Yogadrstisamuccaya of Haribhadra Suri (Study)
by Riddhi J. Shah | 2014 | 98,110 words
This page relates 鈥楬aribhadrasuri鈥檚 purpose of writing the Yogadrishtisamuccaya鈥� of the study on the Yogadrstisamuccaya: a 6th-century work on Jain Yoga authored by Haribhadra Suri consisting of 228 Sanskrit verses. The book draws from numerous sources on traditional Yoga. Three important topics are stipulated throughout this study: 1) nature of liberation, 2) a liberated soul, and 3) omniscience.鈥擳his section belongs to the series 鈥淚ntroduction to the Yogadrishtisamuccaya鈥�.
Go directly to: Footnotes.
Chapter 3.2 - Haribhadras奴ri鈥檚 purpose of writing the 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补
The benedictory verse of the 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补 talks about the direct and indirect purpose of the text itself. However, in the concluding[1] verse Haribhadras奴ri mentions his purpose of composing the 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补. In the same verse Haribhadras奴ri also remarks on the general character of the present text. He says that the Yoga concisely presented with variety of 诲峁涐梗峁璱蝉 in the present text, is drawn out of numerous texts on Yoga.[2] Haribhadras奴ri compares the present text with fresh butter. He says that the content of 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补 is extracted from numerous texts on yoga by analyzing them, just like butter which is extracted from milk.[3] This statement proves the authenticity of the present text. The variety of yoga诲峁涐梗峁璱蝉 has not been presented only according to Haribhadras奴ri鈥檚 intellect. He has derived the idea of various yoga诲峁涐梗峁璱蝉 from the numerous texts on yoga of his predecessors. Moreover the above-mentioned statement made by Haribhadras奴ri also reflects his extremely humble nature. Even after composing such incredible work, Haribhadras奴ri is not willing to take its whole and sole authorship.
Apart from all these the purely non-sectarian spirit and broad-minded approach of Haribhadras奴ri is displayed in his words:
鈥�补苍别办补测辞驳补艣腻蝉迟谤别产丑测补岣�-辫腻迟补帽箩补濒腻诲颈产丑测补岣�鈥�.[4]
Haribhadras奴ri鈥檚 purpose of writing the 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补鈥搕he purpose is to recall the experience of his own soul.[5] In other words we may say that Haribhadras奴ri has composed the present text with an intention to stay in touch with his soul. It implies that Haribhadras奴ri has written the 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补 for his own spiritual benefit. A modest scholar like Haribhadras奴ri does not want to establish his superiority by saying that I have composed the present text for obliging people in their spiritual journey. Therefore, Haribhadras奴ri mentions that the primary object is to memorize his own soul. Another purpose behind writing this text is to cause spiritual welfare of kulayogin as well as 辫谤补惫峁泃迟补肠补办谤补测辞驳颈苍.[6] Haribhadras奴ri says that the kulayogin and 辫谤补惫峁泃迟补肠补办谤补测辞驳颈苍,who are more dull-witted than Haribhadras奴ri, will benefit by listening this work of mine.[7] It is so because these two types of yogins are capable of developing a feeling of inner inclination for yoga by hearing the present text.[8] The enumeration of four types of yogins is dealt with in the next sub-point of the present chapter.
Haribhadras奴ri further explains the afore-mentioned two types of yogins鈥� inclination for (辫补办峁辫腻迟补) Yoga. Eventhough a kulayogin and a 辫谤补惫峁泃迟补肠补办谤补测辞驳颈苍 may not perform spiritual activities, they have developed an intense inner inclination for matters on Yoga. The real feeling of partisanship for yoga is far better than the action performed without true involvement of psyche. Haribhadras奴ri compares the earlier one with the sun and the latter one with a glow-worm.[9] He says the light of a glow-worm is meager and perishing while that of the sun is of the opposite kind. The light of the sun is tremendous and lasting.[10]
The feeling of partisanship for Yoga, generated in the afore-mentioned two types of yogins by listening the present text, strengthens the seeds of yoga in them.[11] This is how the 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补 causes spiritual welfare.
Moreover, Haribhadras奴ri states that the men of virtuous disposition are themselves always on the lookout for a great jewel, just like that to the competent persons I need not address a request that they listen to my work.[12] They themselves grab the opportunity of hearing the present text. It is so because they own real desire to listen such a sacred text[13] . Therefore, for doing spiritual welfare of competent ones (here kulayoginand辫谤补惫峁泃迟补肠补办谤补测辞驳颈苍) Haribhadras奴ri does not have to request them. They themselves come to hear the present text with an intention of gaining knowledge about Yoga and experiencing self-realization.
Footnotes and references:
[1]:
eva峁� prak峁� tamabhidh膩ya sarvopasa峁僪膩ram膩ha鈥�
鈥揂n Avatara峁噄k膩 of verse 207 of the 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补 (2010).
[2]:
补苍别办补测辞驳补艣腻蝉迟谤别产丑测补岣�, 蝉补峁僰峁辫别峁嘺蝉补尘耻诲诲丑峁泃补岣
d峁涐梗峁璱bhedena yogo'ya -..................... || 207 ||
鈥�驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补 (2010).
[3]:
samuddh峁泃a-stebhya岣� p峁泃hakk峁� ta岣�, navan墨tamiva k峁Ｄ玶膩diti|... || 207 ||
鈥揂uto-commentary on 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补 (2010).
[4]:
See, an auto-commentary on verse鈥�207 of the 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补,pg: 63, line: 10, 2010.
[5]:
|
.......................- 尘腻迟尘腻苍耻蝉尘峁泃补测别 辫补谤补岣� || 207 ||
鈥揂uto-commentary on 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补 (2010).
[6]:
[7]:
ku l膩diyogin膩masm膩-nmatto'pi ja岣峚dh墨mat膩m|
艣ra峁嚹乼pak峁p膩t膩de-r奴pak膩ro'sti le艣ata岣� || 222 ||
鈥揑bid.
[8]:
办颈尘颈迟测腻丑补-艣谤补惫补峁嚹乼补-啷嵟况补惫补峁噀苍补, pak峁p膩t膩de岣� 辫补办峁辫腻迟补艣ubhecch膩de... || 222 ||
鈥揂uto-commentary on 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补 (2010).
[9]:
[10]:
khadyotakasya yatteja岣� __________, tadalpa峁� ca vin膩艣i ca|
vipar墨tamida峁� bh膩no-riti bh膩vyamida峁� budhai岣� || 224 ||
... | iti-eva峁� bh膩vyamidamadhik峁� ta-辫补办峁辫腻迟补-办谤颈测腻dika峁� budhaistattvan墨tyeti || 224 ||
鈥揂uto-commentary on 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补 (2010).
[11]:
upak膩ro'sti le艣ata岣� tath膩b墨japu峁ａ弓膩 (峁ａ弓测腻) || 222 ||
鈥揂uto-commentary on 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补 (2010).