Sambodhi 1980 Vol 09

Author(s): Dalsukh Malvania, H C Bhayani, Nagin J Shah
Publisher: L D Indology Ahmedabad

Page 15

Haribhadra's Synthesis of Yoga
the physical plane (2) the next method is to listen to the comments made by others on oneself and see whether there is any truth in them. It is worthwhile to understand at least the reaction of the people around on one's actions. These reactions may be due to likes and dislikes, due to prejudice and selfishness but there might be some grain of truth in them and would surely be helpful in one's own assesement of the self. (3) The third method is looking at the signs or omens. This is not seeing the good or bad omens in the popular way alone, but to me it seems that they mean the general signs of the time and place and the general reactions thereof in the society. Patanjali has used a very broad word like Svādhyāya which can cover not only the meaning of self-assessment but the study of one's self as well as one's spiritual study inside and outside and the study of one's scriptures. He included the meaning of introspection also in this term i.e. Svadhyāya. Patañjali has used a special word for introspection and that is Pratyakcetanābhigama in sutra 29 of the first pāda of Patañjala Darśana. Haribhadra too lays down that introspection is necessary but he rightly points out that it can be fruitful only after proper religious performance. Otherwise the danger lies in the probability that the sādhaka would judge himself wrongly and unnecesssarily aggrandize himself instead of cultivating humility. Without purity of mind by pure actions and religious life, introspection would be of no avail. Patañjali too says that introspection is the outcome of Japa and pure Bhāvanās. Introspection is an art and can be performed only after a strenuous training of looking inside one's mind by rigorous religious life. Haribhadra covers three yoga concepts in one stride i.e. self-assessment, introspection and religious performance and are all included in one term Adhyatma 9 He gives a similar description of self-ascertainment in another context. This is something different from self-assessment. It can be said without any exaggeration that self-ascertainment is the result of selfassessment. The factors of self-ascertainment are also similar and they are (1) self-introspection (2) perceptor's certifying statement to such an effect and (3) watching appropriate omens or signs as explained above. Selfascertainment is a three-fold Pratyaya or self-conviction. Haribhadra says that such a pratyaya is a messanger of Moksa and gives a firm selfassurance for the task of yogic sādhanā.10 In psychological parlance, it can be said that these primary yoga concepts convey three or more initial steps (1) Self-examination, self-study and self-judgement (2) Introversion and extroversion at the same time and study of one's being from inside as well as outside (3) Self-judgment and self-confidence as well as selfassurance. These are the basic necessities for yogic psychosynthesis. They are the first steps without which no further step can be taken. They are in a way easy because one has to depend on oneself for ali these three steps but they are equally hard enough because of that very reason. Human