Yogadrstisamuccaya of Haribhadra Suri (Study)
by Riddhi J. Shah | 2014 | 98,110 words
This page relates 鈥楶ratibhajnana 鈥揟he intuitive knowledge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 3.4b - Pr膩tibha箩帽腻苍补 鈥揟he intuitive knowledge
Note: This text is extracted from the previous chapter regarding the Threefold Yoga: 鈥淸...] The obtainment of the omniscience is the result of the yoga by self-exertion, which is coupled with the intuitive knowledge [i.e., Pr膩tibha箩帽腻苍补]. The state of yoga by self-exertion is a matter of self-experience. [...]鈥�
The intuitive knowledge [i.e., Pr膩tibha箩帽腻苍补鈥�辫谤腻迟颈产丑补-箩帽腻苍补] is defined as the unprecedented contemplation on doctrinal matters, which promotes a soul on the path that leads to the attainment of liberation.[1] Technically the intuitive knowledge is the unprecedented contemplation on doctrinal matters that suddenly get manifested due to desired destruction-cum-subsidence of karmans, conducive to omniscience, within the duration of forty eight minutes (i.e. an 补苍迟补谤尘耻丑奴谤迟补).
Jainism has classified the knowledge into five types. None of them is designated as the intuitive knowledge. It indicates that Jainism either has to add it as the sixth type of knowledge or make it as a part of any of the five types of knowledge. No sacred text of Jainism is found to introduce six types of knowledge. Therefore, it is confirmed that the intuitive knowledge is considered to be a part of any of the five types of knowledge. Haribhadras奴ri has clearly stated that the intuitive knowledge accompanies the yoga by self-exertion. He has also said that the attainment of the omniscient knowledge is a result of the yoga by self-exertion. From these statements it becomes clear that the intuitive knowledge is neither called the omniscient knowledge, nor known as a part of it. The articulate knowledge (艣ruta箩帽腻苍补) is essentially knowledge derived from words. It is of both classes of scriptures the outer corpus of many texts and the inner corpus of twelve (诲惫腻诲补蝉腻峁単墨). The scope of the yoga by self-exertion is beyond words. Therefore, the intuitive knowledge, which arises in the state of yoga by self-exertion, cannot be called the articulate knowledge.[2]
Haribhadras奴ri, therefore, says that the intuitive knowledge [i.e., Pr膩tibha箩帽腻苍补鈥�辫谤腻迟颈产丑补-箩帽腻苍补] takes place postarticulate knowledge and pre-omniscient knowledge. The intuitive knowledge is like the dawn. Dawn is the time period between the end of a night and the start of a day. Dawnis such a period, which is neither night or day nor something different from them. Similarly the intuitive knowledge is neither the articulate or omniscient knowledge nor different from these two.[3]
The following verse from the treatise 础诲丑测腻迟尘辞辫补苍颈峁诲补 of 鲍辫腻诲丑测腻测补驰补艣辞惫颈箩补测补 defines the intuitive knowledge.
It says:
鈥�测辞驳补箩腻'诲峁涐梗峁璦箩补苍颈迟补岣�, sa tu 辫谤腻迟颈产丑补sa峁僯帽ita岣
sandhyeva dina-谤腻迟谤颈产丑测腻峁�, ke vala艣rutayo岣� 辫峁泃丑补办 || 2.2 || 鈥�
Another treatise 闯帽腻苍补蝉腻谤补 of 鲍辫腻诲丑测腻测补驰补艣辞惫颈箩补测补 also defines the intuitive knowledge as follows:
鈥�sannadhyeva dina-谤腻迟谤颈产丑测腻峁� ke vala-艣rutayo岣� 辫峁泃丑补办|
budhairanubhavo d峁涐梗峁璦岣� ke val膩'rk膩r奴峁噊daya岣� || 26.1 || 鈥�
While discussing the definition and nature of the intuitive knowledge Haribhadras奴ri mentions synonyms for the same used in different philosophical schools.
The 厂腻峁卥丑测补 philosophy refers the intuitive knowledge [i.e., Pr膩tibha箩帽腻苍补鈥�辫谤腻迟颈产丑补-箩帽腻苍补] as 迟腻谤补办补. The word 苍颈迟墨谤补峁嘺 is employed for the intuitive knowledge in Buddhism.[4]
Footnotes and references:
[1]:
m膩rg膩nus膩riprak峁涐梗峁璷h膩khya-箩帽腻苍补yukta岣........................ || 8 ||
鈥揑产颈诲.
[2]:
腻丑补鈥搃诲补尘补辫颈 辫谤腻迟颈产丑补峁� 艣ruta箩帽腻苍补meva, 补苍测补迟丑腻 峁峁ａ弓ha箩帽腻苍补prasa峁単a岣 na caitatke 惫补濒补峁�, s膩marthyayogak膩ryatv膩dasya| eva峁� ca siddh膩khyapadasampr膩ptihetubhed膩stattvata岣� 艣膩str膩dev膩'vagamyanta iti | atrocyate-naitacchruta峁�, na ke 惫补濒补峁�, na ca j帽膩n膩ntaramiti.............. || 8 ||
-Ibid.
[3]:
, r膩trindiv膩r奴峁噊dayavat| ar奴峁噊dayo hi na r膩trindiv膩tirikto na ca tayoreko'pi vaktu峁� p膩yarte| eva峁� 辫谤腻迟颈产丑补mapyettanna ca tadatirikta峁� na ca tayorekamapi vaktu峁� 艣akyate| 迟补迟办腻濒补 eva tathotk峁涐梗峁璦k峁yopa艣amavato bh膩v膩t艣ruttavena tattvato'sa峁僾yavah膩ryatv膩nna 艣谤耻迟补峁�, k峁Ｄ亂opa艣amikatv膩da艣e峁-dravyapary膩y膩vi峁yatv膩cca na ke valamiti|........... || 8 ||
鈥揑产颈诲.