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
Another odd group is represented by the samsaramocaka. Perhaps the first author to refer to those who endorse murder (i.e. himsä) as a means of liberating others from the sufferings of samsara, is Kumārila (see Wilhelm Halbfass, India and Europe, Albany 1988, p. 329, with ref.). An echo of Kumārila (SV 5.5) is found in Bhavya's Madhyamakahṛdaya 9. 35. The argument is that if agama without reason were sufficient to establish dharma, then even the samsaramocaka would be justified in killing other living beings in order to "liberate" them, for this is what their scriptures command them to do. The otherwise rare term is also found in Sankara and in Haribhadra (SVS 150). The samsaramocaka violates the common opinion that defines dharma as ahimsa (some ref. in Halbfass, op. cit., p. 554). A mere appeal to agama thus proves nothing as it would have too many absurd consequences.
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When Haribhadra mentions the ten causes (hetu, sadhana) of dharma (as opposed to the ten causes of papa), he again reflects sarvaśāstrasaṁsthiti (SVS 4-5). Similar lists are found in Buddhist sutras and in Manu 12.3-7, q.v., etc. They have to do with the purification of mind, speech, and body, i.e. with the two kinds of yoga.
Included in this list are the five virtues of ahimsa, satya, asteya, brahmacarya and aparigraha. The Jaina sources have much to say about these (see e.g. R. Williams, Jaina Yoga, London 1963, pp. 55-99). They are also listed in the Yogasūtra 2.30; Gauḍapada ad SK 23, etc. Interestingly, a Buddhist author describes the saddharma of Śākyamuni as consisting of satya, honesty (mi bslu), brahmacarya, discipline (dul ba), and love (brtse) (see Johannes Schneider, Udbhaṭasiddhasvamins Viseṣastava, Bonn 1993, p. 68, v. 65). Summarized under the twin concept of śraddha and prajñā (corresponding to the double dharma) similar lists may be found in Nāgārjuna's celebrated Ratnavali, which, as said, also refers to the definition of dharma given in Vaiseṣikasutra 1.1.3.
When it comes to psychology (in the most literal sense of the word), Haribhadra, too, by his own admission, takes a syncretistic stand. It is the nature of the soul to get to know itself by its own innate light. Only the defects of karma prevent it from always grasping itself in that original state of omniscience. It can be directly perceived through yogic perception (ŚVS 86-87):