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Shantilat: M. Desali
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satisfied with a smaller goal nor is it content with higher siddhis in the form of spiritual powers. It rests content only with the achievement of the highest of the high, the supreme goal of self-realization or God-realization, (6) Yoga provides the shortest cut to reach this goal but this is possible only for the sädhaka with very intense efforts. But even a sādhaka with mild: efforts uplifts his life higher. In short every effort at yoga is comparatively speedier in ennobling and uplifting the life of the sādhaka. (7) Such potency of yoga is due to its empirical and operational character. Its operationality is more psychic than physical. (8), Yoga is an art as well as a science at the same time. It is an art because it teaches the art of best living and living too on higher levels of consciousness. It is a science as it teaches the way to search out and practise the truths of life and consciousness by experiencing them. (9) Yoga then is spiritual science of the human psyche and human life and of the reality itself. (10) Yoga-works and processes need a constapt approach of synthesis as general human tendency is te fragmentise everything. Yoga needed a synthetic approach before as it needs it in the present times. Haribhadra provided this need in his times very ably. This brings us to Haribhadra's works on Yoga. His Yoga Works in General
It has been observed before that reason cannot provide for complete knowledge of one's self, the world and the supreme consciousness within and beyond all that exists. Haribhadra could very well see the limitations of reason, while he was busy with his task of synthesis of Indian philosophy. Naturally therefore he might have taken recourse to yogic way of knowledge by cultivation of intution and higher mental faculties and supernatural capacities. Shri Rasiklalbhai rightly observed in connection with Haribhadra's philosophic works that it must be the Yogi Jñāna alone which can lead to right knowledge of the supersensual meanings and that is why it deserves to bę included in the science of epistemology.25 It can be guessed with all probability that Haribhadra's yearning saul for knowledge could not rest content with mere philosophical studies. His unquenchable thirst must have naturally led him to yoga and there he must have found not only the satisfying means of knowledge but also the means to attain the summum bonum of his life in the form of Moksa but that was not all and not the end for his creative genious. He saw in the field of Yoga too that there were more systems than one and his integrating mind could easily see the need for synthesis in yoga also. In this way Haribhadra was tempted to work for synthesis of yoga and thus he provided the need of his times.
After this general review of Haribhadra's yoga works, it is necessary now to take a preview of these works Before Haribhadra, no philosopher or a master of yoga had attempted to synthesize works on yoga in all systems or traditions of Yoga. Haribhadra was
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