazceti prakaraNayugalaM prakAzyate / tatra yogazatakaM mUlamAtraM DaoN0 jhaverI indukalAbhaginyA pANDityapUrNagUrjaragirAnuvAdena vistRtaprastAvanayA ca saha sampAdya prasiddhi prApitam / sAmprataM tadeva adyAvazyajJAtayA svopajJaTIkayA samalaGkataM prasiddhi nIyate / asya kilaikaiva tADapatropari likhitA'tiprAcInA zuddhaprAyA pratiH kacchadezAntargatamAMDavInagarasthakharataragacchIyajainajJAnabhANDAgAre surakSitA''sIt / sA ca pratistadbhANDAgArarakSaka-mAMDavIjainazrIsahamAnyamahAnubhAva-zreSTivaryazrImohanalAla popaTabhAI zAhadvArA samAsAditA / asyAH prate: SaTtriMzat patrANi / pratipatraM tADapatrapRthulatvAnusAreNa kasmiMzcit patre catasraH yAvat kasmiMzcit patre samApi paGktayo vartante / pratipaGkti kacit SaTSaSTiH saptatiH yAvat kacidazItyakSarANyapi likhitAni dRzyante / pratiriyaM madhye chidrayutA vibhAgadvayena ca likhitA vartate / AyAma-pRthulave kilAsyAH prateH 13 / 4 2 / iMcapramitamasti / pratiriya kenApi viduSA munipravarAdinA sAdyantaM vAcitA saMzodhitA ceti zuddhaprAyA kvacit kacicca TippaNIyutA'pi varIvRtyate / asyAH prateH prAntabhAge " saMvat 1165 phAlguna sudi 8 likhiteti " itirUpA lekhanasamayAvedikA pumpikA vartate iti asyAH prateH lekhanakAla: 1165 varSarUpaH spaSTameva jnyaayte| ... zuddhaprAyAyA asyA ekasyA eva prAcInatAlapatrIyapraterAdhAreNAsya khopajJaTIkAvibhUSitasya yogazatakaprakaraNasya sampAdanaM saMzodhanaM ca vihitamasti / yadyapi pratiriya sAmAnyabhAvena zuddharUpA vartate tathApyanekAnekeSu sthaleSvazuddhayo vartanta eva ityataH tatra tatra sthaleSu tattadviSayakagranthAdyAdhAreNAsya granthasya sucArusaMzodhanakRte prayatitamasti / granthasyAsya pANDityaparipUrNA pratikRtiH( presa kaoNpI) bhojakakulamaNDanasya gRhasthabhAve'pi prAptAtmaramaNatAdharmasya dharmAtmano giradharalAlasya pautreNa tathA AtmaraNatAniSThasya dharmabhAvanAvAsitAntaHkaraNasya mohanalAlasya nandanena amRtalAlapaNDitenAtisAvadhAnatayA vihitetyasya granthasya sampAdane saMzodhane cAtisaukarya saJjAtam /

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dvitIyaH kila khaNDitApUrNalabdhatvAd asmatkalpitAbhidhAno brahmasiddhAntasamuccayanAmA grantho'smin granthAGke prakAzyate / ayaM kila grantho'NahillapurapattanIyazatazaHkhaNDIbhUtatAlapatrIyagrantharAzimadhyAt zIrNavizIrNatAlapatrakhaNDarUpeNa mayaiva samupalabdho mama pArzva evaM vartate / iyaM hi pratiH pratipatraM saJjAtadvitrakhaNDA dvAtriMzatpatrAtmikA'pUrNA. 423 zlokaparyantamAsAditA'sti / pratipatraM catasraH paJca vA paGktayo varttante / pratipaGkti paJcacatvAriMzad yAvadaSTacatvAriMzadakSarANi likhitAni nirIkSyante / pratiriya prAyaH zuddhaiva vartate tathApi kvacit kacidazuddhayo'pi dRzyante / asyAH praterantimaM patraM nopalabdhamiti nizcitatayA na jJAyate-kasmin samaye likhito'yaM granthaH ? iti, tathApi lipitAlapatrIyajAtilekhana-paddhatyAdyavalokanena iyaM pratiH dvAdazyAM zatAbyAM likhitetyanumIyate / pratiriyamAyAma-pRthulatve 11 // x 1||| iMcapramANA vartate / asyAH prateH dvAdazaM patraM sarvathaiva nopalabdham / tathA 7 taH 10, 22, 24, 26, 29 taH 32 patrAgAmuttaravibhAgo naSTa iti noplbdhH| asyAH zIrNavizIrNakhaNDakhaNDIbhUtApUrNapraterAdhAreNAsya brahmasiddhAntasamuccayagranthasya sampAdanaM saMzodhanaM ca vihitamasti / asyApi granthasya vaiduSyapUrNA pratikRtiH (presakaoNpI) paNDitazrIamRtalAlenaivAtisAvadhAnatayA mahatA zrameNa nirmitA'sti, yenAsyApi sampAdane saMzodhane ca samadhikaM saukrymjni| kiJca -asya granthayugalasya saMzodhana kevalaM mayaiva vihitamiti nAsti / kintupaNDitazrIsukhalAlajit-lA0 da0 bhA0 saM0 vidyAmandiramukhyaniyAmakadalasukha mAlavaNiyA-paNDitaamRtalAla-munipravarazrIjambUvijayajI-prajJAMzamunivarazrIkAntivijayaprabhUtibhiH sthAnasthAneSu saMzodhana saMsUcanaM ca vihitamasti / api ca-paNDitazrIamRtalAlena tu pratikRtividhAnAdArabhya pruphapatrAdyavalokana-pariziSTavidhAnAdisamagrakAryeSu dattacittatayA sAhAyyaM vihitamastIti samavadhArayantu vidvAMsaH / ___ granthayugalamapyetad yogaviSayakaM vartata iti tanmArgasisAdhayiSavo jijJAsavo vA munivarA vidvAMsazcAvazyamevA''sAdayiSyanti svepsitametadgranthayugalAvagAhanena / granthakAraH svopajJaTIkAsamalaGkRtasyAsya yogazatakAkhyaprakaraNasya praNetA yAkinImahattarAsUnurAcAryazrIharibhadrasUriraiveti tatpuSpikAdyavalokanena spaSTameva jJAyate / prastutagranthakarturAcAryasya sattAsamaya-nivAsasthAna-jIvana-pANDitya-granthanirmANAdiviSaye DA. yAkobI

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paNDitasukhalAlajI-zrIjinavijayajI-prajJAMzazrIkalyANavijayajI-DA0 jhaverIindukalAbhaginIprabhRtibhiranekairvidvatpravaraiH subahu vicAritamullikhitamapi cAstIti nAtrArthe kazcitprayAso vidhIyate / kevalaM zrIharibhadrasUripAdaviracitanavInagranthanAmollekhAdiviSaye kiJcit prayatyate / tatra tAvat prakAzyamAnaiSA yogazatakaprakaraNasya svopajaTIkA kacchadezIyamAMDavanagarasthitakharataragacchIyajainajJAnakozAt sAmpratameva prAptA'sti / na khalviyaM grantharacanAdya yAvad jJAtacarA''sIditi / tathA'syAM svopajJaTIkAyAM " niloThitaM caitadupadezamAlAdiSviti neha prayatnaH" (pR0 24 ) ityullekhadarzanAt sAmprataM kutrApyadRzyamAnaH zrImadbhirviracita upadezamAlAkhyo grantha AsIditi nizcIyate / evameva zrImadbhirmalayagiryAcAryapAdaiH zrIjinabhadragagikSamAzramaNacaragavinirmitasaGgrahaNIprakaraNavRttau zrIharibhadrasUripurandaravihitAyAstavRtteH sthAnasthAneSu ullekhaH kRto'stItyatastasaMsUtritA saGgrahaNIprakaraNavRttirapyAsIditi / upalabhyate hIyaM jesalamerubhANDAgAra-matsaGgrahItajJAnakozAdiSviti / aparaM ca zrImadbhiryAkinImahattarAsUnubhiH svakIyA''vazyakaziSyahitAkhyalaghuvRttiprArambhe " yadyapi mayA tathA'nyaiH kRtA'sya vivRtistathApi saGkSapAt / taducitasattvAnugrahahetoH kriyate prayAso'yam // " ityullekhadarzanAd viduSAtra tad jJAtacarameva yat-zrImadbhiH pUrva AvazyakasUtropari bRhadvRttiviracitA, tadanantaraM ziSyahitAkhyA laghuvRttiriti / tathA maladhArizrIhemacandrasUripAdasaMsUtritaziSyahitAvRttiTippanakAntarvartinaH " yadyapi mayA vRttiH kRtA" ityevaMvAdini ca vRttikAre caturazItisahasrapramANA'nenavA''vazyakavRttiraparA kRtA''sIditi pravAdaH" ityullekhadarzanAJca sA bahadvRttizcaturazItisahasrazlokapramANA''sIdityapi viditacarameva prajJAvatAM prAjJAnAmiti / tathApi tatra bRhadvRttau taiH sUrizanaiH ke ke padArthAH kathaM vyAvarNitAzcarcitA vA''san ?' ityAvedako'tigAmbhIryapUrNa eka ullekhastaiH svaviracitanandisUtralaghuvRttau " sAGketikazabdArthasambandhavAdimatamapyAvazyake nayAdhikAre vicArayiSyAmaH " ( pR0 68 ) itirUpo niSTaGkito'sti / etadekollekhamAtradarzanAdetajjJAyate yat-zrImadbhistatra bRhadvRttau dArzanikajagadAzcaryakArakA etAdRzaH saGkhyAtItAH padArthA vAdimatAzca vyAvarNitAzcarcitA nirastAzcApi bhaviSyantIti / durdaivametadAsmAkInaM yat sA cirakAlAdeva duHSamAkAlena kavaliteti / brahmasiddhAntasamuccayakAraH matparikalpitanAmnaH prastutasya brahmasiddhAntasamuccayAkhyasyAsya prakaraNasyAntimaM patraM tAvannopalabdhamiti tatpraNetR-tannAmAdiviSayakaM kimapi pramANaM sAkSAnnAstIti prAgevA''veditam / tatra khaNDitApUrNalabdhasyAsya prakaraNasya 'brahmasiddhAntasamuccayaH' iti nAma

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granthAdyazlokokta viSayAnusAreNa matparikalpitameva / nirmAtA punarasya prakaraNasyaitadgranthagataviSayAdivicAraNena yAkinImahattarAsU nurAcArya zrIharibhadrapAda AbhAti / tathAhi ---- tatra tAvada yathA'nyeSu zrIharibhadrAcAryavinirmiteSu yogadRSTisamuccayaprabhRtigranyeSu zrImahAvIrajina namaskAraH pratipAdyaviSayollekhazca dRzyate tathA'trApi grantha iti / tathA yogadRSTisamuccayayogaMdhindu-aSTakaprakaraNa-viMzativiMzikAdiprakaraNeSu yAdRzI viSayavibhAga vicAraNaparipATI yAdRzazca pAribhASikazabdaprayoga varIvRtyate tathaivAtrApi granthe tAdRzyeva viSayavicAraNaparipATI tAdRza eva ca pAribhASika zabdAdiprayogo dRSTipathamavatarati / tathA lalitavistarAvRttyAdivadatrApi prakaraNe ' AgamenAnumAnena 0' iti zloko'pi vartate / evameva yogabinduprakaraNe ' dAnaM bhRtyAvirodhena ' ityatra yathA 'bhRtyAvirodha' vAkyaprayogoM vartate tathA'trApi prakaraNe ' bhRtyAnAmuparodhena ' ( zlo0 190 ) ' bhRtyAnAmuparodhazva' (zlo0 200) ityatra dRshyte| tathaiva SoDazakaprakaraNe 'adveSo jijJAsA' ityAdipadye yathA'STAGgAnAM nirUpaNaM tathA'trApi ' adveSazcaitra jijJAsA ' ( lo0 35 ) iti pace nirIkSyate / lalitavistarAvRtti yogadRSTisamuccayAdiSu yathA icchAyogAdInAM svarUpaM vartate tathaivA'trApi prakaraNe 189-91 padyeSu nirUpyate / tathA yogadRSTisamuccaye yathA'vedyasaMvedyapadavayapi mitrAdyAdyacaturdRSTigataviziSTaguNAnvito vyAvarNito'sti tathA'trApi ' midhyAdRSTirapi hyuktaH sa ca tAdRkkkrayAnvitaH ' iti 54 padye vyAvarNito'sti / etAni punarviziSTasthAnAni yAnyasya prakaraNasya zrI haribhadrAcAryakRtatvamAvedayanti 1. atrAdhikAriNo'pyuktA apunarbandhakAdayaH / traya eva0 - lo0 37 / ahigArI puNa etthaM viNNeo apuNabaMdhagAi ti / - yogaza0 gA0 9. na jAnAti tAmanyo naSTanAzanaH - lo0 136 / 2. gurugo ajogi jogo0 jogiguNahIla gANaNAsaNA0-- yogaza0 gA0 37. 3. devatAbahumAnena - zlo0 163 / guru- devayAhi jAya - yogaza0 gA0 62. 4. zivajJAnaM ya AsAdya - ityAdi 263 - 65 zivAgamazlokAH etIe esa jutto sammaM asuhassa khavaga moNeo / - yogaza0 gA0 85. 5. kAyapAtAdibhAve'pi zubhAlambanayogataH / - lo0 171 taha kAyapAiNo Na puNa cittamahikicca bohisatta tti / yogaza0 gA0 88. 6. AzcaryabhAvatastvAzu kazcit tenaiva janmanA / --lo0 413 / tabbhaveNa jAya jogasamattI - yogaza0 10 gA0 92. jai

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7. zlo0 392 taH 94 mRtyujJAnacihnAni / / NANaM cAgama-devaya-paihA-sumiNadharAda'diTThIo |--yogsh0 gA0 97. sakSepeNaiteSAmuparyullikhitAnAM pramANAnAmanusandhAnenedaM brahmasiddhAntasamuccayaprakaraNaM zrIharibhadrAcAryasaMsUtritamevA''bhAti / api cAtra mukhyavRttyA yogazatakaprakaraNenaiva saha tulanA vihitA'sti, kiJca yadi zrIharibhadrasUripAdapraNItayogabindu-yogadRSTisamuccayaaSTakaprakaraNa-ghoDazakaprakaraNa-viMzikAprakaraNAdibhiH sahAsya prakaraNasya tulanA vidhIyeta tadA'sya prakaraNasya zrIharibhadrakRtatvanizcAyakAni prabhUtAni pramANAni samupalabhyerannityatra na kazcit sandehaleza iti / prayatiSyate kilaitadartha samayAntare pRthaglekharUpeNa / atraitat kila jJApanIyamasti yad- idaM brahmasiddhAntasamuccayAkhyaM prakaraNaM dvAtriMzatpatra 423 parya yAvacca khaNDitApUrNarUpeNa samprAptamasti tathApyasya prakaraNasya prAntabhAgavarti ekaM patraM patradvikameva vA vinaSTaM sambhAvyate, nAdhikamiti / api caitatprakaraNAvalokanenaitadapi sambhAvyate yat- zrImadbhirharibhadrasUricaraNaiH sarvadarzanasamanvayasAdhakAnyanyAnya yetAddezi bhinnabhinnAni prakaraNAni saMsUtritAnyavazyameva bhaviSyantIti / ante tAvadidaM nivedyate-yena kacchamAMDavIsthakharataragacchIyajainabhANDAgArapratipAlakena zAha mohanalAla popaTalAlamahAnubhAvena svopajJaTIkAyutA yogazatakaprakaraNapratiraticirakAlaM yAvadasmabhyamaudAryabhAvena samarpitA, yaizca vidvatpravarairetadgranthayugalasya saMzodhane bhinnabhinnarUpeNa mahAmUlyaM sAhAyyaM vitIrNaM tebhyaH sarvebhyo'pi sAbhAraM dhanyavAdadAnaM na vismarati mama hRdayam / nivedakaHbRhadgurupravartakakAntivijayaziSyANugurupravarazrIcaturavijayacaraNopAsakaH muniH punnyvijyH|

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grnthaanukrmH| 1. Preface 2. prstaavnaa| 3. Introduction 4. vissyaanukrmH| 31-32 5. yogazatakam / 1-44 6. brahmasiddhAntasamuccayaH / 47-76 4. Yogas'ataka - Translation 77-91 8. pariziSTAni 93-105 (1) yogazatakamUlagAthAnAmakArAdikramaH / (2) yogshtksvopjnyvRttyntrgtaanaamvtrnnaanaamkaaraadikrmH| (3) yogazataka-tatsvopajJavRttyantargatAnAM grnth-grnthkRdaadivishessnaamnaamnukrmH| (4) brahmasiddhAntasamuccayazlokAnAmakArAdikramaH / (5) brahmasiddhAntasamuccayAntargatAnAM truTitAdibhAga shlokaanaamkaaraadikrmH| (6) brahmasiddhAntasamuccayAntargatAnAM viziSTazabdAnAmakArAdikramaH / 103 (7) brahmasiddhAntasamuccayAntargatAnAM vishessnaamnaamkaaraadikrmH| 105 (8) brahmasiddhAntasamuccayAntargatamatAntarAvedakAni sthAnAni / 106 9. zuddhipatrakam /

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INTRODUCTION I. Preliminary Haribhadra, a brahmin by birth and a Jain convert was not only a man of high intellectual powers but also a great visionary who brought about a unique revolution in the approach towards metaphysical and ethical thought. Here, however, we shall confine ourselves to the latter aspect and deal with his Yoga-works as the present work Yoga-Sataka relates to Jain Yoga. What is more, his works on Yoga are considered to be the best and the most outstanding amongst all his compositions. They do not delimit themselves merely to the exposition of the Jain Yoga but also comprehend a comparative study of the entire yoga in general. However, for a proper evaluation of Haribhadra's contribution to Yoga, it is necessary to have some acquaintance with the different schools of Yoga (spiritual discipline) prevalent before Haribhadra's time. A brief outline of the same will, therefore, be not out of place here. II. History of some Yogic terms and description of different Yogic traditions. All the Indian philosophical systems attempt to analyse and understand the mysteries of the Universe in order to find the way out of the limitations of the worldly existence. They all unanimously aim at the perfect unfolding of the potentialities of the self with a view to achieving its innate purity. This purity is supposed to be defiled and distorted by passions in the state of worldly existence. These passions and their causes can be detected through introspection which eventually prepares the mind to overcome them. This attitude of the mind, directed on the right path, is termed Spirituality' (adhyatmikata). The ways and means or processes of realising this spirituality are many and varied; sometimes they appear to be different also. This is so because certain means or processes (leading to self-realisation) emphasise one aspect while others try to emphasise some other aspect. Even then, as these means and processes happen to have the same common goal of self-realisation, they all come under the general term 'Yoga'. To-day also we have many such schools of Yoga.

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There have been in vogue from very early times two terms wellknown to Indian Culture which comprehend all the stages of spiritual development. These terms are 'Tapas' and Yoga'. Of these two Tapas is even earlier and more comprehensive. Ancient Indian Culture comprises two cultural traditions - sramana and Brahmana. The Praksta form of Bramana is Samana. It means Vitti-Samana . subsidence of passions; or it is derived from the root Sram meaning to exert, to observe austerity or penance. Moreover, terms like Tapasvi and Tapasa are very well-known as synonyms and types of Sramana. All this points to the fact that the Sramana religion has its basis in Tapas; and this Tapas has always been the nucleus in the development and spread of the different schools of Sramana religion. Brabmanism, on the other hand, is rooted in Brahman' or 'Yajna '; in other word, the concept of Yajna has reigned supreme in the development and spread of Brabmanism. Nevertheless, the Vedic mantras and the Brahmana texts which are closely associated with Yajna do mention the word Tapas referring to its efficacy and glory. Besides, even the texts like Satapatha Brabmana employ the root Sram in the context of Tapas. In the Aranyakas and the Upanisads, however, the importance of the external aspect of Yajna ( as sacrificial ritual ) is fast fading out giving place to jnana and Tapas - its inner aspect.. Thus the Tapo-marga has developed and spread not only independently of Yajna-marga but also along with the Yajna-marga as a part of it. 1. tvam tapah paritapyajayah svah/ Rgveda X, 167. 1; X 109. 4; X. 154. 2-4; Atharvaveda IV. 35. 1-2. 2. etad vai paramam tapo / yad vyabitas tapyate paramam haiva lokam jayati... / Satapatha XIV. 8. 11. Taittiriya Br. II. 2. 9. 1. 3. Prajapatir ba va idam agra eka evasa / sa aiksata katham nu prajayeya iti so'sramyat sa tapo'tapyata ... / Satapatha II. 2. 4. 1; IX. 5. 1. 2. 4. tapasa Brahma vijijnasasva/ tapo Brahma iti sa tapo'tapyata / Taittiriya Up. III. 2. Cf. Taittiriya Up. I. 9; Mundaka I. 2. 11, I. 1. 8-9; Svetasvatara Up. I. 15. na caksusa grbyate napi vaca nanyair devais tapasa karmana va/ jnanaprasadena visuddhasattvas tatas tu tam pasyata niskalam dhyayamanah // Mundaka Up. III. 1. 8. Ci. Chandogya Up. III. 17. 4; Bshadaranyaka Up. I. 2. 6; III. 8. 10.

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The Tapas in its initial and external form finds expression in the different methods of the mortification of body. But gradually, however, as the efficacy of such pbysical mortification in the spiritual regeneration came to be questioned there began a sort of revolt against it. As a result greater stress came to be laid, on the one band, on the internal austerity (antastapas), while on the other hand an attempt was also made to harmonise the external or physical aspect of austerity with the internal or mental one. Nevertheless, along with these two traditions, there happened to be a very large circle of Tapasas apd Parivrajakas wbo were absorbed in the practice of pbysical austerity alone. The first tradition is represented by Tathagata Buddha', the second one, by Dirgba Tapasvi Mabavira and the third, by a vast number of the rest of the Tapasas. In the development and propagation of the different forms of Tapas, we find from the very beginning the same belief which worked in the development and spread of the Yajia, namely, that the Tapas or the Yajna concerned can successfully fulfil both the worldly and heavenly desires: 1. Buddha also practised intense physical austerity but could not achieve his objective through it; hence criticised such practices Cf. Majjhimanikaya-Mahasibanadasutta I, 2, 2; Mabasaccakasutta I, 4, 6, and Ariya-pariyesapasutta I, 3, 6. Similarly, in the Vedic tradition the concept of Yajna undergoes development from its external aspect to the internal one. The former is replaced by the latter in the form of dhyana in the Aranyakas. Again, in the Brhadaranyaka, for instance, the horse is meditated upon as a symbol of the universe in place of the Asyamedba sacrifice. The significance of jnana and antas-tapas (mental tapas) is very obvious in the Upanisads. The Mahabharata too distinguishes between physical and mental tapas and extols the latter (226, 4-5). Gita has no place whatsoever for mere mortification; its emphasis on phala-tyaga, that is, antastyaga is very well known. For the development in the connotation of the word tapas, Cf. Encyclopaedia of Religion and Ethics ', Part II, p. 87 onwards. 2. Mabavira considered the internal austerity like dhyana and kapaya jaya (conquest of passions ) as important and primary, though he himself practised physical or external austerity like anasana ( fasting), sita-atapa-sabana ( enduring extreme heat and cold ) etc. cf. Acaranga 1; Uttaradhyayana 30, 30; Bhagavati 25, 7. 802. 3. Bhagavati 3. 1. and 11. 9. describes respectively the Tamali Tapasa and Sivaraja Tapasa. Various types of Tapasas are referred to here. A detailed account of the same is to be found in Aupapatika-sutra.

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10 The term 'Yoga' is used even in the mantras of the Rgveda1 but there it does not connote the spiritual aspect or Samadhi. In the Upanisads too, especially in the earliest portions, the word does not seem to have any spiritual sense. It is only in the somewhat later Upanisads like the Katha and the Svetasvatara that the term 'Yoga' attains spiritual meaning and significance. On the whole, it can be seen that the use of the term Tapas in the spiritual sense is more free and varied than that of the term Yoga in the Vedas and the Upanisads. Again even employed in the spiritual sense, it is primarily associated with the Samkhya metaphysics and with some Yoga-School based on the Samkhya. In the Mahabharata including the Gita, the term Yoga which finds frequent mention is closely connected with the Samkhya School. The Gita is rightly called the Yoga-sastra because the word Yoga in its spiritual bearing is employed at a number of places3. In the earlier Jain Agamas too the term Yoga is found to have the spiritual sense but its use is not so frequent as that of the word Tapas. In the Bauddha Pitakas, the word Yoga is not so widely and frequently employed as the word samadhi. From this it appears that the free use of the term Yoga in the spiritual sense and its frequent and effective employment in a poetic manner in the Gita as Jnana-Yoga, Bhakti-Yoga etc. contributed a great deal to establish its supreme significance in all the schools of spiritual discipline. Therefore, the Tapas of which Yoga and Samadhi earlier happened to be only the means, now itself become one of the means to Yoga in the SamkhyaYoga School. Just as the words Tapas and Yoga are associated with the path of spiritual discipline, the words like Samvara, Dhyana and Samadhi have also a special bearing on the discipline. Of these, Dhyana and Samadhi are more or less common to all the traditions of spiritual discipline while it is not the case with Samvara. The use of Samvara is exclusive to the 1. Rgveda I, 34, 9; II, 8, 1; IX, 58, 3; X, 166, 5; I, 18, 7; I, 5, 3. 2. tam yogam iti manyante sthiram indriyadharanam / apramattas tada bhavati yogo hi prabhavapyayau // Katha Up. II. 3.11. tat-karanam Samkhya-yogadhigamyam jnatva devam mucyate sarvapasaih/ Svetasvatara Up. VI. 13. adhyatmayogadhigamena devam matva dhiro barsasokau jahati / Katha Up. I. 2. 12. 3. II, 4, 28; III. 3-4; V. 6-7; VI. 17 and 23, 29; VI. 4-6; VIII, 10-12. Jain Education Intonat Sutrakrtanga I. 16. 3; Uttaradhyayana VIII. 14; XI. 14,

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Jain philosophical texts and it has been in free vogue from pre-Mahavira times?. We have noted above that the efforts of the Samkhya sadhakas and also the efforts of Gita helped to widen the status and significance of Yoga; ever since that time, all the sastras dealing with spiritual discipline based on the Samkhya metaphysics came to be known as the Yoga-sastras. Even those which were supposed to have existed before the Patanjala Yoga-sastra' were also called the Yoga-sastras. Although the term Samvara, so well known and common to the Jain tradition and the word Yoga, so commenly prevalent in the Yoga-sastras have similar meaning and connotations, the words Yoga and Yoga-sastra, at 1. The metaphysics and ethics accepted by Mahavira were handed down from Parsvanatha. Cf, Cara Tirthamkara, p. 136. 2. Bankaracarya in his refutation of Yoga-darsana (Brahmasutra-bhasya) writes: "Yogasastre'pi 'atha tattyadarsanabhyupayo yoga'iti samyagdarsanabhyupayatvena yogo'ngikriyate/" Now the sutra 'atha tattvadarsanabhyupayo yogah' is not to be found in the Yoga-sutra that is available to us. Patanjala Yoga-sastra commences with-atha yoganusasanam.' Hence it is quite probable that the Yoga-sastra referred to by Sankaracarya may be one different from the Patanjala Sastra. Vacaspati does not enlighten us directly on the above quotation found in the Brahma-sutra; but he expresses a similar thought by saying 'ata eve Yogasastram vyutpadayita'ha sma bhagavan Varsaganyah... /' Thus be mentions Varsaganya as the originator of Yoga-Sastra. Similarly, according to the twelfth chapter of the Ahirbudhnya-samhita the Yoga-sastra of Hiranyagarbha which existed before Patanjala Yoga-sastra was divided into two parts or sambitas. For details see. Hinda Tattvajnana no Itihasa' Part I, p. 112-114. 3. The term Samvara, in Jainism, is defined as 'Isravanirodhah' the control or restraint of Asrava. Now the term Asrava is defined as kayavarmanahkarma yogah / sa asravah/' that is, the activity (yoga) of the body, speech and mind is Asraya. Thus the term Samvara comes to mean the restraint (nirodha) of the activity of the body, speech and mind. Similarly, the term Yoga is defined in the Yogasutras as cittavittinirodhah' the restraint of mental activity or modification. Thus both the terms Samvara and Yoga signify restraint, but while in the former the restraint is of Asraya -- the threefold activity, in the latter it is only of mental activity (cittayrtti). From this it can easily be seen that there is no essential difference between the two; for, the activity of the body and that

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any rate, are more in vogue in all the schools of spiritual discipline; while the word Samvara is not so much known to the Vedic tradition. When Tapas dominated the field of spiritual discipline, Dhyana and Samadhi were mere means to Tapas; bat with the increasing importance and wide prevalence of Yoga, the same Dhyana and Samadhi served as means to Yoga. Thus all the literature pertaining to spiritual discipline seems to point to one thing, namely that some Sadhakas laid greater stress on some one means and considering it to be the final end they treated all the rest as means to that end; while certain others emphasised some other means as an end in itself and considered the rest as aids to it. For example, in earlier times Tapas happened to be the final end and hence Svadhyaya, Dhyana, Samadhi etc. were subordinated to it'; on the other hand those who attached greater importance to Yoga regarded Tapas, Dhyana, Samadhi etc. as means to it. From all this it is easy to see that all the schools of spiritual discipline had much in common and the difference, if any, was one of emphasis and not of essence. We have so far briefly noticed that the different paths of spiritual discipline were in vogue in India under different designations such as of speech necessarily presuppose mental activity. Yoga that is Asraya, in Jainism is two-fold -- sakasaya- yoga, and akasaya-yoga. Tie Yoga-sastra mentions two types of cittavsttis namely, Klista ( impure) and Aklista (pure). Now the two terms - Kasaya and Kjesa have precisely the same connotation. Comparison of the terminological difference may be stated thus : Yoga-sasira Avidya Asmita, raga, dyesa, abhinivesa Jaina Darsana Mithya-darsana Krodha, mana, maya, lobha According to Jainism, the sakasaya-yoga has first to be ended and then the akasaya-yoga. So, too, in the Yoga-sastra, Klista cittavsttis have to be restrained first and then only the Aklista ones. It may be noted that this resemblance is not limited only to these two systems but is to be found in one way or the other in almost all the spiritual schools of philosophy. For a detailed comparative study of Sarvara and Yoga - see my article in Baroda Uni. Journal, march 1961 p. 294. 1. In the Jain tradition, Svadhyaya, Dhyana etc. are aids to Tapas. % tapah-svadhyaya-isvarapranidhanani kriyayogah / Yoga-sutra II. 1.

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Tapas, Yoga, Sarvara or Dhyana-Samadhi:-We now propose to go a. little deeper and study the fundamental unity that underlies the divergent traditions of spiritual discipline in regard to the following four philosophical postulates - (1) Independent existence of a Sentient Principle, Jiva or Atman, (2) The innate purity of the Sentient Principle and the veil of ignorance and passions obscuring that purity, (3) Though the veil of ignorance and passions is beginningless, it can be removed by human endeavour, (4) Removal of ignorance and passions and the regaining of the innate purity by the Sentient Principle. If a sadhaka has no faith in these four principles or has any doubts about them, he can never tread the path of spiritual discipline; if at all he tries, he can not steadily progress and achieve his objective. A true sadhaka is bound to be firm and should have unflinching faith in the above-mentioned four doctrines: such a sadhaka is sure to realise his aspirations by means of rigorous discipline. These four basic principles are found recorded and indisputably recognised in the literature of every school of spiri. tual discipline. Even though there exist a number of schools of spiritual discipline, they can all be comprehended in the following four schools -- (1) The Samkhya-Yoga, (2) The Nyaya-Vaisesika (3) The Bauddha and (4) The Jaina. We, therefore, give below a table presenting the afore-mentioned four fundamental doctrines as found in four schools referred to above : Sarikhya-Yoga | Nyaya-Vaisesika | Bauddha Independent Independent Independent existence of a existence of a existence of a pure sentient sentient sentient principle, called principle, called principle, called Purusa Atman Nama or Citta Five-fold veil Veil Veil of avidya, asmita, . mithya-jnana avidya and raga, dvesa and and passions- trsna, called abhinivesa ragadvesa samudaya Jaina Independent existence of a sentient principle, called Jiva or Atman Veil of of 'w mithya-darsana and kasaya (passions) or darsanamoha: and caritramoha Arya-astangikamarga Right knowledge Samyag-jnana (samyag-jnana) and or viveka-khyati Yoga-marga and eight aids to it, called Yoganga Samyag-darsana, sainyag.jnana and samyag. caritra, called sarvara

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Mukti-nisreyasa | Nirvana Moksa 4 Kaivalya and regaining the original state of the soul In the important earlier Upanisads these very four doctrines find expression in different ways in the discussions centring around Brahman, Atman, Avyakta, and Sat. It is true that the four basic principles have given rise to a number of other sub-doctrines and divergence of views amongst the Sadhakas and thinkers who critically evaluated them. Thus, for instance, some recognise only one Sentient Principle, while others recognise a multiplicity of such principles. Some believe it to be an invariable constant ( kutasthanitya ). Some regard it to be a variable constant (parinaminitya ) while for some others it may be of the nature of a series (santati). Similarly, according to some, atma-jnana may be the immediate cause of Moksa and yama-niyama (caritra) may serve as aids to jnana.1 According to others, caritra may be the immediate cause and samyak-jnana, its accessory.? Howsoever varied and numerous such differences may be, their importance in the path of spiritual discipline is almost nil; because they are incapable of affecting the true sadhana. Nevertheless, it is important to remember that if the sadhaka lacks conviction or faith in respect of the above four principles, the sadhana never comes into existance and if at all it does, it proves infructuous. That is the reason why all the schools of spiritual discipline concentrate on the discussion of those four fundamental postulates. To whatever philosophical school the sadhakas may belong - to the monistic one or the dualistic one like the Samkhya or the NyayaVaisesika, they all unanimously acknowledge the spiritual discipline which is lucidly and almost completely embodied in the Patanjala Yoga-sastra. The latter may have been of a later date, yet it has found universal recognition as it happens to embody the gist of all the earlier yoga literature. So, for describing the different stages of spiritual discipline and its aids according to Vedic schools (Samkhya-Yoga and Nyaya-Vaisesika), we shall confine ourselves exclusively to the Patanjala-Yogasastra. Tathagata Buddha himself deviated from the prevalent yoga tradition and developed his independent and new path of spiritual discipline on the basis of his own experience. His sadhana is described in his biography and Pali Pitakas. However Buddhaghosa in his Visuddhi-magga has described this sadhana by summarising everything that is there in the Pitakas and the 1. vivekakhyatir aviplava banopayah/ Yogasutra II. 27. 2. Samyagdarsana-jnana-caritrani moksa-margah / Tattvartha-sutra I. 1.

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biographical accounts. Hence we shall refer to the Buddhist discipline according to the Visuddbi-magga. Although Mabavira followed the path of his predecessor Parsvanatha, he improved upon it to a certain extent on the authority of his own experience. His code of discipline is preserved in the stray fragments found in the Agamas like Acaranga, Sutrakstanga etc. The gist of all these has been systematised by Umasvati in his Tattvarthasutra' under the name of Samvara and its means. Hence this text shall serve as a reference book for acquainting ourselves with this sadbana. The eight angas (stages) of Yoga described in the Patanjala Yogasutra are as follows: Restraints or Vows (Yama), self-control or obseryance ( niyama ', posture (asana), regulation of breath ( pranayama ), withdrawal of the senses ( pratyahara ), fixing of the mind ( dharana ), concentration (dhyana ) and trance or ecstasy (samadhi). Of these five yamas or great vows' constitute the bedrock of spiritual discipline. The niyama' is instrumentai in strengthening the yamas. These two in turn help to minimize the intensity of the passions ( klesa ), and to develop friendship (maitri) and compassion ( karuna ) which enrich the life of the sadhaka. Asana and pranayama ( Yogsutra. II. 48 ) enable the sadhaka to withstand the dualities like heat and cold etc., while by means of pratyahara, dharana, dhyana and samadhi ( Yogsutra II. 55), he is able to achieve a complete control over the senses and manifest a subtle and truth-revealing thought-power, technically called stambhara Prajna. Patanjali also gives a general guidance to the sadhaka for reali. sing these yogangas according to his capacity, wherein study (abhyasa) and detachment (vairagya ) are to be practised first and then muttering of mantras (japa), contemplation (bhavana) and concentration (dhyana). ( Yogsutra 1. 28, 32, 33, 39). The Visuddhimagga gives a very lucid and elaborate description of the path of spiritual discipline, technically called the Arya-astangikamarga8-the eightiold path comprised by the three broad divisions viz. 1. Non-violence ( ahimsa), truthfulness (satya), non-stealing (asteya), continence (brahmacarya) and pon-possession (aparigraha). (Yog sutra II. 30 ). 2. Five niyamas are: (i) cleanliness (sauca), (ii) contentment (santosa), (iii) penance (tapas), (iv) study of religious books (svadhyaya) and (v) meditation of God (Isvara-pranidhana). (Yogsutra II, 32). 3. The eight-fold path includes : (i) right view (samma-dithi) (ii) right resolution (samma-samkappo), (iii) proper words (samma-vaca), (iv) proper action (samma-kammanto), (v) proper means of livelihood (samma-ajivo), (vi) proper exertion (samma-vayamo), (vii) mindfulness

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16 good conduct (Sila), meditation (samadhi) and wisdom (prajna). Of these sila may be compared to the Patanjala Yama-niyama, Samadhi. to Pranayama, Pratyahara, Dharana, Dhyana and Samadhi, and Prajna to. Viveka-khyati. Umasvati in his Tattvartha-sutra describes the aids to Samvara which are as under : Self-control (gupti), self-regulation (samiti), moral virtues (dharma!, contemplation (anupreksa), conquest of afflictions (parisahajaya), conduct (caritra) and austerity (tapas). Of these it is easy to see that Caritra conforms to Patanjala Yama and Buddhist sila. Internal austerity (abhyantara tapas) like Dhyana etc. resemble Pratyahara as recognised by Patanjali and Samadhi as accepted by Buddha. Similarly, external austerity (bahya-tapas) like fasting (anasana) etc. corresponds to the third Niyama given by Patanjali viz. Tapas. Internal austerity like study (svadhyaya) may be compared to the Patanjala svadhyaya which constitutes the fourth of the five niyamas. The above suggestive comparison is intended to show how a sort of fundamental unity underlies all the different traditions of spiritual discipline despite the differences of terminology and classifications, Spiritual aspirants may take recourse to any path of discipline, still there will always be a uniformity in their experience of the different stages of spiritual development, provided they possess a true spiritual attitude. This is amply testified by the earlier philosophical literature of the three traditions viz, the Vadic, the Jaina and the Bauddha. Thus, for example, the Samkhya-Yoga describes the five stages of spiritual development, viz. the four Samprajnata Samadhis and the fifth and final Asamprajnata in the right way (samma-sati) and (viii) proper meditation (sammasamadhi). -Samyutta-nikaya 5, 10 and Vibhanga 317-28. Tattvartha-sutra, IX, 2-3 The Jainas admit austerity (tapas), both physical and mental or external and internal which effects stoppage (samyara). External austerity has six sub-classes - (1) Fasting (anasana), (2) decreased diet (avamodarya), (3) Fixing the type of diet by the exclusion of all other types (vstti-parisamkhyana), (4) giving up delicious diet (rasa-parityaga), (5) Selecting a lonely habitat (vivikta-sayanasana), (6) mortification of the body (kaya-klesa). Internal austerity has the following sub-classes :- (1) Expiation (prayascitta), (2) humility (vinaya), (3) service of worthy people (vaiyavstya), (4) study (svadhyaya), (5) giving up attachment to the body etc. (vyutsarga), (6) concentration (dhyana). Ci. Tattvarthasutra, IX, 19-20

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Samadhi.' Overnd above these are described the four kinds of concentration (samapatti) viz, Savitarka, Savicara, Nirvitarka, Nirvicara." Similarly, the Buddhist texts describe the four stages of spiritual development such as Sotapatti, Sakadagami, Anagami and Arbat; the four types of Dhyana are Sayitarka-vicara-priti-sukha-ekagrata, Priti-sukhaekagrata. Sukba-ekagrata and Ekagrata. The Jain tradition describes fourteen stages of spiritual development, beginning with the Mithya-dssti stage and four Dhyanas viz. Pstbaktva-vitarka-savicara, Ekatva-vitarkaavicara, Suksma-kriya-pratipati, Samucchinna-kriya-nivarti.' The Yoga. Vasistha enumerates fourteen stages of which seven are of ignorance and the other seven are of knowledge. All this uniformity of description suggests to uniformity of spiritual experience. The self-same experience has sometimes been discribed briefly and at times elaborately, sometimes in old terminology and at other times in a new garb by the new sadhakas either in accordance with their aptitudes and capacities, or in accordance with the calibre of the audience before them. This is the reason why the Pali Pitakas treat of the four dhyanas whereas a fifth one was added later on. Similarly in the beginning there happened to be four stages of Sotapatti and the four types of fruits thereof. These eight got replaced by the ten stages viz. Pramudita etc. In the Jain tradition the fourteen steps of spiritual ladder (Gunastbana) were comprehended by the three broad divisions viz. the external self (Babiratma), internal self (Antaratma) and the transcendental self (Paramatma). In this way a vast bulk of Yoga literature had developed long before the times of Haribhadra and he was catholic enough to take notice of all this literature and utilise the same, as we shall presently see, in his own writings on Yoga. 1. vitarka-vicaranandasmitarupanugamat samprajnatah / Yoga-sutra I. 17. 2. Yoga-sutra, I. 42, 43, 44. 3. Tattvartha-sutra, IX. 39. For a detailed and comparative study of the different stages of spiritual development and of the various types of dhyana-Cf appendix no 5 of the "Yoga-Sataka' pp. 128 to 141 (Gujarati edition published by the Gujarat Vidya Sabha). 5. Visuddhi-magga p. 113. 6. The ten stages are : (1) Pramudita, (2) Vimala, (3) Prabhakari, (4) Arcismati, (5) Sudurjaya, (6) Abhimukhi, (7) Duramgama, (8) Acala, (9) Sadhumati, (10) Dharma-megha. For an elaborate explanation Cf. appendix 5 of the Yoga-sataka (Gujarati edition). 1. Cf. Samadhi-Sataka of Pujyapada, from St. 4 onwards.

