Yogadrstisamuccaya of Haribhadra Suri (Study)
by Riddhi J. Shah | 2014 | 98,110 words
This page relates 鈥楾hreefold Yoga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 3.4 - The Threefold Yoga
Haribhadras奴ri declares that on the occasion of dealing with the subject of eight 测辞驳补诲峁涐梗峁璱蝉 viz. 尘颈迟谤腻 etc. it is relevant to describe the three-fold Yoga.[1] They are:
1. 滨肠肠丑腻测辞驳补 [颈肠肠丑腻-yoga] = Yoga by intention.
颈肠肠丑腻测辞驳补岣� =颈肠肠丑腻pradh膩no测辞驳补岣�, 艣腻蝉迟谤腻诲别谤补迟谤辞辫补蝉补谤箩补苍补产丑腻惫别苍补颈惫补蝉补迟迟惫腻迟 | [2]
2. 艢腻蝉迟谤补测辞驳补 [艣腻蝉迟谤补-yoga] = Yoga by scripture.
艣腻蝉迟谤补yoga =艣腻蝉迟谤补mukhyo测辞驳补岣ツ乼ma蝉腻尘补谤迟丑测补sy膩tr膩'pradh膩natayaivavidyam膩natv膩t | [3]
3. 厂腻尘补谤迟丑测补测辞驳补 [蝉腻尘补谤迟丑测补-yoga] = Yoga by self-exertion.
蝉腻尘补谤迟丑测补测辞驳补岣� =s膩mathyarpra curo测辞驳补岣�, 艣腻蝉迟谤腻诲别谤补迟谤补诲颈驳诲补谤艣补苍补尘腻迟谤别峁嘺颈惫辞辫补测辞驳腻迟 | [4]
Haribhadras奴ri says that the three-fold yoga is described with an intention to impart knowledge to yogins namely kulayogin as well as gotrayogin regarding the essence of Yoga. That is the explanation of three fold yoga is like the heart of the Yoga.[5] Haribhadras奴ri further states that the eightfold classification of 测辞驳补诲峁涐梗峁璱蝉 is an expanded presentation of the above mentioned three fold yoga. In other words we may say that the eight 测辞驳补诲峁涐梗峁璱蝉 are born out of in the three-fold Yoga.[6]
Moreover, we would like to refer the two verses from the treatise 叠谤补丑尘补蝉颈诲诲丑腻苍迟补蝉补尘耻肠肠补测补[7] composed by Haribhadras奴ri.
The verses are:
prak峁泃yecch膩diyog膩n膩峁� yatk膩ryamanuvartate|
k峁yopa艣amas膩marthy膩diti tattvavido vidu岣� || 187 ||
namask膩r膩diko 测辞驳补岣� sarvo'pi trividho mata岣
sad颈肠肠丑腻-艣腻蝉迟谤补鈥�蝉腻尘补谤迟丑测补yogabhedena 迟补迟迟惫补迟补岣� || 188 ||
1) 滨肠肠丑腻测辞驳补 鈥� Yoga by intention:
The Yoga by Intention The yoga by intention, being the first among the three-fold yoga, is the first step to the spirituality. An aspirant, who undertakes religious observances with intense and pure desire,[8] is called a practitioner of the yoga by intention. He practices a religious activity with a desire to get rid of the transmigration of life and death. Such a desire is an outcome of his strong liking for spiritual practices. His religious observance is not undertaken with an intention to gain materialistic prosperity in the present as well as next birth. A mere desire to perform a religious activity without its actual performance is not known as the yoga by intention. Haribhdras奴ri further describes the practitioner of the yoga by intention as follows.[9] He says that the practitioner is the one who listens to the scriptures from preceptors.[10] Moreover, he has the capacity to grasp the actual sense of the spiritual activities. He knows that a particular religious activity would help him to acquire purification of his soul. Besides that he also has the right understanding regarding 鈥渉ow a particular religious activity should be performed,鈥� what are the injunctions and prohibitions prescribed for that particular activity.鈥� Such knowledge is possessed by the subject in question.[11] The practitioner of the yoga by intention performs a religious activity with intense desire, listens to various scriptures, knows rightly how to do his own spiritual welfare, then also his religious performances are deficient. It is so because he is non-vigilant. Due to non-vigilance he is incapable of practicing the religious activities in proper accordance to the prescribed time, posture etc.[12] For example, he undertakes the self-study (蝉惫腻诲丑测腻测补) with pure inner desire. He listens to the importance of the selfstudy from scriptures and also grasps its actual meaning. However, he is unable to practice self-study during the prescribed time for it. Therefore, his practice becomes deficient.
