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SVASTI – Essays in Honour of Prof. Hampa Nagarajaiah
understanding of the meaning of canonical works (artha); and (iv) concentration of mind on a particular object such as Jina image etc. (ālambana) and (v) concentration of thoughts on abstract qualities of Jina or Self (anālambana). This fifth stage may also be considered as the thoughtless state of the self (nirvikalpa-daśā).25 Among these five kinds of Yoga, the first two constitute the external aspect of Yoga Sadhanā and the last three the internal aspect of Yoga Sādhanā. In other words the first two are Karma-Yoga and the last three are Jñāna-Yoga. In the Yogabindu Haribhadra describes another five kinds of Yoga: (i) spiritual-vision (adhyātma-yoga); (ii) contemplation (bhāvanā-yoga); (iii) meditation (dhyāna-yoga); (iv) mental equanimity (samatā-yoga) and (v) cessation of all activities of mind, speech and body (vrtti-samksaya).26 In his Yogadrstisamuccaya Haribhadra explains only three types of Yoga: (i) willingness for the self realization or yogic Sādhanā (iccha-yoga), (ii) the follow up of scriptural orders (śāstra-yoga) and (iii) development of one's spiritual powers and annihilation of spiritual inertia (sāmarthya-yoga).27 These three facets of Yoga propounded in the Yogadrstisamuccaya may be compared with the three jewels of Jainism, i.e. right vision, right knowledge and right conduct, because these three jewels are considered in Jainism as a mokşamārga, “path of emancipation" and so they are Yoga. Here one thing is to be noted: though Haribhadra differs regarding the various kinds or stages of Yoga in his different works, he unanimously accepts that Yoga is that which unites to emancipation.
In this period after Haribhadra there are two other Jaina ācāryas, namely Subhacandra (11th century), a Digambara who wrote the Jñānārnava, and Hemacandra (12th century), a Svetāmbara who wrote the Yogaśāstra. Their contribution in the field of Jaina Yoga is remarkable. For yogic Sādhanā Subhacandra prescribes the fourfold virtues of maitri (friendship with all beings), pramoda (appreciation of the merits of others), karunā (sympathy towards the needy persons) and madhyastha (equanimity or indifference towards unruly), as the prerequisite of the auspicious meditation.28 Here, it is to be noted that these four reflexions are also accepted in Buddhism and in Patañjali's Yogasūtra. Secondly while discussing dharmadhyāna he mentions four types of it: pindastha, padastha, rūpastha, rūpātīta, along with five types of dhāraṇās i.e., pārthivī, āgneyī, vāyavi (svasanā), vārunī and tattvarūpavati.? Here it to be noted these four types of dhyānas and five types of dhāraṇās are only available in Buddhist and Hindu tantric literature and not in early Jaina literature.
Though Hemacandra in his Yogaśāstra generally deals with three jewels of Jainism i.e. right knowledge, right vision and right conduct, he has given more stress on right conduct. While dealing with meditational methods he also elaborately discusses the pindastha, padastha, rūpastha, rūpātīta-dhyāna along with above
25 Yogavimśikā 2. 26 Yogabindu 31. 27 Yogadsstisamuccaya 2. 28 Jñānārnava 27/4-15. 29 Jñānārnava, sarga 37-40.