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III. Haribhadra's works on Yoga. The Jain philosophical literature before Haribhadra describes, as we have seen, the different stages of spiritual development under various designations - as fourteen Gunasthanas, as four Dhyanas or as three stages of self viz the Bahiratma (the exterior self), Antaratma (the interior self) and Paramatma (the transcendental self ). Haribhadra, for the first time, describes them as Yoga and employs altogether new style and a new terminology. What is more, he compares the Jain Yoga (and its terminology) with the Patanjala and the Buddhist Yoga, bringing out thereby very ably and clearly the unity that underlies all these divergent traditions of Yoga. Thus not only the Jain Yoga literature, the whole of Yoga literature bas been immensely enriched by his novel approach. This will be clear from a study of the following Yoga-works of Haribhadra. Haribbadra's chief works on Yoga are four - Yogabindu, Yoga-drstisamuccaya, Yoga-sataka and Yoga-vimsati. Certain chapters in the "Sodasaka' do pertain to Yoga but they do not give us any new information which is not given in the above four works. The first two works are written in Sansksta and the last two in Praksta. Yogabindu has 527 verses, Yoga-dssti-sammuccaya has 227 verses, Yoga-Sataka has 100 gathas and Yoga-vimsati has 20 gathas. Yoga-bindu That the souls from beginningless time have been wandering in the world under the sway of passions is an experienced fact. The question, therefore, is wbether it is possible for them to achieve freedom from these passions and if so, by what means ? The author replies that though the entanglement in the world is beginningless, it is not endless because it can be certainly ended by human endeavour. The achievement of the final goal is very difficult indeed; for, the means to it such as Adhyatma etc are extremely tough and abstruse and hence not easily available to each and every self. Only those who are in the Caramavarta, that is, who have worked out the requisite purification of the self, are capable of practising Adhyatma etc. Such sadhakas are termed Sukla-paksika, Bhinna-granthi?, Caritri etc. (st. 72, 94). Conversely, men 1. The worldly existence of a soul falls into two periods, viz, dark (krsna ) and white (sukla). The soul in the period preceding the cutting of the knot (granthi-bheda ) is known as belonging to the dark period (kpsnapaksika) and it is known as belonging to the white period (sukla-paksika ) when it has cut asunder the knot. The duration of the white period is much shorter in comparision with

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19 of opposite character who are in the Acaramavarta, delight in the pleasures of the mundane existence as they are still overpowered by intense infatuation. These people are deemed incompetent for the Yogamarga and bance are truly called Bhavabhinandi by Haribhadra (st. 73, 85, 86, 97). Haribhadra, then, describes the preliminary preparation necessary to qualify oneself for Yoga. It is technically called Purva-seva by Haribhadra. The following are its constituent elements (i) Worship of preceptors, deities and the like (devagurupajana) (ii) good conduct (sadacara) (iii) penance (tapas) (iv) non-antipathy towards Mukti (mukti-advesa ). These four things are described at length in about forty verses (109 to 149). These are the pre-requisites, so to say, for yogadhikara. The aforesaid Yogadhikari Sadhakas have four gradations in accordance with the degree of purification of the self -- (i) Apunarbandhakal (ii) Samyag-drsti or Bhinna-granthi, (iii) Desa-virati, (iv) from Sarvavirati to perfect ones. A major portion of the present work is devoted to the discussion of the characteristics of these sadhakas as well as their religious performances. Apunarbandhaka possesses characteristics quite opposite to those of Bhavabhinandi. Though not yet firm in the religious faith, he is in the direction of becoming so. He is ever ready to develop virtues like selfconfidence (adainya ), politeness (daksinya ), detachment (bhavavairagya ) etc. and so he is able to gradually reach the stage of granthi-bheda (177, 178, 202). The next adhikari is Samyag-desti or Bhinna-granthi. He is ardently desirous of listening to Scriptures and has liking for Caritra-dharma (right conduct -- 253). Though immersed in the whirlpool of mundane existence, his mind is really inclined towards Mukti owing to the annihilation or suppression of Darsana-moba (ignorance ). It is only his body that exists in Samsara. That is why his Yoga is designated as Bhaya. that of the dark period. The length of the white period is only less than even one pudgalaparavarta while the length of the dark period covers an infinite number of such pudgala-paravartas. A pudgala-paravarta is the time required by a soul to absorb as karman at least once all the atoms of the universe and release them after they have come to fruition. (This passage is extracted from Dr. Tatia's Studies in Jain philosopby' p. 298 ). 1. For a detailed occount of Caramayarta and Apunarbandhaka - see Appendix 1 and 2, of the Gujarati edition of the Yoga-sataka published by Gujarata Vidya Sabha.

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20 yoga (203, 205) and his activity is said to result from antarviveka inner wisdom (248-49). On account of these special features, his Purva-seva naturally assumes a higher excellence. The Samyag-drsti sadhaka, gradually annihilating his passions, attains in due course, the state of a Caritri (351-352). He is now firm in religious faith and never transgresses the path of righteousness (353). In the description of the Caritri, Haribhadra gives an exposition of the five stages of Yoga, namely - Adhyatma or contemplation of truth accompanied by moral conduct, Bhavana or repeated practice in the contemplation accompanied by the steadfastness of the mind, Dhyana or concentration of the mind, Samata or equanimity and Vrtti-samksa ya or the annihilation of all the traces of karman; because a Caritri alone is capable of this Yoga in the real sense as he has worked out the requisite purification. It is said to be in an embriyonic form in Apunarbandhaka and samyag-drsti owing to the predominating strength of Caritra-moha (energy deluding karman) in them. Let us notice the nature of the five types of Yoga in brief: Adhyatma is meditation upon the truth accompanied by the observance of five vows and cultivation of universal friendship (maitri), appreciation of merit (pramoda ), compassion for the suffering (karuna) and indifference to the wicked (madhyasthya), By these the soul is able to annihilate karman, reveal its spiritual energy and develop the power of self-concentration etc. The aspirant then becomes fit for the second stage called Bhavana. This stage is the consummation of the first. The soul now desists from bad thoughts and habits and develops good thoughts and good habits. In the third stage of Dhyana, the mind concentrates deeply on some one worthy object. It enables the Sadhaka to acquire the steadiness of mind and annihilate ignorance and passions. In the fourth stage of equanimity, the soul evaluates correctly the desirable as well as the undesirable things and consequentiy develops detachment for them. By this Yoga, the soul overcomes suksma-karman (residual) and attains supernormal powers though he may not attach any importance to them. In the fifth stage the soul completely eradicates the residual karman once for ever and attains omniscience. Then in due time, it attains final emancipation (358--367). According to Haribhadra, the first four and the last one are respectively comparable to the Samprajnata and Asamprajnata Samadhi as described by Patanjali1. (St. 419-21). 1. It should be noted here that in his Yogavatara-batrisi (St. 20), Yasovijayaji, following Haribhadra, compares the first four stages viz. Adhyatma etc. to the Patanjala Samprajnata and the last Vrttisamksaya, to the Asamprajnata yoga. But when be writes a gloss

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Yogados!i-samuccaya The description of the stages of spiritual development found in this work differs from tbe one found in the Yoga-bindu in regard to terminology, classification and style. It incorporates certain topics of Yoga-bindu in different words and it also adds certain other new topics. The outstanding feature of this work is that it records three novel classifications of yogic stages. The first consists of the three-fold Yoga viz., - Iccbayoga, Sastra yoga and Samarthyayoga. The second classification records the eight types of Yoga-drstis whose nature is adumbrated below. The third classification gives us the four categories of yogis. Now let us study these three classifications. "A qualified yogic practitioner passes through a number of stages before he reaches the consummnation of the practice. Sometimes even inspite of his knowledge and will he falters in his practice on account of spiritual inertia (pramada). This faltering practice is called icchayoga. The practice of one who has revealed spiritual entrgy and does not falter in his yogic practices, strictly follows the scriptural injunctions, and has developed penetrating insight is called sastrayoga. The practice of one who has fully mastered the scriptural injunctions and has developed the power to transcand them is called samarthya-yoga. (St. 3-5). This latter yoga, again, is of two kinds viz. (1) that which is accomplished by the dissociation of all the acquired virtues (dharmasamnyasa) and (2) that which effects the stoppage of all activity (yogasamnyasa). The first kind occurs at the time when the soul undergoes the process of apurvakarana for the second time in the ninth stage of spiritual development while the second occurs in the last stage of spiritual development immediately after which the soul attains final emancipation (St. 4-10). These viz. icchayoga, sastrayoga, and samartbayoga are the three broad divisions of all the possible stages of yoga." The eight drstis which are outlined below are only the elaboration of these three. (St. 12). Drsti means attitude towards truth. This attitude is wrong and perverse so long as the soul has not cut the knot and attained purification. The perverse attitude is known as dpstimoba or mithyatva or avidya. The attitude of thesoul which has not cut the knot is known as ogbadrsti (literally commonplace attitude). The opposite of this is Yogadrsti, that on the Patanjala Yoga-sutra (I. 18), he includes even the Samprajnata in the Vitti-samksaya. This means that he gives a wider connotation to Vitti-samksaya and extends its range from the fourth Gunasthana to the fourteenth one.

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11 is, right attitude. The oghadssti is held to be responsible for the origination of the mutually conflicting systems of thought (st. 14). The eight drstis are as under: -(1) mitra, (2) tara, (3) bala, (4) dipra, (5) sthira, (6) kanta, (7) prabba, and (1) para. They are all yogadistis and not oghadistis. Of course, of these eight the first four belong to those who have not cut the knot. But even then they are not oghadrstis in view of the fact that they are destined to lead to the yogadTstis. It is only those souls who are destined to cut the knot and attain final emancipation that are capable of these drstis. The eight drstis bave respectively been compared to the sparks of straw-fire (tsnagni ), cow-dung fire, wood fire, the light of a lamp, the lustre of a gem, the light of a star, the light of the sun, and the light of the moon (st. 15). The first four drstis are not attended with the knowledge of truth (avedyasamvedyapada) and are unsteady and fallible. It is only the last four dsstis that are attended with the knowledge of the truth (vedya-samvedyapada) and are steady and infallible (St. 19). The avedyasamvedyapidi is to be transcended by means of the companionship of the virtuous and the study of the scriptures. These eight dsstis respectively correspond to the eight famous stages of yoga viz. vows (yama), self-control (niyama), posture (asana), regulation of breath (pranayama), withdrawal of the senses (pratyabara), fixing of the mind (dbarana), concentration (dhyana), and ecstasy (samadhi), as found in the system of Patanjali. They are respectively free from inertia (kheda), anxiety (udvega), unsteadiness (ksepa), distraction (utthana), lapse of memory (bbranti), attraction for something else (anyamud), mental disturbance (ruk), and attachment (asanga). They are respectively accompanied with freedom from prejudice (advesa), inquisitiveness (jijnasa), love for listening (susrusa). attentive hearing (sravana), comprehension (bodba), critical evaluation (mimamsa), clear conviction (parisuddba pratipatti), and earnest practice (pravstti) (St. 16). These are the general features of the drstis." Haribhadra distinguishes the four types of yogins viz. gotrayogin, kulayogin, pravsttacakrayogin and siddhayogin. Of these it is only the vogins of the second and the third type that need instruction in yoga. Those belonging to the first category are inherently incapable of emanci. pation, whereas the yogins of the fourth type have already achieved their objective and, therefore, they do not need any instruction or yogic discipline. (St. 208-212). 1. This extract has been reproduced from Dr. Nathmal Tatia's "Studies in Jaina Philosophy (1951 edition)" pages 300-302. For specific characteristics of these dostis a reference may be made to this valuable work at pages 302 to 304.

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The preliminary preparation described in Yoga-bindu finds here a somewhat detailed mention under Yoga-bija. This preparation comprises a number of things, such as a mental attitude of high regard towards the Tirthankaras, preceptors, yogins etc., devotion and love for scriptures i. e. writing, worshipping, offering as a gift, listening to, publishing, reading, duly grasping, studying, pondering over etc., and lastly reverence to deity, Brahmins and mendicants, (St. 22, 23, 27, 28, 151). Yoga.sataka The subject matter of Yogasataka closely resembles that of the Yogabindu and most of the topics found in it are summarised in the Yogasataka. This work opens with an exposition of the nature of Niscaya-yoga and Vyavahara-yoga. The coming together in one soul the three attributes, viz. the right knowledge, the right belief and the right conduct is Niscaya-yoga, because it brings about connection or usion (yoga ) with Moksa, while those things which lead to and are thus the causes of these three viz. the right knowledge etc. constitute Vyavahara-yoga. It includes such things as attendance on and worship of the preceptor, a desire to listen to the scriptural topics and the obeying of the scriptural injunctions and prohibitions as per one's capacities. Next, the question as to who are the persons qualified for yoga is discussed in the manner of Yogabindu in the Samkhya and the Jaina terminology, The preliminary preparation finds mention bere in a different manner and not under the name of Purvaseva or Yogabija. It is called "Laukika dharma", which comprises non-oppression of others, charity to the poor and helpless, worshipful treatment of the preceptor, the deities and the guests. (Stauzas 25-26 ). : The classification of the sadbakas into Apunarbandhaka and Samyag. disti etc. as also their characteristics are described precisely in the same manner as in the Yogabindu (St. 9, 13-16). The spiritual discipline of each sadhaka is not described in detail, but it is broadly pointed out that the spiritual discipline of each sadhaka suitable to his own stage is nothing but Yoga because it is generally devoid of bad or evil thoughts (durdhyana) and further because it satisfies the definitions of Yoga, as recognised in all the systems. (St. 21-22 ).) Then Haribhadra describes certain rules, principles and means, both external and internal, by means of which the sadbaka can bring about 1. See the Gujarati edition of the Yoga-Sataka ( published by Gujarat Vidya Sabba) for an explanation of these definitions, pp. 38-39.

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24 his spiritual development from the existing stage to the next higher stages (38-50). One should decide the propriety or otherwise of one's own activity on the basis of introspection, on the basis of what other people say about him and on the basis of the purity of body, mind and speech (Suddha-yoga). Further, he should keep company with those who are superior to him in spiritual development, should reflect on the nature of the worldly existence and the passions that bind the soul. He should resort to external means such as penances, self-surrender to the preceptor etc. for the removal of inauspicious karmas like fear etc. These are the means to be employed by the developed sadhakas. A novice, however, should first benefit from such means as the study of the scriptures (Sruta-patha), going on a pilgrimage etc. (St. 51-52). After knowing the meaning of the scriptures he should take recourse to introspective self-inspection, to find out if there are, in his own self, the inner flaws like attachment (raga), aversion (dvesa), delusion or false belief (moha) etc. Further, Haribhadra gives an elaborate description of the method of reflection on the objects of raga and dvesa etc. and their results for securing a better concentration of the mind. (St. 59 to 80). Lastly, Haribhadra gives us a glimpse into the mode of eating and drinking, proper for a sadhaka. This part of the work mainly describes the characteristics of the proper mode of begging alms from the householders (sarvasampatkari-bhiksa). (St. 81-82). All the aforesaid means gradually bring about the annihilation of inauspicious or sinful (asubha) karmas and eventually empancipation (moksa) through the acquisition of auspicious (subha) karmas (St. 83-85). Yoga-Vimsika This work gives a very brief sketch of Yoga. It does not refer to the initial stages, but discusses only the advanced stages of spiritual development. All spiritual and religious activities are considered by Haribhadra as Yoga. But special importance should be attached, he says, to these five kinds of activities: "(1) practice of proper posture (sthana), (2) correct utterance of sound (urna), (3) proper understanding of the meaning (artha), (4) concentration on the image of a Tirthankara in his full glory (alambana), and (5) concentration on his abstract attributes (analambana).. Of these five, the first two constitute external spiritual activity (karmayoga) and the last three internal spiritual activity (jnanayoga) (gatha 1-2). These activities can be properly practised only by those individuals who have attained to the fifth or a still higher stage of spiritual development (gunasthana). One reaches the consummation of these activities in the following order. At the outset one develops an interest in these activities,

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and comes to have a will (iccha) for practising them. Then be takes an active part in them, and begins actual practice (pravstti). Gradually be becomes steadfast in them and achieves stability (sthairya). Finally he gains mastery ( siddhi) over the activities (St, 4). Each of the five activities is mastered in this order. First of all one is to master the posture (sthana), then correct utterance (arna), then the meaning (artha). After that one should practise concentration upon an image (alambana), and finally one should attempt at mastery over the concentration upon the abstract attributes of an emancipated soul. This is a full course of Yogic practice. One may practise these spiritual activities either out of love (priti), or reverance (bbakti), or as an obligatory duty prescribed by scriptures (agama or vacana ), or without any consideration (asanga) (St. 18). When a spiritual activity is done out of love or reverance it leads to worldly and other-worldly prosperity (abhyudaya ). And when it is done as a duty without any consideration whotsoever, it leads to final emancipation (St. J8). Of the five-fold activities mentioned above, the last two, viz. concentration of the mind upon the image of a Tirthankara or upon the obstract attributes of him are the inost important", The word analambana does not mean devoid of any alambana (object) but only devoid of a concrete alambana'. The soul in the analambana stage is compared with an archer, the ladder of annihilation with the bow, the realisation of the self with the target and the concentration with the arrow. The analambana Yoga lasts until the arrow is shot. The distinction, therefore, between the alambana and the analambana Yoga is that in the former one concentrates upon a rupi object while in the latter on an arupi (formless ) object. Yasovijayaji, following Haribhadra, says that this analambana Yoga is known as Samprajnata Samadhi in the Patanjala Yoga (cf, his commentary on Yoga-vimsika, St. 19-20). The consummation of this analambana concentration is omniscience which, according to Yasovijayaji, is the state of a Samprajnata Samadhi of Patanjali's system. IV Evaonatio After having acquainted ourselves with the contents of Haribhadra's Yoga-works, it will not be out of place to sum up the topics that are discussed for the first time in Jaina literature by Haribhadra. The employment of the term Purva-seva and the inclusion in it of the worship of preceptors, deities etc. - both these things are totally 1. Reproduced from Dr. Tatia's - Studies in Jaina Philosophy' pp. 293-94

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new-to the Jaina tradition. Next the classification of the Yogadhikaris into. Apunarbandhaka, Samyag-disti etc. is quite traditional but all the three classifications viz. of eight drstis, three Yogas and four types of Yogins, found in the Yoga-drsti-samuccaya as also the whole of the terminology pertaining to it are Haribhadra's own. Similarly, the different types of practices ( anusthana), such as Visa, Gara etc. (Yogabindu ), as also the classification of the religious discipline (sadanustbana ) into priti, bhakti etc. (Yogavimsika, sodasaka ) are mentioned for the first time by Haribhadra. Last but not the least, are the two classifications of the different stages of Yoga into adbyatma, bhavana etc. (Yogabindu) and into sthana, urna etc. (Yogavimsika ) which point to a new development in the Jaina Yogic literature. The above account makes it clear tbat in describing the course of discipline Haribhadra has attempted to make as little use of traditional terminology as possible and has, instead, employed for the first time an altogether new terminology common to all Yoga. This is, doubtless, a valuable contribution of Haribbadra, but much more valuable and noteworthy is his original attempt to compare and harmonize the Jaina Yoga and the Jaina terminology with the Yoga and the terminology of other Indian philosophical systems. The following instances will amply testify to the truth of our statement. In the Yogabindu (St. 101-103) referring to the view of an exponent of the Samkhya system, named Gopendra, Haribhadra says that the Samkhya terms nivsttadhikaraprakTti and anivTttadhikarapraksti in essence correspond to the Jaina terms caramapudgalaparavarta and acaramapudgalaparavarta. In the same way Haribhadra compares the Jaina concept of Samyagdrsti with the Buddhist concept of a Bodhisattva (Yogabindu St. 267-69, 271, 273, 285-86) and shows how the two concepts are essentially similar. Haribhadra says that the fall of a sadbaka who has reached the stage of granthibheda (by cutting the knot), if at all it occurs, is only for the time being. His religious conduct may externally resemble that of a deluded soul (mithyadssti), yet he does not incur a bondage of great intensity because his thought. activity is purer as compared to that of a mithyadssti. A bodhisattva, too, does not commit an evil act from the depths of his heart; but it he does it at all, he does it only physically. There is no more "spiritual degeneration (cittapati). Both these now take interest exclusively in the well being of others, acquire wisdom, tread upon the right path, become noble and appreciate merits. (St. 272). Even the etymological meaning of the two terms samyagdssti and bodhisattva is the same. Samyg

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darsana or the right attitude is nothing but bodhi and bodhisattva is one in whom this bodhi predominates (St. 273). On the first dawn of enlightenment, the determination of both these souls is also the same viz. "I will exert myself to redeem the world from its sufferings by means of the enlightenment". (St. 285-286 ). In the discussion about the concept of God and that of the fundamental ground of worldy existence (bhavakarana ), Haribhadra quotes the view of the Yogacarya Kalatita in support of his statement. Kalatita, overcoming the verbal differences, tried to see the fundamental unity of all thought. Haribhadra quotes his very words - That which is possessed of aisvarya (power) is, in our opinion, Isvara; we may call it by any name - Mukta, Buddha or Arhat. The distinctions such as adi and anadi etc. as applied to Him in the different systems are all futile because a superficial thinker does not really know the truth but makes only conjectures about it. Secondly, the inference reveals only the general characteristics of things; hence such inference cannot correctly guide us in respect of the specific character of things. Thirdly, whatever be the philosophical belief, it does not make any difference in the final result, namely, the annihilation of passions, provided one is able to develop the right attitude (samyag-darsana). The same line of argument applies to bhava-karana, the fundamental ground of worldly existence. It is only expressed in different terms such as avidya, klesa, karma, vasana, pasa etc. in different systems. The various distinctions such as those of murtatva-amurtatva that are spoken of with reference to karma etc. are, for the very reasons stated above, absolutely meaningiess. In conclusion, Haribhadra avers that it is sheer dogmatism to maintain and magnify the verbal differences. For the real thinkers it is the purport or the spirit rather than the letter or the word that is of utmost importance (Yoga-bindu. St. 302 to 309). Every earnest student of philosophy has bis own way of looking at the truth and the result is the origination of the different systems of philosophy. Haribhadra asks us to see the unity in difference Haribhadra's concept of Purva-Seva and the wider connotation given to the word Guru are noteworthy and so they deserve a special mention. Haribbadra says that the mind of one who wants to progress spiritually should be catholic enough to include amongst the gurus not only the Dharma-guru but all the elders such as mother, father, kalacarya, jaati-jana, Brahmin etc. (St. 110 ). Similarly, even if a spiritual aspirant may have greater devotion for one particular deity, he should respect all the deities alike (Yoga-bindu, St. 117-118). Haribhadra's dispassionate

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attitude is reflected wh:n he asks to practise the various types of penance such as kfcchra, candrayana mentioned in the smrti-works ( Yoga-bindu, 131-35 ). In the discussion of the five stages of Yoga also, the detailed exposition of Adhyatma is so all-comprehensive as to include within its purview all sorts of training and discipline prevalent in the different schools of Yoga. The rigour of this discipline may vary in accordance with the capacity and the attitude of the aspirant. For instance, for an aspirant in the initial stage, Haribhadra advocates japa (the muttering of a mantra) recognised in Patanjali while for an advanced sadhaka he suggests a bigher and difficult discipline such as aucityalocana (examination of the propriety or otherwise of the given situation), atma-sampreksana (introspection) and other bhavanas like maitri, karuna etc. which are also to be found in Patanjali (St. 381 to 404). There are two other important topics discussed by Haribhadra in the Yoga-drsti-samuccaya. One is that of Omniscience (sarvajnatva) and the otber is of the ultimate end, namely, emancipation (moksa). A very great controversy was raging in the philosophic field in respect of these two points. Keeping that controversy in view, Haribhadra has contributed a lot by showing the true purport underlying these hair-splitting discussions. The gist of his whole discussion is this. Omniscience, in its general character, is accepted by almost all the philosophers. It is only in regard to its specific character that the divergence of views prevails. However, the specific character being supersensual (atindriya ) can never be known by one who has not realised the ultimate truth (chadmastha ). Moreover, there may, possibly, be many reasons for the divergence found in the teachings of the different omniscient persons. They may have revealed the truth in accornance with the needs of the spiritual aspirants; or the self-same revelation may appear as different to different persons; or the different times and climes may have been responsible for tie divergent teachings. If it is a fact that those who have revealed the truth had realised it there is no reason why there should be any controversy amongst them. The various revelations are, therefore, to be understood in tbeir relevant contexts. They can in no way be considered as false assertions. Hence, it is not wise on our part to refute their views witbout thoroughly knowing their intentions. And had it been possible to conclusively decide such supra-sensual matter by means of mere logic, it would have been so decided by the talented people before long. One should, therefore, avoid mere logical argument in such matters (St. 103 to 109, 134 to 147).

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29 The state of final realisation, though designated differently as Nirvana, Sadasiva, Para-brahma, Siddhatma, Tathata in different systems, is, in reality, one of uniform nature throughout-eterpal, infallible (nirabadba) and absolutely devoid of defiling forces (niramaya) (St. 129 to 132 ). The truth is always one. It cannot be many. There is only the difference of terminology. In the Yoga-sataka too, Haribhadra has beautifully, harmonised all the different definitions of Yoga. Before we end this evaluation, we should take note of one thing, namely that Haribhadra himself seems to have gradually developed spirituality culminating in the Yoga. . This development is seen reflected in the following instances. The first one is of omniscience noted above. When Haribhadra composed works like Dharma-samgrabani and Sarvajnasiddhi, his main aim was to establish on the strength of reasoning, the omniscience (sarvajaatva ) as recognised in the Jaina tradition. This was quite common in the Tarka period; for, all the philosophical systems then tried to establish their position on the strength of reasoniog and refuted at the same time the opponent's position. Haribhadra not only emphatically advocated his case but he further added that such omniscience is strictly limited to Rsabba, Mahavira etc. and it is not to be found in Kapila, Sugata etc. Such belief was prevalent since the Agamas and it was later on vehemently maintained by the Jaina logicians like Samantabhadra, Akalanka etc. Haribhadra too followed them in his earlier works. Nevertheless, when Haribbadra happens to deal with Yogic discipline, he boldly presents a view which is consistent with Yoga. In the discussion of the very topic of omniscionce, be later on goes far beyond the Jaina tradition and declares that whoever realises the ultimate truth Nirvana is sarvajna, whether he be Kapila, Sugata or anyone else. In a similar manner Haribhadra, in his dialectical works like the Anekantajaya-pataka enters into a deep controversy following the tradition of other Jaina polemical works. However, when he takes to writing on Yoga, he in the manner of a true sadhaka, at once points out in strong terms the futility and the unsubstantiality of such polemics. He says. "Dialectics is never conclusive and hence can lead nowhere like the bull-in-an-oil-mill which moves round and round".. 1. See the Gujarati edition of the Yoga-Sataka, pp. 38-39. 2. vadams ca prativadams ca vadanto niscitams tatha / tattvantaz naiva gacchanti tilapilakavad gatau 11 Yoga-bindu, 67.

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The above examples make it clear that Haribhadra in his writings on Yoga does not succumb to any narrow-mindedness or prejudices, and his utterances are of a true Sadhaka. His dispassionate attitude and independent reflection reach climax in such works. That is why his Yoga works occupy a foremost place in the whole of his literature. We have already seen that a lot of Yoga literature was in yogue in different circles before Haribhadra and much has been written on Yoga even by his successors. It cannot be gainsaid that all this bulk of Yoga literature is undoubtedly invaluable; but to our knowledge none has so far made such a brilliant, comparative and all-comprehensive study of Yoga as is cone by Haribbadra. Thus Haribhadra's contribution to Yoga stands unparalleled even to this day. H. K. Arts College, Abmedabad-9. 1.-1-'65 INDUKALA JHAVERI

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yogazatake maGgalAcaraNam / nizcaya-vyavahArAbhyAM yogalakSaNam / saJjJAnAdilakSaNam / vyavahArataH yogasvarUpam / nizcayayogAt phalasiddhiH / yogisvarUpanirdezaH / viSayAnukramaH / yogAdhikAriNAM liGgAni / sabhyagdRSTerliGgam / cAritriNAM liGgAni / cAritriNAM prakArAH / sAmAyikasyAzuddhi-zuddhisvarUpam / yogAdhikAriNamanulakSya prAyogataM vidhisvarUpam / apunarbandhakAdibhyo yogyatAnurUpamupadezadAnam / lokottaradharmadAnaM samyagdRSTeH / zrAvakadharmopadezaH katham / dezacAritriNAM dharmopadezadAnam / gRhiNAmapi yogavidhiprakramaH / yatInAM sAmAcArIsvarUpam / upadezavivekavidhAnam / yogAdhikAryAdinirUpaNam / 8 Atma-karmaNoH sambandhanirUpaNam / 11 nizcayayogAdhikAriNaM kevalyeva jAnAti, anyazca liGgairjAnAti / 12 13 14 15 16 22 23 26 27 28 30. 32 35 pAo 1 at 3 7 w 36 ba 4. 67 7 8 8 9 12 12. 13 14 14 15 16 17. 18.

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32 gA. pR0 yoginAM viparItopadezena viDambanA hIlanA ca / 37 18 ucitopadezapariNatyuttarakAlabhAvi kAryaM tadgataM ca vidhisvruupm| 39 yogazuddhisvarUpam / 40 20 matAntaranirUpaNam / pratipattigatavidhinirUpaNam / pratipattigatavizeSavidhinirUpaNam / pratipannAdhikaguNasthAnakasya vidhisvarUpam / aratidUrIkaraNopAyAH yogAdhikAre vizeSavidhisvarUpam / doSasvarUpam / karmasvarUpam / prastutadoSasvarUpaM tadgatacintanavidhitvarUpam / cintanavidhyantaraprakAraH sAmAnyaprakAramAhAravidhinirUpaNam / yogajanyalabdhiphalasvarUpam / vikAsagAmisAdhakadvayasya tAratamyam / maraNakAlAvejJAnopAyaH / zubhalezyAbhiramyArAdhakasya na tatphalaM yathA yogataH / prkrnnopsNhaarH| brhmsiddhaantsmuccyH| gegazatakasyAGgalabhASAnuvAdaH / pariziSTAniH

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// jayantu viitraagaaH|| yAkinImahattarAsU nuzrIharibhadrasariviracitaM yo ga za ta ka m / svopajJaTIkayA samalaGkRtam / 5 [1- dvi0] // OM namaH sarvajJAya // yogazatakasya vyAkhyA prastUyate / iha cA''dAvevA''cAryaH ziSTasamayapratipAlanAya vighnavinAyakopazAntaye prayojanAdipratipAdanArthaM cedaM gAthAsUtramupanyastavAn- NamiUNa jogiNAhaM mujogasaMdaMsagaM mahAvIraM / vocchAmi jogalesaM jogajjhayaNANusAreNaM // 1 // tatra ziSTAnAmayaM samayaH, yaduta ziSTAH kvacidiSTe vastuni pravartamAnA: 100 santa iSTadevatAnamaskArapUrvakaM pravartante / ayamapyAcAryoM na hi na ziSTa ityatastatsamayapratipAlanAya / tathA zreyAMsi bahuvighnAni bhavantIti / uktaM ca "zreyAMsi bahuvighnAni bhavanti mahatAmapi / azreyasi pravRttAnAM kvApi yAnti vinAyakAH // " iti / idaM ca yogazatakaM samyagjJAnahetutvAt zreyobhUtaM vartate, ato mA bhUda vighna 15 iti vighnavinAyakopazAntaye "NamiUNa jogiNAhaM sujogasaMdaMsagaM mahAvIre' ityaneneSTadevatAstavamAha / prekSApUrvakAriNazca prayojanAdizUnye na pravartanta iti prayojanAdipratipAdanArtha ca "vocchAmi jogalesaM jogajhayaNANusAreNa" ityetadAha / eSa tAvad gAthAprastAvaH samudAyArthazca / adhunA'vayavArtha ucyate

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zrIharibhadrasUriviracitaM [ gA0 1'natvA' praNamya / kam ? ityAha -- yoginArtha' yogaH-sajjJAnAdisambandharUpo vakSyamANalakSaNo nizcayAdibhedabhinnaH, sa vidyate yeSAM te yoginaHmunayaH, teSAM nAtho yoginA 2- pra0 thaH, tathA ca bhagavAn vItarAgAdInAM pazcAnupUrvyA apunarbandhakAvasAnAnAM tathAtathopakArakaraNa-pAlanAd nAthaH tam / 5 ayameva vizeSyate-- 'suyogasandarzaka' zobhano yogaH-aucityAdivizeSarUpatayA ekA'ntataH sAnubandhaphalahetuH citrabhedo guruvinayAdirUpa iti tasya sandarzakaH-samyagAsevanopadezadvAreNa darzakaH sandarzakaH, tathA ca bhagavAMzcaramadehatayA karmavazitAyAmapi tathAvidhavineyAnugrahAya jAnAno'pi vicitrAnabhigrahAnAsevitavAn iti tam / kamevambhUtam ? ityAha-- 'mahAvIre' "zUra vIra vikrAntau" iti, kaSAyAdizatrujayAd 10 mahAvikrAnto mahAvIraH / "Ira gati-preraNayoH" ityasya vA vipUrvasya vizeSeNerayati karma yAti veha zivamiti vIraH, mahAMzcAsau vIrazca mahAvIraH-vartamAnatIrthezvarastam / evaM natvA kim ? ata Aha- 'vakSye' abhidhAsye / kim ? ityAha'yogaleza' yogaikadezam, tattvato vyApakatve'pyasya granthAlpatayA evaMvyapadezaH karpU rAdilezavadaviruddha eva / kuto vakSye ? kiM svamanISikayA ? na, ityAha- 'yogA15 dhyayanAnusAreNa' yogAdhyayanaM-pravacanaprasiddham, tadanusAreNa-tannItyA / ___ evaM ceha granthakArasya yogalezAbhidhAnamanantaraprayojanam / yogaleza evaabhidhiiymaano'bhidheym| [2-dvi0 ] sAdhya-sAdhanalakSaNazca sambandhaH / zrotRRNAM tu yogalezajJAnamanantaraprayojanam / paramparAprayojanaM tu dvayorapi muktireva, tattvajJAnapUrvikatvAd mukteH / na cAsya yogaM muktvA apara upAyaH / yathoktam-- "vAdAMzca prativAdAMzca vadanto nizcitAMstathA / tattvAntaM naiva gacchanti tilapIlakavad gatau // adhyAtmamatra parama upAyaH parikIrtitaH / gatau sanmArgagamanaM yathaiva hyapramAdinaH // muktvA'to vAdasaGghaTTamadhyAtmamanucinyatAm / / nAvidhUte tamaskandhe jJeye jJAnaM pravartate // yogabinduH 67-69 aucityAd vRttayuktasya vacanAt tattvacintanam / maiMtryAdisAramatyantamadhyAtmaM tadvido viduH //

