Studies in Haribhadrasuri

Author(s): N M Kansara, G C Tripathi
Publisher: B L Institute of Indology

Page 17

Introduction
XV salvation of woman. (ii) Haribhadra brought in rationality into play in the discussion of the issue with multidimensional arguments, prevalent in Indian society in general and Jaina society in particular. (iii) The argument relegating inferior status to woman was refuted. (iv) Barriers of caste and place were rejected, thus establishing the parity of all the castes. (v) He utilized all the religio-emotional arguments to uphold his opinion that woman too has a bona fide right to attain salvation.
Hon. Justice M. L. Jain has visualized Haribhadra as a legend in catholicity, on the basis of what he said in his Yoga-drstisamuccaya. Therein he has discovered that the reason why different great teachers preach different prescriptions is their knowledge about different spiritual capabilities of the disciples and followers. They were a sort of spiritual healers. Their aim being literature, they preached in view of the prevailing situation. It is not proper for us at present to criticize them for the apparent contradictions to be found in their teachings. Spirituality cannot be perceived through logic. To insist for a single system is but improper for seekers of Truth. Those who are concerned with liberation have to set aside the doubts, differences and one-sided views, since arguments and counter-arguments leads one to nowhere. One should necessarily give up partiality, should become impartial, and accept whatever stands to reason. Haribhadra thus teaches us a lesson of unique importance in these days of fundamentalism and sectarianism.
In his new approach to the Vimsati-vimsatikā of Haribhadra, Professor V. M. Kulkarni seeks to discuss all the aspects of the work, such as its title, its form, its contents, the nature of a Prakarana-grantha, its language, its structure and style and a long felt need of a truly critical edition of the work. Further, he points out to the unfortunate fact that there is neither autocommentary, nor any commentary of a later commentator on this work as a whole, except Yaśovijaya's commentary on one of the twenty viņsatikās, viz., the Yoga-vimśatikā.