The practitioner of the yoga by intention performs a religious activity with intense desire (办补谤迟耻尘颈肠肠丑补辞岣�) due to destruction-cum-subsidence of the conduct deluding karman (肠腻谤颈迟谤补尘辞丑补苍墨测补办补谤尘补苍) with 补苍补苍迟腻苍耻产补苍诲丑墨 type passion. The subject in question listens to scriptures (艣谤耻迟腻谤迟丑补蝉测补) because of destruction鈥揷um-subsidence of knowledge deluding karman (箩帽腻苍腻惫补谤补峁嚹珁补办补谤尘补苍). He is knowledgeable (箩帽腻苍颈苍补) because he has obtained the destruction-cum-subsidence of vision deluding karman (诲补谤艣补苍补尘辞丑补苍墨测补办补谤尘补苍). Since he has not destroyed completely the conduct deluding karman, his religious performances, are deficient in nature (vikalodharmayoga).
The third verse of the treatise 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补 defines the yoga by intention. One of the features of a practitioner of the yoga by intention is 办补谤迟耻尘颈肠肠丑辞岣�. It is explained as 鈥�kasyacinnirvy膩jameva tath膩vidhak峁yopa艣amabh膩vena鈥� in the auto-commentary by Haribhadras奴ri. The same feature of a practitioner of the yoga by intention is explained differently by 鲍辫腻诲丑测腻测补驰补艣辞惫颈箩补测补 in his auto-commentary on second verse of the nineteenth 诲惫腻迟谤颈峁兣沬办腻.
He says that,
鈥�肠颈办墨谤峁岣� = tath膩vidhak峁yopa艣am膩'bh膩ve'pi nirvy膩jameva 办补谤迟耻尘颈肠肠丑辞岣� 鈥�.[13]
2) 艢腻蝉迟谤补测辞驳补 鈥� Yoga by Scripture:
The performance of religious activities, which is complete due to vigilance as well as firm conviction with profound scriptural knowledge possessed by a practitioner, is called the yoga by scripture.[14] The practitioner owns a deep knowledge, which is endowed with firm conviction, pertaining to prohibitions, transgressions as well as injunctions prescribed for religious activities in scriptures.
He has very clear understanding regarding how any particular religious activity should be performed, which are the prescribed postures for it, when should it be performed and so on. He has a sharp understanding of even the smallest possible transgression in performance of that particular religious activity. Hence he would always perform every religious activity with keeping in mind the exact posture and by performing it on the right time. Thus his performance of religious activities becomes flawless. Therefore, Haribhadras奴ri says that the performance of religious activities in the yoga by scripture is complete and perfect.
The profound understanding of scriptures and vigilance on the part of the subject in question make the performance of religious activities complete. Haribhadras奴ri specifies that a practitioner of yoga by scripture is vigilant to the best of his own capacities. He is fully cautious about avoiding non-vigilance in his religious practices. However due to some external disturbances or physical incapabilities he may become non-vigilant unintentionally.[15] For example a practitioner who assumes the posture for meditation (办腻测辞迟蝉补谤驳补) for a longer period of time may get exhausted physically. His exhausted body compels him to sleep. At this time to resist sleeping, which is a nonvigilant activity, is out of his capacity. Therefore, Haribhadras奴ri states that a practitioner of yoga by scripture is vigilant to the best of his capacity.[16]
The religious practices performed by a practitioner of the yoga by intention are deficient and imperfect. In the yoga by intention the driving force behind every religious activity is a strong desire to attain spiritual heights. Gradually, the deficient religious practices driven by strong desire turn into the vigilantly practiced complete and perfect religious performances of yoga by scripture.