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svopazaTIkAlaMkRtaM yogazatakam / ataH pApakSayaH sattvaM zIlaM jJAnaM ca zAzvatam / tathAnubhavasaMsiddhamamRtaM pada eva tu // " [ yogabinduH 358-59] ityAdi / adhyAtmaM ca yoga iti yathoditaprayojanasidbhiH / paryAptaM prasaGgena / iti gAthArthaH // 1 // iha yogo dvidhA-nizcayato vyavahAratazceti / asya lakSaNamAha nicchayao iha jogoM saNNAmAINa tiNha saMbaMdho / mokkheNa joyaNAo Nidivo joginAhehiM // 2 // 'nizcayataH' nizcayena-akSepaphalaM niyamaphalaM vA'GgIkRtya tadbhAvena / 'iha' loke pravacane vA / 'yogaH' dharmavizeSaH / 'sajjJAnAdInAM' sajJAnasya saddarzanasya saccAritrasya ca / sadgrahaNaM mithyAjJA[3 - pra0]nAdivyavacchedArtham / eteSAM 10 trayANAM 'sambandhaH' mIlakaH, ekAtmanyavasthAnamityarthaH / trayANAmiti ca nyUnAdhikasaMkhyAnirAsArtham, trayANAmeva sambandho nizcayato yogaH / kutaH ? ityanvarthamAha- 'mokSeNa yojanAt' kRtsnakarmakSayo mokSaH, apunarbandhakatvenA''tmana AtmanyevAvasthAnam , tena yojanAd' ghaTanAt kAraNAt / nedaM svamatyutprekSitaM yogalakSaNamityAha--- 'nirdiSTo yoginAthaiH' nirdiSTaH - pratipAditaH, yoginaH-munayasta- 15 nnAthaiH-vItarAgairarhadbhiriti / anena muktabAhunyamAha / tadadvaite yoganararthakyaprasaGgAt, sadantarasya sadantaratvAnupapatteH tatraiva layAsambhavAt / iti gAthArthaH // 2 // sajJAnAdilakSaNamAhasaNNANaM vatyugo boho, sadasaNaM tu tattha ruI / saccaraNamaNuTANaM vihi-paDisehANugaM tattha // 3 // 20 'sajJAne' samyagjJAnaM 'vastugataH' vastvAva(stvA)lambanaH 'bodhaH' paricchedaH, nirAlambanasya bodhasyAsambhavAt, sambhave'pi sajjJAnatyAyogAt , marumarIcikAdibodhe tathAdarzanAt , anyathA asya saditaratvAbhAva iti / tathA 'sadarzanaM tu' samyagdarzanaM punaH 'tatra' vastuni 'ruciH' zraddhA, "tattvArthazraddhAnaM samyagdarzanam" [ tattvArtha 0 a0 1 sU0 2] iti vacanAt , anyathA ceya jJAnAt , AvaraNabhedena kvacit 25 tadbhA 3- dvi0 jve'pyabhAvAditi / tathA 'saccaraNaM' samyakcAritram 'anuSThAna' kriyArUpaM vidhi-pratiSedhAnuga' vidhi-pratiSedhAvanugacchati, AgamAnusArItyarthaH / tatra

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zrIharibhadrasUriviracitaM [gA0 4iti vastunyeva, asya mahAvratarUpatvAt , teSAM ca bAhyaviSayatvAt, "paDhamammi savvajIvA" [Ava0ni0gA0791 ] iti vacanAt, anyathA asyAbhAva iti bhAvanIyam / kramazcAyameSAm , nizcayata itthameva bhAvAt / tathAhi- nAjJAte zraddhA, azrAdasya vA'nuSTAnamiti / uktaM ca "yadi jAnAtyutpannarucistato doSAnnivartate / " anyatra tu samyagdarzanopanyAsa Adau vyavahAramatena karmavaicitryAt tathAbhAvato'viruddha eva / iti gAthArthaH // 3 // evaM nizcayasAratvAd yogasyA''dau tanmatena lakSaNamabhidhAyAdhunA vyavahAramatenAbhidhAtumAha vavahArao u eso cinne eyakAraNANaM pi / / jo saMbaMdho so vi ya kAraNa kajjAvayArAo // 4 // 'vyavahAratastu' sAmAnyena phalaM prati yogyatAmadhikRtya 'eSaH' prastuto yogaH 'vijJeyaH jJAtavyaH / kimbhUtaH ? ityAha - 'etatkAraNAnAmapi' samjJAnAdikAraNAnAmapi guruvinayAdInAm / apizabdAt sajJAnAdInAmapi sarvanayabhAvAGgIkaraNena yaH sambandhaH 15 so'pi ca yogo vijJeyaH / cazabdAdanantageditazca / katham : ityAha-[4-pra0] 'kAraNe kAryopacArAd' yogakAraNe--anantara-paramparabhedabhinne kAryopacArAd-yogopacArAt / dRSTazcAyaM prayogo yathA-AyudhRtam, taNDulAn varSati parjanyaH / iti gAthArthaH // 4 // prastutayogameva svarUpata Aha20 guruviNao mumsusAiyA ya vihiNA u dhammasatthesu / taha cevANudvANaM vihi-paDisehesu jahasattiM // 5 // 'guruvinayaH' pAdadhAvanAdiH, 'zuzrUSAdayazca' zuzrUSA-zravaNa-grahaNa-vijJAna-dhAraNohA'poha-tattvAbhinivezAzca, vidhinA tu' vidhinaiva sthAnazuddhayAdinA, avidheH pratyavAya hetutvAt, akRto'vidhikRtayogAd varam, asaccikitsodAharaNAditi bhAvanIyam / 23 kvaivaM zuzrUSAdayaH ityAha-'dharmazAstreSu' AcArottamazrutAdiSvityarthaH / tathaiva 'anuSThAna' kriyArUpaM vidhi-pratiSedhayoH dharmazAstroditayoH / katham ? ityAha-'yathAzakti' karaNA-'karaNayoH zaktyanullaGghanena / iti gAthArthaH // 5 //

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<] svopajJaTIkAlaMkRtaM yogazatakam / kathaM punarasya nizcayayogAGgatA : ityAha etto cciya kAleNaM NiyamA siddhI pagiTTharuvANaM / saNANAINa tahA jAya aNubaMdhabhAveNa ||6|| 'ata eva ' guruvinayAdeH kAlena gacchatA 'niyamAt siddhiH' avandhyakAraNatve nAvazyantayA niSpattiH / keSAm ? ityAha--- ' prakRSTarUpANAM kSAyikANAM sajjJA- 5 nAMdInAm / tathA jAyate / ' tathA ' iti aucityapratipattipurassarayA sadAjJArAdhanayA tadvRddhibhAvAt / tathA cAha-- 'anubandhabhAvena' tadutta[4 - dvi0 ]rottarAkSepeNa, mArgAnusAryAjJAvizuddhAnuSThAnasya sadanubandhatvAt / iti gAthArthaH || 6 || evaM ca kRtvA guruvinayAdimato'pi yogivyapadezo nyAyya evetyata AhamaggeNaM gacchaMto sammaM sattIe ihapurapahio / jaha taha guruviNayAsu payaTTao ettha jogi ti ||7|| 'mArgeNa' prApakapathA tAttvikena gacchan 'samyak' zakunAdimAnanAdinA prakAreNa 'zaktyA' gamanasAmarthyarUpayA 'iSTapurapathikaH' yathAbhilaSitapurAdhvago yathA prApya - visaMvAdenocyate tathA 'guruvinayAdiSu' prAgupanyasteSu pravRttaH san vidhinA ' atra ' prakrame yogItyucyate iSTayogaprAptya visaMvAdena / iha ca vyavahitagAthAyAmatra ca vidhi- 135 grahaNa-samyaggrahaNAbhyAM gRhItamapi bhedena zaktyabhidhAnaM tatprAdhAnyakhyApanArtham / dRSTazrAyaM nyAyaH, yaduta "sAmAnyagrahaNe satyapi prAdhAnyakhyApanArthaM bhedenAbhidhAnam, yathAbrAhmaNA AyAtA vaziSTho'pyAyAtaH" iti / prAdhAnyaM tu sarvatra zakteranubandhasAdhakatvena / yathoktam --'"zaktiH saphalaiva samyakprayogAt " [ ] / iti gAthArthaH // 7 // 20 evaM yogapIThamabhidhAyAdhikAryAdinirUpaNArthamAha ahigAriNo uvAraNa hoi siddhI samatthavatthummi / phala garisabhAvAo visesao jogamammi ||8|| 'adhikAriNaH' yogyasya 'upAyena' tatsAdhanaprakAreNa bhavati 'siddhi:' kAryaniSpattiH 'samastavastuni' sevAdau pha[5- pra0 ]laprakarSabhAvAt / muktisAdhanatvena 'vizeSataH' vizeSeNa ' yogamArge' prastute adhikAriNa upAyena siddhiH / iti gAthArthaH || 8 || 10

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zrIharibhadrasUriviracitaM [gA09yata evamato'trAdhikAriNamAha ahigArI puNa etthaM viSNeo apuNabaMdhagAi tti / taha taha NiyattapagaIahigAro gabheo tti // 9 // adhikArI punaH 'atra' yogamArge 'vijJeyaH' jJAtavyaH 'apunarbandhakAdiH' ya iha / pariNAmAdibhedAdapunarbandhakatvena tAMstAn karmapudgalAn badhnAti sa takriyAviSTo'pyapuna bandhaka utkRSTasthiteH / AdizabdAt samyAdRSTizcAritrI cAbhigRhyate, iha prakaraNe etadanyeSAM sakRdvandhakAdInAmabhaNanAt / ata evA''ha-tathA tathA' tena tena prakAreNa tajjIvagrahaNasambandhayogyatApagamalakSaNena nivRtta:-apagataH prakRteH-karmavargaNArUpAyAH adhikAraH-viziSTavicitraphalasAdhakatvalakSaNo yasya sa nivRttaprakRtyadhikAraH anekabhedaH / 10 iti gAthArthaH // 9 // ayamevAdhikArI, nAnya i[5-dvi 0]tyAha aNiyatte puNa tIe egaMteNeva haMdi ahigAre / tapparataMto bhavarAgao dadaM aNahigAri tti // 10 // anivRtte punaH tasyAH' prakRteH 'ekAntenaiva' sarvathaiva 'handi' ityupapradarzane 15 'adhikAre uktalakSaNe 'tatparatantraH' prakRtiparatantraH "bhavarAgao" tti saMsArarAgAd 'dRDham' atyarthaM sarvatadbhedaprApteH anadhikArIti / uktaM cAnyairapi yogazAstrakAraiH " anivRttAdhikArAyAM prakRtau sarvathaiva hi / na puMsastattvamArge'smin jijJAsA'pi pravartate // kSetrarogAbhibhUtasya yathA'tyantaM viparyayaH / tadvadevAsya vijJeyastadAvartaniyogataH // jijJAsAyAmapi hyatra kazcinmArgo nivartate / nAkSINapApa ekAntAdApnoti kuzalAM dhiyam // tatastadAtve kalyANamAyatyAM tu vizeSataH / mantrAdyapi sadAcArAt sarvAvasthAhitaM matam // 1. etat paJcazlokAtmakamuddharaNaM gopendrAcArTIya iti zrIharibhadrasUrayaH svayameva yogabindau prAhuH / tathAhi-tathA cAnyairapi hyetad yogamArgakRtazramaiH / saGgItamuktibhedena yad gaupendramidaM vacaH // 18 // --anivRttAdhikArAyAM // 2. 'kazcit sargo' iti yogabindau pAThaH // 3. 'sadA cAru' iti yogabindau //

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12] svopazaTIkAlaMkRtaM yogazatakam / yorAvartabhedena tathA sAMsiddhikatvataH / yujyate sarvamevaitannAnyatheti manISiNaH // " [ yogabinduH 101-5 ] na ca prakRti-karmaprakRtyoH kazcid bhedo'nyatrAbhidhAnabhedAt / iti gAthArthaH // 10 // [ 6 - pra0 ] etadbhAvanA yaivAha-- tappogalANa taggahaNasahAvAvagamao ya evaM ti / idayaM, iharA tahabaMdhAI na jujjaMti // 11 // durvijJeyaM caitadityAha- eyaM puNa Nicchayao asaNANI biyANae gavaraM / iyaroviya liMgehi uvautto teNa bhaNiehiM // 12 // 7 'tatpudgagalAnAM' karmaprakRtiparamANUnAM 'tadgrahaNasvabhAvApagamataH'' jIvagrahaNasvabhAvApagamAt 'ca'zabdAd jIvasya ca tad grAhakasvabhAvApagamAt kAraNAd etannUnaM nivRttaprakRtya dhikAritvam etatpurassaraM ca prastutAdhikAritvam ' iya" evaM draSTavyam / 10 vipakSe bAghAmAha-- 'itarathA' yathevaM nAbhyupagamyate, tataH kim ? ityAha- tathAbandhAdayo na yujyante, ' tathA ' iti citrAnantagrahaNaprakAreNa bandhaH | AdizabdAd bhUyo grahaNA - 'grahaNarUpo mokSaH / tathA etannibandhanAzca vikArA doSa- guNalakSaNA iti, ete na yujyante, atatsvabhAvasya tathAbhavanA'yogAt, atiprasaGgAditi / tadayamatra bhAvArtha:- te paramANavo'nAdita eva tathA'nantazaH tadAtmagrahaNasvabhAvAH, 15 so'pyAtmA evameva tadgrAhakasvabhAva ityubhayostatsvabhAvatayA ghaTate tathAbandhAdayaH, anyathA muktAnAmapi bandhAdiprasaGgaH, ata (GgaH, tatsvabhAvatva evobhayorapi tadbhAvopapatteriti bhAvanIyam / na caivamapi svabhAvavAda evaikAntena, tathAvidhakAlAderapyatropayogAt, tasyaiva tadAkSepakatvAt, itaretarApekSitve prAdhAnyAsiddheH [ 6- dvi0] sAmagryA eva phalaniSpAdakatvAt / nilaThitametadanyatra dharmasArAdau / iti gAthArthaH // 11 // 20 1. " ubhayostatsvabhAvatvAt tadAvarttaniyogataH // " iti rUpaM pUrvAddhaM yogabindau varttate // " 5 'etat punaH' anantaroditavidhisamAyAtamadhikAritvaM 'nizcayataH' nizcayena ati zayajJAnI vijAnAti, navaraM kevalI, nAnyaH / yadyevam, anarthaka evAsyopanyAsa ityAha - 2 'itaro'pi ca' anatizayI chagnasthaH 'liGgaiH' cihnarvakSyamANaiH upayuktaH san, nAnyathA, 'tena' atizayinA 'bhaNitaiH' pratipAditaiH jAnAti / iti gAthArthaH // 12 //

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zrIharibhadrasUriviracitaM [gA0 13 kAni punastAni liGgAni ? ityAha pAvaM na tibvabhAvA kuNai, Na bahumaNNaI bhavaM ghoraM / uciyaTiiM ca sevai savvattha vi apuNavaMdho tti // 13 // 'pApam' asadanuSThAnaM 'na tIvrabhAvAt' na tIvabhAvena karoti, karoti ca 5 . tathAvidhakarmadoSeNa / tathA na bahumanyate cittaprItyA 'bhavaM ghoraM' bhavantyasmin karma pariNAmavazavartinaH prANina iti bhavaH-saMsArastaM raudram / tathA 'ucitasthitiM ca' ucitavyavasthAM ca 'sevate' bhajate 'sarvatrApi' dharmAdau mArgAnusAritvAbhimukhyena mayUrazizudRSTAntAd 'apunarbandhaka iti' evam-evambhUto'punarbandhako'bhidhIyate iti gAthArthaH // 13 // samyagdRSTiliGgAbhidhitsayA''ha-- surasUsa dhammarAo guru-devANaM jahAsamAhIe / veyAvacce Niyamo [7-pra0) sammadihissa liMgAI // 14 // 'zuzrUSA' zrotumicchA dharmazAstreSu, geyarAgikinnarageyazuzrUSAdhikA / tathA 'dharmarAgaH' dharmAbhiSvaGgaH, sAmagrIvaikalyA[t ta]dakaraNe'pi cetaso'nubandhaH, daridrabrAhmaNavizeSahaviHpUrNarAgasamadhikaH / tathA 'guru-devAnAM' caitya-sAdhUnAM 'yathAsamAdhinA' 15 zaktyAdyanurUpam , nAsadgraheNa / kim ? ityAha-'vaiyAvRtye' vyAvRtabhAve niyamaH, guNajJazrAddhacintAmaNivaiyAvRtyaniyamAbhyadhikaH karotyevaitadityarthaH / samyagdRSTeH 'liGgAni' cihnAni, granthibhedena tattve tIvabhAvAt / iti gAthArthaH // 14 // cAritriliGgAnyAha mamgaNusArI saddho paNNavaNijjo kiyAparo ceva / 20. guNarAgI sakAraMbhasaMgo taha ya cArittI // 15 // mArgAnusArI, cAritramohanIyakarmakSayopazamayogAt ; asya ca tattvAvAptiM pratyavandhyakAraNatvAt , kAntAragatavivakSitapuraprAptisadyogatAsametAndhavat / tathA zrAddhaH, tattvaM prati tatpratyanIkaklezahAsAtizayAt , sannidhyavAptipravRttatadbhoktRtadgatavidhizrAddhavat , anenottarayogaH pApayogapratibandhakApagamaheturityetadAha / tathA prajJApanIyaH, ata eva 235 kAraNadvayAt sannidhyavAptipravRttatadbhoktRtadgatavidhizrAddhAptaprajJApakavat , sacchUddhAphaloe darzanArthametat / tathA kriyAparazcaiva, uktalakSaNAdeva hetoH, anena mArgAnusAritvasya

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18] svopazaTIkAlaMkRtaM yogazatakam / nijaM kAryamAha / uktaM cAnyairapi-- "UrdhvA-'ghaHsamAdhi[7-dvi 0]phalaH sAsrAvAH samAdhiH, na cAsya yogato bhedaH / " ] iti / evaM yogasyAnuSaGgato nijaphalavidhimabhidhAya liGgAntaramAha-guNarAgI, vizuddhAzayatvAt / tathA zaktyA(? kyA)rambhasaGgataH, vandhyArambhabhAvanivRtteH / tathA ca cAritrI' / tathA cAritrI ca evaMvidho bhavati / iti gAthArthaH // 15 // ayaM ca cAritrI deza-sarvacAritrabhedAdanekavidha ityata Aha eso sAmAiyasuddhibheyao NegahA muNeyavyo / ANApariNaibheyA aMte jA cIyarAgo tti // 16 // 'eSaH' cAritrI 'sAmAyikazuddhibhedataH' itvaretarAGgIkaraNena 'anekadhA' aneka- 10 prakAro mantavyaH / sAmAyikAdipratimAnukrameNa gRhI, tathA sAmAyika-cchedopasthApyAdikrameNAnagAraH / katham ? ityAha-AjJApariNatibhedAt, na maunIndravacanapariNateranyat zuddhikAraNamiti kRtvA / ante yAvat sarvabhedAnAM vItarAgaH / tatrApi kSAyikavItarAgaH / iti gAthArthaH // 16 // sAmAyikasyaikarUpatvAt kathaM zuddhiH ? ityAzaGkApohAyA''ha- 15 paDisiddhesu adese vihiemu ya IsirAgabhAve vi / sAmAiyaM asuddhaM suddhaM samayAe dosuM pi // 17 // 'pratiSiddheSu' prANAtipAtAdiSu heyeSu 'adveSe' amatsare, 'vihiteSu ca' tapojJAnAdiSu ISad-manAg rAgabhAve'pi-autsukyakaraNena / kim ? ityAha-'sAmAyika' samabhAvalakSaNaM tAttvikam 'azuddha' kSayopazamavaicitryAnmalinam / 'zuddha' nirmalaM yathA- 20 vasthitaM 'samatayA' madhyasthata[ 8-pra0 ]yA 'dvayorapi vihita-pratiSiddhayoH samatRNamaNi-muktA-leSTu-kAzcanasamazatru-mitrabhAvarUpatvAdasya / iti gAthArthaH // 17 // yathaitadevaM bhavati tathA'bhidhAtumAha eyaM visesaNANA AvaraNAvagamabheyao ceva / iya dadRvvaM paDhamaM bhUsaNaThANAipattisamaM // 18 // 'etat zuddhaM sAmAyika 'vizeSajJAnAt' tAttvikAd heyopAdeyaviSayAd ahidaSTAGgacchedAyudAharaNato'bhiSvaGgaviSatyAga-saMvedanAdigarbhAd vihitamiti, ekAntAnabhiSvaGgAnu

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zroharibhadrasUriviracitaM gA0 19SThAnaM kriyamANaM zreyaH, "tattvAbhiSvaGgasyApi tattvato'tattvatvAd vastrAdizuddhividhAvaJjanakalpatvAd dharmarAgAdapi muniramuniH' ityanyairapyabhidhAnAt / anena rUpeNa tatkAyAnArAdhanAt , bhagavati gautamapratibandho jJAtamapyatreti, evamAdeviziSTazrutasamutthAt / etacca prAyaH sarveSAM caturdazapUrvadharAdInAmityata Aha-AvaraNApagamabhedatazcaiva, 5 cAritramohanIyAvaraNApagamavizeSAcceti bhAvaH / kim ? ityAha-'iti draSTavyam' etat sAmAyikaM zuddhamevaM draSTavyam , paramAthata ubhayabhAvavRddhyA tAttvikamiti / yadyevaM mASatuSAdInAmAdau kathametat ? ityAha-'prathama' sAmAyikaM chedopsthaapyaadiknnddkaadhovrti| [8-dvi0 ] kim ? ityAha- bhUSaNasthAnAdiprAptisama' ratnAlaGkAra karaNDakaprAptitulyam , AdizabdAda hiraNya-vasanAdiprAptiparigrahaH / atra hi na kiJcit 10 tattadantayatnAvAptamoghena, atha ca kAlAntareNopAyataH tadvizeSAvAptiH / evamodhato'pi sAmAyikAvAptau viziSTakSayopazamabhAvatastathA'vandhyabIjabhAvatvena kAlopAyAntarApekSAyAmapi tattvatastadbhedAvAptisiddhiH, anyathA sAmAyikasAmagryA'yogAt, sarvathA sarvabhAvasamatAyAM Adita eva vItarAgatvaprApteH karmaNastatra paramArthato'kiJci karatvAt , kiJcitkaratve tu noktanyAyAtirekeNa samagratA'syeti paribhAvanIyam / tathA 15 'nyairapyuktam-"sambhRtasuguptaratnakaraNDakaprAptitulyA hi bhikSavaH ! prathamasarmasthAnAvAptiH" ] / iti gAthArthaH // 18 // yadyevaM samabhAvalakSaNaM sAmAyikaM kathaM tadvataH kvacit kriyA ? ityatrAhakiriyA u daMDajogeNa cakkabhamaNaM va hoi eyassa / ANAjogA punvANuveho ceva NavaraM ti // 19 // 20 kriyA punaH kvacid bhikSATanAdau pravRttirUpA daNDayogena cakrabhramaNavad bhavati 'etasya' sAmAyikavataH AjJAyogAt , yatheha cakramacetana[ 9-pra0 ]tvAd rAga-dveSarahitaM bhramaNA-'bhramaNayostulyavRtti daNDayogAd bhramati evamayaM sAmAyikavAMstathAkliSTakarmavigamAd vizudabhAvayogena bhikSATanA-'naTanayoH samavRttirevA''jJAyogAdaTatIti hRdayam / pravRttAvAjJayogena tathAkriyAyAmapi tadyoge tu dravyatvaprasaGgAt , 35 ekadopayogadvayAbhAvAt , vItarAgasya vA tadyogAt kSAyikajJAnopapatteH, AjJAyogasya ca kSAyopazamikatvAd na yuktimadaTanAdIti vibhramApohAyopacayamAha-'pUrvAnuvedhatazcaiva' daNDayogAbhAve'pi tatsAmarthyavizeSatazcakrabhramaNavadevA''jJAyogAbhAve'pi tatpUrvAnuvedhata evATanAdi navaramiti, evaM na kazcid doSaH / iti gAthArthaH // 19 //

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svopATIkAlaMkRtaM yogazatakam / yata etadevaM ata eva muniravavidha ukta ityAha vAsI-caMdaNakappo samamuha-dukkho muNI samakkhAo / bhava-mokkhApaDibaddho ao ya pAeNa satthesu // 20 // 'vAsI-candanakalpaH' madhyasthaH / "ekAntasattvahitaH" ityanye, bAhyApekSametat / tathA samasukha-duHkhaH, mAdhyasthyenopayogAt , sarvatra rAga-dveSajayAt , AntarApekSa- 5 metat / muniH samAkhyAtaH evambhUtaH / tathA bhava-mokSApratibaddhaH, icchA'bhAvAt , "kevalitvAt" ityanye / ata e[9-dvi0]va kAraNAd yathoktasAmAyikayogena 'prAyaH' bAhulyena 'zAstreSu' SaSTitantrAdiSu / tathA coktam "audAsInyaM tu sarvatra tyAjyopAdAnahAnitaH / vAsI-candanakalpAnAM vairAgyaM nAma kathyate // " tathA "vAsI-candanakarUpatvaM yA kalyANaikazIlatA / candanacchedadRSTAntAt saddharmAtizayAnmune ! // " "duHkheSvanudvignamanAH sukheSu vigataspRhaH / vItalobha-bhaya-krodhaH sthiradhIrmunirucyate // " 15 ____ [bhagavadgItA-56] "mokSe bhave ca sarvatra nispRho'yaM sadAzayaH / prakRtyabhyAsayogena tathAzuddherniyogataH // " mohAdicchA spRhA ceyamamohazca muniryataH / tannAsyeyaM kvacinyAyyA tatprAptistu kriyAphalam // " 20 iti gAthArthaH // 20 // evametAnabhidhAya sarveSvevaiteSu prakRtayojanAmAha eesi NiyaNiyabhUmiyAe uciyaM jamettha'NuTThANaM / ANAmayasaMyuttaM taM savvaM ceva yogo tti // 21 // 'eteSAm' apunarbandhakAdInAM vItarAgAntAnAM 'nijanijabhUmikAyAH' tathAvidha- 35 dazAyAH ucitaM yadatrAnuSThAnaM tIvabhAvena pApAkaraNAdivItarAgakalpAntam / kiMviziSTam ?

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zrIharibhadrasUriviracitaM [gA022ityAha--AjJAmRtasaMyuktam, tathAvidhakarmapariNatereva bhAvatastatsiddheH / "tathAvidhakarmapariNa tirevAjJAmRtasaMyogo'ntaraGgamaGgam , bAhyAjJAyo[ 10-pra0 ]gasyApi tannibandhanatvAt " iti vidvatmavAdaH / tataH kim ? ityata Aha-tadanuSThAnaM sarvameva paramArthamadhikRtya yogaH / iti gAthArthaH // 21 // etatprakaTanAyaivAhatallakkhaNayogAo u cittavittINirohao ceva / taha kusalapavittIe mokkheNa u joyaNAo tti // 22 // 'tallakSaNayogAdeva' ucitAnuSThAnatvena yogalakSaNayogAdeva, "sarvatrocitAnuSThAna yogaH" iti tallakSaNopapatteH / tathA cittavRttinirodhatazcaiva sarvatra yathAsambhavam , yoga10 lakSaNaM caitanmukhyam , "yogazcittavRttinirodhaH"[ pAtaJjala01-1] iti vacanAt / ubhayatrAnvarthayojanayopasaMhAraH / 'tathA kuzalapravRttyA' tena prakAreNa kuzalapravRttyA hetubhUtayA mokSeNa saha yojanAt kAraNAt / ata eva pravRttinimittAd yogaH / iti gAthArthaH // 22 // yadyapyetadevaM kvacit tathApyetAnevAdhikRtya prAyogataM vidhimabhidhAtumAha eesi pi ya pAyaM bajhANAyogao u uciyammi / aNuThANammi pabittI jAyai tahasuparisuddha tti // 23 // 'eteSAmapi ca' apunarbandhakAdInAM tathAvidhakarmapariNatisamanvitAnAmapi prAyaH' bAhulyena 'bAhyAjJAyogata. eva' jinavacano 10-dvi0 ]padezalakSaNAd 'ucite' tIvabhAvena pApAkaraNAdau anuSThAne pravRttijoyate citrA( ! tA )nAbhoganivRttyA tathA20 suparizuddhA dADharthena bhagavadhumAnataH / iti gAthArthaH // 23 // yata evamataH kim ? ityAha guruNA liMgehiM to eesi bhUmigaM muNeUNa / uvaeso dAyavo jahociyaM osahA''haraNA // 24 // 'guruNA' anvarthavyavasthitazabdArthena, gRNAti zAstrArthamiti gururityanvarthaH / 25 'liGgaiH' prAgupadiSTaiH tIvabhAvena pApAkaraNAdibhiH / 'tataH' tasmAt kAraNAt yasmA danantaroditagAthoktaM tatheti / 'eteSAm' apunarbandhakAdInAM 'bhUmikA' tattaddharmasthAna

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svopazaTIkAlaMkRtaM yogazatakam / yogyatArUpAM matvA / kim ? ityAha ---upadezo dAtavyaH, prakramAd dharmaviSayaH / katham ? ityAha-'yathocitam' iti kriyAvizeSaNam aucityApekSayA / 'auSadhodAharaNAt' iti auSadhodAharaNena yathedaM sadapi vyAdhyAdyapekSayA mAtrAdinA ca dIyate, tato'nyathA doSabhAvAt / iti gAthArthaH // 24 // sAmprataM yathA dAtavyastathA lezata Aha paDhamassa logadhamme parapIDAvajjaNAi oheNaM / guru-devA-'tihipUyAi dINadANAi ahigicca // 25 // 'pratha[ 11-pra0 ]masya' apunarbandhakasya 'lokadharme' lokadharmaviSayaH parapIDAvarjanAdyadhikRtyeti yogaH / parapIDA na kartavyA, satyaM vaktavyamityAdi 'oghena' sAmAnyena, na vikSepaNi(?NI)kathAvizeSeNa / tathA guru-devA-'tithipUjAdyadhikRtya / tadyathA--- 10 gurupUjA kartavyA, devapUjA kartavyA, atithipUjA kartavyA, AdizabdAt satkAra-sammAnaparigrahaH / tathA dInadAnAdi cAdhikRtyopadezo dAtavyaH-dInebhyo deyam, tapasvibhyo deyam , AdizabdAd rAtribhojanAdi parihartavyam / iti gAthArthaH // 25 // kimityetadevam ? ityAha evaM ciya avayAro jAyai maggammi haMdi eyassa / raNNe pahapabhaTTho'vaTTAe baTTamoyarai // 26 // 'evameva' uktenaiva prakAreNa avatAro jAyate 'mArge' smygdrshnaadilkssnne| 'handi' ityupapradarzane / 'etasya' apunarbandhakasya, vikSepAbhAvAd guNamAtrarAgabhAvAd viziSTabuddhayabhAvAcceti / atraiva nidarzanamAha- araNye' kAntAre pathaprabhraSTaH' mAgacyutaH avartanyA vyavahArataH vartanImavatarati vyavahArata eva, nizcayatastu sA'pi vartanyeva, tayA tathA tadavataraNAt / 3.) ata evoktam-'"AbhiprAyikI yoginAM dharmadezanA. upeyasAdhanatvena upAyasya tattvAt" / 11-dvi0 ] tathA - "acaryaiva caryA bodhisattvAnAm , lakSavedhino'vandhyaceSTA hyete"| evaM ca "sarvadevAn namasyanti naikaM devaM samAzritAH / jitendriyA jitakrodhA durgANyapi taranti te // " [yogabinduH zlo0 118] iti / 1 sarvAn devAn iti yogabindau // 2 0Nyatitara yogabindau //

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14 zrIharibhadrasUriviracitaM [gA0 27 evamAdyapi vItarAge namaskaraNaM pratyapravRttasya pravartakatvAt cAricarakasaJjI banyacarakacAraNanyAyenAduSTameva / iti gAthArthaH // 26 // vIyassa u loguttaradhammammi aNubvayAha ahigicca / parisuddhANAyogA tassa tahAbhAvamAsajja ||27|| 'dvitIyasya punaH' upanyAsakramaprAmANyAt samyagdRSTeH 'lokottaradharme' lokottaradharmaviSayaH 'aNuvratAdyadhikRtya' aNuvrata - guNavrata - zikSApadAnyAzritya, upadezo dAtavya iti vartate / katham ? ityAha - 'parizuddhAjJAyogAt ' trikoTiparizuddhAjJAnusAreNeti bhAvaH 'tasya' zrotuH 'tathAbhAvamAsAdya' abhiprAyaM jJAtvA yad yat pariNamati / iti gAthArthaH ||27|| 10 atha kimarthaM suprasiddhamAdI sAdhudharmopadezamulAcAsya zrAvakadharmopadezaH ! ityAha tassA''saNNattaNao tammi daDhaM pakkhavAyajogAo / sigyaM pariNAmAo sammaM paripAlaNAo ya ||28|| 'tasya' zrAvakadharmasya 'AsannatvAd' guNasthAnakakrameNa bhAvapratipattiM prati pratyA15 sanna:, [ 12 pra0 ] yathoktam -- "sammattammi u laddhe paliyapuhatteNa 0" [vizeSA 0 gA0 1222 ] ityAdi, ata eva kAraNAt ' tasmin' zrAvakadharme 'dRDham ' atyarthaM 'pakSapAtayogAt' Asanne hi bhAvatastatsvabhAvasambhavena pakSapAtabhAvAt / ata eva kAraNAt 'zI' tUrNaM pariNAmAt' kriyayA pariNamanAt, tatpakSapAte tadbhAvApattiriti kRtvA / tathA 'samyag' yathAsUtraM 'paripAlanAtazca' pariNatiguNeneti / suprasiddhatvaM cA''dau 20) sAbudharmopadezasyANutratAdipradAnakAlaviSayam, anyathoktaviparyaye doSaH / iti gAthArthaH // 28 // taiyassa puNa vicitto tahattarasujogasAhago Neo / sAmAiyAivisao NayaNiuNaM bhAvasAro ti // 29 // 'tRtIyasya punaH ' upanyAsakramaprAmANyAdeva cAritriNaH prakramAd dezacAritriNaH zrAvakasya 'vicitraH' nAnAprakAraH tadapAntarAlabhUmikIpekSayA ' tathA ' tena prakAreNa 25 uttarasuyogasAdhako jJeya upadezaH / uttarAH suyogAH tadbhUmikAnukramAgatA eva pratimAnurUpeNa | sAdhyamAha --. 'sAmAyikAdiviSayaH' arthanItyA sAmAyika-cchedo kApekSAyA pratau

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31] svopakSaTIkAlaMkRtaM yogazatakam / 15 pasthyApyAdigocaraH "prAsAdaviSayaH tanmUla-pAdazodhanAdi"nyAyena / kathaM dAtavyo'yamupadezaH ? ityAha - "gayaNipuNe" iti kriyAvizeSaNam, sadbhAvAnayanaheturAkSepaNAdirUpaH prakAra iha nayaH, tannipuNam, 'bhAvasAraH' svato vAsitenAntaHkaraNena saMvegasAraH, prAyazo bhAvAd bhAvaprasUteH / iti gAthArthaH // 29 // etadupadarzanAyA''ha-[ 12-dvi0] saddhammANuvarohA vittI dANaM ca teNa muvisuddhaM / jiNapUya-bhoyaNavihI saMjhANiyamo ya jogaMto // 30 // saddharmAnuparodhAda bhUmikaucityena, tadyathA- aNuvratadharasya tAvat karmAdAnatyAgena 'vRttiH' vartanamityarthaH / dAnaM ca tena suvizuddha' saddharmeNaiva zaktitaH, zraddhAsatkAra-kAla-mativizeSAkAmAdiviSayeNavRtyanantaraM( ? ) nityametad gRhiNa iti jJApa- 100 nArthametat / tathA 'jinapUjA-bhojanavidhiH' jinapUjAvidhiH bhojanavidhizca, tadyathA--- "dravya-bhAvazucitvam , kAlAbhigrahaH, sanmAlyAdIni, vyUhe prayatnaH, kaNDvAdyatisahanam, tadekAgratA, sastavapAThaH, vidhivandanam , kuzalapraNidhAnamiti / tathA---ucitadAnakriyAbhAve niyogaH, kITikAjJAtam, parigrahekSA, aucityena vartanam, sthAnopavezaH, niyame smRtiH, adhikakriyA, vraNalepavad bhogaH" iti / tathA 'sandhyAniyamazca' caitya- 1 gRhagamanAdiH 'yogAntaH' citrabhAvanAvasAnaH / iti gAthArthaH // 30 // na gRhiNo yogasambhavaH ityAzaGkApohAyAhaciibaMdaNa jaivissAmaNA ya savaNaM ca dhammavisayaM ti / gihiNo imo vi jogo, kiM puNa jo bhAvaNAmaggo ? // 31 // . 'caityavandanaM' "bhuvanagururayaM vandanIyaH satAm, etadeva tat tattvam , saiSA guNajJatA, 28 mahAkalyANametat, duHkhAca lavajam, sukhakalpapAdapaH, jIvalokasAraH, durlabhAnAM zekharaH etaccaityavandanam" iti samulla[ 13-pra0 ]sadasamasammadAmodam / tathA 'yativizrAmaNA ca' "cAritriNa ete etadudyatA iti nAtaH paraM kRtyam , prakarSo'yaM. guNAnAma, rakSya eSa kAya Atmano niyogena, tadutsarpaNo'yam , bIjametad bhAvasya, mahAvIryametat , ucitA vizrAmaNA" iti mahAvivekasArasaMvegasAratA / tathA 'zravaNaM dharmaviSayamiti' 25 "uttamaH zrutadharmaH, mohatamoraviH, pApavadhyapaTahaH, prakarSaH zravyANAm, setuH suralokasya, bhAvAmRtamayam , dezakaH zivagateH, jinabhAvabIjam, abhivyakto jinena, nAtaH paraM kalyANam" iti / viziSTazuzrUSayA 'gRhiNaH zrAvakasya 'eSo'pi' anantaroditavyApAra: jaine ON USE WWW.jainelibrary.org

