Humanism of Haribhadra

Author(s): Christian Lindtner
Publisher: Z_Nirgranth_Aetihasik_Lekh_Samucchay_Part_1_002105.pdf and Nirgranth_Aetihasik_Lekh_Samucchay_Part_2

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The Humanism of Haribhadra
Some repetitions of what was said above are unavoidable. Here is a survey of the main arguments of Haribhadra's Aṣṭaka, I-XXXII:
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1. Mahadeva deserves our bhakti, not only because he himself is omniscient and free from all moral and intellectual impurities, but also because he has taught us a scientific method that enables us also to destroy the obvious sufferings of samsara completely.
II. It is by following the rules of dharma, and by avoiding vices such as himsă, etc., that we may purify our body and our soul.
III. Also, by worship of Mahadeva, we may purify ourselves. External worship leads to svarga, whereas spiritual worship leads to mokṣa, or nirvana, the total extinction of karma.
IV. One should employ dhyana on dharma as a sort of fire to burn away the impurities of karma. Liberation, or moksa, is the result of jñāna and dhyana.
V-VII. Among the three kinds of alms, the most perfect one is the one associated with pure intentions. A mendicant prefers to enjoy his meals in private.
VIII. Renunciation (pratyākhyāna) can be either material or spiritual. The latter consists in the correct mode of behaviour (caritra), and it is conducive to mukti.
IX. Of the three kinds of jñāna, the one aware of tattva is the highest. It is described in the agama, and it brings about great prosperity (mahodaya), i.e. liberation from the bonds of karma.
X. Among the three kinds of vairagya, the third is associated with sajjñāna, or tattvaparijñāna and, as such, it is one of the means also conducive to the attainment of siddhi, i.e. liberation.
XI. The term tapas may be ambiguous; austerity may be painful, surely, but properly understood (i.e. according to yukti and agama), tapas consists of a special kind of jräna, sarivega, and sama. As such tapas serves to destroy the impurity of karma, and to bring about true happiness (sukha).
XII-XIII. When it comes to the various kinds of debate (vada), the one on dharma presupposes a serious interest in the real truth (tattva). Its