Sambodhi

SR No.: 014027
Original Sutra Author: N/A
Author: Dalsukh Malvania, H C Bhayani, Nagin J Shah
Publisher: L D Indology Ahmedabad
Publication Year: 1980
Total Pages: 304
Language: English, Hindi, Gujarati
Classification: Seminar & Articles
File Size: 18 MB

Page 23

Haribhadra's Synthesis of Yoga
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samata and purification of the mind are the natural concommitants of true Tapas.
as
Haribhadra shows his deep insight in the subject of yoga and yogic experiences when he describes such a higher stage of concentration Dhyanarasa. The sadhaka has the real joy of concentration only when he identifies completely with it. In the Karika 412 in Yogabindu he uses this compound word Dhyanrasa and it means that the sädhaka finds real interest in dhyana. In the same fashion he uses a similar word or perhaps coins it in his own style and describes the Sadhana for yoga as Yogabhyasarasa. Not only the state of concentration gives real Rasa but the very Sadhana for it gives true Rasa. Such supreme Rasa alone can make Tapas enjoyable and that alone can keep the Sadhaka safe from any enticement on his way to the supreme goal. In Kärikä 412 in Yogabindu, Haribhadra has shown the real key to yoga-Sadhana. He suggests by these two words i.e. Dhyanarasa and Yogabhāyasarasa that Tapas or even the yoga practice as a whole is not dry but generates such a Supreme Rasa which is conducive to Mokṣa and before which worldly enjoyments are trash and are like the figments of imagination.
There is much more meaning in such a description of Dhyana which is one of the highest yoga-concept or Yoga-principle. Such Dhyana leads to Prajñā says Haribhadra in the same Karika. If accompanied by the knowledge and right inference, Dhyana would surely engender Prajñā in the Sadhaka in course of time. When the Sadhaka reaches the stage of Prajñā he gets the highest type of Buddhi, Jñana and Asammoha. This means he attains such Buddhi which can penetrate any object; he would get to such a jñāna which would pervade anywhere and he would be in such a subtle frame of mind that nothing can entice him. Such a threefold higher stage when achieved is conducive to take the sadhaka above all actions. Haribhadra describes this threefold stage in Karikās 120 onwards in Yogadṛṣṭisamuccya and thereby states that it would lead to the highest stage of Mokşa.
Thus we have covered all the main Yoga-concepts or pillars of yoga and therein it can be seen that Haribhadra shows a keen insight in the description of the each one of them. This subject now leads us on the subject of the eight dṛṣṭis of Haribhadra.
The Eight Drstis
Polarity is the universal law of existence. Life too manifests this law everywhere and at all stages of its growth. Life is purposive and the