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zrIharibhadrasUriviracita [gA0 32'yogaH' anvarthayogAd mokSeNa yojanAt / kiM punayoM bhAvanAmArgaH 1 sa bandhuH paramadhyAnasya, sa yoga eva, anuSTheyazcAyaM zrAvakeNa / tathA puNyadeze saGklezavidhAtAya padmAsanAdinA gurupraNAmapUrvamarthasantAnena "asAro jIvaloka indrajAlatulyaH, viSakalpA viSayAH, vajrasAraM duHkham , calAH priyasaGgamAH, asthirA sampat , dAruNaH pramAdaH mahAdaugatyahetuH, durlabhaM mAnuSyaM mahAdharmasAdhanam iti alaM mamAnyena, karomyatra yatnam, na yuktA putro pekSA, prabhavati mRtyuH, durlabhaM darzanaM sadguruyogazca" iti prazastabhAvagatena / evaM cAsti gRhiNo'pi yogasambhava iti / uktaM ca--- yojanAd yoga ityukto mokSeNa munisattamaiH / sa nivRttAdhikArAyAM prakRtau lezato [ 13-dvi 0 ] dhruvaH / / velAvalanavannadyAstadApUropasaMhRteH / pratisroto'nugatvena pratyahaM vRddhisaGgataH // / bhinnagranthestu yat prAyo mokSe cittaM, bhave tanu / tasya tat sarva eveha yogo yogo hi bhAvataH // nAryA yathA'nyasaktAyAH tatra bhAve sadA sthite / tadyogaH pApabandhazca tathA mokSe'sya dRzyatAm / / na ceha pranthibhedena pazyato bhAvamuttamam / itareNA''kulasyApi tatra cittaM na jAyate // " [ yogabinduH zloka 201-5] "sAMsiddhikamanuSThAnamata eva satAM matam / 20 bhAvADhyaM stokamapyetat pratibandhavizeSataH // asyApi tattvataH sarvametadevaMvidhaM yataH / nityakarmaniyogena tato yoga iti sthitam // " iti gAthArthaH // 31 // apAntarAlAdhikAropasaMhAramAha-- 25 emAivatthuvisao gihINa uvaesa mo muNeyavyo / jaiNo uNa uvaeso sAmAyArI jahA savvA // 32 // 1 Adya padyadvadhaM gopendrayogazAstragatamiti zrIharibhadrapAdaiogabindAvuktam // 2 degsaMyutaH yogbindau|

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svopazaTIkAlaMkRtaM yogazatakam / evamAdivastuviSayaH, AdizabdAt tatprakRtyapekSayA anyo'pi vratasambhavAdisUkSmapadArthAlambano gRhyate / 'gRhiNAM' zrAvakANAmupadezo mantavyaH, uktahetubhyo'sya sAphalyopapatteH / adhunA sarvacAritriNamadhikRtyAha- 'yateH punaH' prabajitasya punaH bhAvata upadezaH, kaH ? ityAha- 'sAmAcArI' ziSTAcaritakriyAkalAparUpA bhavati sarvA 'yathA' karmakSayopazamayogyatApekSayA / iti gAthArthaH // 32 // enAmadhikRtyAha gurukulabAso gurutaMtayAya uciyaviNayassa karaNaM ca / vasahIpamajjaNAisu jatto tahakAlavekkhA[1.4-pra0]e // 33 // gurukulavAso mUlaguNo yateH, "suyaM me AusaMteNa"[ AcArAGga zru0 1 a0 1 u01 sU0 1 ] iti vacanaprAmANyAt / kathamayamiSyate ? ityAha- gurutantratayA' 10 gurupAratantryeNa AtmapradAna-satyapAlanena / tathA 'ucitavinayasya' jJAnavinayAdeH 'karaNaM ca' sevanaM ca, bhagavadAjJeti kRtvA / tathA vasatipramArjanAdiSu kriyAbhedeSu yatnaH, AdizabdAd upadhipratyupekSaNAdigrahaH, tathAkAlApekSayA na tu yadRcchApravRtyA / iti gAthArthaH // 33 // tathA--- aNigRhaNA balammI savvastha pavattaNaM pasaMtIe / NiyalAbhaciMtaNaM sai aNuggaho me ti guruvayaNe // 34 // 'anigRhanA' apracchAdanA bale zArIre aucityaprayogeNa, etaddhi yadanyathAgataM gatameva niSphalamityetadAlocya / tathA 'sarvatra zramaNayoge upadhipratyupekSaNAdau pravartanaM prazAntyA, kSAtyAdimantharamityarthaH / nijalAbhacintanaM sadA nirjarA 14- 20 dvi0 ]phalamaGgIkRtya / 'guruvacane' gurvAjJAyAmiti sambandhaH / katham ? ityAha'anugraho mameti' yadayamitthamAha 'iti' evaM durlabhAH khalu citrarogAbhibhUtAnAM sadupadezadAtAraH suvaidyA ityAdhudAharaNaiH / iti gAthArthaH // 34 // tathA--- saMvaraNicchiDuttaM suddhaMchujjIvaNaM suparisuddhaM / vihisajjhAo maraNAdavekSaNaM jaijaNuvaeso // 35 //

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zrIharibhadrasUriviracitaM [gA0 36'saMvaranizchidratvaM' AzravanizchidratvaM yaterupadezaH / saMvaracchidraM hi girizikharAt pAtAlatalapAtaH / tathA 'zudrocchajIvana' AdhAkarmAdityAgena suparizuddha kalpanItyanusArataH / tathA vidhisvAdhyAyaH' vidhinA-vandanAdilakSaNena vAcanAdya nuSThAnam / tathA 'maraNAdyapekSaNaM' maraNa-pramAdajakarmaphalAdyapekSaNaM 'yatijanopadezaH' 5 ityayamevambhUto yatijanasyopadezaH / iti gAthArthaH // 35 // upadezAnupadeze prayojanamAha ude| 15-pra0 ] so'bisayammI cisae vi aNIiso aNuvaeso / baMdhanimittaM NiyamA jahoio puNa bhave jogo // 36 // 'upadezaH' anantaroditaH sAmAnyena vA 'aviSaye' apunarbandhakAditrayAdanyatra 10 saMsArAbhinandini anupadeza iti sambandhaH. tattvAvabodhAdikAryAkaraNAd viparyayasAdhanAcceti / uktaM ca aprazAntamatau zAstrasadbhAvapratipAdanam / doSAyAbhinavodIrNe zamanIyamiva jvare // [lokatattva0 zlo07] ityanupadezaH / tathA 'viSaye'pi' apunabandhakAdau 'anIdRzaH' uktaviparItaH kSayopa15 zamAnuguNyAbhAvena anupadezaH, puruSamAtrApuruSavad viziSTasvakAryAkaraNAt / ayaM caivambhUta upadezo'nupadezaH / kim ? ityAha--bandhanimittaM niyamAt , zrotra:niSTApAdanAd AjJAvirAdhanAcca, ata ithaM na kAryaH / 'yathoditaH punaH' AjJAparizuddhayA bhavati yogaH, mokSeNa yojanAt / iti gAthArthaH // 36 // evaM sAmAnyena upadezAnupadeze prayojanamabhidhAya pratyapAyaparijihIrSayA 20 vizeSato'bhidhitsurAha guruNo ajogijogo accaMtavivAgadAruNo Neo / jogiguNahIlaNA gahaNAsaNA dha( 15-dvi0 mmalAghavao // 37 // 'guroH' AcAryasya yogina ityarthaH, 'ayogiyogaH' ayogivyApAro viparItopadezAdiH atyantavipAkadAruNo jJeyaH atizayena dAruNa ityarthaH / 25 kutaH ? ityAha - yogiguNahIlanAt kAraNAt / evaM hi viDambakapratipattinyAyena tadguNA hIlitA bhavanti / "uttamapadasthasya taddharmAnanupAlanamaghoSaNA viDambanA" iti

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vRddhAH / tathA 'naSTanAzanAt' naSTA ete prANino'yogyatayA viparItopadezena nAzitA bhavanti / tathA 'dharmalAghavAt' hetoH viparItopadezAddhi tattvApratipattyA vitathAsevanena dharmalAghavam / iti gAthArthaH // 37 // . evaM saMprasaGgamupadezavidhimabhidhAya etatpariNatyuttarakAlaM yat kArya tadgataM vidhimabhidhAtumAha eyammi pariNayammI pavattamANassa ahiMgaThANesu / esa vihI aiNiuNaM pAyaM sAhAraNo Neo // 38 // 'etasmin' upadeze pariNate bhAvapratipattidvA[ 16-pra0raNa / kim ? ityAha-- pravartamAnasya sataH / kva ? ityAha- 'adhikasthAneSu' aucityApekSayA taduttarottaraguNarUpeSu / kim ! ityAha - 'eSa vidhiH' vakSyamANalakSaNaH atinipuNam 10 kriyAvizeSaNametat / 'prAyaH bAhulyena, apunarbandhakAdivyavacchedArthametat , aNuvratAderArabhyeti bhAvaH / 'sAdhAraNaH' sAmAnyo jJeyaH 'atinipuNaM' prArabdhasiddhayaGgatayA, viparyaye viparyayabhAvAt / iti gAthArthaH // 38 // kiMviziSTo'yaM vidhiH ? ityAha---- niyayasahAvAloyaNa-jaNavAyAtragama-jogasuddhIhiM / uciyattaM NAUNaM nimitto sai payaTejjA // 39 // 'nijasvabhAvAlocana-janavAdAvagama-yogazuddhibhiH' karaNabhUtAbhiH ucitatvaM jJAtvA tattadguNasthAnakApekSayA AtmanastataH 'nimittataH' nimittAt kAyikAdeH sadA pravarteta tasmiMstasmin guNasthAnake iti / tatra nijasvabhAvAlocanam - 'kIdRzo mama svabhAvaH ? kena guNasthAnake[ 16-dvi0 ]na saMvAdI visaMvAdI vA ?' ityevaMrUpam , 20 na hi tatsvabhAvAnAnuguNye tadaGgIkaraNaM zreyaH, tatsidvayasambhavAd viDambanAmAtratvAt / tathA janavAdAvagamaH -- 'kiM jano mama vakti ? kiM nu guNasthAnakamaGgIkRtya yogyatA sambhAvayati ?' tatraiva pravRttiAyyA, netaratra, asya mAnanIyatvAt / tathA yogazuddhiH - kAya-mano-bAgvyApArazuddhiH, "kIdRzA mama yogAH ? kasya guNasthAnakasya sAdhakAH ? na hyetatpratikUlamapi sarvathA guNasthAnakaM pratipatta nyAyyam , upahAsya- 25 prAyametad aniSTaphalaM ca" ityAcAryAH / ata ebhirnijasvabhAvAlocanAdibhiH ucitatvaM jJAtvA nimittataH sadA pravarteta / iti gAthArthaH // 39 //

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- zrIharibhadrasUriviracitaM [gA040tatra yogazuddhimadhikRtyAha gamaNAiehiM kAyaM giravajjehiM. vayaM ca bhaNiehiM / suhaciMtaNehi ya maNaM, sohejA jogasuddhi ti // 40 // 'gamanAdibhiH' gamanA-''sana-sthAnaiH 'kArya' deham / kimbhUtaiH ! ityAha'niravadhaiH' apApaiH / vAcaM ca bhaNi 17-30 tairniravadhaireva / 'zubhacintanaizca dharmAvirodhibhiH sAdhakairvA manaH zodhayet / eSA yogazuddhiH / tathA madhyamAdibhedena tattadguNasthAnApekSayetyevaM nijasvabhAvAlocana-janavAdAvagamayorapi zuddhiH svabuddhayA draSTavyA / iti gAthArthaH // 40 // ___ ihaiva matAntaramabhidhAtumAha10 suhasaMThANA aNNe kArya, vAyaM ca suhasareNaM tu / suhasuviNehiM ca maNaM, jANejjA sAhu muddhi tti // 41 // 'zubhasaMsthAnAt' unmAna-mAna-gati-sArAdizuddhAt , puruSalakSaNopalakSaNametat , 'anye tantrAntarIyA evaM manyante / kArya tadyogocitaM jAnIyAditi yogH| tathA vAcaM ca 'zubhasvareNa' gambhIra-madhurA''jJApakAdibhedabhinnena tadyogocitAM jAnIyAt / tathA 15 'zubhasvapnaizca zuklasvapnarUpaiH samudra-nado-hRdaprataraNAdibhiH santatetarAdibhedabhinmano jAnIyAt / tattadyogaucityamaGgIkRtyeti prakramaH / 'sAdhu zuddhiriti zobhanava yogazuddhiH / iti gAthArthaH // 41 // etadapi tantrAntarIyamataM sAdhveva, na hyamahApuruSA yogino bhavanti, yogasya bhAvaizvaryAderamahApuruSAbhAvato'sya gurutaratvopapatteH, dRzyante caivaMvidhAnAmeva mahA20 puruSANAM tadi. 17-dvi 0 ]taramahApuruSebhyo bhAvasAramaninditapratipattyAdIni / kRtaM prasaGgena / evaM tAvadoghata evaucityagatamiha vidhimabhidhAya atraiva pratipattigatamabhidhitsurAha ettha uvAo ya imo suhadavyAisamavAyamAsajja / paDivajjai guNaThANaM sugurusamIvammi vihiNA tu // 42 // 25 'atra' aucitye satyadhikasthAnapratipattau 'upAyazcArya' sAdhanaprakAraMvizeSaH, yaduta zubhaM dravyAdisamudAyaM-dravya-kSetra-kAla-bhAvasaMyogaM 'Azritya' adhikRtya pratipadyate 'guNasthAnaM' dezasAmAyikAdi / kva ? ityAha- 'sugurusamIpe' tadadhikaguNopeta

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svopazaTIkAlaMkRtaM yogazatakam / vidhijJamahApuruSagurusakAze, prAyazo bhAvAd bhAvaprasUtiH, kvacit kevalAdapyAjJArAdhanAd AjJAsamaye karmavaicitryAd aGgAramardakakuguru-ziSyanyAyena, ataH sugurusamIpe pratipayate ityayamupAyaH / tathA vidhinA' tatrApi vandanazuddhayAdilakSaNena / na hi suguroravidhiriti vidhisiddhAvapi vidhigrahaNaM prAdhAnyakhyApanArthamaduSTam / iti gAthArthaH // 42 // ata eva vizeSato vidhimabhidhAtumAha -- baMdaNamAI u vihI NimittasuddhI pahANa mo Neo / * samma avekkhiyadhA esA, iha[18-pra0 rA vihI Na bhave // 43 // vandanAdiH punarvidhiH tulAdaNDamadhyagrahaNanItyA kSetrazuddhi-tatsatkAra-jinapUjArUpaH tathA caityavandana-tadvandana-niruddhAdirUpazca gRhyate / ayaM ca nimittazudvipradhAna In eva jJeyaH, sva-paragatakAyikAdinimittazuddhipradhAna ityarthaH / 'bhAvina iSTAdeH sUcakAni nimittAni' ityetacchuddhirapekSaNIyA, ata evAha- samyagapekSitavyA 'eSA nimittazuddhiH / 'itarathA' tadanapekSAyAM vidhina bhavati, AjJAvirAdhanAt / lezAbhidhAnametat , atra tu vizeSo vizeSagranthAnusArata eva draSTavyaH / sarvathA nedaM lokavyavahAravad yathAkathaJcitpratipanna pratipannaM bhavati, kintu zAstrAnusArata iti zAstrame- 15 vAnusaraNIyam , anyathA pratyapAyabhAvAditi / uktaM ca upadeza vinA'pyartha-kAmau prati paTurjanaH / dharmastu na vinA zAstrAditi kSetrA''sto bhavet // arthAdAvavidhAne'pi tadabhAvaH paraM nRNAm / dharme'vidhAnato'narthaH kriyodAharaNAt paraH // tasmAt sadaiva dharmArtha zAstrayatnaparo bhavet / loke mohAndhakAre'smin zAstrAlokaH pravartakaH // zAstraM cintAmaNiH zreSTaH, zAstra kalpadrumaH param / cakSuH sarvatragaM zAstra, zAstraM dharmasya sAdhanam / / 1. tatrA''daro hitaH iti yogabindau // 2. dhamArthI zAstrayatnaH prazasyate iti yogAbandI // 3. pApAmayauSadhaM zAstraM, zAstraM puNyanibandhanam / cakSuH sarvatragaM zAstraM, zAstraM sarvArthasAdhanam / / iti yogabindau //

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zrIharibhadrasUriviracitaM [gA044[18-dvi 0]na yasya bhaktiretasmiMstasya dharmakriyA'pi hi / . andhaprekSAkriyAtulyA karmadoSAdasatphalA // yogabinduH 222-26] iti gAthArthaH // 13 // pratipannAdhikaguNasthAnakasya vidhimAha uD ahigaguNehiM tulguNehiM ca Nicca sNvaaso|| tagguNaThANociyakiriyapAlaNAsaisamAutto // 44 // 'Urdhvam adhikaguNasthAnapratipatteruttarakAlaM. adhikaguNaistulyaguNaizca prANibhirAtmApekSayA nityaM saMvAsaH / saMvAso nAma aucityena tadupajIvanAdinijarAphalaH / 10 tathA 'tadguNasthAnocitakriyApAlanAsmRtisamAyuktaH' asmin guNasthAnake vyavasthitenedaM cedaM ca kartavyamiti smRtisamanvAgatastadeva kuryAt / iti gAthArthaH // 44 // uttaraguNabahumANo samma bhavarUvaciMtaNaM cittaM / araIe ahigayaguNe tahA tahA jattakaraNaM tu // 45 // uttaraguNabahumAnaH, adhikRtaguNasthAnakApekSayA uttaraguNasthAnakaguNarAga ityarthaH / 15 tathA 'samyag' vAsitenAntaHkaraNena saMvegakriyAsAraM 'bhavarUpacintana' saMsArasvabhA vAlocanaM 'citra' nAnAprakAraM kartavyam / tadyathA - iha asAraM janma, Azrayo jarAdInAm , vyAptaM duHkhagaNenaM, calA vibhUtayaH, anavasthitAH snehAH, dAruNaM viSayaviSam , raudraH pApakarma(19-pra0)vipAkaH pIDAkaro'nubandhena, mithyAvikalpaM sukham , sadA pravRtto mRtyuriti, na dharmAd Rte'tra kiJcit kartuM nyAyyam ityevamAdi / 20 tathA aratau cAdhikRtaguNaviSayAyAM citrakarmodayena, kim ? ityAha- tathA tathA' tena tena prakAreNa bhAvazaraNAdilakSaNena 'yatnakaraNaM tu' yatna eva kartavyaH / iti gAthArthaH // 45 // kimityetadevam ! ityAha akusalakammodayapuvyarUvamesA 'jao samakkhAyA / so puNa uvAyasajjho pAeNa bhayAisu pasiddho // 46 // ____15

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49] svopazaTIkAlaMkRtaM yogshtkm| 23 ___akuzalakoMdayapUrvarUpam 'eSA' aratiradhikRtaguNe yataH samAkhyAtA bhagavadbhiH / yadi nAmaivaM tataH kim ! ityAha- 'sa punaH' akuzalakarmodayaH upAyasAdhyaH prAyeNa 'bhayAdiSu' bhaya-roga-viSeSu prasiddhaH / iti gAthArthaH // 16 // etadevAhasaraNaM bhae uvAo, roge kiriyA, visammi maMto ti| ee vi pAvakammovakkamabheyA u tatteNaM // 47 // 'zaraNa' purasthAnAdi 'bhaye' anyasamutthapIDArUpe 'upAyaH' prakramAt tatpratyanIkaH / tathA 'roge' vyAdhau cirakuSTAdau 'kriyA' cikitsopAyaH / tathA 'vipe' sthAvara-jaGgamarUpe mantraH' devatAdhiSThito'kSaranyAsaH / ityupAyaH pUrvavat tatpratyanIka eva / 'ete'pi' zaraNAdayaH 'pApakarmopakramabhedA eva' bhayamohanIyAdipApakarmopakrama- 10 vizeSA eva [ 19-dri0 ] 'tattvataH' paramArthataH, kAraNe kAryopacArAt / iti gAthArthaH // 47 // evaM dRSTAntamabhidhAya dASTantikayojanAmAha saraNaM gurU u itthaM, kiriyA u tavo tti kmmrogmmi| maMto puNa sajjhAo mohavisaviNAsaNo payaDo // 48 // 1) zaraNaM gurureva atra' karmabhaye / kriyA tu 'tapa iti' tapa eva SaSThAdi, kva ? ityAha--'karmaroge' karmavyAdhau / mantraH punaH 'svAdhyAyaH' vAcanAdiH, sAmarthyAd viSe / tathA cAha- 'mohaviSavinAzanaH' karmajanitAjJAnaviSavinAzanaH 'prakaTaH' anubhavasidbhaH / iti gAthArthaH // 48 // prakrAntAsevanAphalamAha--- eemu jattakaraNA tassovakamaNabhAvao pAyaM / no hoi pacavAo, avi ya guNo, esa paramattho // 49 // 'eteSu adhikRtazaraNAdiSu yatnakaraNAdAjJAnusAreNa 'tasya' prakramAdadhikRtAratinibandhanasya karmaNaH 'upakramaNabhAvataH' upakramaNasvabhAvatvAt 'prAyaH' bAhulyena, nirupakramAkuzalakarmabhAve tu prAyo guNasthAnAptyabhAvAd , na bhavati pratyapAyo'dhikRtA- 3:, ratisamutthaH, api ca guNastadanyopakramaNAnubandhacchedAdinA, eSa paramArthaH, anyathA puruSakAravaiyAditi /

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bAhAramArAparAcata gA0 50Aha-puruSakAreNa tadyupakramyate, evaM ca kRtanAzA-'kRtAbhyAgamaprasaGgaH, anyathAvedanIyasvabhAvasyAnyathAvedanAt , . tathAvedanIyasvabhAvatve tvasya puruSakAravaiyadhye [20-pra0] tasyaiva tathAsvabhAvatvenAsya tenaivAkSepAditi / ucyate -- yatkiJcidetat , abhiprAyAparijJAnAt / aniyatasvabhAvaM hi > karma sopakramam , tadeva ca puruSakAraviSaya ityuktadoSAbhAvaH / etacca dArvAdau prati mAdiyogyatAkalpam , tathApramANopapatteH / na hi yogyAnniyamena pratimAdi, na ca tadabhAve sati ayogyametat , tallakSaNavilakSaNatvAt , tathApratIteH sakalalokaprasiddhatvAt / pratimAdikalpazca puruSakAra iti bhAvanIyam / na ca dAveva pratimAkSepakamiti nyA vyam , sarvatra tatprApteH, yogyasyApi vA'yogyatvaprasaGgAt : tadbhedasya ca naizcathi10 kasyAlaukikatvAt / laukikatve'pi tathAvidhayogyatAbhedAt , tathAvidhayogyatAtulyaM ca karmaNo'niyatasvabhAvatvam / kiJca - karmApi puruSakArAkSepakaM tatsvabhAvatayaiva, evameva puruSasya tadupakrAmaNasvabhAvatAyAM ko doSaH ? pAramparyatastathAbhAvasyobhayatra tulyatvAt ? / ata iha ubhayatathAbhAvo nyAyyaH, kartR-karmaNorubhayatathAbhAvatAyAM sarvatre STaphalasiddheH, anyathAyogAdatiprasaGgAditi / evamubhayaje'pi tattve tdudgrtaadiruup| tatprAdhAnyAdinibandhanA karma-puruSakAravyavastheti sUkSmadhiyA''locanIyam / niloThitaM caitad upadezamAlAdiSviti nehe pratanyate / iti gAthArthaH // 49 // prastutArthasAdhakameva vidhimabhidhAtumAha causaraNagamaNa dukkaDagarahA sukaDANumoyaNA ceva / esa gaNo aNavarayaM kAyanvo kusalaheu ti // 50 // 20 'catuHzaraNagamanam' arhat-siddha-sAdhu-kevaliprajJAptadharmazaraNagamanam , AcAryopA dhyAyayoH sA[20-dvi 0 ]dhuSvevAntarbhAvAt , kevaliprajJaptadharmasya cAnAditvena pRthagupAdAnAt / na hyatazcatuSTayAdanyaccharaNyamasti, guNAdhikasya zaraNatvAt , guNAdhikatvenaiva tato rakSopapatteH, rakSA ceha tattatsvabhAvatayA evAbhidhyAnataH kliSTa karmavigamena zAntiriti / tathA 'duSkRtaga' anAdAvapi saMsAre'nAbhogAdinA prakAreNa 25 kAyAdibhiH karaNabhUtaiH yAni duSkRtAni arhat-siddhAdisamakSaM saMvegApannena cetasA teSAM jugupsetyarthaH / bhavatyatastaddheyatvabhAvanayA anubandhAdivyavacchedaH, zobhanazcAyaM 1. 'neha prayatnata iti' pratau //

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10 mahAnarthanivRtteriti / tathA sukRtAnumodanA caiva, sakalasattvasaGgataM mokSAnukUlaM yadanuSThAnaM anekabhedabhinnaM tasya mahatA pakSapAtena svabhAvacintAsArA prazaMseti bhAvaH, tadupAdeyatAyAM tadvahumAnavizeSe niyogata iyam , nAnyathA / evaM ca mahadetat kalyANAjhaM vanacchetta-baladeva-mRgodAharaNena suprasiddhameveti / 'eSa gaNaH' catuHzaraNagamanAdiH sarva eva 'anavarataM' prAyaH sarvakAlameva 'kartavyaH' anuSTheyaH, bhAvanIya / iti yAvat / 'kuzalahetuH' apAyaparihAreNa kalyANaheturiti kRtvA / tathA ca mahatI gambhIrA cAsya kuzalahetutA, bhAvasAratayA tattvamArgapravezAt / paribhAvanIyametadacintyacintAmaNikalpaM bhAvadharmasthAnam / iti gAthArthaH // 50 // prastuta eva yogAdhikAre vizeSamabhidhAtumAha[21-pra0 ] ghaDamANa-pavattANaM jogINaM jogsaahnnovaao| - eso pahANatarao Navara pavattassa viSNeo // 51 // 'ghaTamAna-pravRttayoyoginoH' apunarbandhaka-bhinnapranthilakSaNayoH, niSpannayogivyavacchedArthametat / ghaTamAna-pravRttayoreva yoginoH yogasAdhanopAyaH eSaH' anantarodito vakSyamANalakSaNazca / niSpannayogasya tvanyaH, kevalinaH svAbhAvikaH zailezIparyantaH / evaM ca "sAMsiddhiko niSpannayogAnAmadhikAramAtranivRttiphalaH' ityetadapi paroktamatrA- 15 viruddhameva, arthatastulyayogakSematvAt / samuddhAtakaraNazaktyA hi karmavazitAyAM satyAM tathAdezanAdiyogaH saM(sA)siddhika e[va] bhagavata iti bhAvanIyam / tathA 'eSaH' vakSyamANalakSaNaH pradhAnataro navaraM pravRttasya 'vijJeyaH' jJAtavyaH tathAtadadhikArasvabhAvatvAt / iti gAthArthaH // 51 // enamevAbhidhAtumAha bhAvaNasuyapADho titthasavaNamasatiM tayatthajANammi / tatto ya AyapehaNamatiniuNaM dosavekkhAe // 52 // 'bhAvanAzrutapAThaH' rAgAdipratipakSabhAvanaM bhAvanA, tatpratibaddhaM zrutaM bhAvanAzrutam, rAgAdinimitta-svarUpa-phalapratipAdakamityayaH, tasya pAThaH- vidhinA'dhyayanam, anyathA tvanyAyopAttArthavat tataH kalyANAbhAvAt / evaM pAThe sati tIrthe zravaNam , pAThA- 25 bhAve tannirAkAryaklezAnapagamena samyaktadarthajJAnAyogAt , "apa[ 21-dvi0 ]ripAcitamalakhaMsanakalpaM hyapATha zravaNam" ] iti vacanAt / tIrtham

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zrIharibhadrasUriviracitaM [gA0 53adhikRtazrutA-'rthobhayavid abhyastabhAvanAmArga AcAryaH, tasmin zravaNam, anIdRzAt tattvataH saMjJAnAsiddheH / etacca 'asakRt' anekazaH tIrthazravaNam, kujJAnAdAviha mahApratyapAyopapatteH / evaM 'tadarthajJAne sati' bhAvanAzrutArthajJAne sati, kim ? ityAha 'tatazca tadanantaraM ca 'AtmaprekSaNam' AtmanaH prakarSaNa IkSaNaM - nirUpaNamityarthaH / 5 katham ? ityAha--- 'atinipuNam' iti svataH parataH svabhAvAdibhiH / 'doSApekSayA' dUSayantIti doSAH-rAgAdayaH tadapekSayA, kimahaM rAgabahulo mohabahulo dveSabahula: ? a(i)tyutkaTadoSapratipakSabhAvanAbhyAsopapatteH / iti gAthArthaH // 52 // iha doSApekSayetyuktaM iti doSANAmeva svarUpamAha rAgo doso moho ee etthA''yadUsaNA dosA / kammodayasaMjaNiyA viNNeyA AyapariNAmA // 53 // rAgo dveSo moha ete 'atra' prakrame AtmadUSaNA doSAH, ete ca svarUpataH karmodayasaJjanitA vijJeyA AtmapariNAmAH sphaTikasyeva rAgAdaya iti / tatrAbhiSvagalakSaNo rAgaH, aprItilakSaNo dveSaH, ajJAnalakSaNo moha iti, ete cAtma-karmaparamANutatsvabhAvatayA tattvato dvandvajA dharmAH / iti gAthArthaH // 53 // 15 karmodayasaJjanitA ityuktam ataH karmasvarUpamAha - kammaM ca cittapoggalarUna jIvassa'NAisaMbaddhaM / micchattAdinimittaM NAeNamatIyakAlasamaM // 54 // 'karma ca jJAnAvaraNIyAdi / kim ? ityAha - 'citrapudgalarUpaM' jJAnAdyavabandhakasvabhAvavici 22-pra0 ]traparamANurUpaM 'jIvasya' atmanaH 'anAdisambaI' tatta220 svabhAvatayA pravAhato'nAdisaGgatamityarthaH / etacca mithyAtvAdinimittaM "mithyAtvA 'virati-pramAda-kaSAya-yogA bandhahetavaH" [ tattvArtha a0 8 sU0 1 ] iti vacanAt , 'nyAyena' nItyA 'atItakAlasamam' atItakAlatulyam / iti gAthArthaH // 54 // tadbhAvanAyaivAha aNubhUyavattamANo sabyo veso pavAhao'NAdI / jaha taha kammaM NeyaM, kayakattaM vattamANasamaM // 55 / /

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58] svopazaTIkAlaMkRtaM yogazatakam / 'anubhUtavartamAnaH' iti anubhUtaM-prAptaM vartamAnatvaM yena saH, tathA sarvo'pi / 'eSaH' atItakAla: pravAhato'nAdiH, kAlazUnyalokAsambhavAt / 'yathA' ityudAharaNopanyAsArthaH, tathA karma jJeyamiti dArTAntikayojanA, pravAhato'nAdItyarthaH / bhAvArthamAha - kRtakatvaM karmaNo 'vartamAnasama' vartamAnatulyam / yathA hi yAvAnatItaH kAlastena sarveNa vartamAnatvamanubhUtam atha ca pravAhApekSayA'nAdiH, evaM yAvat : kiJcit karma tat sarvaM kRtakam atha ca pra22-dvi 0]vAhApekSayA'nAdi / iti gAthArthaH // 55 // ihaivA''zaGkAzeSaparijihIrSayAha mutteNamamuttimao ubaghAyA-'NugahA vi jujjaMti / jaha viNNANassa iI mairApANosahAdIhiM // 56 // 10 'mUrtena' karmaNA 'amUrtimataH' jIvasya, kim ? ityAha- upaghAtA-'nugrahAvapi yujyete, anyatra tathopalambhAdityabhiprAyaH / nidarzanamAha - yathA vijJAnasya 'iha' loke 'madirApAnauSadhAdibhiH' madirApAnenopaghAtaH, brAhayAdyauSadhAdanugrahaH / iti gAthArthaH // 56 // prastutanigamanAyAha 16 evamaNAdI eso saMbaMdho kaMcaNovalANaM v| eyANamuvAeNaM taha vi viogo vi havai tti // 57 // 'evam' uktanyAyAd anAdireSa sambandhaH / nidarzanamAha - kAJcanopalayoriva, nisargamAtratayodAharaNam . 'etayoH' iti jIva-karmaNoH yadyapyevam 'upAyena' samyagdarzanAdinA tathApi viyogo'pi bhavati, kSAra-mRtpuTapAkAdinA kAJcanopala- 20 yoriva / iti gAthArthaH // 57 // evaM[ 23-pra0 ] vyavasthite sati prastutasauvihityamAha evaM tu baMdha-mokkhA viNovayAreNa do vi jujjati / suha-dukkhAi ya dihA, iharA Na, kayaM pasaMgeNa // 58 // evameva bandha-mokSau sakalasamayasiddhau 'vinopacAreNa' upacAraM vinA dvAvapi.25 'yudhyete' ghaTete, akalpitAvityarthaH / sukha-duHkhAdayazca 'dRSTAH' sakalalokasammatAH

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zrIharibhadrasUriviracita [gA0 69yujyante, mukhyanibandhanopapatteH / 'itarathA' uktaprakAravyatirekeNa 'na' iti na yujyante bandhAdayaH, mukhyanibandhanAnupapatteriti bhAvanIyam / 'kRtaM prasaGgena' praryAptamitthamaprastutena / iti gAthArthaH // 58 // prakRtAbhidhitsayAha tatyAbhissaMgo khala rAgo, appIilakkhaNo doso / aNNANaM puNa moho, ko pIDai maM daDhamimesi ? // 59 // tatrAbhiSvaGgaH khalu 'rAgaH' bhAvarAgaH, raJjanaM rAga iti kRtvA / aprItilakSaNo dveSaH, svarUpasyaiva lakSaNatvAd bhAvadveSa eva / ajJAnaM punarmohaH, mohanaM moha iti kRtvA / kaH 'pIDayati' bAdhate mAM 'dRDham ' atyartham 'amISAM' rAgAdInAm , 10 evamAtmaprekSaNamiti / sujJAnaM caitad viduSAM zAstrAnusArataH kSayopazamavizeSAt, suptamaNDitapratibuddhAdarzakadarzananyAyasiddhametat / anIdRzasya tu yoge'nadhikAra eva / iti gAthArthaH // 59 // anena ca vidhinaivaM kim ? ityAha NAUNa tato tavvisayatatta-pariNai-vivAgadose tti / 15 ciMtejjA''NAe [ 23- dvi0 ] daDhaM pairike sammamuvautto // 60 // jJAtvA AtmAnaM rAgAdibahulatayA 'tataH' tadanantaraM tadviSayatattva-pariNati-vipAkadoSAniti cintayet, tadviSayaH - rAgAdiviSayaH stryAdilakSaNaH tasya tattva-svarUpaM kalamalAdi, pariNatiH - tasyaiva roga-jarAdirUpA, vipAkaH - narakAdi, eta eva doSAH, etAn 'iti' evameva 'cintayet' bhAvayet / 'AjJayA dRDham' 'AjJayA' vIta20 rAgavacanalakSaNayA hetubhUtayA, tasyAstatvAvagamAdihetutvAt , 'dRDham' atyarthaM "pairike" iMti dezIpadaM ekAntArthavAcakam , ekAnte - vivikte, tatra vyAghAtAbhAvAt , 'samyagupayuktaH' sAkalyena vihitakriyAsametaH, sAmagrIsAdhyatvAd abhipretakAryasya / iti gAthArthaH // 6 // ihaiva vizeSamAha -- 25 guru-devayApaNAmaM kAuM paumAsaNAiThANeNa / daMsa-masagAi kAe agaNeto tamgaya'jjhappo // 61 //

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64] svopazaTIkAlaMkRtaM yogazatakam / 29 guru-devatApraNAmaM kRtvA tadanugRhItaH tadviSayatattvAdi cintayet / katham ? padmAsanAdisthAnana kAyanirodhAdyarthaM daMza-mazakAdIn kAye agaNayan svavIryeNa tadgatAdhyAtmaH tattvAvabhAsanAya / iti gAthArthaH / / 61 / / eSa tAvadadhikRtagAthAdvayasya samudAyArthaH / avayavAthai tu sthUloccayena granthakAra evAbhidhAtumAha guru-devayAhi jAyai aNuggaho, ahigayarasa to siddhI / eso ya tannimitto tahA''yabhAvAo viSNeo // 2 // guru-devatAbhyo jAyate'nugrahaH, [24-pra0] praNAmAditi gamyate / 'adhikRtasya' tadviSayatattvAdicintanasya tataH' anugrahAt 'siddhiH' niSpattiH / 'eSa ca' anugrahaH 'tannimittaH' guru-devatAnimittaH 'tathAtmabhAvAt' tadbahumAnAlambanAd vijJeyaH' jJAtavyaH, 10 evaM tadA tadbhAvena tanmAdhyasthyAdau / iti gAthArthaH // 62 // etadbhAvanAyaivAha jaha ceva maMta-rayaNAiehiM vihisevagassa bhavvassa / ubagArAbhAvammi vi tesi hoi tti taha eso // 63 // yathaiva mantra-ratnAdibhyaH sakAzAd vidhisevakasya bhavyasya prANina upakArA- 15 bhAve'pi teSAM' mantrAdInAM bhavatyanugraha iti, tathA 'eSaH' gurudevatAnugrahaH / iti gAthArthaH // 63 // sthAnAdiguNAnAha ThANA kAyaniroho takArIsu bahumANabhAvo ya / daMsAdiagaNaNammi vi vIriyajogo ya iTaphalo // 64 // 'sthAnAt' padmAsanAdeH kAyanirodho bhavati / 'tatkAriSu' anyayogiSu gautamAdiSu bahumAnabhAvazca, zubhAbhisandhinA tacceSTA'nukArAt / daMzAdyagaNane'pi sati vIryayogaH / cazabdAt tattvAnupravezazca 'iSTaphalaH' yogasiddhiphalaH / iti gAthArthaH // 64 //

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zrIharibhadrasUriviracitaM [ gA0 65 tadgatAdhyAtmaguNAnAha taggayacittassa tahovogo tattabhAsaNaM hoti / eyaM e[24-dvittha pahANaM aMga khalu iTTasiddhIe // 65 // 'tadgatacittasya' tadviSayatattvAdigatacittasya 'tathopayogataH tenaikAgratAprakAreNo5 payogAda hetoH, kim ? ityAha--- 'tattvabhAsanaM bhavati' adhikRtavastunaH tadbhAva bhAsanamupajAyate / etaccAtra 'pradhAnamaGga' zreSThaM kAraNam / 'khalu' ityetadeva / kasyAH ? ityAha - 'iSTasiddheH' bhAvanAniSpatteH sakalalabdhinimittasAkAropayogatvena / iti gAthArthaH // 65 // prAdhAnyamevopadarzayannAha eyaM khu tattaNANaM asappavittiviNivittisaMjaNagaM / thiracittagAri logadugasAhagaM beti samayaNNa // 66 // 'etadeva tattvajJAnaM' yadadhikRtatattvabhAsanam , zruta-cintAmayanirAsena bhAvanAmayamityarthaH / ata eva 'asatpravRttivinivRttisaJjanaka' mithyAjJAnanibandhanapravRtti nivartakamiti bhAvanA / tathA 'sthiracittakAri' upaplavatyAgato niSprakampacittakAri, 15 vijayasamAdhibIjamityarthaH / ata eva lokadvayasAdhakamautsukyanivRtti-kuzalAnubandhA bhyAmihaloka-paralokasAdhakamiti hRdayam / bruvate 'samayajJAH' siddhAntajJAH / iti gAthArthaH // 66 // vyAkhyAtA 'guru-devatApraNAmaM - kRtvA' iti dvAragAthA[61] / sAmprataM 'jJAtvA titaH] tadviSayatattva' ityAdi 25-pra0 ]gAthA 60 ] vyAkhyAyate / Aha-. 20 evamutkramadoSaH, na, arthavyApAraNotkramatvAsiddheH / Aha- sautro'nyathA kimartham ? anantarasUtreNa tathAyogAt , tathA hi- rAgAdisvarUpamabhidhAya etad jJAtvA tadviSayatattvAdi cintayedityetadevAbhidhAtuM yujyate, kathamiti vidhistu pazcAt tannAntarIyakatvAt , vyAkhyAtaH punarAdau vidhipurassaratvAt tadviSayatattvAdicintanasyeti / tadevamAdyadvAragAthAvayavanyAcikhyAsayAha- . 3. . thorAgammI tattaM tAsi ciMteja sammabuddhIe / kalamalaga-maMsa-soNiya-purIsa-kaMkAlapAyaM ti // 67 / /