3) 厂腻尘补谤迟丑测补测辞驳补 鈥� Yoga by Self-exertion:
The yoga by self-exertion is to go beyond the general details pertaining to means of liberation, which are mentioned in the scriptural texts, with the help of a soul鈥檚 superabundant energy.[17] The yoga by self-exertion is coupled with the intuitive understanding (辫谤腻迟颈产丑补箩帽腻苍补) and beyond the verbal-description. The yoga by selfexertion is the direct and immediate cause of the attainment of omniscience. The liberation is achieved in no time by a practitioner of the yoga by self-exertion.[18] Therefore Haribhadras奴ri says that the yoga by self-exertion is the best among all the three yogas.[19]
The superabundant energy of a soul plays a vital role in the obtaining the third type of yoga, namely yoga by self-exertion. It is possessed by a practitioner who has started climbing the 办峁辫补办补艣谤别峁噄. Therefore, we may say that the practitioner of the yoga by self-exertion starts from the eighth stage of spiritual development (驳耻峁嘺蝉迟丑腻苍补) and reaches the twelfth stage of spiritual development. The obtainment of the omniscience is the result of the yoga by self-exertion, which is coupled with the intuitive knowledge. The state of yoga by self-exertion is a matter of self-experience. One may have gained knowledge from scriptures regarding means of achieving liberation, the details of climbing the 办峁辫补办补艣谤别峁噄. One may also know about the state of omniscience and total freedom. However, to gain knowledge of 办峁辫补办补艣谤别峁噄 and the state of omniscience is different from to have their self-experience. The sacred texts, which are confined to verbal expression, explain above-mentioned subjects. The sacred texts show the spiritual path towards liberation to an aspirant. However, the sacred texts are incapable of generating the actual obtainment of omniscience as well as liberation. To attain liberation, an aspirant has to exert himself diligently on the path prescribed in the sacred texts. Hence, Haribhadras奴ri proposes the difference between the scope of scriptures and yoga by self-exertion. The scope of scriptures is confined to words, whereas the yoga by self-exertion is beyond the range of verbal expressions. Haribhadras奴ri explains this difference elaborately in his treatise 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补. He says that the means to the attainment of liberation, namely right faith, right knowledge and right conduct, are never comprehended, in their totality, by an aspirant via the scriptural texts alone.[20] If he can comprehend them completely through the scriptural texts alone, then he would have immediately attained liberation merely being exposed to the means of liberation in their totality.[21] But such is not the case in reality. By merely listening or knowing the means of attaining liberation, nobody actually obtains the liberation. It is so that the scriptural texts provide basic information and general explanation of the means to attain liberation. The knower or listener of the scriptural texts is incapable of grasping the subtle varieties of the means of liberation.[22] Hence Haribhadras奴ri emphatically states that the knower or listener of the scriptural texts does not comprehend the means of achieving liberation in totality. In order to comprehend them in totality, he has to go through them, which means experience them. If it were possible to comprehend completely the means of liberation with their minute details through the scriptural texts alone then the listener or knower would have become omniscient at the time of hearing or knowing only.
As soon as a listener or knower goes through the scriptural texts, he attains liberation then and there itself. In order to achieve omniscience firstly and then liberation an aspirant has to exert himself in destroying the eight karmans with his superabundant energy.
[笔谤腻迟颈产丑补箩帽腻苍补 鈥揟he intuitive knowledge]
The yoga by self-exertion is of two types. Haribhadras奴ri divides it as follows[23] :
- The renunciation of attributes (顿丑补谤尘补蝉补苍苍测腻蝉补);
- The renunciation of activity (驰辞驳补蝉补苍苍测腻蝉补).
