Studies in Haribhadrasuri

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

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Studies in Haribhadrasūri
obvious limitations to our sensory knowledge, and there are antinomies of reasons. Hence, we have to transcend these usual sources of knowledge in order to realize the truth. This process has a common term in Indian thought—we have to transcend these usual sources of knowledge in order to realize the truth. This process has a common term in Indian thought-Yoga. It is not against but beyond reason.
The term Yoga symbolizes the core of Indian spiritual Sadhanā. The fourfold social divisions of occupation (varnavibhājana), its trade and business, language and physical culture, etc., are only the external signs of the Aryans; even the concept of other world, heaven and hell, is not its essential ingredient. Its real and inner spirit lies in the absolute concentration of thought, or one-pointedness, on the ultimate reality which is beyond the present space and time. Perhaps, on account of this distinctive feature, the Aryans have been judged as superior to all other races and climes.
In life, theory and practice, knowledge and action, empirical and transcendental require to be synthesized. As a matter of fact, the real practice of one's knowledge is called Yoga. Knowledge precedes, Yoga succeeds. But knowledge without its practice or implementation is not only incomplete but also ambiguous. Thus Yoga is superior to Tapas, Jñāna and Karma.“ It is the best of all the three and includes devotion also. Yoga or union with God, which is attained through Bhakti, is the highest spiritual goal. Jñāna is scriptural learning (śāstra-pānditya)? and not spiritual realization. Truly wise man is the Yogī. Without Yoga or concentration of mind, the human energies are frittered away in many directions and go waste. Hence, the spirit of man is the key for the success of all practical activities. A man versed only in scriptural learning, but lacking in Yogic realization is called as 'the friend of the learned',' but not a Yogi.
Then there are two dimensions of Yoga, the external and the internal. Even he process of concentration is regarded as its