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svopajJaTIkAlaMkRtaM yogazatakam / strIrAge sati tattvaM 'tAsAM' strINAM cintayet samyagbuddhyA paramaguruvacanagarbhayA, anyathA tattvacintanAyogAt / kiMviziSTaM tattvam : ityAha -- 'kalamalaka-mAMsazoNita-purISa-kaGkAlaprAyamiti' kalamala - dhAtvantare jambAlam, mAMsa- zoNitAdayastu prasiddhAH, etadrUpameva tattvam / iti gAthArthaH // 67 // tathA-- 70] roga - jarA pariNAmaM NaragAdivivAgasaMgayaM ahavA / calarAgapariNatiM jIyanAsaNavivAgado ti // 68 // roga-jarApariNAmaM tattvaM tAsAmiti vartate / tathA narakAdivipAkasaGgatametadeva tadbhopekSayA / athavA calarAgapariNatyetadeva / tathA jIvitanAzanavipAkadoSamiti, "viSaM viraktA strI" [ ] iti vacanAt / iti 10 gAthArthaH // 68 // evaM sacetane vastuni rAgamadhikRtya tadviSayattattvAdicintanamuktam / a[ 25dvi0 ]dhunA tvacetanamadhikRtyAha-- 31 atthe rAgammi u ajjaNA dukkhasayasaMkulaM tattaM / gamaNapariNAmajuttaM kugaivivAgaM ca ciMtejjA // 69 || ardhyata iti arthaH, arthaviSaye punA rAge arjanAdiduHkhazatasaGkulaM tattvam, arthasya cintayediti yogaH, arjana- rakSaNa-kSaya-bhogA hArthasya lokadvayavirodhino duHkhAya / tathA gamanapariNAmayuktaM arthasya tattvam, pAdarajaHsamo hyayam / evaM kugativipAkaM caitat kAkITodAharaNena cintayet / iti gAthArthaH // 69 // evaM rAgapratipakSabhAvanAmabhidhAya sAmprataM dveSamadhikRtyAha dosamma u jIvANaM vibhiSNayaM eva poggalANaM ca / aNavaTThiyaM pariNatiM vivAgadosaM ca paraloe || 70 || dveSe punaH sati jIvA jIvaviSaye, kim ? ityAha- jIvAnAM vibhinnatAM cintayet, anurAgaviSayoparodhini pratihatirdeSa iti jJApanArthametat anurAgaviSayo'pi vibhinnastaduparodhyapi bhinna iti bhAvayet / evaM pudgalAnAM ca tatsambandhinAmeva deha - tadupaghAtakapudralApekSayA prAgvad bhAvaneti / tathA anavasthitAM pariNati jIva 5 15 20

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zrIharibhadrasUriviracitaM [gA0 71pudgalAnAmeva cintayediSTetarAdibhAvena / evaM vipAkadoSaM ca' paraloke dveSasyaiva sarvasyAmanoramatvAdirUpam / iti gAthArthaH / / 70 / / idAnIM mohamadhikRtya pratipakSamabhidhAtumAha ciMtejjA mohammI AheNaM tAva vatthuNo tattaM / / uppAya-vaya-dhuvajuyaM [ 26--pra0 ] aNuhabajuttIe sammaM ti // 71 // cintayeda mohe sati 'oghena' sAmAnyena tAvadAdau 'vastunaH' jIvAdeH 'tattvaM' tadbhAvam / kimbhUtam ? ityAha- utpAda-vyaya-dhrauvyayuktaM nimittabhedena 'anubhavayuktyA samyak' anubhavapradhAnA yuktistayA 'samyag' vyavahAranibandhanatvena cintayet / iti gAthArthaH // 71 // 10 anubhavayuktimeva lezata Aha nAbhAvo cciya bhAvo atippasaMgeNa jujjai kayAi / Na ya bhAvo'bhAvo khalu tahAsahAvatta'bhAvAo // 72 // nAbhAva eva sarvathA bhAvo yujyate 'kadAcit' iti kAlAvadhAraNam / atiprasaGgena hetunA / yadi hyasadeva sad bhavet tato'sattvAvizeSAt sakalazaktyabhAvAd 1: vivakSitasattvavad avivakSitamapi bhaved hetvavizeSAditi yugapad [vivakSitA-5]vivakSitaghaTa paTAdibhAvApattiH,anupayoginI ceha tadanyahetuparikalpanA, asajjananasvabhAvatvena tasyA apyuktadoSAnativRtteH, avadhyabhAve tadvizeSakalpanAyogAditi / evaM ca --- asadutpadyate taddhi vidyate yasya kAraNam / zazazRGgAdyanutpattihatvabhAvAdiSyate // 20 iti vacanamAtrameva / tathA na ca bhAva ekAntena abhAva eva yujyate kadA- cit, atiprasaGgena hetuneti vatate / yadi hi sadevAsad bhavet tataH satvAvizeSA (26-dvi0 ]t sakalazaktyabhAvAd vivakSitAsattvavad avivakSitamapi bhavet , hetvavizeSAditi samaM ghaTa-mRdAdyabhAvApattiH, anupayoginI ceha tadanyamRdAdiparikalpanA, sato'sadbhavanasvabhAvatayA hetutvena tasyA apyuktadoSAnativRttaH, avadhyabhAve svabhAvAnta25 rakalpanAyogAditi, evaM ca sato'pi bhAve'bhAvasya vikalpazcedayaM samaH / na tatra kiJcid bhavati na bhavatyeva kevalam //

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74] svopajJaTIkAlaMkRtaM yogazatakam / ityapi vacanamAtrameva / granthata eva hetudvayAsiddhatvaparihAramAha-'tathAsvabhAvatvAbhAvAditi' ubhayatrAtiprasaGgo vyavasthitaH, tathAsvabhAvatvAbhAvAt / tathAhi--- yadA abhAvo bhAvo bhavati tadA tathAsvabhAvatvasya - vivakSitabhAvabhavanasvabhAvatvasya tatrAbhAvo niHsvabhAvatayeti prakaTam yadA'pi bhAva evAbhAvo bhavati tadA'pi tathAsvabhAvatvasya-svAbhavanasvabhAvatvasya tatrAbhAvo niHsvabhAvatayaiveti bhAvanIyam / ' iti gAthArthaH // 72 // evaM vipakSe bAdhakapramANamabhidhAya svapakSasiddhyarthamAha eyassa ubhAvAo Nivitti- aNuvittijogao hoMti / uppAyAdI vaM avigArI ba'NuhavavirohA // 73 // " 'etasya puna:' tathAsvabhAvatvasya 'bhAvAt kAraNAd nivRttyanuvRttiyo [ 27- 10 pra0]gato hetorbhavanti / ke ? iha 'utpAdAdayaH' utpAda-vyaya-dhauvyANi, prakArAntareNoktavadutpAdAdyayogAt / naivaM prakramAt puruSaH avikAryapi, apizabdAd vikAryapi, anubhavavirodhAt, ekAntaikasvabhAve'nubhavabhedAyogAditi hRdayam / etaduktaM bhavati - yadaiva vivakSitabhAvabhavanasvA(! sva) bhAvo'bhAvaH tadaiva svabhAvabhAvAdda jahAti sarvathA bhAvatvam, yadA'pi ca svanivRttisvabhAvastadA'pyevaMvidhasvabhAvabhAvAt svanivRttimiti 15 sUkSmadhiyA''locanIyam / evaM cAnuvRtti-vyAvRttisvabhAvaM vastUtpAdAdyAtmakamiti siddham / uktaM ca "ghaTa-mauli suvarNArthI nAzotpAda- sthitiSvayam / zoka-pramoda-mAdhyasthyaM jano yAti sahetukam // payovato na dadhyatti, na payo'tti dadhivrataH / agorasavrato nobhe, tasmAt tattvaM trayAtmakam // " iti gAthArthaH // 73 // [ zAstravArttA 0 sta0 7 zlo0 2-3 ] AjJayeti dvAraM vyAcikhyAsurAha -- ANAe citaNammI tattAgamo Niogao hoti / bhAvaguNAgarabahumANao ya kammakkhao paramo // 74 // 33 'AjJayA' paramaguruvacanarUpayA hetubhUtayA cintane adhikRtasya vastunaH 'tattvAvagamaH' tattvaparicchedaH 'niyogato bhavati' avazyaM bhavatIti, rAgAdivi [27 - dvi0] SaM 20 25

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34 zrIharibhadrasUriviracitaM [gA0 75 prati paramamantrakalpatvAdAjJAyAH / ata evAhurapare - "amantrApamArjanakalpA phalaM pratyanAgamA kriyA " [ ] iti / tathA 'bhAvaguNAkarabahumAnAcca' tIrthakarabahumAnAccA''jJAsArayA pravRttyA karmakSayaH paramaH, sthAnabahumAnena tulyakriyAyAmevA''jJArAdhana-virAdhanAbhyAM karmakSayAdivizeSAt / iti gAthArthaH ||74 || 5 viviktadezaguNAnAha--- "pairike" vivikte - ekAnte vyAghAto na bhavati adhikRtayogasya 'prAyeNa' bAhulyena, vijJeSanimittAbhAvAt / 'yogavazitA ca ' yogAbhyAsasAmarthya lakSaNA 10 jAyate tathAprazastA, vidhipravRtterasad grahAbhAvAt / 'handi' ityupapradarzane / 'anabhyastayogAnAm ' AdiyogAnAm / iti gAthArthaH // 75 caramamupayogadvAraM vyAcikhyAsurAha uvaogo puNa etthaM triSNeo jo samIvajogo ti / vihiyakiriyAgao khalu atibhAvo usavvattha ||76 || parike bAbAo na hoi pAraNa yogavasiyA ya / jAyara tahApasatthA haMdi aNanbhatthajogANaM ||75|| 15 upayogaH punaH 'atra' prakrame vijJeyo yaH 'samIpayogaH' siddheH pratyAsanna iti / sa cAyamityAha -- 'vihitakriyAgataH khalu' sthAnAdikriyA [ 28 - pra0 ]viSaya ityarthaH / 'avitathabhAvastu' yathoktabhAca eva 'sarvatra' sthAnAdau / etaliGga eva bodhaH paralokapakSapAto bhagavadbahumAnazca bhAvanIyametat / iti gAthArthaH / / 76 / / upasaMharannAha-- evaM anbhAsAo tattaM pariNama cittathejjaM ca / jAya bhavANugAmI sisuhasaMsAhagaM paramaM // 77 // " 30' 'evam' uktena nyAyena abhyAsAd hetoH tattvaM pariNamati rAgAdiviSayasambandhi / tathA 'cittasthairthaM ca ' AnandasamAdhibIjaM jAyate / kiMviziSTam ? ityAha--'bhavAnugAmi' janmAntarAnugamanazIlaM 'zivasukhasaMsAdhaka' pAramparyeNa mokSaOM sukhasAdhakamityarthaH / 'paramaM' pradhAnaM cittasyaiyai zivAdhvavijayadurgAvAptilakSaNam / iti gAthArthaH // 77 //

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81] svopazaTIkAlaMkRtaM yogazatakam / ihaiva vidhyantaramAhaahavA AheNaM ciya bhaNiyavihANAo ceva bhaavejjaa| sattAiemu mettAie guNe paramasaMviggo // 78 // 'athavA' iti prakArAntarapradarzanArthaH / 'oghenaiva' sAmAnyenaiva bhANatAvadhAnanaiva sthAnA dinA 'bhAvayet ' praNidhAnasAramabhyasyet / kva kAn ? ityAha--'sattvA- 5 diSu' sattva-guNAdhika klizyamAnA'vineyeSu 'maitryAdIn guNAn' maitrI-pramoda-kAruNyamAdhyasthyalakSaNAn 'paramasaMvignaH' labdhi-pUjA-khyAtyAdyAzayarahitaH / iti gAthArthaH / / 78 / / etadeva vizeSeNAbhidhAtumAhasattesu tAva mettiM, tahA pamoyaM guNAhieK ti / karuNA-majjhatthatte kilissamANA'viNeemu // 28-dri0 79 // 10 sattveSu sarveSveva tAvadAdau 'maitrI' pratyupakArAnapekSasambandhAM sukharUpAM bhAvayet / tathA 'pramoda' bahumAnAzayalakSaNaM 'guNAdhikeSu' iti svaguNAdhikeSu satveSu / tathA 'karuNA-madhyasthatve' kRpopekSArUpe yathAsaMkhyametat 'klizyamAnA'vineyayoH; klizyamAneSu karuNA, avineyeSu mAdhyasthyam / iti gAthArthaH // 79 // kramAntarAzaGkApohAyAhaeso cevettha kamo uciyapavittIe vaNio saahuu| iharA'samaMjasattaM tahAtahA'ThANaviNioyA / / 80 // 'eSa eva' anantaroditaH 'atra' bhAvanAvidhau 'kramaH' pravRttiprastArarUpaH ucitapravRtteH kAraNAd varNitaH 'sAdhuH' zobhanaH tIrthakara-gaNadharaiH / tathAhi-- sAmAnyena satveSu maitrI evocitA, pramodo guNAdhikeSveva, klizyamAneSveva karuNA, 20 avineyeSveva mAdhyasthyam / itthaM caitadaGgIkartavyam ityAha-'itarathA' anyathoktakramabAdhAyAm 'asamaJjasatva' sanyAyaviruddhaM bhavati / atra hetuH tathAtathA'sthAnaviniyogAditi, sattvAdiSu pramodAdikaraNe asthAnaviniyogo mithyAbhAvanAtmakaH pratyavAyAyeti bhAvanIyam / guNAdhikajJAnaM ca kSayopazamavizeSAd ratnAdAviva mArgAnusAriNAm / iti gAthArthaH // 80 // atraiva sAmAgyavidhimAha-- sAhAraNo puNa vihI sukkAhAro imassa vissnneo| aNNatthao ya eso u sanasaMpakarI bhikkhA // 81 / /

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36 zrIharibhadrasUriviracitaM [gA062sAdhAra[29-70]NaH punarvidhiH sarvAvasthAnugata ityarthaH, zuklAhAro'sya vijJeyaH / zuddhAnuSThAnasAdhyaH zuddhAnuSThAnahetuH svarUpazuddhazca zukla iti / 'asya' yoginaH evambhUto vijJeyaH, tadanyasya yogAGgatvAnupapatteH, na hyapathyAnnabhujo dehAcArogyasiddhiH / anvarthata caiSa punaH zuklAhAraH sarvasampatkarI bhikSeti vijJeyaH / sarvasampatkaraNazIlA 5 sarvasampatkarI dAtR-grahItrubhayalokahitA, pauruSanA-vRttibhikSAvyavacchedArthametat / atra bahu vaktavyaM tat tu nocyate, gamanikAmAtratvAt prArambhasya / iti gAthArthaH // 81 // atraiva vizeSamAhavaNalebovammeNaM uciyattaM taggaya nioeNaM / etthaM avekkhiyavvaM, iharA'yogo ti dosaphalo // 82 // 10 'vraNalepaupamyena' sakalalokasiddhena ucitatvaM 'tadgatam' AhAragataM 'niyogena' avazyantayA 'atra' prakrame apekSitavyag , 'itarathA' anyathA 'ayogaH' asambandha iti kRtvA vraNalepavadevA''hAro doSaphala iti / etaduktaM bhavati--yathA vraNaH svarUpabhedAt kazcinnimbatilocitaH kazciccikkazocitaH kazcid gavAdighRtocita iti, tatra viparyayalepadAne doSaH; evaM kazcid yatikAyaH[ 29-dvi0 ] kodravAdyo15 danocitaH kazcit zAlyodanAdhucitaH kazcid haviHpUrNAdhucita iti, atrApi viparyayadAne doSaH, gambhIrabuddhyA paribhAvanIyametat / iti gAthArthaH // 82 // kathamucitasya lAbhaH ? ityAzaGkAnirAsArthamAhajogANubhAvao cciya pAyaM Na ya sohaNassa vi alAbho / laddhINa vi saMpattI imassa jaM vaNiyA samae / / 83 // 20 yogAnubhAvata eva' yogasAmarthyata eva tatpratibandhakakarmanivRtteH 'prAyaH' bAhulyena / na ca 'zobhanasyApi' AhArasya haviHpUrNAdeH alAbhaH, kintu lAbha eva / kutaH ? ityAha-'labdhInAmapi' ratnAdirUpANAM yogAnubhAvata eva yogasAmarthyAt 'samprAptiH' zobhanA prAptiH paropakAraphalA 'asya' yoginaH 'yat' yasmAt kAra NAd varNitA 'samaye' siddhAnte / iti gAthArthaH // 83 // 25 labdhInAM svarUpamAha rayaNAI ladvIo aNimAdIyAo taha ya cittAo / AmosahAiyAo tahAtahAyogabuDDhIe // 8 //

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svopATIkAlaMkRta yogazatakam / 37 ratnAdyA labdhayaH, "sthAnyupanimantraNe saGga-smayAkaraNaM punaraniSTaprasaGgAt" [ pAta0 yoga0 3-51] iti vacanAt / aNimAdyAzca tathA 'citrAH' "aNimA mahimA laghimA prAptiH prA. 30-pra0 kAmyaM IzitA vazitA yatkAmAvasAyitA ca"[ ] iti vacanAt / tathA 'AmargauSadhyAdyAH' "Amosahi vipposahi khelosahi0" [ Ava0 ni0 gA069 ] iti vacanAt / etAzca tathAtathA- / / prakAreNa uttarottaraparizuddhavRddhirUpeNa yogavRddheH sakAzAd bhavanti / tacchobhanAhAro lamcI mAtrA / iti gAthArthaH // 84 // adhikRtAvasthAphalamAhaetIe esa jutto sammaM asuhassa khavaga mo Neo / iyarassa baMdhago taha suheNamiya mokkhagAmi tti // 85 // 10 etayA' yogavRddhyA bhAvanayA vA 'eSaH' yogI 'yuktaH' ghaTitaH / kim ? ityAha-'samyag apunarbandhakatvena azubhatya karmaNaH kSapako jJeyaH / 'mo' iti atra sthAne'vadhAraNAoM nipAtaH. etathaiva, anyathA kSapaNasyApi bhUyo'dhikabhAvenAkSapaNatvAt / itarasya' zubhasya karmaNaH viziSTadeza-kula-jAtyAdinimittasya bandhakaH, jJeya iti vartate / 'tathA' tena prakAreNAnubandhAnaH zubha-zubhatarapravRttyA pra[ 30-dvi0 ]- 15 kRSTaphaladAnarUpeNa / evaM kim ? ityAha-'sukhenaiva' sukhaparamparayA 'mokSagAmI' bhavAntakRt / iti gAthArthaH // 85 // . sAmpratamadhikRtabhAvanAsAdhyameva vastu tantrAntaraparibhASayA anvaya-vyatirekataH khalvavirodhi iti pradarzayannAha kAyakiriyAe dosA khaviyA maMDukkacuNNatulla tti / te ceva bhAvaNAe neyA tacchArasarisa tti // 86 // evaM puNNaM pi duhA mimmaya-kaNayakalasocamaM bhaNiyaM / aNNehi vi iha magge nAmavivajjAsabheeNaM // 87 // taha kAyapAiNo Na puNa cittamahikicca bohisatta tti / hoti tahabhAvaNAo AsayayogeNa suddhAo // 88 // emAi jahoiyabhAvaNAvisesAu jujjae sabbaM / mukkAhinivesaM khalu nirUviyacvaM sabuddhIe // 89 // 20

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zrIharibhadrasUriviracitaM [gA0 86 " catasro'pyekapraghaTTakapratibaddhAH / AsAM vyAkhyA - kAyakriyayA' AgamabAdhayA'sadbhAvato bhAvazUnyayA 'doSAH ' rAgAdayaH kSapitAH santaH, kim ? ityA[ 31 - pra0 ]ha - maNDUkacUrNatulyAH iti yathA mANDUkacUrNe cUrNAvasthAyAM mANDU - kakriyAkSayaH sannapyakSayakalpaH prAvRDAdinimittayogataH tadadhikabhAvAt evaM kAyakiyayA vacanabAdhopetayA tathAvidhAnuSThAnasamabhivyaGgayo doSakSayo'kSaya eva, janmAntarAdinimittayogatastadadhikabhAvAditi / uktaM ca-- "kriyAmAtrataH karmakSayaH maNDUkacUrNavat , bhAvanAtastu tadbhasmavat" [ ] ityAdi / apathyadravyayogavedanAkSayopalakSaNametat / evaM doSAH 'bhAvanayA' vacanagarbhayA cittavRtyA, kSapitA iti vartate, jJeyAH / kiMviziSTAH ? ityAha- 'tatsA ( ? cchA ) rasadRzAH' maNDUkabhasma1) tulyAH, punarabhAvAt / bhAvanA hyatrAgnitulyA vartate, iyaM ca vacananimittaiveti / tad "etayaivaiSa yuktaH samyagazubhasya kSapako jJeyaH " [ gA0 85 ] iti etadanupAtyeva etaditi paribhAvanIyam / iti prathamagAthArthaH ||86 // 1 38 evaM puNyamapi 'dvidhA' dviprakAram / katham ? ityAha- 'mRNmaya-kanakakalazopamaM bhaNitam' ekaM mRNmayakalazopamaM kriyAmAtrajanyamaphalaM sat tatphaladAnasvabhAvaM 15 vA, [31-dvi0] anyat kanakakalazopamaM viziSTabhAvanAjanyaM tathAtathAphalAntarasAdhanena prakRSTaphalajanakasvabhAvamiti / etad bhaNitam 'anyairapi' saugataiH - "dvividhaM hi bhikSavaH ! puNyam ---- mithyAdRSTijaM samyagdRSTijaM ca / aparizuddhamAdyam, phalaM prati mRdghaTasaMsthAnIyam / parizudvamuttaram phalaM prati suvarNaghaTasaMsthAnIyam " [ 1 ] iti vacanAt / 'iha mArge' yogadharmamArge ' nAmaviparyAsabhedena' 20 abhidhAnabhedena, etadapi "itarasya bandhakaH tathA sukhenaiva mokSagAmIti " [gA085 etadanupAti tattvataH / iti dvitIyagAthArthaH // 87 // tathA kAyapAtinaH, na punazcittamadhikRtya pAtinaH 'bodhisattvAH' bodhipradhAnAH prANina iti bhavanti / tathAbhAvanAtaH sakAzAd ' Azayayogena' cittagAmbhIrya - lakSaNena zuddhA[za]yA iti| tathA cArSam -- "kAyapAtino hi bodhisattvAH, na citta25 pAtinaH, nirAzravakarmaphalametat" / iti tRtIyagAthArthaH // 88 // 1 evamAdi, AdizabdAd "vijayA -''nanda - satkriyA- kriyAsamAdhayaH pravRttAdInAm ; tathA vitarkacAru kSubhitaM prathamam prItyutplAvitamAnasaM dvitIyam sukhasaGgatamAturaM tRtIyam prazamaikAntasukhaM caturthametat" ityAdi pragRhyate / [32 -pra0] tadevamAdi yathoditabhAvanAvizeSAt sakAzAd 'yujyate sarvaM' ghaTate niravazeSam, tattva 1

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91] svopanaTIkAlaMkRtaM yogazatakam / 31 madhikRtya yogavRdreH, adhikRtabhAvanAyAzca evaMsvarUpatvAt / 'muktAbhinivezaM khalu' iti sAvadhAraNaM kriyAvizeSaNam , muktAbhinivezameva nirUpayitavyaM svabuddhyA, abhinivezasya tattvapratipattiM prati zatrubhUtatvAt , yukterapi vaitathyena pratibhAsanAt / uktaM cAtra "AgrahI bata ! ninISati yuktiM tatra, yatra matirasya niviSTA / pakSapAtarahitasya tu yuktiyaMtra, tatra matireti nivezam // sAdhvasAdhviti vivekavihIno lokapaktikRta uktivizeSaH / bAlizo bhavati no khalu vidvAn , sUkta eva ramate matirasya // " ityalaM prasaGgena / iti caturthagAthArthaH // 89 // evaM prAsaGgikamabhidhAya 'etayeSa yuktaH' ityetadgAthA 85]sambaddhAmeva prakRtayo- 120 janAgAthAmAha --- eeNa pagAreNaM jAyai sAmAiyassa suddhi tti / tatto sukkajjhANaM, kameNa taha [32-dvi0] kevalaM ceva // 10 // etena prakAreNa anantaravyAvarNitasvarUpeNa, kim ? ityAha- jAyate' niSpadyate 'sAmAyikasya' mokSahetoH pariNAmasya 'zuddhiH' vizeSAbhivyaktiriti / 15 paribhAvitamevaitat prAk / 'tataH' sAmAyikazuddheH 'zukladhyAna' pRthaktvavitarka savicAramityAdilakSaNaM jAyate iti vartate / 'krameNa' tathAzreNiparisamAptilakSaNena 'kevalaM caiva' kevalajJAnaM ca jAyate / iti gAthArthaH / / 90 // sAmAyikasyaiva prAdhAnyena mokSAGgatAM khyApayannAhaHvAsI-caMdaNakapyaM tu ettha siddha ao cciya buhehiM / AsayarayaNaM bhaNiyaM, ao'NNahA Isi doso vi // 11 // 'vAsI-candanakalpameva sarvamAdhyasthyarUpam 'atra' vyatikare 'zreSTha' pradhAnam / ata eva kAraNAd 'budhaiH' vidvadbhiH 'AzayaratnaM bhaNita' cittaratnamuktam , 'jo caMdaNeNa bAhaM AliMpai" upadezamAlA gA0 92 ] ityAdivacanena / ato'nyathA' apakAriNyevopakAryAzayakalpanAyAmAzayaratna[33-pra0]sya, kim ? ityAha- 25 'ISat ' manAg doSo'pi tadapAyAnirUpaNena / tathA coktam "sAmAyikaM ca mokSAGgaM paraM sarvajJabhASitam / vAsI-candanakalpAnAmuktametanmahAtmanAm // 1 //

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40 ; 10 15 20 zrIharibhadrasUriviracitaM niravadyamidaM jJeyamekAntenaiva tattvataH / kuzalAzayarUpatvAt sarvayogavizuddhitaH // 2 // yat punaH kuzalaM cittaM lokadRSTyA vyavasthitam / tat tathaiaudAryayoge'pi cintyamAnaM na tAdRzam // 3 // mayyeva nipatatvetajjagaduzcaritaM yathA / matsucaritayogAcca muktiH syAt sarvadehinAm // 4 // asambhavIdaM yad vastu buddhAnAM nirvRtizruteH / sambhavitve tviyaM na syAt tatraikasyApyanirvRtau // 5 // aivaM ca cintanaM nyAyAt tattvato mohasaGgatam / sAdhvavasthAntare jJeyaM bodhyAdeH prArthanAdivat // 6 // apakAriNi sadbuddhirviziSTArthaprasAdhanAt / AtmambharitvapizunA tadapAyAnapekSiNI ||7|| evaM sAmAyikAdanyadavasthAntarabhadrakam / syAccittaM tat tu saMzuddherjJeyamekAntabhadrakam ||8||" [ hAribhadrayamaSTakam 29] iti / parairapyasya pravibhAgo gItaH / yathoktam-- "dharmadhAtAvakuzalaH sattvanirvApaNe matim / kSetrANAM zodhane caiva karoti vitathA ca sA // AdidhArmikamAzritya sajjJAnarahitaM yathA / iSTethamapi cA''ryANAM sadAzayavizodhanI // [33- dvi0] ityAdi / kRtaM prasaGgena / iti gAthArthaH // 91 // " mahAphalopasaMhAramAha jar3a tabbhaveNa jAya jogasamatI ajogAe tao / jammAdidAMsarahiyA hoi sadegaMtasiddhi ci // 92 // 25 yadi 'tadbhavena' tenaiva janmanA 'jAyate' niSpadyate / kA ? ityAhayogasamAptiH sAmagrIvizeSeNa / tataH kim ? ityAha- 'ayogatayA tataH' zaile 1. tadevaM cintanaM haribhadrASTake // [gA0 92

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svopanaTIkAlaMkRtaM yogazatakam / zyavasthArUpayA 'janmAdidoSarahitA' janma-jarA-maraNavarjitA bhavati / kA ? ityAha-- 'sadekAntasiddhiH' satI - apunarAgamanena ekAntavizudbhirmuktiH / iti gAthArthaH // 92 // yadi tu yogasamAtirna jAyate tato yad bhavati yoginAM tadAha asamattIya u cittesu ettha ThANesu hoi uppAo / tattha vi ya tayaNubaMdho tassa taha'bhAsao ceva // 93 // asamAptau ca punaH tadbhavena yogasya / kim ? ityAha- 'citreSu' nAnAprakAreSu 'atra sthAneSu' devacyutau mAnuSye viziSTakulAdiSu / kim ? ityAha'bhavatyutpAdaH' jAyate janmaparigraha ityarthaH / 'tatrApi' janmaparigrahe, kim ? ityAha - 'tadanubandhaH' yogadharmAnubandhaH 'tasya' yogina iti / kutaH ? ityAha- 10 'tathA'bhyAsata eva' praNidhAnato'vicyutyabhyAsata eva, praNidhAna-[34-pra0]pravRttivighnajayaprAptInAmitthameva bhAvAt / iti gAthArthaH // 93 // adhikRtavastusamarthanAryavAha jaha khalu divasa'bbhatthaM rAtIe suviNayammi pecchaMti / taha ihajamma'bhatthaM sevaMti bhavaMtare jIvA // 94 // 'yathA khalu' iti yathaiva divasAbhyastam' adhyayanAdi 'rAtrau' rajanyAM 'svapne' nidropahatacittavyApArarUpe pazyanti tathAnubhavApekSayA / eSa dRSTAntaH / sAmprataM dArTAntikayojanA -- 'tathA' tena prakAreNa 'ihajanmAbhyastam' adhikRtajanmAsevitaM kuzalAdi sevante 'bhavAntare' janmAntare 'jIvAH' prANinaH tatsvAbhAnyAt / iti gAthArthaH // 94 // pasmAdevaM tasmAt kim ? ityAha tA suddhajogamaggocciyammi ThANammi ettha vaTejjA / ___ iha-paralogesu daDhaM jIviya-maraNesu ya samANo // 15 // 'tat' tasmAt 'zuddhayogamArgocite' AgamAd niravadyayogamArgAnurUpe 'sthAne' saMyamasthAne sAmAyikAdau atra varteta sAmpratajanmani / katham ? ityAha-- iha- 25 paralokayoH dRDham' atyartham , tathA jIvita-maraNayozca 'samAnaH' sarvatra tulyavRttiH, paraM muktAvasthAbIjametat / iti gAthArthaH // 95 // na bhAvataH sadA'naucityavRtteH paryantaucityAvAptiriti tadgataM vidhimAha

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zrIharibhadrasUriviracita gA0 96parisuddhacittarayaNo caejja dehaM tahatakAle vi / AsaNNamiNaM gAuM aNasaNavihiNA visuddhaNaM // 96 // parizuddhacittaratnaH sa sarvatrAnAzaMsayA, kim ? ityAha- 'tyajed deha jahyAt kAyam / tathA ....... [34-dvi 0 ]tasaMyuktazubhalezyAprakAreNa 'antakAle'pi' : kramAgatamaraNakAle'pi Asannam 'ena' maraNakAlaM jJAtvA, kathaM tyajet / ityAha'anazanavidhinA' anazanaprakAreNa 'vizudrena' kavacajJAtataH AgamaparipUtena / iti gAthArthaH // 96 // maraNakAlavijJAnopAyamAha NANaM caa''gm-devy-pihaa-suminnNdhraadaadiddiio| 10 NAsa-'cchi-tAragAdasaNAo kaNNagga'savaNAo // 97 // jJAnaM cA''sannamaraNakAlasya, kutaH ? ityAha-- 'Agama-devatA pratibhAsvapnA-'rundhatyAdyadRSTeH' AgamAd-maraNavibhaktyAdeH nADIsaJcArAdinA / yathA''huH samayavidaH "uttarAyaNA paMcAhameganADIsaMcAre tiSiNa samAo jIviyaM, dasAhameganADI15 saMcAre do, paNNarAhameganADIsaMcAre egaM, vIsAhameganADIsaMcAre chammAsA paMcavIsAhameganADIsaMcAre tiNNi. chabbIsAhameganADIsaMcAre do, sattavIsAhameganADIsaMcAre ego, aTThAvIsAhameganADIsaMcAre paNNarasa diyahA, egUNatIsAhameganADIsaMcAre dasa, tIsAhameganADIsaMcAre paMca, egatIsAhameganADIsaMcAre tiNNi, battIsAhameganADIsaMcAre do, tettIsAhameganADIsaMcAre divaso jIviyaM / " 20 tathA anyairapyuktam - paJcAhAt paJcavRddhayA divasagatirihA''rohate paJcaviMzAt tasmAdekottareNa triguNitadazakaM tryuttaraM yAvadetat / kAle pauSNe samAstAstri-nayana-zazinaH, SaT-tri-yugmendavo ye, mA[35-50] sAste'hAni zeSAstithi-digiSu-guNa-dvIndavo jIvitasya / / 1. "samasaptagate sUrye candre janmakSamAzrite / sa kAla: pauSNa uddiSTaH kuryAstatra vicAraNAm / / Adau kRtvA dinAdhaM sakaladinamathAhanizaM cottareNa, pazcAdadvayaM ca tridinamatha caturvAsarANi krameNa / prANo nADyAzrito yo bhavati dinapaterudgamAt savyahonaH, tatraitAn dhAraNAbdAn manuravi___ Jain Education Intvidizo maNDalAH SaT catasraH // ityeSA AdarzagatA TippaNI // nly

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svopajJaTIkAlaMkRtaM yogazatakam / 43 ___ evaM devatAtaH - devatAkathanena, cAritrI devatAparigRhIto bhavati tasyocitamanyadapi devatA kathayatyeva / evaM pratibhAtaH- prAtibhamapyasyAvisaMvAdyeva bhavati, vyavahAropayoginyapi tathopalabdheH / evaM svapnAd-mRtagurvAhvAnAdeH ' mRtagurvAhvAna-bAladehabhAva-bhogasandarzanaM yogino'ntakAle siddhaH cittavibhrama iti / arundhtyaadydRsstteH| yathoktam pradhmAtadIpa[ga] gandhamalpAyunaiva jighrati / sphuTatArAvRte vyonni na ca pazyatyarundhatIm / / tathA 'nAsA-'kSitArakA'darzanAt' iti nAsikA'darzanaM avaSTabdhA'kSijyotistArA'darzanaM cA''sannamRtyuliGgam / tathA 'karNAnyazravaNAd' aGguSThApUritakarNAntarAgnya- 10 zravaNaM AsannamRtyuliGgaM samudradhvanizravaNa-dazagranthisphuraNa-dvAdazAkSarAnupalambhAdhupalakSaNametat / iti gAthArthaH // 97 // evamenaM jJAtvA kim ? ityAhaaNasaNasuddhIe ihaM jatto'tisaeNa hoi kaayvvo| jallese marai jao tallesesuM tu uvavAo // 98 // 15 anazanazuddhAviha kavacodAharaNena ya 35-dvitItno'tizayena bhavati kartavyaH, phalapradhAnAH samArambhA iti kRtvA / kimetadevam ? ityAha- yallezyo mriyate yataH prANI bhAvalezyAmadhikRtya tallezyeSvevAmarAdidhUpapadyate, "jallese marai tallese uvavajjaI" / ] iti vacanAt / na cAsyAmavasthAyAmevaM mataH svaprANAtipAtaH, vihitakaraNAt , vacanaprAmANyAd mAdhyasthyopapatteH, anyathA doSabhAvAd 20 vacanavirodhAt / evamevameva hi tadAzayaparipuSTeH tatsaGkalpabhAvAnurodhAt / iti gAthArthaH // 98 // evamiha lekSyAyAH prAdhAnyamuktam , na caitAvataiva etaccAru bhavatItyAha -- lesAya vi ANAjogao u ArAhago iI neo| iharA asatiM esA vi ta'NAimmi saMsAre // 19 // 25 lezyAyAmapi satyAm, kim ? ityAha--AjJAyogata eva, darzanAdipariNAmayogAdevetyarthaH / ArAdhakazcaraNadharmasya 'iha jJeyaH' iha pravacane jJAtavyaH, nAnyathA / __1. asya granthasya tADapatrIye mUlAdarza etatpuSpikAsthAne etAdRg x haMsapadaM vartate, kiJca upari adho vA pATho likhito nAstIti saMzodhakaviduSo'tra pAThalekhanavismRtiH sambhAvyate / / Private & Personal Use

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44 svopazaTIkAlaMkRtaM yogshtkm| gA0 100etadevAha- 'itarathA evamanabhyupagame sati, kim ? ityAha-- 'asakRt' anekaza: 'eSA'pi' zubhA lezyA prAptA saudharmAdyupapAtena "hanta sampreSaNa-pratyavadhAraNavivAdeSu" iti [iha 'hanta'] sampreSaNe'vaseyaH, anAdau saMsAre, atidIrgha i[36-pra0]tyarthaH, na cA''rAdhakatvaM saJjAtam, tasmAd yathoktameva tattvaM pratipattavyam / iti 5 gAthArthaH // 99 // prakaraNopasaMhArArthamevAha tA iya ANAjoge jaiyavcamajogaasthiNA samma / eso ciya bhavaviraho siddhIe sayA aviraho ya // 10 // yasmAdevaM tasmAd "iya" evam 'AjJAyoge' AgamavyApAre, kim ? ityAha10 'yatitavya' yatnaH kAryaH / kena ? 'ayogatArthinA' zailezIkAmena sattvena 'samyag' aviparItena vidhinA / yasmAd 'eSa eva' AjJAyogaH bhavavirahaH' jIvanmuktiH saMsAraviraho vartate, kAraNe kAryopacArAt , yathA''yughRtamiti / tathA 'siddheH' mukte: 'sadA' sarvakAlaM avirahazcaSa eva, AjIvikamatamuktavyavacchedArthametat , muktasya kRtakRtyatvenehAgamanAyogAd avirahaH / iti gAthArthaH // 10 // // yogazatakaTIkA smaaptaa|| // kRtidharmato yAkinImahattarAsUnorAcAryaharibhadrasya // // granthAgramanuSTupchandasodezataH zlokazatAni sapta sArdhAni / / 750 // yogazatakasya TIkAM kRtvA yadavAptamiha mayA kuzalam / tenAnapAyamuccairyogarato bhavatu bhavyajanaH // 1 // saMvat 1165 phAlguna sudi 8 likhiteti //