When a practitioner of yoga by self-exertion starts climbing the 办峁辫补办补艣谤别峁卛 by entering in the eighth stage of spiritual development (驳耻峁嘺蝉迟丑腻苍补), he practices the second unprecedented degree of purity (补辫奴谤惫补办补谤补峁嘺). At this time he renounces attributes viz. 办峁Ｄ乶迟颈, 腻谤箩补惫补 etc. which are of the nature of destruction-cum-subsidence[24] of karmans. A practitioner possesses the renunciation of attributes type of yoga by selfexertion, at the afore-mentioned stage in real sense.[25] The second type of yoga by selfexertion namely renunciation of activity takes place after the performance of 腻测辞箩测补办补谤补峁嘺. The renunciation of activity (the meditative trance where one ceases his all bodily, mental and vocal activities) results into the attainment 艣补颈濒别艣墨办补谤补峁嘺 and ultimately the liberation.[26]
Haribhadras奴ri concludes the description of the three-fold yoga as follows. The lines are:This is why the freedom from all bodily, mental and vocal activity is freedom that is in the form of the renunciation of everything whatsoever, which is treated as the highest Yoga among the Yogas and thusis in conjunction with liberation.[27]
Footnotes and references:
[1]:
颈丑补颈惫别肠肠丑腻诲颈测辞驳腻苍腻峁�, 蝉惫补谤奴辫补尘补产丑颈诲丑墨测补迟别触
......................., 惫测补办迟补峁� yogaprasa峁単ata岣� || 2 ||
.................鈥�yogaprasa峁単ata iti 尘颈迟谤腻diyogaprasa峁単ena, prasa峁単膩khyatantrayukty膩''k峁ptamityartha岣� || 2 ||
鈥�驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补 and its auto-commentary. (2010)
[2]:
See line: 11, Pg: 1267, Part: 5, 狈补测补濒补迟腻 commentary on 诲惫腻迟谤颈峁兣沬办腻.
[3]:
See, line: 12, Ibid.
[4]:
See, line: 13, Ibid.
[5]:
kimata 膩ha -svar奴pamabhidh墨yate itisvalak峁峁嘺mucyate| kimarthametadity膩ha __________鈥�yogin膩mupak膩r膩ya iti| yogino'tra ku layogi-prav峁泃tacakr膩 g峁沨ayante vak峁am膩峁嘺 濒补办峁峁嚹佱弗, na ni峁annayog膩 vak峁am膩峁嘺lak峁峁嚹� eva, te峁Ｄ乵ata upak膩r膩bh膩v膩, taditare峁Ｄ乵evopak膩r膩rthama 啷峾 upak膩ra艣c膩'to yogah峁沝ay膩vabodha岣... || 2 ||
鈥揂uto-commentary on 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补.
[6]:
别迟补迟迟谤补测补尘补苍腻艣谤颈迟测补, vi艣e峁峁嘺itadadbhu v膩岣
yogad峁涐梗峁璦ya岣� ucyante, a峁ａ弓au s膩m膩nyatastu t膩岣� || 12 ||
鈥揂uto-commentary on 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补.
[7]:
Muni Punyavijaya edited this text and published it with the text loga艣ataka edited by him only. This text contains exposition of certain topics which are also discussed in 峁岣峚艣aka and 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补 by Haribhadras奴ri.
[8]:
办补谤迟耻尘颈肠肠丑辞岣� kasyacinnirvy膩jameva tath膩vidhak峁yopa艣amabh膩vena| ayameva vi艣e峁ate -............ || 3 ||
鈥揂uto-commentary on 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补.
[9]:
办补谤迟耻尘颈肠肠丑辞岣� 艣谤耻迟腻谤迟丑补蝉测补, j帽膩nino'pi 辫谤补尘腻诲补迟补岣
vikalo dharmayogo ya岣�, sa 颈肠肠丑腻yoga ucyate || 3 ||
鈥揂uto-commentary on 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补.
[10]:
[11]:
鈥�j帽膩nino'pi鈥揳vagat膩nu峁ａ弓heya鈥搕attv膩rthasy膩'p墨ti yo'rtha岣eva峁僢h奴tasy膩'pi 蝉补迟补岣�........... || 3 ||
鈥揑产颈诲.
[12]:
[13]:
See, line: 3, Pg: 1268, Part: 5, Dv膩tri峁兣沘d -诲惫腻迟谤颈峁兣沬办腻.
