Studies in Haribhadrasuri

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

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Studies in Haribhadrasūri
According to Umāsvāti, actions of the body, the organ of speech and the mind is called Yoga. Actually the vibration of the soul caused by the action of these three is Yoga. Here Yoga is activity, karma. It is differentiated into tree kinds, viz., Kāyayoga, Vacana-yoga and Mano-yoga, according to the nature of the cause being the body, the speech and the mind, respectively. Bodily activity (kāya-yoga) is the vibration set in the soul by the molecules of the body. The speech-activity (vacana-yoga) is the vibration set in the soul by the molecules of the organ of speech. Thought activity (mano-yoga) is the vibration in the soul caused by the molecules composing the mind.
This three-fold activity, i.e. the Yoga, attracts the karmic matter. It is, therefore, the influx, technically called Asrava.? Just as water flows into a lake through the streams, so also the karmic matter flows into a soul through the channels or medium of activity. Hence, activity is the cause of influx (āsrava) of karma. This type of Yoga is being performed by all beings since ever without a beginning, up till now, and while reaping its fruits they have been attracting new karmic matter, which in its turn will bear its fruit in future.
It should be kept in mind that one is oneself alone responsible for one's own Yoga and will have to face the result of it. None else can share in this Yoga and its result. We are, therefore, reminded by Umāsvāti that this Yoga is of two kinds, viz., virtuous activity (śubha-yoga) and wicked activity (a-śubhayoga), which results in merit (punya) and demerit (pāpa).3
As to what is good and evil, Umāsvāti enumerates killing, stealing, etc., as wicked activity, and the opposite of it as good one. From the real point of view, there is no doubt that all activities are undesirable, since every activity is the cause of influx and bondage. From this view point, no activity, would really ever be desirable as conducive to liberation at all. In this context, Umāsvāti says that the activity, which purifies the soul, is merit, and that which keeps the soul away from good is demerit.