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bahusambhAvyamAnatayA zrIharibhadrasUriviracitaH [brhmsiddhaantsmuccyH|]

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// jayantu vItarAgAH // bahusambhAvyamAnatayA yAkinImahattarAdharmasUnuzrIharibhadrasUriviracitaH [brahmasiddhAntasamuccayaH 10 [1 - dvi0 ] 9 // namaH // natvA jagadguruM devaM mahAvIraM paraM zivam / brahmAdiprakriyAM vakSye tatsiddhAntAnusArataH // 1 // brahmANyupAsanAmeSAM dIkSAM dezAdisaMjJitAm / tadbhAvaliGgaM spaSTArtha phalaM ceti samAsataH // 2 // bRhattvAd bRMhakatvAcca brahmANyAhumaharSayaH / sukhArambhAdisaMjJAni paJca tAnyatra zAsane // 3 // mukhArambhaM tathA mohaparAkramamathAparam / mohaghnaM paramajJAnaM sadAzivamanuttaram // 4 // samyagdRSTigataM hyAdyaM viratasthamataH param / tRtIyamapramattasthaM sarvajJasthaM tato matam // 5 // aSTakarmakalAtItasiddhasthaM paJcamaM tthaa| caturdazamahAlokamUrddhamuktipadezvaram // 6 // prakSINatIvrasaGkleza mohgrnthivibhedtH| AstikyAdiguNopetaH samyagdRSTirudAhRtaH // 7 // Asti[2 - pra0]kyAdanukampA'sya tato nirveda itypi| tasmAt saMvegasaMsiddhirataH prazama ityalam // 8 // ataH kramAdamI bhAvA jAyante'sya mahAtmanaH / bhAyopazamikAH pUrva tadanu kSAyikA api // 9 // 20

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shraahaa| zrIharibhadrasUriviracitaH [lo0 10 AvirbhAva-tirobhAvAvAdyAnAM sto niyogtH| itareSAM tu vijJeyaH sadA''virbhAva eva hi // 10 // etadyogAnmahAtmA'yaM parArthodyatamAnasaH / pazubhAvamatikrAnto mithyAtvavigamAditi // 11 // asatpravRttihetozca yaH kSayopazamAt tathA / karmaNo virataH pApacetasA viratastvasau // 12 // cetasA viratasyaivaM na pravRttiH kadAcana / bAhyA'pi jAyate tatra tatpUrveyaM yato matA // 13 // bAhyeo'pravRttimAtraM tu viratinaiva tattvataH / cetasA'viratasyaivaM [2-dvi0 tathA tacchaktiyogataH // 14 // sAmayyabhAvato bahiradahannapi dAhakaH / yathA tacchaktiyogena tathA'yamapi pApakRt // 15 // tacchaktipatibandhe tu yathendhanagato'pi na / dAhako'so, tathaivAtmA virataH pApabhAgapi // 16 // svalpAvaraNabhAvena svavIryotkarSayogataH / nityopayuktaH satkRtye tvapramatta iti smRtaH // 17 // karmamallaM samAzritya jayakakSAvyavasthitaH / siddhikriyAyAmudyukto dhaiyaudAryasamanvitaH // 18 // asaGgazaktyA sarvatra vartate'yaM mhaamuniH| yatnato vRttirapyasya na bandhAyeti tadvidaH // 19 // tadetat paramaM dhAma vidyAjanmodbhavaM tu yat / mahAsamAdheH sadbhoja gIyate siddhayogibhiH // 20 // prazAntavAhitA saiSA taddhi tattatphalaM param / sannadyambhodhisaMyoga[ 3-pra0 sammajJAto mahAnayam // 21 // sarva dharmAdi yaH sAdhu * * * * * * * taH / rAgAdirahitazcaiva sa sarvajJaH satAM mataH // 22 // prazAna

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36 ] brahmasiddhAntasamuccayaH / khikalopetakSINasArddhacatuSkalaH / saccArthanirataH zrImAn nR-surAsurapUjitaH ||23|| anvarthayogatazcAyaM mahAdevo'rhastathA[ ? gataH ] / buddhatha gIyate sadbhiH prazastairnAmabhiH sadA ||24|| acintyadivyanirmANo mahAtizayasaGgataH / dharmakalpadrumo mukhyaH svarga-muktiphalapradaH ||25|| mahAsamAdhikAmAnAM sadvRttAnAM tapasvinAm / eSa praNavayogena yoginAM jayagocaraH ||26|| sarvathAkRtakRtyaca sUkSmo'vyakto nirabjanaH / sarvakarmaphalAbhAvAt saMsiddhaH siddha ucyate // 27 // paramAkSararUpo'yaM svayaMjyotirayaM mataH / [3-vi.] acandracandrikAkAro nAdAtItaH paraH zivaH // 28 // bhavA'bhavanimittaM ca jagato'nAzayaM param / vidveSejyAdviyogena tatastadbhAvasiddhitaH // 29 // anAdinidhano hyeSa dehastho'pi na gamyate / matijJAnAdibhiH sAkSAt kevalena tu dRzyate ||30|| caturdazAnAM sthAnAnAmRrdhvaM dhAmA'sya zAzvatam / sthAnAni bhuvanAnyeke, guNasthAnAni cApare // 31 // etAni paJca brahmANi paramA(? parA ) NyAhurmaharSayaH / etatprayogato'vazyaM jAyante sarvasiddhayaH ||32|| yathA'mRtAptitaH puMsAM mahAkalyANabhAginAm / sidhyanti sarvakAryANi cA[zIla] prayogataH ||33|| brahmAptestadvadeveha dhruvaM nAnAprayogataH / tIvrabhaktiprabhAvena sarvasiddhiM vidurbudhAH ||34|| adveSazcaiva jijJAsA zuzrU[ 4 - pra. ]SA zravaNaM tathA / bodha IhA suvijJaptiH pratipattistathaiva ca ||35|| [?] caiteSAmadhikArivibhedataH / yA satsthAnAbhinivezataH ||36|| 49 5 10 15 20 25

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zrIharibhadrasUriviracitaH [37atrAdhikAriNo'pyuktA apunarbandhakAdayaH / traya eva samAsena zeSAstva[nadhikAriNaH] // 37 // apunarbandhakasyAtha dviviyopAsanA mtaa| samyagdRSTeH suvijJaptiH pratipattizcaritriNaH // 38 // brahmazrutAvavajJA . . . . . . dAhRtaH / ato'nyaH punaradveSaH zubhAzayanivandhanaH // 39 // jijJAsAdyAstathaiteSAM na hyupAdeyatAM vinA / utta . . . . . . tadetA lghukrmnnH||40|| atattvAbhinivezo yanmithyAtvAt saM . . . . / . . . . . vijJa4-dvi.ptintireva satAM matA // 41 // granthibhedAdataH samyagdRSTereva niyogtH| muvijJaptiryathAbhavya . . . . . . . . // 42 // cAritramohanIyena karmaNA'bhibhave sati / / pratipattirna sAdhvyeSu dravyaprAyA bhavatyapi // 43 // tatkSayopazamAdasya . . . . . . kSayA / paramArthena nirdiSTA pratipattizcaritriNaH // 44 // Adyadvayasya dIkSAyAmadhikAro na vidyate / a . . . . . . . . tikrayAhetvabhAvataH // 45 // AzayasphItatAheturapramAdapareha yat / / caritramohopetasya dRDhaM sA ca na vidyate // 46 // . . . . . . . hyaM tatkriyApatipAlakam / . . . . . . . . . . . . . . . . // 47 // . . . . . . . . . . . [5-a.]cchAstrabAdhayA / asyAbAdhA yato dharmoM bAdhA . . . . . . // 48 // atastu bhAvasaMsiddhiM manyante'nye vickssnnaaH| asundarA tadanye tu patrebhyo vRkSajanmavat // 49 // ayaM hyabaddhamUlatvAd bhramyate yena kenacit / svasthAnAdevametadvAn bhAvamUle tathAsati // 50 //

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65 ] brahmasiddhAnta samuccayaH / mUlajanmA tvayatnena bhramyate naiva kenacit / etadvatyupamaiSaiva bhAvamUlasamanvite // 51 // na tasmAd bhAvasaMsiddhiratastvanadhikAriNaH / asya tvetanniyogena bhAvasaGgatameva hi // 52 // | sadandhasaGgatisamaM gItaM cAsyedamAvilam / sadbhAvanetrAbhAve'pi tathAmArgAnusAriNaH // 53 // apunarvandhako yasmAd guNasthAnakameva hi / mithyAdRSTirapi yuktaH sa ca tAdRkakriyAnvitaH // 54 // tadasya dravyato jJeyaM tatkriyAmatipAlanam / yogya[5-dvi.] tAmadhikRtyeha tadanyat tvapradhAnakam // 55 // kiM tattvamiti jijJAsA yA sarvatrA''grahaM vinA / sauvAt tadbhAvatastattvapratipattiH satAM matA // 56 // samyaktvajananI saipA lokasaMjJA'calAzaniH / didRkSA calanAvasthA saiSA prakRtimokSaNI // 57 // Arraorai seyaM praNidhAnakriyA parA / lokottarapadAkAGkSA seyaM pramuditAspadam ||58|| brahmasaGga caiva tathA bhavapalAyanI / kalyANavenuH paramA sarvasampatkarIti ca // 59 // prathamA gIyate'vasthA muktisAdhanavAdibhiH / durApA pApasattvAnAmavandhyA muktisiddhaye // 60|| samayAkhyA'tra dIkSA'sya tad brUyAd yasya tAtvikI / sadratnaddhimAptivannirargalA niyoginaH // 61 // AgamenAnumAnena yogAbhyAsarasena ca / tridhA [[6-pra.] kalpayan majJAM labhate tattvamuttamam // 62 // jJeyA samayadIkSA yA dIyamA na / // 63 // sAdhakasya tathA sa + dhikAritvamatazcAsyopajAyate / AstikyAdiguNAptizca krameNaiva yathoditA || 64 || viparyayasya vyAvRttirevamevAparairapi / iSTA'trAntara eveti paJcabhedasya taccataH // 65 // 51 5 10 15 20 25

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10 15 52 20 25 zrIharibhadrasUriviracitaH tamo moho mahAmohastAmistro'ndhaH sa eva ca / viparyayo hi jIvAnAmato bhrAntirbhavArNave // 66 // zreyaH pravRttikAmasya tadanyatra pravartanam / siddhAntAnAdarAddhacetat tama AhurmanISiNaH // 67 // dehAdiSvAtmabuddhiryA muktimAna parodhinI / tatrAbhiSvaGgabhAvena sA moha iti kIrtyate // 68 // bAhyeSu tu mamatvaM yada dehabhAve'pyabhAviSu / kevalaM bhAvasaMsiddhacai mahAmo[ 6-vi.] hastadAhitam ||69|| bhAvyAbhAvyeSu sarveSu niyamena tathAtathA / bhavan svAtmApakArAya krodhastAmisra ucyate // 70 // saMsAre maraNaM jantorniyamena vyavasthitam / tat pratItya bhayaM hyandhatAmistraH parikIrtitaH // 71 // evaM viparyayAdasmAdatattve tttvbuddhitH| kukRtyeSvapi mRdAnAM bahumAnaH pravartate // 72 // niSkalAkhyAzrutesta (? stva)sya zubhavimbopalabdhitaH / tathAbhavyatvatazcaiva kvacideSa nivartate // 73 // | nivartamAna etasmin mahAsatvazca jAyate / pakSapAto guNeSveva bhavAdudvega eva ca // 74 // udvignaH sa bhavAd dhImAn viparyayaviyogataH / mArgAnusArivijJAnAt tattvamitthaM prapadyate // 75 // zarIrAdyAtmano bhinnaM mUlyAnnazakaTopamam / // 76 // [7-pra.]mAnuSyaratnamutkRSTaM bhavAbdhAvatidurlabham / labdhvaitacchravaNaM yuktaM na kartumasamaJjasam // 77 // siddhAntAlocanAnnityaM zreyasyeva pravartate // 78 // zarIrAdyAtmano bhinnaM mUlyAnnazakaTopamam / // 79 // [ 66

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93] brahmasiddhAntasamuccayaH / gehAH parijano vittaM kalatraM mitrameva ca / svapnendrajAlasadRzamanIyaiva kevalam ||80|| vAraNeH / mithyAvikalpavAyUtthastattvadarzanabAdhakaH // 81 // maraNaM tu mahAghoraM sadA''gAmyeva de[hinaH ] | vimuktaye // 82 // sA ca lokottarAtyai ( ? nyai ) vAhiMsA cairAgyalakSaNA / [7-dvi.] ratAtmanaH // 83 // hiMsA-rAgodbhavaM karma tatkSayAnmuktiriSyate / nidAne [s] sati hiMsAdau tatkSayo nyAya[saGgataH ] // 84 // vRttirnAma samaJjase / sadaiva dIkSitasyeha hetvabhAvo [pa] pattitaH // 85 // yathAmavRttakaraNAdeta bodvego hi nAnyathA // 86 // etadAlocanaM tIvraM vajrasUcIbhidAsamam / nAto'nyad bhavadapyevaM zUlAse smAdapi dhruvam / viziSTadravyaparyAye granthibhedaH kadAcana // 88 // vajrazUcyA'zmano bheda iha . DitamApaka eSo'nya utta / ' samAdhireSa vi [ ratnanidhA][8-pra.] nasamprAptisamo'vaJcaka ucyate // 90 // T + // 87 // // 89 // gIto mukti purasyAyaM khaNDipAtasamastataH / tat samyagdarzanaM caitra ka * // 91 // 1 idaM tad yogihRdayaM pAzatruTanamityapi // 93 // // 92 // 53 5 10 15 20 25

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zrIharibhadrasUriviracitaH [94lokottaramidaM cetaH . . . . . . . . / * . . . . . . . . . . . . . . . // 94 // mRtyormRtyupadaM caiva brahmadIpaH snaatnH| sadanaGgasukhArambho . . . . . . . . // 15 // * . . . . . . . . . . . . . . . / prazAntavAhitotpIDo jAtyandhAkSyAptireva ca // 16 // etadyogAnmahAtmA . . . . . . . . . / . . . . . . . . . . . . . . [8-dvi. zrute // 97 // prApta prAptavyametena jJAtaM kRtyamataH param / ' tat karotyucitaM sa . . . . . . . . . // 98 // * * * * * * * * * . . sati / na kazcid bAdhyate jantuH prAyazaH kSut-tRDAdibhiH // 19 // parama . . . . . . . . . . . . . / . . . . . . . . . . cidapi jAyate // 10 // na ca citramidaM tvasya kSayAti] kliSTasya karmaNaH / * * * * * * * . . . . . . . . . // 10 // . . . . . . prAptaM na hemadhyAmalaM yathA / jAtavedhaM ca sadratnaM tathA'yamapi . . . // 102 // . . . . . . . . . . . . . . . . / .. . . . pi tadbhAve'tiprasaGgo nivAritaH // 103 // na caitadvigame'pyasya ta . . . . . . . / . . . . . . . . . . . . . . . . // 104 // . [9-a.] sadyogabIjasampAptau bajratandulavat sthirH| * * * * * * * * * * * . . . . . // 105 // * . . . . . . . . . . . . . . yH| sadyogavIjayogena tathaikAjJAnavAn naraH // 106 // mayUrANDarase . . . . . . . . . . / / For Private & Personal use dayaH // 107 //

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122 ] . brahmasiddhAntasamuccayaH / eMkAjJAnina AstikyaM svagrahatyAgato bhRzam / tAdRzye . . . . . . . . . . . . . // 18 // . . . . . . . . tattvato dharmarAgitA / atastu mukhyaH saMvego guNistotRtvasUcitaH // 109 // * . . . . . . . . . . . . . . . / ..... . . locyaM tyaktamatsaraiH // 110 // zrotriyasya sato jAtA sumaterata eva hi / * . . . . . . . . . . . . . . . // 11 // . . . [9-dvi.]ccaiAhmaNArthavinizcayAt / sva-parajJAnaparyantavyabahAraphalaiva hi // 11 // . . . . . . . . . . . . . . . . / . . . . . . .vaM samyagdharmavidhAnataH // 113 // satyaM yajJAstapo dhyAnametad dharmasya sAdhanam / . . . . . . . . . . . . . . . . // 114 // . . . . yanaM jJeyaM satyazAstrAnugatvataH / AdyAzrama ihAnena tatmadhAne . . . . // 115 // . . . . . . . . . . . . . . . . / . . vA . lyayuktAni parizuddhAni zAstrataH // 116 // tapo vaikhAnasaM karma zakti . . . . . . / 10 20 * * * * * * * . // 117 // dhyAnaM sthiraM manaH proktaM tacca satkRtyagocaram / aM . . . . . . . . . . . . . . . // 118 // [10-pra. anyathA pratyapAyaH syAmniyamAcchAstrabAdhanAt // 119 // * . . . . . . . . . . . . . . / . . . . . . . . . . . . . . . . // 120 // tAvikajJeyaviSayamasammohanibandhanam / AtmajyotiH sthiraM zu . . . . . . . . . // 121 // bandhanavicchedAd yutaM mokSo'dhigamyate // 122 / /

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[123 zrIharibhadrasUriviracitaH . tatrAzarIra ekAntA . . . . . . . . / * . . . . . . vaH // 123 // sadyogabIjayogena pratipadyaivameva c| kRtvaitad sumati . . . . . . . . . . // 124 // . . . . . . . . . kilbissH| anivAptitazcecaM zubhabhAvo'bhijAyate // 125 / / kalyANe . . . . . . . . . . . . . / . . . . . . . . [10-dvi. samAdhirabhidhIyate // 126 // guNaprasUtirepo'nyogidharmotkarAvahaH / . . . . . . . . . . . . . . . . // 127 // . . . . . jAnAti puNyAdevAtmano'param / tathA ca vartate tasmin yathA bhadraM . . . // 128 // . . . dyogataH zrImAn nidhAnAdiva babcyate // 129 // tadasyApi tu vijJeyaM . . . . . . . . / * * * * * * * * * * * . . te param // 130 // vAcanAdyadhikAritvamatazcAsyopajAyate / ucitaM sUtrasa . . . . . . . . . . // 13 // * . . . . . . . . . bhaavaabhisNskRtH| . budhyate vacanaM jainaM rUpaM sa . . . . . // 132 // . . . . . . . . . . . [11-pr.gtmaansH||133|| gambhIradezanAM zrotuM zaknotye . . . . . / . . . na tato dhImAnayatno'syAt paTuranu?) // 134 // panthAnamapi yastajjJaH sa praSTavyo vijAnatA / na punastatstha ityeva prANisAdharmyamAtrataH // 135 // satsUrerityameveha zrotavyA dharmadezanA / gambhIrArthA, na jAnAti tAmanyo naSTanAzanaH // 136 // sa punarjAyate tAvadAcArAt sajjanazruteH / AtmabodhavizeSAcca puNyAccetyAha sarvavit // 137 //

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165 ] 8 brahmasiddhAntasamuccayaH / guNotkarSeNa sarvatra pravRttiryujyate satAm / bAdhA'darzanatazcaiva tathA cAyaM pravartate // 138 // mithyAdarzanayogena tadanyastvanyathA jaDa: vyabhicArasamAzaGkI svAM jAtiM bAdhate tayA || 139 || evaM hyasyApravRttiH syAnna ca sA'bhyupapadyate / tatrApi ca sadAzaGkA yat tannyAyAt prava[ 11-dvi-]rtate // 140 // paryante'pi tatazcaiSa vRttau sarvathA kramaH / Adau mArgAnusAritvAt tamayaM pratipadyate // 141 // dezanA punarasyaivaM gambhIrAyacitA parA / prAyeNa sUkSmabuddhitvAnnAnyathA''kSipyate hyayam // 142 // dharmAdharmavyavasthAyAH zAstrameva niyAmakam / taduktasevanAd dharmaH, adharmastadviparyayAt // 143 // tatkartrAptapratItyAdi tadavajJAdisambhavam / uttamaM kAraNaM hyetada vijJeyamubhayorapi // 144 // tucchaM vAhyamanuSThAnaM tantrayuktyobhayoH sthitam / abhavya marudevyAdimukti- ve yakApti ]taH // 145 // tadatra yatnaH kartavyaH sacchAstrazravaNAt paraH / muktibIjaprakaraNametadAhurmanISiNaH // 146 // yAvat kiJcicchubhaM . jJAnAdibhAvataH kSimiti tattvavido viduH // 147 // yate / doSAnu [ atra dvAdazaM patraM vinaSTam / ] .. [13-pra.] dravyato'pyAnayatyayam / devatA bahumAnena nivedayati cAnagham // 163 // manaHkriyA pradhAnA tu manaHzuddhayAptasAdhanA / paratatvagatA samyag dvitIyA parikIrtitA // 164 // 57 trailokyasundaraM sarve sAdhu sampAdayatyayam / paratantrAya taddhayAnA [va] tadbhAvaM cApi (1) gacchati // 165 // 5 10 15 20 25

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58 zrAhArabhadrasArAvarAcataH sAmAnyenaivamAkhyAtA tRtIyA tvacaritriNaH / na bhavatyeva niyamAdityAhustattvedinaH // 166 // nAvizuddhaM mano nyasya tathaudAryAt pravartate / muktyAsanneSu bhAveSu vyaktaM cAritramohataH // 167 / / bhRGgavanmAlatIgandhasamAkRSTaH prayAtyalam / cAritriNastu saddharmAduttarottaravastuSu // 16 // samAropastvasatkAmAkSobhAdibhyo'vagamyate / mudrA-rakSAdiyogasya tatra vandhyatvadarzanAt // 169 // cAritriNastu sadbhAve tathaivA''patite sti| kSudravi 13-vinAyakaiH pAyo'vagraho'pi na bhidyate // 170 // bhAvastu niyamAdeva bhidyate naiva kenacit / kAyapAtAdibhAve'pi zubhAlambanayogataH // 171 // cintAratnAnugaM cittaM na svato'nyatra vartate / tadguNajJasya daurgatyAdudvignasya tathA hyayam // 172 / / dvayAbhyAsAt punardhImAn yatazcAritrabhAg bhavet / akSepeNa tatazcaivamupanyAso'pi yuktimAn // 173 // dAnaM sudAta(?na)manayormahAdAnaM ca kIrtitam / dAturhitaM sudAta(na) syAnmahAdAnaM dvayorapi // 174 // nyAyAjitaM dadAtyeka auddhatyarahitastathA / pAtrAdigatavittazca pazcAttApAdivarjitaH // 175 // tadanyo'pyevameveti zAstrArthagatamAnasaH / * * * * * * * * svanukampAdimAn dRDham // 176 // tyAgAttu puNyajanakamAdhamanye vidu[ 14-pra0]rbudhAH / sahatena dvitIyaM tu paribhogotthakAraNam // 177 // lAbho'pi cAnayoAyAnevamevopapadyate / paropatAparahitaH zubhAnuSThAnasaGgataH // 178 // paJanArthena saMyogaH zaGkhana tu na jAnucit / lokadvayahito hyAdhastadanyastvahito mataH // 179 //

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193 ] 10 brahmasiddhAntasamuccayaH / niSiddhakarmAbhAvena na dUSayati cAzayam / evaM saJjAyate cAdyo dvitIyastu viparyayAt // 180 // evamabhyAsataH samyak kSayopazamayogyatAm / kAlenApnoti niyamAcAritrAptinivandhanam // 181 // cAritralabdhireSA sA saMyamazreNiruttamA / bhavadrumAnala[14-dvi0]jvAlA klezAnAM pralayakriyA // 182 // parA nivRttiH prkRterdikssaabhvnkriyaa| saMyogazaktivyAvRttikaivalyAptezca sasthitiH // 183 // bodhamaNDakarI caiva raagaadinidhnkriyaa| bhavAntaprAptiyAtrA ca skandhAbhAvakriyeti ca // 184 // prazAntavAhitA caiva gIyate mukhyayogibhiH / bhavAbdhivelAvyAvRttitikarmajareti ca // 185 // asyAmayamavasthAyAM nirvANArthaM tu ceSTate / bhAvenaikAntato dhImAn dravyatastu vikalpataH // 186 // prakRtyecchA diyogAnAM yat kAryamanuvartate / kSayopazamasAmarthyAditi tattvavido viduH // 187 // [15-pra0]namaskArAdiko yogaH sarvo'pi vividho mataH / sadicchA-zAstra sAmarthyayogabhedena tattvataH // 188 // pramAda . . . . . . . . . pi yaH kvacit / namaskArAdiracchavAsa icchAyogo'bhidhIyate // 189 // zAstrayogaH punarjeyo yathAzAstraM sa eva hi / kAyAdisaMyamopetaH avyAkSiptasya bhAvataH // 19 // zAstroktaM vidhimullaGghaya vizeSeNa zubhAzayAt / sAmarthyayogo'sAveva tItrAvAcyaguNodayaH // 191 // yathAbhavyaM pratijJAdi proktamasya vimuktaye / anyathA pratyapAyAya jaDAnAmupajAyate // 192 // nityakarmAdivijJAnayogyatA'pyasya vidyate / tata eva na tadbAdhA pravRttasyopapadyate // 193 // 15 20

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zrIharibhadrasUriviracitaH [194nityanaimittike kurvan pratiSiddhAni varjayan / / [15-dvi0] saJcitaM copabhogena kSapayannucyate naraH // 194 / / zubhAzayAdiyogena citaM saJcitamucyate / upabhogAt kSayazcAsya kintu dharmAnubandhadaH // 195 // virekAsthAsamaM hyetat pratibandhakamapyalam / viziSTaguNasamprApterhanta tatphalameva hi // 196 // tIsaMvegabhAvena mahAzayakara hyadaH / mahAbalabhave yadRcchyate tu jagadguroH // 197 / / UrdhvadehakriyAjJAnayogyatA'pyasya taacikii| lokavyavasthAmAzritya lokottarapadAvahA // 198 / / bhRtyAnAmuparodhena yaH karotyUrdhvadehikam / tad bhavatyasukhodakaM jIvatazca mRtasya ca // 199 / / bhRtyAnAmuparodhazca jJeyo lokadvayAnugaH / gurulAghavabhAvena dharmapIDAnivandhanam // 20 // tasmAd bhavyAnumatyeva . . . . . . . . / . . . . [16-pra0]tyayogena kAryametanmahAtmanA / / 201 // puNyAntarAyato'pyapAmuparodho bhavatyalam / dInAdibhAvatazcaiva tadetadu . . . . (papAdaye)t // 202 // . evaM duHkhAdivijJAnayogyatA'pyasya vidyate / sarvathA sarvapApaughanivRtteH paramAspadam // 203 // duHkhAGgaparihArajastadapohAya vrtte| samyag na punarajJo'pi kaNTakajJAnatastathA // 204 // viparyastazca vAlazca jaDazcaiva yathAkramam / pratipattyaGgamatreti kAlazUkarikAdayaH // 205 // bAhyasaGgaratiH kAmI dharmavyAmUDha eva ca / dArTAntikArthapakSe'pi yojanIyA vicakSaNaiH // 206 // bAhyasvabhAva [16--dvi.] ekasya tadanyabhavanotsukaH / so'pyevamiti nAzAya kASThakITe tathekSaNAta // 207 //

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221 ] brhmsiddhaantsmuccyH| eSeha yogyatA jJeyA dharmarAjyaprasiddhaye / cakravartipadaprAptau mAnuSatvAptisannibhA // 20 // avandhyadhIphalo hyeSa dvitIyopAsanArjitaH / nidhigrahaNatulyastu samAdhistadvatAM mataH // 209 / / adhimuktyarthakRtsaMjJaM niravadyaguNAlayam / nRpendrajanmAptisamamenamanye vidurbudhAH // 210 // etadyukto mahAtmeha sarvathA zAstracoditam / / uttamaM hitamApnoti sAnubandhamasaMzayam // 211 // tiryaksattvo yathA yogyazcakravartipadasya na / anIdRzastathA dha[17-pra0 marAjyamyApIti tadvidaH // 212 // 10 tasmAdevaMvidhasyaiva dIkSA kAryA vidhAnataH / deza-sarvAbhidhAneti yathAbhavyaM niyogataH // 23 // dezadIkSottarA yasmAt sarvadIkSA pravartate / Adau saMkSepatastammAdasAvevAbhidhIyate // 214 // guruNeyaM vidhAtavyA jJeyo guNaguruzca sH|| jJAnAdimAn prasiddhazca vatsalaH kulajo mahAn // 215 // guNAnAM pAlanaM caiva tathA vRddhizca jAyate / yasmAt sadaiva sa gurubhavakAntAranAyakaH // 216 // vratAropaNamatrAdau tadarthajJApane sati / AditsoH sUtranItyaiva vaNikputropamAnataH // 217 // 20 sthiravratasya tadanu dezasAmAyikaM mahat / dIyate'smai vidhAnena pradhAnaM dharmasAdhanam / / 218 // zobhane'hani zuddhasya nimitta-vratayo 17-dvi0 gataH / abhivAsanamasyoktaM sUrimantreNa yaugikam // 219 // svAntike'sya mataH svApastanmantrArpaNameva ca / svato'pi tajjapaH samyak cepTArUpaNameva ca // 220 // uttamaM cAtra samavasaraNaM maNDalaM matam / tatra puSpAdipAtena jJeyaM sthAnAdi cAsya tu // 221 // 25

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U 10 62 15 20 25 zrIharibhadrasUriviracitaH tasminnavagate samyak tatazcAropyate punaH / suvAsa guruyogAbhyAmasmai sAmAyikaM hitam // 222 // [ 222 savittaM sa punardhImAn saMvignenAntarAtmanA / AtmAnaM gurave samyagra nivedayati hRSTadhIH // 223 // tadetat tAvikaM proktaM mahAdAnaM sanAtanam / davaitanna punarjanturyAcako jAyate kvacit // 224 // sadA sarvandadaH zrImAMcAritryapi dadAti yat / anuttaraM mahApuNyaM bhikSAdigrahaNAdinA // 225|| gurustadbhAvazuddhayarthaM tathaiva prati [ 18- pra0 ]padyate / asaGgayogayuktAtmA na parigrahavAnataH // 226 // dharmAjJayA tu satataM tenaiva hi mahAtmanA / kAlocitaM punaH sarvaM sannItyA kArayatyalam // 227 // samAnadhArmikAdInAM tataH pUjA pravartate / vitta-zaktyanusAreNa vicitraucityayogataH // 228 // kRpaNebhyo'pi dAtavyamanukampApuraHsaram / tIrthakRjjJAtataH kiJcicchAsanonnatikAraNam ||229|| tatazca samayAkhyAnaM bhavarUpAdicintanAt / zubhaM bhAvaM samAsAdya samyagyogAGgamuttamam ||230|| trisandhyametat kartavyaM bahuzo veti dhImatA / guruvandanayogena cittaratnavizodhanam ||231|| [19 - dvi0] dezadIkSAsamAsena kathiteyaM jinoditA / pApakSayakarI zastA tathA puNyavavivardhanI // 232 // sa evaM dIkSitaH pacAdadhikAritvayogataH / sarvatra ceSTate dhanyaH samya nirvANasiddhaye // 233 // bRhatkaNyA(?nyA)varaNyA(?nyA)yAt puNyamasyAnuSaGgikam / adhikAraniyogena tatheSTArthaprasAdhakam ||234|| devakarmakriyA cAsya tRtIyaivopajAyate / kintu bAhyAGgasApekSA tadbhAvazvApyayatnataH // 235 //

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250 ] brahmasiddhAntasamuccayaH / devakarmarato nityaM gurupUjAparAyaNaH / sattvArtha sammavRttazca bhAvenaiSa sadaiva hi // 236 // dravyatastvanyathApi syAccitrakarmavipAkataH / bandha[19 - pra.]statrApi cAlpo'sya zubhabhAvasamAzrayAt // 237 // yathAzakti niyogataH / yacca * taH zrImAn bhAvasAraM yathAvidhi || 238 || * * 63 puSNAti kuzalAn dharmAnityAhArAdivastunaH / tyAgAnuSThAnabhedastu poSadho jinabhASitaH // 239 // dravyopavAse no yatno hyasya zAkhabahiSkRte / eat bhAvopavAse tu lokadvaya hitAvahe || 240 || upAvRttasya doSebhyaH samyagvAso guNaiH saha / upavAsaH sa vijJeyo na tu dehasya zoSaNam // 249 // amoghaguruyogAdikaraNena karoti ca / amoghAdisamAdhInAmupAdAnaM mahAmatiH || 242 || amogho'moghapAzazva ajitazvAparAjitaH / varado varaprado'kAlamRtyumazamanastathA / / 243|| ete samAdhayaH zreSThA jJeyA asyeSTasiddhaye / [19- vi. ] labdhihetava ete yat pariNAmAH satAM matAH // 244 // Adyasya heturvijJeyo gurukRtyeSvamoghatA / tatpAzepyaparasyApi samyagdharmakathAdiSu || 245|| tRtIyasya punaH krodhajayAbhigraha eva tu / viSayAdhikavRttitvaM caturthasyAtra kIrtitam // 246 // yAcJAsAphalyakaraNaM paJcamasyeti tadvidaH || tadAdhikyapradAnaM tu SaSThasya zubhabhAvataH || 247|| rakSA svajIvitenApi prANinAM saptamasya tu / etaiH samanvito hyeSa parArthaM kurute sadA ||248|| paJcamaNDalayAgaM tu yathAvidhisamAhitaH / yogottamaM karotyeSa mantra-mudrAsamanvitam // 249 // pUjA sarvopacArA'tra yathAzaktyupapAdanAt / puSpAdestadabhAve tu japazuddhA parA matA // 250 // 5 10 15 20 25 30

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zrIharibhadrasUriviracitaH [251sampAdyate samAdhAnAdaprApyaM pnycbhirjpaiH| alpaM maGgalamasyA[20-pra0tra caturviMzatibhirmahat // 251 // dhyeyaH sa . . . . . . . . . . . . . / . . . . . . . . . . . . . . . . // 252 // jIvatattvAdibhedena vijJeyo'yaM svruuptH| sarvathAvahitaizcArudhImadbhiH puruSottamaiH // 253 // . . . . . . . . tritattvapariniSThitA / svaravargayakArAdibhedAt sarvaiva mAtRkA // 254 // siddhatattvasya caramaM jJAnaM vargAntyasaMyutam / . . . . . taccodhamatroktaM prathamAkSaram // 255 // tuya tu siddhatattvasya jIvatattvottarAnvitam / antyAntyasacicaM caivaM dvitIyaH . . . . . // 256 // aSTamaM siddhatatvasya vindumat paJcamena tu / jIvatattvena saMyuktaM tRtIyaM syAdihAkSaram // 257 // etadeveha ni . . . . . . 0-Ti.] ntyapurassaram / caturthamakSaraM samyagakSara mahAtmabhiH // 258 // etajjyeSThaM punaH prAptamantyAntyopAntyameva tu / emi: sarvArthasiddhayarthamiha paJcamamakSaram // 259 // jJAnA?ta] tattvasya yannyUnaM tasyaivaikAdazaM tathA / rahita jIvatattvena tadatra caramAkSaram // 260 // sa . . . . vijJeyaH sarveSAmekayaugikaH / sampUrNarUpa eveha mantrarAjaH sanAtanaH // 261 // paJcAkSarAdirUpastu krameNa . . . . pu| sAdhuSvekAkSaro yAvad pratilomavyavasthayA // 262 // atra caikAkSaraM vIjaM vyAyan mantrI dine dine / . . . madhyama . . . . . tmA tvaharnizam // 263 // akSNorvaktre hRdi nAbhI guhye caiva zivaM zubham / . . . . . . . . . . . . . . . . // 264 // [ 21--a.]pazyatyaso vidyAM devIrUpavyavasthitAm / svapne'dhimukti . . . pratyakSa . . . . . // 265 //

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274 ] brhmsiddhaantsmuccyH| 10 siddhimApnoti vidyAM ca divA pazyati sAdhakaH // 266 // japastryakSaramapyenAM dvisa . . . . . . / siddhimApnoti vAcA ca vidyAto labhate varam // 26 // caturakSaramapyenAM trisaptAhaM japan budhaH / siddhimApnoti sAkSAcca vidyAto lamate varam // 268 // japan paJcAkSaraM caivaM mAsamAtraM jitendriyaH / viSNusiddhimavApnoti mahAtmA sAdhakaH param // 269 // japan SaDakSaraM caivaM mAsatrayamaharnizam / zivasiddhimavApnoti zubhAM vai sAdhakottamaH // 270 // padmAsanaM samAdhizca vidyAyogo varAbhayA / aJjalizceti paJcAtra mahAmudrA yathAkramam // 271 // nAmA 21-dvi0]dibhedabhinnAzca etA jJeyA mahAtmabhiH / yathAbhavyaM prayogaH syAdAsAM sampUrNa eva tu // 272 // saddhAraNAzrayo hyeSa vyavahAraH satAM mataH / tadasyaiva vi(? va)zitvena satphalo nAparasya tu // 273 / / zravaNAderapi hyuktamadvepAdermaharSibhiH / bhavyatvabIjAdhAnAdi phalamAtraM tu tanmatam // 274 // tathApi zravaNAyasya tadanyasyApi yuktimat / pratipattikriyAtItamiti tantrArthanItitaH // 275 // - ayaM punarmahAtmA yaduktavad kSINakilbiSaH / tat samagraM karotyeva zubhabhAvasamanvayAt // 276 // a . . . . . . . na viruddho'tra vastuni / AdyAdhi. . . . yat tryaddho'yaM parikIrtitaH // 277 // yathAvibhavamevAtra. . . . . . . . / * * * * * * * * * * * * . . . . // 278|| 15