[14]:
艣腻蝉迟谤补yogastviha j帽eyo, 测补迟丑腻艣补办迟测补辫谤补尘腻诲颈苍补岣
艣r膩ddhasya t墨vrabodhena, vacas膩'vikalastath膩 || 3 ||
鈥揂uto-commentary on 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补.
[15]:
鈥�测补迟丑腻艣补办迟颈-艣补办迟测补苍耻谤奴辫补尘补,啷� apram膩dina岣モ�搗ikath膩dipram膩darahitasya......... || 4 ||
鈥揂uto-commentary on 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补.
[16]:
鈥�测补迟丑腻艣补办迟颈-艣补办迟测补苍耻谤奴辫补尘 ............................................ || 4 ||
鈥揑产颈诲.
[17]:
艣腻蝉迟谤补sandar艣itop膩ya-stadatikr膩ntagocara岣
艣补办迟测耻诲谤补办腻诲惫颈艣别峁峁嘺, s膩marthy膩khyo'yam耻迟迟补尘补岣� || 5 ||
鈥�驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补.
[18]:
, 辫谤腻迟颈产丑补箩帽腻苍补sa峁単ata岣
蝉腻尘补谤迟丑测补yogo'v膩cyo'sti, savarj帽atv膩dis膩dhanam || 8 ||
鈥揑产颈诲.
[19]:
[20]:
siddh膩khyapadasampr膩pti-hetubhed膩 na 迟补迟迟惫补迟补岣
艣腻蝉迟谤腻诲别惫腻'惫补驳补尘测补苍迟别, sarvathaiva yogibhi岣� || 6 ||
鈥�驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补.
[21]:
savarth膩 tatparicched膩ta,啷� s膩k峁Ｄ乼k膩ritvayogata岣
tatsarvaj帽atvasa峁僺iddhe-stad膩 siddhipad膩ptita岣� || 7 ||
鈥揑产颈诲.
[22]:
鈥�sarvathaiveha yogibhiriti sarvaireva prak膩rairiha-loke s膩dhubhi岣�, anantabhedatv膩tte峁Ｄ乵iti || 6 ||
鈥揂uto-commentary on 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补.
[23]:
[24]:
鈥�办峁Ｄ乱辞辫补艣补尘颈办腻 诲丑补谤尘腻岣�鈥搆峁yopa艣amanivart啷� t膩岣� k峁Ｄ乶ty膩daya岣�, 测辞驳腻岣�............ || 9 ||
鈥揂uto-commentary on 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补.
[25]:
- prathamast膩ttviko bhavet iti, prathamo-dhamarsa峁僴y膩sasa峁僯帽ita岣� 蝉腻尘补谤迟丑测补测辞驳补岣� t膩ttvika岣� - p膩ram膩rthiko bhavet, 办峁辫补办补艣谤别峁噄yogina岣� k峁Ｄ亂opa艣amikak峁Ｄ乶ty膩didharmaniv峁泃te岣�, ato'yamitthamupany膩sa iti|at膩ttvikastu pravrajy膩k膩le'pi bhavati, prav峁泃tilak峁峁嘺-dhamarsa峁僴y膩s膩y膩岣� pravrajy膩y膩 j帽膩nayogapratipattir奴patv膩t|... || 10 ||
鈥揑产颈诲.
[26]:
膩yojyakara峁嚹乨adh啷� rvamiti | [ 膩 -] ke val膩bhogen膩'cintyav墨yarta y膩, yojya-峁� tath膩tath膩 tatk膩lak峁pa峁嚹珁atvena bhavopagr膩hikamar峁嘺sta-th膩vasth膩nabh膩vena (办补谤补峁嘺-峁�) k峁� tir腻测辞箩测补办补谤补峁嘺,峁� 艣aile艣yavasth膩phalametat| ata ev膩''ha -诲惫颈迟墨测补 iti tadvida岣� yogasa峁僴y膩sasa峁僯帽ita岣� 蝉腻尘补谤迟丑测补yoga iti tadvido'bhiddhati, 艣aile艣yavasth膩y膩masya bh膩v膩t|... || 10 ||
鈥揑产颈诲.