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zrIharibhadrasUriviracitaH [ 279. . . [22-pra0) praNava namaH sampuTaM sphuTavarNavat / phalavAnatra mantraH syAt tadvarNAdhu * * * * // 279 // * * * * samAkhyAto yathoktaM kalpasaMgrahe // 280 // uraH-ziraH-zikhAvarma heti . . . . . . / . . . . . . . . . . . . . . . . // 281 // . . . . mahApApaM tyAjyaM lokottaraM tu tat / tathA vizrambhaghAtAdi laukikaM . . . . . // 282 // * . . . . . . . . . . . . . . . / [ duHkhi ]teSvanukampA ca dvidhA'nyAnupaghAtataH // 283 // avidhityAgataH kiJci . . . . . . . . / . . . . . . . . . . . . . . . . // 28 // itaraH pUrvayAgaM tu kurvan pApaivimucyate / yataH kalyANamApnoti . . . . . . . . // 285 // .... . . . . . . . . . . . [22-dvi0] tyalam / satsukSmArthakathaM caiva mahAsaMvegamAtaram // 286 // vAka-tantra-mantra-zastrA . . . . . . . . . / * * * * * * . . . . . . . . cyate // 287 // prasavAya samarthAnAM bIja-kandaka-vIrudhAm / phalAnAM ca dhruvaM hye . . . . . . . . . // 288 // . . . . . . . . . . . . yavRhakam / hitAdibhASaNaM kAle satyavratamudAhRtam // 289 // etadanyapade . . . . . . . . . . / * * * * * * . . . . . . . bAdhyate // 29 // devAdivyAjayogena guNAropaNatastathA / adattatyAga e . . . . . . . . // 291 // . . . . . . . . . . . . . . pi ca / tadarthaceSTayA caiva bAdhyate manasApi hi // 292 //

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305 ] ___10 brahmasiddhAntasamuccayaH / divyAdi . . . . . . . . . . . . . / * . . . . . . . [23-pra0]hmacaryavrataM matam // 293 // cintane zravaNe dRSTayAmAlApe . . . . . / * . . kravisarge ca sammohAd bAdhyate hyadaH // 294 // nivedya gurave samyagAtmAnaM shuddhcetsH| taduktapAlanAnnityaM vrataM syAdaparigrahaH // 295 // azuddhAhArasambhogAdayuktopadhidhAraNAt / svAtantryavRtyA sarvatra mUrchayA cAsya bAdhanam / / 296 // viziSTajJAna-saMvega-zamasAraH zubhAzayaH / sarvathA vratamityuktamaGgaM bAhye kriyA-'kriye // 297 // dezanApi yathokteyaM doSAH saMsArakAraNam / moho nidAnameSAM ca tyAjyo'yaM zAstrayogataH // 298 // ? na] bhogeSvabhilASo'taH sarvApAyAM . . masu / vicAryamANAsAreSu caNaM syAt kimataH param // 299 // [23-dvi0 bhogasAdhanahetoryad dharmAnuSThAnamapyalam / tat kaNDUvyAdhiduHkhAtetRNayatnopamaM matam // 30 // sati taddhAtake hetau tatra yatno yathA hitH| tathaiva dharmAnuSThAnaM bhavavyAdhinivRttaye // 301 // tannirvANAzayo dharmastattvato dharma ucyate / bhavAzayastvadharmaH syAt tathAmohamavRttitaH // 302 // lakSaNaM punarasyedaM na bhavAntargatairayam / vikalpairvAdhyate rUDhastallezyAtikramAditi // 303 // tatsannidhau na vaira syAd bandhyavAktvaM tathA'sya ca (?na) / ratnopasthAnamanadhaM vIryalAbhazca sundaraH // 304 // santoSAmRtatRptiH syAt tatraitAH siddhayaH praaH| asaGgazaktiyogazca mahAyogaphalapadaH // 305 // 15 20 25

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zrIharibhadrasUriviracitaH [ 306ataH kolopamA dharmA . . . . . . . . / [24 pra0)tato yatitvamApnoti cAruzIle'pyarAgataH // 306 // . . . . . . . . . . . . . . . . // 307 // nirvANAzayato dharmaH zAstrayogAdayaM punaH / tadatra yatnaH kartavyo. . . . . . . . // 308 // . . . . . . . . . . . . mayogyatA / jAyate drutamevAsya saJcAritrAptikAraNam // 309 // bhavAmbho. . * * * * * * * * * * * / . . . . . . . . . . NI cAparAjitA // 310 // pradhAnavijayAvasthA tAttvikI zAntatA tathA / * * * * * * * . . . . . . . . . // 311 // . . . . . . caiva parA dossvissnnnntaa| muktipattanasamprAptintivyAvRtti . . . // 312 // . . . . . . . . . . / bhavapapaJcaviratitikarmamRtistathA // 313 // asyAmayamavasthAyA. . . . . . . . / * . . . . . . . . . . . . . . [24-dvi0]taH // 314 // sa eSa dravyamAkhyAto dharmakAyAzrayaH paraH / pavrajatyayame. . . . . . . . . . // 315 // . . . . . . . . . . . . kyacit / nAsaMyataH pravrajati bhavyajIvo na siddhayati // 316 // bhAva. . . . . . . . . . . . . . / . . . . . . . . tathApi bharatasthiteH // 317 // pradhAnA punareva dravyadIkSAM vinApi. . . . /

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331] brahmasiddhAntasamuccayaH / . . . . naM pUrvoktaM savizeSaM tu tad bhavet / ihApi sarvadIkSAyAM sarvasaM . . . . . // 319 // * . . . . . . . . . . . . . . / * * vA rAjyasamprAptau sadevAste surendravat // 320 // sa yathA se. . . . . . . . . . . . / . . . . . . . . . . . . 25-pra0] mahAmuniH // 321 // kAyena vAcA manasA cendratvAccAru ceSTate / yatitvAda . . . .bhavAtsukyanivRttitaH // 322 // anivRtti. . . . . thAjJAkhaNDanAd dhruvam / bAhyasaMyamabhAve'pi jJeyA naikAntato hitA // 323 // 10 caurAniSkApakapATapidhAnajJAtamatra tu / nyAyyamanyai . . . . . .pApAya kevalam // 324 // bhavautsukyodbhavaH pApazcaurazvAtra manorathaH / bhavadharmAnugaH kSudro mithyAcAravidhAyakaH / / 325 / / . . . . . saMyamya ya Aste manasA smaran / indriyArthAn vimuDhAtmA mithyAcAraH sa ucyate // 326 // pratyapAyaphalazcaiSa mahAnikRti . . . . / . .25-dvi0]zAtanatazcaiva viSayotkarSatastathA // 327 // na cAntavAhitAbhAve satyetadupapadyate / lokadRSTivyavacchedo lezato darzi. . . // 328 // * vRttimAtraM nopAyastatsiddhathai yogyatAM vinA / abhavyadIkSAkrIDAvaduktaprAyamidaM purA // 329 / / asya tUktavadevoccaiH . . . . . . . . / zamAmRtarasAsvAdatallAmpaTayAdi cAnagham // 330 // samAdhiretadAkhyAtaM tRtIyopAsanArjitaH / yathoktanidhisammA . . . . . . sAdhakaH // 331 //

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[332 zrIharibhadrasUriviracitaH sthAne'nAbhogataH svalpamapi saMjJottarAzayam / saddharma . . . nAdi tatphalaM sa . * * * // 332 // zuddhA . . . . . [26-pra0]du-madhyAdinA yutam / sAntarAdyayanaM yAvaddhyA . . . . . . . // 333 // . . . . . . . . . . . . . . . . / . . . . . . . naM kRSau sAmAnyadhAnyavat // 334 // tatraiva ca yathA bIjaM tatmarohAdi . . . / * * . . . . . . . . . . . . . . // 335 // . . . .diphaladamanena kriyate dhruvam / bAdhakAbhAvataH samyaktantragarbha . . . . | // 336 // [? nirvA]NArtha vihAyoccaizceSTate na kadAcana // 337 // pathi gacchan yathA kazci. . . . . . . . / * . . . . . . . . . . . . . . . // 338 // sthitaye sApi tatsiddhayai na tatraivAbhiyogataH / abhiyogaH. . . . . . . . . . . . // 339 // . . . . . . . . zubhayogataH / nirvANaM jAyate tadvadetasyApyata eva tat // 340 // . * * * * * . . . . . . . . . . . / . . . . . . . [26-dvi0] syAnmahAlezyAvidhAnataH // 341 // uktaM mAsAdhaparyAyaddhayA dvAdaza. . . . / . . . . . . . . . . . . . . . . // 342 // . . . . .yat sthAnamiha kiJcinna vidyate / Azayo hAsya nirvANe tato'nyA. . . . . // 343 // . . . . . . . . . . . . . . . . / . . . . su nirjitya tadiSTaM phalamApyate // 344 // 25

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357 ] 10 brahmasiddhAntasamuccayaH / pratipAte'pyayaM ke. . . . . . . . . / * . . . . . . . . . . . . . vataH // 345 // anye nirAzravatvena pratipAto na vidyate / bhUmikAkramasaddhA. . . . . . . . . // 346 // . . . . . . . . . . . . . . dtH| kSayopazamajatvena kSAyikatvena cA . . t // 347 // sarvasAmAyi . . . . . . . . . . . [pnuyA / * * * * * * * . . . . .[27-pra0]di kAzcanaH // 358 // yathoktadIkSayA cAyaM prAya. . . . . . . / dharmAdharmakSayakarI nyAyye . . parA tataH // 349 // etadeva samAzritya gItamanyairapi hyadaH / dharmAdharmakSayakarI dIkSeyaM pAramezvarI // 350 // yathoktabhAvayuktazca pareSAmapi dIkSitaH / tattvAgamaM samAzritya tathA coktamidaM hi taiH // 351 // voM gRhakameryadvanmAnuSyaM prApya sundaram / tatmAptAvapi tattvecchA na punaH sampravartate // 352 // vidyAjanmAptitastadvadviSayeSu mahAtmanaH / tattvajJAnasametasya na mano'pi pravartate // 353 / / mahApathapravRtto'yaM sarvatra vigataspRhaH / pazubhAvamatikrAntaH zivakRtyaparAyaNaH // 354 // padminIpatrasadRza 27-dvi 0]stattvajJAnasamanvitaH / viSayodakayoge'pi tadasaGgaH svabhAvataH // 355 // sadAzivasamAvezI mahAdhyAnAbhinanditaH / adhikAravazAcchepavRttimAtropabhogakRt // 356 // evaMvidhasvabhAvastu yat sAmAyikavAnapi / tadatra tattvato bhedo naiva kazcana vidyate // 357 // 30

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zrIharibhadrasUriviracitaH . [358 itthaM caitadiheSTavyaM yadasyA adhikAryapi / viziSTa eva gaditastairevoktamidaM yataH // 358 // tIvrabhogAbhilASasya vratavighnasya bhoginaH / sthUrabuddheH kRtaghnasya gurAvabahumAninaH // 359 // trizakti . . . nasya parayogAratestathA / naiva dIkSAdhikAraH syAdadhikA . . . (28-pra0]sya tu // 360 // yathoktaguNabhAve'pi zuddhaiH samadhikarguNaiH / * * * * * * * * * * * * . . . . 361 // . . . . . . . . . pradezAntara ityapi / iSTArthasAdhakaM spaSTaM yata etat tathaiva hi // 362 / / zivajJAnaM ya AsAdya vi . . . . . . . / * . . . . . . . . . . meva gacchati // 363 / / yastvetadapi cAsAdya viSayAn punarIhate / akSINapazubhAvo'sau tAme(ne)vApnoti sundarAn // 36 // . . . . . . . . bhUyo'nenaiva vartmanA / adhikArakSayAt samyag muktimapyeSa yAsyati // 365 // evamAdIni bhUyAMsi vacanAni ziva . . / . . . . . . . . nyuccaistadetat siddhameva naH // 366 // jJeyaM tad bhAvaliGgaM ca hantAsyAH pAramArthikam / uktAnukta . . . . . . . . [28-dvi0 samanvitam // 367 / / AdaraH karaNe prItiravighnaH sampadAgamaH / jijJAsA tajjJasevA ca sadanuSThAnalakSaNam // 368 // . . . . . . . . . ve'traiva vyavasthite / / viziSTabhAvasambandhAdayatnenaiva yoginAm / / 369 / / asaGgasneha epo yat svAbhAvika ihAtmanaH / . . . . . . . . yogyAnAM hitavastuni // 370 // 15

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384] brahmasiddhAntasamuccayaH / itarasmAdapi snehAdasadAlambane'pi hi / dRDhA pravRttireteSAM ya . . . . . . . // 371 // . . tAnyapi yatnena cakSuH zrotraM manastathA / snehasyAlambanaM yatra tatra yAnti punaH [punaH] // 372 // * * * * * * * * . . . . . . . . / na bhedataH . . . . . . . . . . . . // 373 // . . . . . . . . . . . . . 29-pra0] aagtH| ambhodhivelopamayA zeSasroto . . . . // 374 // . . . . . . . . . . . . . . . . / . . . . . . . ye tathA tadupayogataH // 375 // rogocitakriyAbhAvAdArogyaM gamya . . . / . * . . . . . . . . . . . . . . . // 376 // . . . vyAdhyapIDA ca viziSTajJAnasambhavaH / AdhikyaM cetaso dhairya dIkSa . . . . . . // 377 / / * * . . . . . . . . . . . . . . / * * bhayasamAyoge kSudalpaivopajAyate // 378 // ata evAsya no vyAdhi . . . . . . . . / * . . . . . . . . . . . . . sadA // 379 // pAtibhaM jAyate jJAnamavisaMvAdi tAttvikam / . . . . . . . . . . 29-dvi 0] nAmayameva tu // 380 // gambhIrAzayayogAcca parizuddhAd bhavatyalam / . . . . . . . . . . . . . . . . // 381 // . . . . . nirvANamatrAnyat tvAnuSaGgikam / devatvAptyAdikaM cittaM yogasiddhayantamu . . // 382 // . . . . . . . . . . . . . . . / [vaimAni ]kasuratvaM ca paratrAtimahodayam // 383 // jAtyandhAkSyAptisadRzaM tattva . . . . . . / * * * * * * * // 384 //

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zrIharibhadrasUriviracitaH [glo0 385nAriman' sati viparyAsaH kdaacidupjaayte| zaktyAdirUpAzca . . . . . . . . . . // 385 // * * * * * * * . . . . . nugaH paraH / praNidhAnaM sadA zuddhaM sarvakalyANakAraNam // 386 // mArgA . . . . . . . . . . . . . . / . . . . . . . . [30-pra0) zubhAhitaphalodayA // 387 // vizuddhabhAvanAsAraM ta . . . . . . . / * * * * * * * . . . . . . . . . // 38 // * . . . . . . . sanAtanapadAvaham / brahmayAgavidhAnena zAstra uktaM . . . . // 389 // . . . . . . . syAt tadyogo vikalastataH // 390 / / aucityAvandhyatA cA . . . . . . . . . / * * * * . // 391 // . . . kAlamapyevaM jAnAti pAtibhAdinA / vizuddhAdAgamAcceti * * * * * * * * // 392 // . . [30-dvi0]ni nekSate yastu varSAdUrdhva na jIvati // 393 // jihA ca nAsikA ceca. . . . . . . . / . . . . . . . . . . . . . . . . . // 394 // mRtyuJjayAsmRtizcaiva japazethilyameva ca / tathA . . . . . . . . . . . . . . // 395 / / . . . . . . . . . . . . . rAnvitaH / iMsAntyazvAdhanAzyeSa mRtyuJjaya udAhRtaH // 396 // . . . . . . . . . . yAti surAlayam // 397 //

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411 ] brahmasiddhAntasamuccayaH / divyo vimAnanivaho ha . . . . . . . / * * * * * * * * * * * * * * * * // 398 // * . . . .31-pra0]sadbhAvakalAdAkSiNyasaGgatAH / sva . . . . . . . . . . . . . . . // 399 / / . . . . . . . . . . . . . . . . / . . .thAzca vividhAH padmahaMsAdisaGgatAH // 40 // di . . . . . . . . . . . . . . . / . . . . . . . . . . . . . . . . // 40 // . . . sattvo dharmAtmA satsAmagryA'nayA sadA / ni. . da . . . . . . . . . . . . // 402 // . . . . . . . . . . . . tajanmanAm / karoti vidhinA samyagbhaktyA na di. . . . // 403 // * . . . . . . .[31-dvi0] . nirvANasAdhanam // 404 // zobhano'yaM paro dharmo vijJaptya. . . . . / * * * * * . . . . . . . . . . . // 405 // * * * * * . . ru nartanaM ca jinaantike| karoti caturo dA . . hA. . . . . . // 406 // . . . . . . . . . . . . . . . . / . . . . . bimbAnAM mahApUjAM karoti ca // 407 // parivAraM ta . . . . . . . . . . . / . . . . . . . . . . . . . . . . // 408 // . . . . nataH pAyo bhogAnapyeSa sevate / ato . . . . . . . . . . . . . . // 409 // . . . . . . . . . . . . . . . . / . . [32-50 ]zuddhizca rAgAdirahitatvaM munirjagau // 410 //

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zrIharibhadrasUriviracitaH brhmsiddhaantsmuccyH| [412-23 ... gatidvaye'pyeSa praarthodytmaansH| tathA . . . . . . . . . . . . . . // 412 // AzcaryabhAvatastvAzu kazcittenApi janmanA // 413 // siddhirbrahmAla . . . . . . . . . . . / ..tiH // 14 // sA punrgmymaantvaallokaantkssetrlkssnnaa| . . . . . . . . . . . // 415 // . . . . . . . . . . tyantamanoramA / uttAnacchatrasaMsthAnA candrakAntasamadyutiH // 416 // . . . . . . . . . . . . . . . . / . . . . . . 31-dvi 0dbhAge siddhAnAmavagAhanA // 417 // tattvatastvAtmarUpaiva zuddhAvastha . . . . / . . . . . . . . . . . . . . . . // 418 // . . . bopamarde'pi tatsvabhAvatvayogataH / na tasyAbhAva eveti ka . . . . . . . // 419 // * * * . . . . . . . . . . . . . / nAbhAvo na ca no mukto vyAdhinA vyAdhito na ca // 420 / / ana . . . . . . . . . . . . . . / . . . . . . . . . . . . sukhI paraH // 421 // hatvAdyopekSayA turya tathA ca ( . . . . / . . . . . . . . . . . // 422 // . . . . . . . . yojanIyamidaM budhaH / / akarmaka . . . . . . . . . . . // 423 //

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YOGA-SATAKA Translator's Note The following translation of Haribhadra's Yoga-Sataka is primarily meant to be a paraphrase of the Prakrit Gatbas that constitute the original text, but some use has also been made of the valuable supplementations provided by the author in bis Sanskrit autocommentary. Barring a few unimportant exceptions, the material inserted within brackets, only this much material and the whole of this material is derived from the autocommentary. The major exceptions occur at those places where a bracketed portion expresses the translator's own urge to supply a point of clarification, the minor exceptions need no special mention. In preparing this translation a substantial source of belp has been Dr. Indukala Jhaveri's Gujrati edition of Yoga - Sataka (published by Gujarat Vidyasabba, Abmedabad) which, apart from containing an illuminating Introduction, offers us a fairly accurate translation and a thorougbly competent elucidation of the Gathas in question. In most cases inaccuracies in Dr. Jhaveri's translation had cropped up because a correct reading of the text was not available to her. It is only as a result of the discovery (made after Dr. Jhaveri's edition was out) of the Sanskrit autocommentary that we are in possession of an almost entirely correct reading of the text. In any case, the autocommentary enables us to correct all those parts of Dr. Jhaveri's translation where the author's intention had been misunderstood or but partly understood. That there must be such cases was only to be expected, that there are so few of them is really surprising, 1. Having bowed to Mahavira, a lord of yogins (i. e. one who helps and protects those practising yoga ) and one who has well demonstrated as to what properly constitutes yoga, I proceed on to narrate the essentials of yoga in line with the scriptural treatment of the same. 2. From the definitive standpoint yoga (lit. that which connects ) has been here described by the lords of yogins as the coming togetber (in one soul) of the three (noble ) attributes, viz. right understanding etc. (i.e. right understanding, right faith, right conduct); for it is this

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Yoga-salaka (coming together of right understanding etc.) that brings about (the concerned soul's) connection with moksa. 3. Right understanding stands for an apprebension of the (true) nature of things, right faith for a belief in the same, while rigbt conduct stands for such activity in relation to things as is in conformity to the scriptural injunctions and prohibitions. 4. From the practical standpoint a soul's relation with (i. e, its possession of the respective causes of right understanding etc. is also to be understood as yoga; this usage follows from the figurative treatment of cause as effect. 5. (Yoga as thus understood from the practical standpoint comprises) attendence on the preceptor, a desire to listen to the scriptural topics and the allied practices all duly performed, as also the obeying of the scriptural injunctions and probibitions as per one's capacities. 6. Through this itself (i. e. through yoga as understood from the practical standpoint) there invariably comes about, in due course and as a result of gradual accumulation, the realization of right understanding etc. of the most perfect type (i. e. realization of yoga as understood from the definitive standpoint). 7. Just as a man who is properly traversing the path (that leads to bis desired city) is called a traveller to his desired city owing to his sure capacity (to reach there) the man who is (properly.) performing tbe (above-enumerated) practices like attendence on the preceptor is here called a yogin (owing to his sure capacity to realize right understanding etc., that is, to become a rogin in the literal sense of the term ). 8. It is a case with all action that an authorized agent employing appropriate means realizes the aim in view through a gradual intensification of the process of fruition; this is particularly a case with a journey on the path of yoga. 9. In this case (i. e. in the case of journey on the yoga-path ) the authorized agent is an Apunarbandhaka* or the like, i. e. a person in relation to whom karmic matter has, in this manner or that (i. e. to this extent or that), lost its capacity to dominate (i. e. to cause bondage) and who is of various types. 10. The person in relation to whom karmic matter has not in the least lost its capacity to dominate is under the sway of this karmic matter and is absolutely upauthorized ( to practise yoga ) owing to his attachment to the worldly life. A technical term to be explained in Gatha 13,

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Yoga-sataka 11. It has to be understood that this (i. e. karmic matter losing its capacity to dominate one and thus one's becoming authorized to practise yoga ) is due to the karmic matter-particles giving up their nature of being grasped by one's soul (and one's soul giving up its nature of grasping the karmic matter-particles); for otherwise bondage etc, as thus posited (i. e. as posited by the Jaina tradition) will make no sense. 12. A definite knowledge to this effect (i. e, as to whether one is authorized to practise yoga) is possible on the part of an omniscient alone; however, such knowledge can be had also by one who is well taught in the signs set forth (as characterizing this or that type of yoga-seeker) by an omniscient. 13. An Apunarbandhaka is one who commits a sinful act with not much strong feeling, who attaches not undue value to this frightful worldly life, and who maintains proprieties in whatever he does. 14. And here are the signs of a Samyagdrsti: a desire to listen to scriptural discourses, a sense of attachment for things religious, a vow to offer - as far as it lies in one's competence etc, - humble services to the preceptor and the deities. 15. A Caritrin traverses the path (meaning the path of moksa wbich, however, is the same thing as the path of righteousness is possessed of faith, is capable of being roused to perform noble deeds, is active, is attached to things virtuous, and is used to taking up jobs that are within his competence. 16. This Caritrin is to be understood as being of numerous types corresponding to the various types of purity acquired by one's samayika or sense of equality, this yariety, in its turn, being due to a variety in the types of obeying scriptural injunction. And at the top of these various types stands the one called Vitaraga (lit, one free from all attachment whatsoever ). 17. For even in case antipathy against the probibited things is lacking but there obtains attachment, howsoever slight, towards the enjoined things the samayika remains impure; on the other hand, a pure samayika implies an identical attitude (i.e. an attitude of neither-antipathy-norattachment ) towards both (the prohibited and enjoined things ). 18. This (i. e, the pure type of samayika) is to be recognized as such through a special type of knowledge and a specific type of removal of ( karmic) coverage that characterize it; on the other hand, the first * As contrasted to him the earlier two types of yoga-seekers have simply set their eye on the mokca-path.

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Yoga-salaka (i, e. the relatively impure) type of samayika is to be viewed as some thing like the arrival (i. e. mere arrival) at a place containing ornaments. 10. Activity on the part of such one (i. e. one in possession of the pure type of samayika) takes place simply because that is scriptural injunction just as the potter's wheel whirls simply because it is in conjunction with the stick; moreover, it takes place merely due to the persistence of a past habit (just as the potter's wheel wbirls due to the momentum acquired from an antecedent contact with the stick). 20. That is why the ascetic bas often been described in the scriptural texts as one wbo accords an identical treatment to the man striking him with an axe and one smearing him with sandal-paste, * as one who adopts an identical attitude towards pleasure and pain, as one who develops attachment neither towards the worldly life nor towards moksa. 21. These various types o conduct appropriate to the various stages of spiritual development, since they are iningled with the nectar of scriptural injunction (i.e. since even if undertaken spontaneously they happen to be enjoined by scriptures ), are all yoga. 22. They are yoga because they satisfy the definition of the term yoga' (i. e. the definition that all proper conduct is yoga ), because all of them (somehow) involve a cessation of (certain) mental modes ("the cessation of mental modes' being Patnjali's definition of yoga), because they connect the soul with moksa (i. e. they lead it to moksa) as a result of its thus tending to perform virtuous acts (this broadly covering both the earlier definitions of yoga). 23. Even in the case of these (various types of yoga-seekers ) it is quite often an external (i. e. scriptural) injunction that is responsible for the tendency towards a proper type of conduct -- a tendency that is thus (i, e, on account of its being accompanied by a deep faith in scriptural injunctions) rendered very pure. 24. Hence the preceptor should administer befitting discourses to these (various types of yoga-seekers ) after having estimated through the above-mentioned signs their respective stages of spiritual development - just as the physician administers appropriate medicines (to his patients after having diagnosed their respective ailments through various symptoms). * The phrase 'vasi-candana-kalpa' can also be interpreted as one akin to the sandal-tree sought to be chopped off by an axe.' In that case the idea sought to be conveyed here will be that just as the axe that seeks to chop off the sandal-tree is made fragrant by this tree the man who seeks to harm the ascetic is sought to be benefitted by this ascetic.

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Yoga-sataka 25. One belonging to the first type is to be taught secular duties through a general (i.e. straightiorward ) instruction in virtues like nonoppression of others, those like a worshipful treatment of the preceptur, the deities and the guests, those like charity to the poor. 26. It is in this very manner that be (i. e. the first type of yoga-seeker) subsequently enters the path (to moksa ) - as it one wbo bad lost his way in the forest bas given up what was no path and bas taken up what is a path (more strictly, has given up what was not itself a direct path but simply a by-path leading to this direct path and has taken up what is a direct path). 27. One belonging to the second type is to be taught suprasecular duties through an instruction in anu-vratas (i. e. the five basic VOWS -- viz. non-injury, truth-speaking, non-stealing, sex-control, nongreed -- in case they are meant to be implemented on a rather limited scale) etc.; this instruction should cover all the aspects that ensure the purity of a scriptura) injunction (e. g. as regards the probibited things the yoga-seeker is to be told that he ought not to do them himself, nor get them done through others, nor approve of them when done by otbers) and it has to be imparted after the suitability of the yoga - seeker's inclination has been ascertained. 28. (These house-holder's virtues are to be taught before the monk's virtues because the former ) stand nearer to the concerned yogaseeker's experience, because his inclination in their favour is rather firm, because he is soon in a position to practise them, and because it is tbus (i. e. because it is by following this order of exposition, that the scriptural injunction is properly followed. 29. One belonging to the third type is to be instructed -- by ably adopting the appropriate methods of discourse and with a heart full of fervour - in samayika etc.; this instruction has to be of multifarious kinds (corresponding to the various sub-stages through wbich this type of yoga-seeker is to pass and such as can well be conducive to the higher stages of spiritual development. 30. Earning one's livelihood without violating scriptural injunctions, practising charity that is pure owing to its being enjoined by scriptures, following regulations that pertain to divine worship and to diet, performing daily religious rites -- these (house-holder's virtues) culminate in yoga (i. e. in spiritual enlightenment of various types ). In this case samayika is the name of one of the accessory vows to be taken by a Jaina house-holder; it consists in desisting from vices for a definite period of tirae,

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Yoga-sataka 31. Even things like caitya-worship (i. e. prayer, contemplation etc. in dedication to a revered personage or deity), providing restingplace to monks, and listening to scriptural discourses are yoga to a house-holder. What to say of the path that consists of (i. e. culminates in) spiritual enlightenment? 82 32. Things like these are the subject-matter of instruction that is to be imparted to a house-holder; on the other hand, a monk is to be instructed in all those things that constitute his proper life-routine. 33. Thus a monk must stay with the preceptor and under his supervision, he must attend on the preceptor in a manner that is proper, and he must perform at due time his (daily) duties like - sweeping the residence. 34. Furthermore, he must not make secret of his capacities and must in every case act with a feeling of tranquillity; again, a command given by the preceptor should always be regarded by him as something that is in his best interests, as something that is a great favour done to him. 35. His observance of discipline must be without lapses, he must live on pure diet received through begging conducted purely (i. e. conducted in accordance with scriptural injunctions), he must duly undertake self-study and must remain in a mood of readiness in relation to death etc. All these constitute the subject-matter of instruction that is to be imparted to a monk. 36. To impart the above-enumerted instructions to unfit persons (i. e. to persons not authorized to enter the yoga-path) or to impart a different set of instructions to fit ones constitutes no proper instruction and is invariably a cause of bondage; on the other hand, a piece of properly imparted instruction constitutes yoga (inasmuch as it leads to moksa). 37. Behaviour unbecoming of a yogin on the part of the preceptor is to be treated as conducive to extermely evil consequences; for owing to such behaviour the qualities that go with a yogin are held in contempt, these persons (i. e. these pseudo-yogins) who are already in a state of. (spiritual) loss become further losers, and there is a reduction in the observance of religious practices. 38. After a piece of instruction (belonging to one of the aboveenumerated types) has resulted in spiritual enlightenment and the yoga-seeker concerned is on way to the higher stages of spiritual development it is usually (i. e. leaving aside the case of the most

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Yoga-sataka elementary stages) incumbent on him to scrupulously practise the following regulations. 39. The yoga-seeker must always proceed further in a due fashion, that is to say, after having ascertained his suitability through an observation of his own nature, through finding out as to what others say about himself, through determining as to how pure are his life-operations (i. e. bodily, vocal and mental operations). 83 40. One should purify his body through blameless movements etc., his speech through (blameless) utterances, while he should purify his mind through noble thoughts. All this is what constitutes purification of operations. 41. Some say that body is known (to be fit for yoga) by its pleasing constitution, speech by its pleasing tone, while mind is known (to be fit for yoga) by its invoking pleasing dreams. (According to these people) it is this what constitutes purification (of operations). 42. Here (i. e. in case suitability is present there) the way to proceed on to a higher stage of spiritual development lies in taking. recourse to appropriate material etc. (i. e. to appropriate material, place, time etc.) and doing things in the presence of a competent preceptor and to the accompaniment of due ceremonies (like salutation etc.) 43. The chief thing to be understood about the ceremonies like salutation etc. is that they should be performed under pure external conditions (i. e. under conditions laid down in the scriptures). This purity of external conditions must be properly ensured, for otherwise the ceremonies in question will be no proper ceremonies. 44. Afterwards (i. e. after the yoga-seeker has reached a higher. stage of spiritual development) he should keep company with those who are either superior to himself in perfection or equal to himself; besides, he should ever keep in mind the practical injunctions that are obligatory on one belonging to the stage of spiritual development attained by himself. 45. He should develop an attitude of high regard for the stages of spiritual development higher than the one attained by himself, he should meditate over the nature of the worldly life properly (i. e. with a heart full of fervour) and in various ways, and whenever there arises in him a feeling of apathy for the stage of spiritual development attained by himself he should adopt different kinds of measures (in order to overcome this feeling). 46. For this (feeling of apathy) has been described (in scriptures) as arising when the past (evil) deeds are coming to fruition; but then

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Yoga-sataka such a phenomenon is usually remediable through appropriate measures, just as fear etc. are well known to be remediable that way. 47. Thus a place of protection is a remedial measure aginst fear, a medical operation a remedial measure against disease, a spell a remedial measure against poison; really speaking, these (place of protection etc.) are but several types of wholesale eliminations (more correctly, causes of wholesale elimination ) of the past (evil) deeds. 48. In the case under consideration the preceptor is like a place of protection (in relation to the past evil deeds viewed in the form of fear ), penance like a medical operation in relation to the past (evil) deeds viewed in the form of disease, while self-study is like a spell obviously capable of annihilating delusion (born of the past evil deeds ) viewed in the form of poison. 49. The truth of the matter is that there is usually the obviation of an obstacle - nay, there is rather the derivation of a positive benefit - as a result of endeavouring for these (i. e. for the preceptor etc. which are likened to a place of protection etc.); for this (i. e. the past deed responsible for the concerned feeling of apathy) is after all capable of elimination. [Had the past deed in question been incapable of elimination -- as some deeds certainly are all endeavour to seek their elimination would have been an unnecessary source of worry. 1 50. The fourfold seeking of protection (i. e. seeking protection at the hands of the Jaina tirtbankaras, the liberated souls, the ascetics of the Jaina order, and Jaina religion), disparagement of the evil deeds (ever performed ), a hearty approval of the noble deeds (performed by whatever person) - this group of performances ought to be constantly undertaken under the conviction that it is conducive to desirable consequences. 51. The just mentioned means of yoga-realization (as also the following ones) are to be treated as appropriate for two types of yogins - viz. those who have just entered the yoga-path and those who are in the process of becoming accomplished yogins -(i. e. appropriate for all yogins except the accomplished ones)*; however, it is only for the latter of these two types that the following ones are the most suitable means of yoga-realization. . 52. One must properly study the scriptural texts pertaining to spiritual cogitation headed under the technical title .bhavana ') and he To be explicit, the first type includes the Apunarbandhakas, the second the Samyagdrstis and Caritrins.

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Yoga-sataka must frequently listen to the discourses of an accomplished teacher (i. e. a teacher well-versed in the relevant topics ); when as a result of all this one has grasped the meaning of the texts in question be should undertake self-observation most carefully and with a view to detecting the defilement vitiating bis soul. 53. In this context attachment, aversion and delusion are the defilements that manage to vitiate a soul; they are to be treated as a soul's modifications born owing to the fruition of its karma ( i. e. past deeds ). 54. And karma is of the form of matter-particles of various types that have been associated with a soul since beginningless time; its external conditions (i. e. the external conditions of its association with a soul) are wrongfulness etc. (i. e. the undesirable spiritual traits that are supposed by the Jaina tradition to be the cause of a soul's bondage )* and, logically speaking, it is something akin to past time. 55. Just as all past time (i. e. each and every moment of what we now call 'past time') was once something present and it constitutes a beginningless series, so also is the case with karma whose " being done" is akin to (a moment of) time " being present"; (i. e. all karma was once something being done and it constitutes a beginningless series ). 56. The idea of an incorporeal entity ( like soul ) being bindered or helped by a corporeal entity (like karinic matter is tenable); it is just like our common experience of a man's consciousness being affected ( unfavourably or favourably) by his taking wine, medicine etc. 57, Thus the association of these two (i, e. of soul and karmic matter ) is beginningless like that of gold and rocky substances (which are an ingredient of gold-ore ); even then there are means ( viz. right understanding etc. in the former case, the appropriate chemical processes in the latter through which the two are dissociated from each other. 58. Both bondage and moksa (that are posited by all systems of spiritualism) thus find an explanation without a resort to figurative expression, and so also do the pleasures and pains of our everyday experience; this is not possible otherwise (i. e. on any other metaphysical bypothesis ). This much ( metaphysical argumentation which is of the nature of a) side-discussion must suffice. The word - compound used here might also mean that karma is an external condition of wrongfulness etc. But this idea is already implicit in the preceding Gatha.

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Yoga-sataka 59. Here attachment is to be defined as a feeling of attraction, aversion as a feeling of antipathy, while delusion is to be defined as ignorance. One has to think out as to which among these afflicts him rather intensely. 86 60. After it (i. e. the defilement in question) has been detected one-holding firm in his faith in scriptural injunctions, seated in a lonely place, and having properly got ready (i. e, having performed the totality of prescribed rituals)-must ponder over the essential nature, the immediate consequence and the ultimate consequence of its object (i. e. of the object of the defilement in question), essential nature etc. which constitute the defects of this object. 61. Having paid his homage to the preceptor and the deities one must sit in padmasana posture or the like, unmindful of the presence of gadflies, mosquitoes etc. on his body and with his mind centred on the subject-matter concerned (i. e. on the object of the defilement under review). 62. From the preceptor and the deities the yoga-seeker receives favour and thereby he accomplishes the task at hand (i. e. he realizes the essential nature etc. of the object of the defilement afflicting him); this favour originating from them (i. e. from the preceptor and the deities) should be recognized as such by the yoga-seeker's own noticing that he has become equal to the task at hand. 63. Just as spells, (magically activated) precious stones etc. bestow favour on the worthy one who duly performs the prescribed ceremonies and this they do without physically assisting the person in question, so also is the case with the favour shown by the preceptor and the deities (ie. they too do not assist the yoga-seeker physically). 64. as a result of adopting an appropriate posture one's body is disciplined and one comes to develop an attitude of high regard for those who are known to have adopted the posture in question. Similarly, as a result of being unmindful of gadflies etc. one comes to acquire the capacity to exert himself well; this leads to the yoga-seeker attaining his ultimate aim (viz. success in yoga) as well (i. e. as also to the yoga-seeker attaining his immediate aim - viz. realizing the nature of the objects of a spiritual defilement). 65. One who has set his mind on it (i. e. on the object of a spiritual defilement) and has bestowed concentrated attention on it comes to realize its true nature; certainly, this (realization of the true * Padmasana etc. are the postures enumerated and technically defined in Yoga literature.

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Yoga-sataka nature of spiritual defilement) is here the chief cause of the yoga-seeker attaining his ultimate aim (i. e. of yoga-realization on bis part). 66. The realization of the essential nature of the object under review causes the annibilation of evil tendencies, makes one's mind steady, and is beneficial in this world as also hereafter this is the declaration of those who are an authority on doctrinal matters. 67. In case one's attachment has some woman for its object he should - with a properly trained mind - ponder over the essential nature of a woman, that is, over the fact that she is almost but an aggregate of abdomenal impurities, flesh, blood, excreta, skeleton. 68. Again, he should ponder over the fact that as a matter of sbort run the woman is susceptible to disease and old age while as a matter of long run she is responsible for (the man) being thrown in hell etc., or that as a matter of short run she is fickle in her attachment (for a man while as a matter of long run she is responsible for (the man's death even. 69. In case one's attachment has wealth for its object he should ponder over the essential nature of wealth, that is, over the fact that it is attended by hundreds of troubles in the course of earning etc. (i.e. by those troubles which arise when it is sought to be earned, those wbich arise when it is sought to be protected, those which arise when it perishes), that as a matter of short run it is liable to depart while as a matter of long run it leads to a contemptible next birth. 70. In case one is afflicted with aversion he should ponder over the mutual separateness of souls as also that of matter-particles; (ie. he should ponder over the fact that the person whom he loves and the one wbom he hates are both different from himself; similarly, he should ponder over the fact that things which he finds pleasing and those which be finds displeasing are both different from his body). Furthermore, he should ponder over the fact that as a matter of short run their states (i, e. the states of souls as well as those of matter-particles) are of a fleeting character while as a matter of long run aversion leads to evil consequences in the life hereafter. 71. In case one is afflicted with delusion he should, duly resorting to a logic based on experience, ponder over the general nature of things which consists in their being characterized by origination, cessation and permanence. 72. It is not proper to hold that wbat is non-existent is at the same time something existent, for that leads to undesirable contingencies; and for the same reason it is not proper to hold that what is existent

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Yoga-sataka is at the same time something non-existent. (These positions are not proper) because each attributes to things a nature which does not in fact belong to them. 88 73. On the other hand, when we attribute to things a nature that in fact belongs to them they are found to be characterized by origination etc. (i. e. by origination, cessation and permanence); thus a real entity (in this context, a soul) is not something absolutely changeless (nor something absolutely changing), for that goes counter to our common experience. 74. When one ponders over the nature of things in conformity to the scriptural injunctions one does invariably realize this nature of things; besides, on account of his having exbibited a great reverence for those repositories of noble attributes (viz. Tirthankaras) he experiences the most perfect type of elimination of karmas. 75. For those who are not much versed in the practice of yoga a lonely place usually proves to be free from disturbances and one where they succeed in gaining such mastery over yoga-practice as is praiseworthy (on account of its being accompanied by a due observance of scriptural injunction). 76. The due performance of the totality of prescribed rituals (which has been enumerated above as the third acceleratory condition of practising yoga) is to be called 'upa-yoga' (lit. that which stands close) because it stands close to yoga-realization (i. e. because it is a proximate cause of yoga-realization), 77, Through a constant practice there occurs the realization of the true nature of things and there also arises such a steadiness of mind as accompanies the soul even in future births and is chiefly instrumental in the attainment of the bliss of moksa. 78. Alternatively, applying a technique (of concentration) that is broadly the same as described above one should make, attentively and in a most sincere fashion, the living beings etc. an object of a spirited feeling of friendliness etc. 79. To wit, one should evince a feeling of friendliness towards the living beings in general, that of joy (i. e. of reverence) towards those who are superior to oneself in perfection that of compassion towards those who are in a state of suffering, and that of neutrality towards those who are incorrigible. 80. In this connection (i. e. while describing the respective objects of the noble feelings in question) the order here adopted has been

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Yoga-sataka declared ( by the Tirtbankaras etc.) to be proper, for a correct course of action follows in case this order is followed; on the other hand, to follow a different order will involve improprieties of various types and will thus result in a topsy-turvy course of action. 81. as a matter of general rule, the yoga-seeker sbould live on a pure diet (i. e. on a diet that is pure in itself, has been acquired through pure means and yields pure results). Such a diet is * sarvasampatkari bhiksa' (lit. alms acquired through begging that is beneficial to all concerned ) in a literal sense of the phrase 82. The appropriateness of the diet taken must be ensured without fail, just like the appropriateness of the ointment applied on a wound; for otherwise this diet (just like a mis-applied ointment) is unsuitable for the task at hand and leads to a defective result. 83. As a result of the possession of the yogic powers there is usually no dearth of things pure (i. e. of pure diet); this must be the case because the doctrinal tradition tells us that one in possession of such powers comes to acquire even supra-natural capacities (which are certainly a much higher achievement than mere pure diet). 84. Thus numerous types of supra-natural capacities -- like that for procuring precious stones, or that for adopting an extremely minute bodily size, or that for healing patients by sheer touch - are a result of this or that type of increment in yogic powers. 85. Possessed of these ever-increasing yogic powers one invariably and properly annihilates the evil karmas and accumulates the good ones; in this way it becomes easy for one to gradually move towards moksa. 86. Defilements annihilated through bodily performances are like a frog cut into pieces ( which pieces again become frogs when rain-water falls on them) while the same annihilated through spiritual enlightenment are like a frog burnt to ashes (which ashes never again become frogs ). 87. Similarly, others too bave proclaimed - and this proclamation of theirs differs only in words from what we are maintaining - that in this yoga-path the meritorious acts are of two types, viz. those like an earthen jar (which ceases to be of any value when broken into pieces) and those like a golden jar (which retains its value even when broken into pieces ). 88. Again, for Bodhisattvas (i, e. for the beings who are in possession of a spiritually enlightened understanding) it is possible to commit a wrong bodily but it is never possible for them to do so mentally, and that is so because the minds of these beings become pure as a result of the spiritual enlightenment of the type described above.

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Yoga-sataka 89. It is tenable to hold that things like these happen as a result of the spiritual enlightenment of a suitable type; one must think over the matter himself and with a mind free from all prejudice. 90. In this manner one's samayika becomes pure; thereafter one is able to perform meditation of the sukla type and gradually making progress he attains omniscience. 91. It is merely because of this (i. e. merely because of the just mentioned ultimate consequences) that the vasicandanakalpa person (i. e. the person who does not discriminate between those doing evil to himself and those doing good to himself) has been described by people who are expert in these matters as a possessor of the noblest type of mind; for otherwise there is even a slight harm in developing a mind like this (that being so because such a mind glosses over the evil propensities of the vicious person). 92. If one's yoga is completed in this very life he first realizes the state of freedom from all bodily, vocal and mental operations and ultimately the state (of moksi) that is free from the defects like birth etc. and is of an absolutely pure type. 93. However, in case one's yoga is left incomplete in this life one (even if he were a god in this life) is next born as a human being belonging to one of the numerous types; but in this new life too the man's interest in yoga continues on account of his constant practice of the same in his earlier life. S 94. Just as people see in dreams at the night-time those very things which they had frequently encountered during the daytime, the souls are to resume in the course of a next worldly life what they have frequently practised in the course of this one. 95. Hence in one's present birth one should adopt such a course of life as is suitable for a pure type of yoga-journey, and while doing so one should firmly adopt an identical attitude towards the life here and hereafter, towards life and death. 96. Possessed of a pure, noble mind one should through a pure fast duly undertaken-give up his body at the end of one's life-span, an end that one has ascertained to be imminent. 97. And the time of death is ascertained through an indicative sign mentioned in some authoritative text on the subject, through a deity (i. e. through the deity that presides over the body of an The technical name given by the Jaina Yogic tradition to the highest type of meditation-a type further divided into four sub-types.

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Yoga-sataka advanced yoga-seeker), through a piece of intuition, through a dream, through a non-observation of the star Arundhati etc., through a nonobservation of one's nose-tip or of one's eye-ball, through a non-hearing of the auditory fire (i. e. non-noticing of the inner functioning of the auditory sense-organ, a functioning comparable to the burning of live fire). 98. In this connection an extreme precaution has to be taken as to the purity of one's fast, for one's mind at the time of next birth is of the very same colouring as his mind at the time of this death. 91 99. Of course, even when a desriable type of mind-colouring is present there one should be treated as a proper practiser (of yoga) because of his obeying the scriptural injunctions (and not because of his possessing the mind-colouring in question), for so far as this type of mind-colouring is concerned one must have acquired it frequently enough in the course of a beginningless series of births and deaths experienced by oneself. 100. Hence one who aspires after the complete cessation of bodily, vocal and mental operations must endeavour for a proper implementation of the scriptural injunctions, for this verily is what constitutes a departure of the worldly life and a permanent non-departure of moksa (more strictly, what constitutes a cause of this departure and this non-departure). * Alternatively, non-hearing on the part of the auditory fire (i. e. on the part of the auditory sense-organ-whose functioning is comparable to the burning of live fire).

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gAthAGka: 45 prathamaM pariziSTam / yogazatakamUlagAthAnAmakArAdikramaH / gAthAdiH gAthAGkaH gAthAdiH akusalakammodayao 46 evaM tu baMdhamokkhA aNasaNasuddhae iha 98 evaM puNNaM pi duhA aNigRhaNA balammI 34 eso cevettha kamo aNiyatte puNa toe 10 eso sAmAiyasuddhiaNubhUyavattamANo kammaM ca cittapoggalaatye rAgammi u ajja kAyakiriyAe dosA asamattIya u cittesu 93 kiriyA u daMDajogeNa ahavA oheNa ciya gamaNAiehi kArya ahigAriNo uvAeNa 8 gurukulavAso guruahigArI puNa etthaM 9 guruNA ligehi tao ANAe ciMtaNammI 74 guruNo ajogijogo uDDhe ahiMgaguNehi 44 gurudevayApaNAma uttaraguNabahumANo gurudevayAhi jAyai uvaeso'visayammI guruviNao sussAuvaogo puNa etthaM ghaDamANapavattANaM eeNa pagAreNaM 90 causaraNagamaNadukkaDaeesi NiyaNiyabhUmi ciivaMdaNa jaivissAeesi pi ya pAyaM citejjA mohammI eesu jattakaraNA jai tabbhaveNa jAyai etIe esa jutto 85. jaha khalu divasammatthaM eto ciya kAleNaM 6 jaha ceva maMtarayaNAetya uvAo ya imo jogANubhAvao cciya emAijahoiyabhAvaNA-- ThANA kAyaniroho emAivatthuvisao pamiLaNa jogiNAha eyammi pariNayammI jAUNa tato tabvisayaeyassa u bhAvAo NANaM cAgamadevayaevaM khu tattaNANaM 66 taiyassa puNa vicitto evaM puNa Nicchayao 12 taggayacittassa taho.. evaM visesaNANA 18 tatthAbhissaMgo khalu evamaNAdI eso tappoggalANa taggahaNaevaM anbhAsAo tallakhaNayogAo evaM ciya avayAro tassAsaNNataNao 19 3

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gAthAGka: 1. gAthAdiH taha kAyapAiNo puga tA iya ANAjoge tA suddhajogamaggo thIrAgammI tattaM dosammi u jIvANaM nAbhAvo cciya bhAvo nicchayao iha jogo niyayasahAvAloyaNapairikke vAghAo paDisiddhesu adese paDhamassa logadhamma parisuddhacittarayaNo pAvaM na tibvabhAvA bIyassa u loguttarabhAvaNasuyapADho tityamANusArI saddho maggeNaM gacchaMto mutteNamamuttimao gAthAGkaH gAthAdiH rayaNAI laddhIo 1.. rAgo doso moho 95 rogajarApariNAma lesAya bi ANAjogao ghaNalevovammeNaM vavahArao u eso vaMdaNamAI u vihI vAsIcaMdaNakappa vAsocaMdaNakappo saNANaM vatthugao sattesu tAva meti 96 saddhammANuvarohA 13 saraNaM gurU u etthaM 27 saraNaM bhae uvAo 52 saMvaraNicchiDDattaM 15 sAhAraNo puNa vihI sussUsa dhammarAo 56 suhasaMThANA aNNo dvitIyaM prishissttm| yogazatakasvopajJavRttyantargatAnAmavataraNAnAmakArAdikramaH / avataraNam patram avataraNam acayaiva caryA bodhisattvA 13 asAro jIvalokaH aNimA mahimA ladhimA 37 asyApi tattvataH sarvaataH pApakSayaH sattvaM AgrahI bata ninISati adhyAtmamatra paramaM AdidhArmikamAzritya anivRttAdhikArAyAM / 6 Adau kRtvA dinArdha (Ti.) apakAriNi sadbuddhi AbhiprAyikI yoginAM aparipAcitamalakhaMsana 25 Amosahi vipposahi aprazAntamatau zAstra uttamapadasthasya taddharmAamantrApamArjanakalpA uttarAyaNA paMcAhamegaarthAdAvavidhAne'pi upadeza vinA'pyarthaasadutpadyate taddhi UdhiHsamAdhiphalaH asambhavIdaM yad vastu ekAntasattvahitaH

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patram avataraNam evaM ca cintanaM nyAyAt evaM sAmAyikAdanyaaucityAd vRttayuktasya audAsInyaM tu sarvatra kAyapAtino hi bodhisattvAH ki jano mama vakti kIdRzA mama yogAH kIdRzo mama svabhAvaH 38 19 19 kevalitvAt 10 kriyAmAtrataH karmakSayaH kSetrarogAbhibhUtasya ghaTamolisuvarNArthI jallese marai tallese jijJAsAyAmapi hyatra jo caMdaNeNa lipai tatastadAtve kalyANatattvAbhiSvaGgasyApi tattvato tattvArthazraddhAnaM samyatathAvidhakarmapariNa tireva tasmAt sadaiva dharmArtha duHkheSvanudvignamanAH dravyabhAvazucitvam dvayorAvartamedena dvividhaM hi bhikSavaH ! puNyam dharmadhAtAva kuzalaH na ceha pranthimedena na yasya bhaktiretasmin nAryA yathAjyasattAyAH niravadyamidaM jJeyapaJcAhAt paJcavRddhayA paDhamammi savvajIvA payovato na dadhyati pradhmAtadopagaM gandhabrAhmaNA AyAtA vaziSTho avataraNam bhinnagranthestu yat prAyo bhuvanagururayaM vandanIyaH magyeva nipatatvetamithyAtvAviratipramAdamuktvA'sauM vAdasaTTamojhe bhave ca sarvatra mohAdicchA spRhA ceyaM yat punaH kuzalaM cittaM yadi jAnAtyutpanaruciyogazcittavRttinirodhaH yojanAd yoga ityukto vAdAMzva prativAdAMzca vAsIcandanakalpatvaM vijayAnandasatkiyAvitarkacAru kSubhitaM vighaM viraktA strI velAvalanavannadyAzaktiH saphalaiva samyakprayogAt zAstra cintAmaNiH zreSThaH zreyAMsi bahuvighnAni sato'pi bhAve'bhAvasya samasaptagate sUrye (Ti.) sammRtasuguptaratnakaraNDakasammatammi u laddhe sarvadevAn namasyanti sAdhvasAdhviti vivekasAmAnyagrahaNe satyapi sAmAyikaM ca mokSA sAMsikimanuSThAna sAMsiddhiko niSpannayogAsuyaM me AusaMteNa sthAnyupanimantraNe hanta sampreSaNapratyava 43 5

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96 tRtIyaM pariziSTam / yogazatakatatsvopajJanRtyantargatAnAM grantha- granthakRdAdivizeSanAmnAmanukramaH / nAma aGgAramardaka aNe aNNehi anye anyaiH apare AcAryAH AjIvakamata ArSam upadezamAlA kalpa gautama jogajjhayaNa tantrAntaraparibhASA tantrAntarIyamata zlokAdiH akSNo hRdi nAbhau acintyadivya nirmANo ata evAsya no vyAdhi atastvAbhinivezo ya atastu bhAvasaMsiddhi ataH kolopamA dharmA ataH kramAdamI bhAvA atra caikAkSaraM bIje adhikAriNo'pyukta patrAGkaH nAma 21 20 ( gA041) 37 (gA087) 11,20 9,10,42 adveSazcaiva jijJAsA adhimuktyartha kRtsaMjJa ana...[lokAnte]....sukhI paraH anAdinidhano 34 19 44 38 24 18 caturtha pariziSTam / brahmasiddhAntasamuccayazlokAnAmakArAdikramaH / 10,29 1 ( gA0 1) 37 20 zlokAGkaH 264 dezIpada dharmasAra baladeva bodhisatva bohisata maraNavibhakti bhASatuSa mRga yogazAstrakAra vanacche vidvatpravAda vRddhAH 25 379 41 49 306 9 263 37 35 210 421 30 samaya vid saugata zlokAdiH anivRtti........ anye nirAzravatvena anvarthayo gatazcArya andhakasyAtha apunarbandhako yasmAd guruyogAdi amogho'moghapAza ayaM punarmahAtmA ya ayaM hyabaddhamUlatvA avandhyaphalo hyeSa avidhityAgataH ava azuddhAhArasambhogA aSTakarma kalAtIta patrAGgaH 28 7 25 13,38 37 gA088) 42 10 25 6 25 12 19. 11 42 38 zlokAGkaH 323 346 24 38 54 242 243 276 50 209 284 296 6

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pralokAGka: 181 72 140 186 208 391 18 kalyANe....... 126 322 245 55 281 3 G zlokAdiH aSTamaM siddhatatvasya asaGgazaktyA sarvatra asazasneha eSo yat asatpravRttihetozca asya tUtavadevoccaiH asyAmayamavasthAyAasyAmayamavasthAyAM a......na viruddho'tra / AgamenAnumAnena AdaraH karaNe prItiAdyadvayasya dIkSAyAAdyasya heturvijJeyo AvirbhAva-tirobhAvAAzayasphItatAhetuAstikyAdanukampAsya itarasmAdapi snehAitaraH pUrvayAgaM tu itthaM caitadihaiSTavyaM ityAdyopekSayA turya uktaM mAsAdyaparyAyauttamaM cAtra samayaudvignaH sa bhavAd dhImAn upAvRttasya doSebhyaH uraH-ziraH zikhAvarma Urdhvadeha kriyAjJAnaekajJAnina AstikyaM etajjyeSThaM punaH prAptaetadanyaprade... etadAlocanaM tIvaetadeva samAzritya etadeveha ni... etadyukto mahAtmeha etadyogAnmahAtma...[ante nute etadyogAnmahAtmAyaM etAni paJca brahmANi ete samAdhayaH zreSThA lokAGkaH pralokAdiH 257 evamabhyAsataH samyak 19 evamAdIni bhUyAMsi 370 evaM duHkhAdivijJAna - evaMvidhasvabhAvastu evaM viparyayAdasmAevaM hyasyApravRttiH syA eSeha yogyatA jJeyA 277 aucityAvandhyatA cA.. karmamalla samAzritya 368 kAyena vAcA manasA kiM tattvamiti jijJAsA kRpaNebhyo'pi dAtavya gambhIradezanoM zrotuM ___ gambhIrAzayayogena 371 gIto muktipurasyAyaM 285 guNaprasUtireSo'nya358 guNAnAM pAlanaM caiva 422 guNotkarSeNa sarvatra guruNeyaM vidhAtavyA 221 gurustadbhAkazuddhayartha gehAH parijano vittaM 241 pranthimedAdataH samya caturakSaramapyenA 198 caturdazAnAM dhyAnAnA cAritramohanIyena cAritralabdhireSA sA cAritriNastu sadbhAve cintane zravaNe dRSTayA 350 cintAratnAnugaM cittaM cetasA viratasyai 211 caurAniSkASakapATa japan paJcAkSaraM ca 11 japan SaDakSaraM caivaM 32 japastryakSaramapyenAM 244 jAtyandhAkSyAptisadRzaM 138 242 215 226 281 108 182 87 172 258 324

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pralokAGkaH 231 174 265 398 204 236 291 232 214 334 142 pralokAdiH jijJAsAdyAstathaiteSAM jihvA ca nAsikA caiva jIvatattvAdibhedena jJAna( 1 ta tattvasya yannyUna jJeyaM tad bhAvaliGga ca jJeyA samayadIkSA yA tacchaktiprativandhe tu tatazca samayAkhyAna tatkaptipratItyAdi tatkSayopazamAdasya tattvatastvAtmarUpaiva tatrAzarIra ekAntAtatraiva ca yathA bIja tatsannidhau na vairaM syAd tathApi zravaNAdyasya tadatra yatnaH kartavyaH tadanyo'pyevameveti tadasya dravyato jJeyaM tadasyApi tu vijJeyaM tadetat tAttvikaM proktaM tadetat paramaM dhAmatannirvANAzayo dharmatapo vaikhAnasaM karma tamo moho mahAmohatasmAdevaM vidhasyaiva tasmAd bhavyAnumatyaiva tasminnavagate samyak tAttvikajJeyaviSayatiryaksattvo yathA yogyatIvrabhogAbhilASasya totrasaMvegabhAvena tucchaM bAhyamanuSThAnaM tuya tu siddhatattvasya tRtIyasya punaH krodhatyAgAt tu puNyajanakatrizakti.... nasya pralokAGkaH zlokAdiH ___10 trisandhyametat kartavyaM 394 trailokyasundaraM sarva 253 dAnaM sudAta(? nomanayo divA] pazyatyasau vidyAM 367 divyAdi...... 63 divyo vimAnanivaho duHkhAparihArajJa230 devakarmakriyA cAsya 144 devakarmarato nityaM devAdivyAjayogena 418 dezadIkSAsamAsena dezadIkSottarA yasmAt dezanApi yathokteyaM 301 dezanA punarasyavaM 275 dehAdiSvAtmabuddhiryA doSAnu....... dravyatastvanyathApi syAdravyopavAse no yatno dvayAbhyAsAt punardhImAn dharmAjJayA tu satataM dharmAdharmavyavasthAyAH dhyAna sthiraM manaH proktaM dhyeyaH sa...... 66 na ca citramidaM tvasya 213 na cAntavAhitAbhAve 201 na caitadvigame'pyasya 222 na tasmAddhAvasaMsiddhi ___ natvA jagadguruM devaM 212 na] bhogeSvabhilASo'taH 359 namaskArAdiko yogaH 195 nAmAdimedabhinnAca 145 nAvizuddhaM mano nyasya nAsmin sati viparyAsaH nityakarmAdivijJAnanityanaimittike kurvan nirvANAzayato dharmaH 173 P 143 118 252 101 129 299 188 272 246 194 308

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zlokAdiH nivartamAna etasmin nivedya gurave samyaniSiddhakarmAbhAvena niSkalAkhyA(? khya )zrutesta(? stva) sya nyAyArjitaM dadAtyeka paJcamaNDalayAgaM tu paJcAkSarAdirUpastu pathi gacchan yathA kazci padmAsanaM samAdhizva padminIpatrasadRza padmanArthena saMyogaH panthAnamapi yastajjJaH parama...... paramAkSararUpo'yaM parA nivRttiH prakRte parivAraM ta....... paryante'pi tacaiSa puNyAntarAyato'pyeSa - puSNAti kuzalAn dharmA pUjA sarvopacArAna prakRtye[?cchA]diyogAnAM prakSINatI saDakTeza pratipAte'pyayaM ke ...... prathamA gIyate'vasthA pradhAna vijayAvasthA pradhAnA punareSaiva pramAda... prazAntavAhitA caiva prazAntavAhitA saiSA prasavAya samarthAnAM prAtibhaM jAyate jJAna prAptaM prAptavyametena bAhyasaGgaratiH kAmI bAhyasvabhAva ekasya bAhye[S]pravRttimAtraM tu bAhyeSu tu mamatvaM yad zlokAGkaH 74 295 180 73 175 249 262 338 271 355 179 135 100 28 183 408 141 202 239 250 187 7 345 60 311 318 189 185 21 288 380 98 206 207 14 69 zlokAdiH budhyate vacanaM jainaM bRhatkaNyA (? nyA) varaNyA (? nyA) bRhattrAd bRMhakatvAcca bodhamaNDaka cai brahmazrutAvavajJA... brahma caiva brahmANyupAsanAmeSAM brahmA tadvadeve bhavAbhavanimittaM ca bhavAmbho... bhavatsukyodbhavaH pApa bhavyAbhavyeSu sarveSu bhAvastu niyamAdeva bhAva........ bhRGgavanmAla to gandha mRtyAnAmuparodhazca bhRtyAnAmuparodhena bhogasAdhanahetoryad manaH kriyA pradhAnA tu mayUrANDarase.. maraNaM tu mahAghoraM mahApathapravRtto'yaM mahAsamAdhikAmAnAM mAnuSyaratnamutkRSTaM mArakSobhakarI seyaM mArgA...... mithyAdarzanayogena mUlajanmA svayatnena mRtyuJjayA smRtizcaiva mRtyormRtyupadaM cai yathApravRtta karaNA yathAbhavyaM pratijJAdi yathAmRtAptitaH puMsAM yathAvibhavamevAtra guNabhAasa yathoktadIkSayA cArya zlokAGkaH 133 234 3 184 39 59 2 34 29 310 325 wy 171 317 168 200 199 300 164 107 82 354 26 77 58 387 139 51 395 95 86 192 33 278 361 349

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zlokAdiH yathoktabhAvayuktazca yastvetadapi cAsAdya yAcyA sAphalya karaNaM yAvat kiJcicchubhaM rakSA svajIvitenApi rogocitakriyA bhAvA lakSaNaM punarasyedaM lAbho'pi cAnayorjyAyA lokottaramidaM cetaH vajrarAcyA manomeda varNo gRhamedva vAk tantra-mantra zAstrA vAcanAdyadhikAritva vidyA janmAptitastadva viparyayasya vyAvRtti viparyastazva bAlazca virekAsthAsamaM zhyetat viziSTajJAna- saMvega- vizuddhabhAvanAsAraM - tAropaNamatrAdau 'zarIrAdyAtmano bhinnaM zAstrayogaH punajJe yo zAstroktaM vidhimula zivajJAnaM ya AsAdya zuddhA........... zubhAzayAdiyogena zobhane'hani zuddhasya zobhano'yaM paro dharmo zravaNAderapi yukta zreyaH pravRttikAmasya zrotriyasya sato jAtA sa evaM dIkSitaH pazcA sa eSa dravyamAkhyAto sati tadudghAtake heta satyaM yajJAstapo dhyAna satsUre ritthameveha sadandhasaGgatisamaM zlokAGkaH 351 364 247 147 248 376 303 178 94 89 352 287 131 353 65 205 196 297 388 217 76,79 190 191 363 333 195 219 405 274 67 111 233 315 301 114 136 53 1. zlokasyAsyobhayatrApyuttarAdhaM vinaSTam // 100 zlokAdiH sadA zivasamAveza sadA sarvandadaH zrImAM sAraNAzrayo hyeSa sadyogabIjayogena sadyogabosamprApta santoSAmRtatRptiH syAt sa punarjAyate tAva samayAkhyAtra dIkSAsya samAdhire tadAkhyAtaM samAdhireSa vi... samAdhArmikAdInAM samAropastva satkAmA -. sampAdyate samAdhAnA samyaktvajanano saiSA samyagdRSTigataM syAdyaM sa yathA se... sarvathA kRtakRtyazca sarva sAmAyi.... sarva dharmAdi yaH sAdhu savittaM sa punardhImAn sa . vijJeyaH saMsAre maraNaM janto sAca lokottarAtyai(?nyai) vA sA punargamyamAnatvA sAmamyabhAvato bahi sAmAnyenaivamAkhyAtA siddhatattvasya caramaM siddhirbrahmAla...... sukhArambha tathA moha sthAne'nAbhogataH svalpa sthitaye sApi tatsiddhayai sthira vratasya tadanu svalpAvara NabhAvena svAntike'sya mataH svApa hiprApaka as hisArAgodbhavaM karma zlokAH 356 225 273 124 105 305 137 61 331 2 90 228 169 251 57 5 321 27 348 22 223 261 71 83 415 15 166 255 414 4 332 339 218 17 220 91 84

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406 412 254 419 402 238 pazcamaM pariziSTam / brahmasiddhAntasamuccayAntargatAnAM truTitAdibhAgazlokAnAmakArAdikramaH / vinssttprthmaakssr'lokaadiH| vinssttaadystaakssraalokaadiH| ' vRttimAtraM nopAya 329 cairbrAhmaNArthavinizcayAt 112 ru nartanaM ca jinAntike vinssttaadydvykssrshlokaadiH| hyaM tatminyApratipAlakam " gatidvaye'pyeSa parA" tAnyapi yatnena cakSuH vinaSTaprathamacaraNazlokAdiH / 372 tattvato dharmarAgitA 109 tritattvapariniSThitA vinaSTAvatyakSaralokAdiH / sanAtanapadAvaham 389 ...kAlamapyevaM jAnAti 392 dravyato'pyAnayatyayam 163 ...vopamarde'pi tatsvabhA pradezAntara ityapi ...sattvo dharmAtmA satsA bhUyo'nenaiva varmanA 365 ... stri kalopetakSINasArdha yathAzakti niyogataH yojanIyamidaM budhaiH 421 vinssttaadycturkssrshlokaadiH| vRttinAma samakSase ....diphaladamanena kriyate ....dhikAritvamatazcAsyo vinssttaadhnvaakssrlokaadiH| ....nataH prAyo bhogA ve'traiva vyavasthite ....naM pUrvoktaM savizeSa ....mahApApaM tyAjyaM 282 vinaSTAghadazAkSarazlokAdiH / ....yanaM jJeyaM satyazAstrA 115 . tyantamanoramA / uttAna bhAvAbhisaMskRtaH / budhyate 132 vinaSTAdyapaJcAkSara lokaadiH| .....caiteSAmadhikAri vinssttaadyaikaadshaakssr'lokaadiH| .....jAnAti puNyAdevA- 128 cchAstrabAdhayA / asyAbAdhA .....yat sthAnamiha kiJci- 343 zubhayogataH / nirvANaM .....sadbhAvakalAdAkSiNya- 399 / smAdapi dhruvm| viziSTa- 8 .....saMyamya ya Aste vinaSTAdyadvAdazAkSara lokaadiH| vinssttaadyssddkssrshlokaadiH| tajanmanAm / karoti vidhinA 103 ......caiva parA doSaviSaNNatA 312 / nugaH prH| praNidhAna sadA ......prAptaM na hema dhyAmalaM yathA 102 mayogyatA / jAyate druta......Nimanyatra tvAnuSaGgikam 382 yabRhakam / hitAdibhASaNaM 319 18 0

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vinaSTAdya trayodazAkSarazlokAdiH / AgataH / ambhodhivelopamayA kilbiSaH / anivaryA rAnvitaH / haMsAnayazvAdya vAraNeH / mithyAvikalpa vinaSTAdyacaturdazAkSarazlokAdiH / kvacit / nAsaMyataH pravrajati tyalam / satsUkSmArthakathaM dataH / kSayopazamajatvena pica / tadardhaceSTayA caiva sati / na kazcid bAdhyate * vinaSTapUrvArdhazlokAdiH / anyathA pratyapAyaH syAAzcaryabhAvatastvAzu idaM tadyogihRdayaM [duHkhi] teSvanukampA ca na medataH..... vinaSTAdyapaJcadazAkSara lokAdiH / yaH / sadyogabIjayogena nAbhAvo na ca no mukto [nirvA]NArtha vihAyoccai - prazAntavA hi totpIDo bhavaprapaJcavirati sarvabandhaviccheda siddhAntAlocanAnnityaM siddhimApnoti vidyAM ca 374 125 396 81 316 286 347 292 99 106 - 119 413 93 283 473 420 337 96 313 122 78 266 vinaSTAdyASTAdazAkSara lokAdiH / .. ni nekSate yastu varSA 393 * bhayasamAyoge kSuda 378 102 vA rAjyasamprAptau .. vA. lpayuktAni . zuddhizca rAgAdirahitatvaM vinaSTAdyaikonaviMzatyakSarazlokAdiH / ....kasuratvaM ca paratrA 383 ..dyogataH zrImAn nidhAnA 129 .yAzca vividhAH padma 480 * vinaSTAdyavizatyakSarazlokAdiH / ..... pi tadbhAve'tiprasaGgo ....samAkhyAto yathoktaM su nirjitya tadiSTaM 320 116 410 niSTAvizatyakSarazlokAdiH / bimbAnAM mahApUjA karoti ca 407 * vinaSTAdyadvAviMzatyakSara zlokAdiH / dbhAge siddhAnAmavagAhanA 417 103 28. 344 vinaSTAdya trayoviMzatyakSarazlokAdiH / naM kRSau sAmAnyadhAnyavat ye tathA tadupayogataH vaM samyagdharmavidhAnataH syAt tadyoga vikalastataH syAnmahAlezyA vidhAnataH nirvANasAdhanam vinaSTAdyapaJcaviMzatyakSarazlokAdiH / locyaM tyaktamatsaraiH 110 * vinaSTAdyaSaDviMzatyakSarazlokAdiH / 334 375 113 390 341 404

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SaSThaM pariziSTam / brahmasiddhAntasamuccayAntargatAnAM viziSTazabdAnAmakArAdikramaH / pralokAGkaH zabdaH zlokAGkaH zabdaH 243 akAlamRtyuprazamana ajita 243 271 41 calanAvasthA cAruzIla caurAniSkASakapATapidhAnajJAna tamas tAttvikI tAmisra trikalopeta 328 243 aJjali atattvAbhiniveza antavAhitA andhatA mitra aparAjita aparAjitA apunarbandhaka abaddhamUla amogha amoghapAza 310 277 37,38,54 didRkSA 3 201 .. 243 243 24 209 . dIkSA duHkhAparihArajJa duHkhAdivijJAnayogyatA doSaviSaNNatA dravyadIkSA dharmavyAmUDha dharmAdharmakSayakarI 318 226 350 305 370 115 279 naSTanAzana nirvANAzaya .. avandhyadhIphala asaGgayoga asaGgazaktiyoga asaGgaleha AdyAzrama AzayasphItatAhetu icchAyoga indratva UrdhvadehakriyAjJAnayogyatA ardhvadehika aucityAvandhyatA kalyANadhenu kAmin 189 322 198 199 391 niSkalAkhyA(1khya)zruti paJcamaNDalayAga padmahaMsa padmAsana paramajJAna parA nivRtti 183 206 11,354,364 khaNDipAta gambhIrAzaya guNaprasUti pranthimeda ghAtikarmajarA ghAtikarmamRti 381 127 42,88 185 pazubhAva pAramezvarI pUrvayAga prakRtimokSaNI prakRterdidRkSAbhavanakriyA praNava praNidhAnakriyA

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zlokAGkaH pratipattikriyAtIta pratyapAyaphala pradhAnavijayAvasthA pramuditAspada prazAntavAhitA prAtibha bAhyasajharati 271 141 bIja buddha pralokAGkaH zabdaH 275 mahAnikRti 327 mahApathapravRtta 311 mahApUjA mahAmati 21,26,96,185 mahAmudrA 380,392 mahAmoha mahAlezyAvidhAna 263 mahAzayakara mahAsamAdhi mArakSobhakarI mithyAcAra mithyAcAravidhAyaka 289 mudrA-rakSAdiyoga mUlajanman mUlyAnazakaTopama mRtyuJjaya moha mohana mohaparAkama bodhamaNDakarI 184 brahma brahmadIpa 325 169 315 76,79 325 395,396 301 yatitva brahmayAga brahmasaGgakarI bharatasthiti bhavadharmAnuga bhavapalAyanI bhavaprapaJcavirati bhavavyAdhinivRtti bhavAntaprAptiyAtrA bhavAbdhivelAvyAvRtti bhavAzaya bhavItsukyanivRtti bhavAtsukyodbhava bhAvamUla bhrAnti bhrAntivyAvRtti maNDala mantra-mudrAsamanvita 185 ratnopasthAna rAgAdinidhanakriyA laghukarman lokadRSTivyavaccheda lokasaMjJAcalAzani lokottarapadAkAGkSA vajratandula 221 vajrazUcI 89 87 vajrazacIbhidA vandhyavAktva mayUrANDarasa 107 . 32,274 243 272 maharSi mahAtman mahAdAna mahAdeva mahAdhyAnAbhinandita varada varaprada varAbhayA vidyAyoga virekAsthAsama 271 271 196

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zabdaH viSayotkarSa viSNu siddhi vaikhAnasa zamAmRtarasAsvAda zAntA zAstrayoga zivakRtyaparAyaNa zivajJAna zivasamAvezI zivasiddhi zubhambopalabdhi zubhAzayanibandhana zeSavRttimAtropabhogakRt zrotriya sattvArthanira sadAziva saddhAraNAzraya sadyogaba kalpasaGgraha kAlazukarika anye anyaiH apare zlokAGkaH 327 269 117 330 311 298,308 105 354 363. 356 270 vizeSanAma paricayaH zlokAGkaH [granthaH ] [ kaSAyI] 73 39 357 111 23 4 273 105, 106, 124 zabdaH sanAtanapada sanAtanapadAvaha samAdhi sampuTa samyaktva jananI sarvadIkSA sarvandada sarvasampatkarI sarvopacAra pUjA saMyamazreNi 49, 177 127,350 31 saMyogazaktivyAvRttikaivalyA teva saMsthiti sAmarthyayoga sArddha catuSkala sukhArambha skandhAbhAva kriyA saptamaM pariziSTama brahmasiddhAntasamuccayAntargatAnAM vizeSanAmnAmakArAdikramaH / sthUra buddhi svatantravRtti 280 marudevI [RSabhajinamAtA] 205 sUrimantra [jainamantraH] zlokAGkaH 389 389 126, 271 279 57 319 225 59 250 182 aSTamaM pariziSTam / brahmasiddhAntasamuccayAntargatAni matAntarAvedakAni sthAnAni / vizeSanAma paricayaH zlokAGkaH * aparaiH eke taiH (tabhbhrAtaroyeH) 183 191 23 3,4 174 359 296 145 219 15 31 351,358

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106 zuddhipatrakam / patram paGktiH vizodhyam 'pudgalAnAM azuddham pudgalAnAM iti, ete pUrvAddhaM sAsrAvAH iti ete pUrvAda sAtavaH etat paramAthata 'pariNa 'etat' paramArthata pariNa'prAyaH 'araNye prAyaH' araNye mAga mArga "dezanA 'dezanA, vatate apunaba apuna tIrtham tIrthamgA069 gA059 vartate 'tavyam 'itarasya 'dInAm 'vitarkacAru' ityata Arabhya 'caturthametat' ityetatparyanto gadyapAThaH vRttaM jJeyam / "tavyam itarasya' 'dInAm", . . 27-28 niSkalAkhyA jJAna 'dIkSAsa samya niSkalAkhyA(?khya) jJAtata 'dIkSA sa samyaga 2 [20 [divA] pazya tathaiva tathava

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lAlabhAI dalapatabhAI granthamAlA prakAzitagranthanAmAvalI 1. saptapadArthI-zivAdityakRta, jinavardhanasUrikRtaTIkA saha 4-00 2. CATALOGUE OF SANSKRIT AND PRAKRIT MAN USCRIPT'S : MUNI SHRI PUNYAVIJAYJI'S COLLECTION, PART I 50-00 3. kAvyazikSA-vinayacandrasUrikRta 10-00 saMprati mudrayamANagranthanAmAvalI 1. zabdAnuzAsana--- AcArya malayagirikRta 2. kalpalatAviveka-kalpapallavazeSavRtti- ajJAtakartRka 3. nighaNTuzeSa-savRttika- zrIhemacandrasUri zrIvallabhopAdhyAyakRta TIkA 4. CATALOGUE OF SANSKRIT AND PRAKRIT MANUSCRIPTS, PART II 5. vizeSAvazyaka-svopajJavRtti saha- zrIjinabhadragaNi kSamAzramaNa 6. ratnAkarAvatArikA- ratnaprabhasUrikRta, TippaNa-paJjikA-gUrjarAnuvAda saha 7. gItagovindakAvya- mAnAGkanRpakRta TokA saha 8. THE NATYADARPANA OF RAMACANDRA AND GUNACANDRA : A CRITICAL STUDY. YOGADRSTISAMUCCAYA OF HARIBHADRA, WITH AUTO COM. AND TRANSLATION AND EXPLANATION BY K. K. DIXIT

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