Yogadrstisamuccaya of Haribhadra Suri (Study)
by Riddhi J. Shah | 2014 | 98,110 words
This page relates 鈥楯ijnasa (inquisitiveness)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 鈥淭he Eight Yogadrishtis and the nature of a Liberated Soul鈥�.
Go directly to: Footnotes.
Chapter 4.2d - Jij帽膩s膩 (inquisitiveness)
The beholder of 迟腻谤腻 诲峁涐梗峁璱 has already obtained non-antipathy in the first yoga诲峁涐梗峁璱. Now, in the second yoga诲峁涐梗峁璱 he acquires inquisitiveness [i.e., 箩颈箩帽腻蝉腻] regarding doctrinal matters. His inquisitiveness results into a little bit acceptance of the truth (tattva). It is so because his inquisitiveness has taken place on the platform of feeling of non-antipathy[1] .
When the subject in question observes higher spiritual practices viz. meditation etc. of the head of mendicants (腻肠腻谤测补) and other such spiritual practices, he becomes inquisitive about how these practices can be performed, why they are performed in this way? Thus, in such cases his inquisitiveness [i.e., 箩颈箩帽腻蝉腻] is said to be associated with the desire to know more and more[2] . When he finds deficiencies in his own practices viz. taking posture for meditation (办腻测辞迟蝉补谤驳补) and so on, he regrets painfully. He accuses himself as an imperfect practitioner. He recognizes the difference between his imperfect practices and great personages perfect practices. He does not have jealousy or antipathy for them because he knows that they are more capable than he is[3] .
Due to slight acceptance for truth (tattvapratipatti) the 迟腻谤腻 诲峁涐梗峁璱 beholder realizes the miserable nature of transmigration. Hence, he is inquisitive about the means of getting rid of the transmigration. When he sees that the various spiritual performances are practiced by aspirants as means of achieving salvation, he tries to grasp the essence of their performances in totality[4] . He can do so either by his own intellect or by attempting direct reading and understanding of scriptural literature where various spiritual practices are explained. While doing it he realized that his intellect is not so profound and the scriptural literature is stupendous in expanse. Therefore whatever he grasps regarding spiritual activities of aspirants by his own intellect do not match with whatever is said in the scriptures. And he is unable to grab their subtle meaning with his undeveloped intellect.
Under such condition he thinks to himself:
鈥淚 should follow the path of cultured ones as per my capacity[5] 鈥�.
This is how he cogitates on the subject in the stage called 迟腻谤腻 诲峁涐梗峁璱.
Moreover, Haribhadras奴ri states that a 迟腻谤腻 诲峁涐梗峁璱 holder also possesses intense interest for listening and reading uninterruptedly the stories pertaining to yoga path[6] . Jainism has enumerated 诲丑补尘尘补办补迟丑腻峁嘘测辞驳补 as the fourth anuyoga. Jain腻肠腻谤测补s are inclined to write stories meant for moral as well as religious teachings. We often found message conveying stories written in scriptural literature too. Thus, the 迟腻谤腻 诲峁涐梗峁璱 beholder鈥檚 such interest for stories brings to his knowledge the greatness of yoga path as well as yogins. As a result of it high regard is developed for genuine yogins in the heart of 迟腻谤腻 诲峁涐梗峁璱 beholder[7] .
Therefore he behaves modestly in their presence, praises them and also respects them by bowing them down and soon. As he is very much impressed by the greatness of yogins, he, as per his capacity, serves them by offering food etc. his act of serving them is full of faith for them. By offering such services he is obliged by blessings of the yogins. It causes his spiritual ascent in the path of yoga. Thus, the act of serving yogins turns most beneficial to the subject in question[8] . As this act is praiseworthy he gets approval from the cultured ones. Moreover due to offering the services the minor disturbances of the subject in question get destroyed[9] .
The subject in question, at this stage, is obviously not found indulging into highly sinful activities. Hence he does not accumulate that quality of karmans which increase his transmigration. That is why he is free from the intense fear of transmigration. He has reverence for religious precepts. Therefore,he never does anything inappropriate/improper that is not in accordance with religious precepts. At the same time the subject in question does not do highly immoral activities even unknowingly[10] .
Footnotes and references:
[1]:
tath膩 箩颈箩帽腻蝉腻 tattvagocar膩 adve峁ta eva tatpratipatty膩nugu峁噛amiti || 41 ||
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[2]:
k峁泃ye-dhy膩n膩dau adhikesvabh奴mik膩pek峁y膩, 补诲丑颈办补驳补迟别腻肠腻谤测腻诲颈惫补谤迟颈苍颈, 箩颈箩帽腻蝉腻'sya 鈥� kathametadeva 鈥�miti l膩las膩nvit膩abhil膩峁Ｄ乼irekayukt膩 |........... || 46 || -ibid.
[3]:
tulye k峁泃ye vandan膩dau nijetv膩tm墨ye eva vikale 办腻测辞迟蝉补谤驳补kara峁嚹乨in膩, santr膩so bhavaty膩tmani 鈥� h膩! 惫颈谤腻诲丑补办辞'丑补 鈥�miti, dve峁varjito'dhike 'dhik峁� ta诲峁涐梗峁璱s膩marthy膩diti || 46 ||
鈥搃bid.
[4]:
诲补岣丑补谤奴辫辞 产丑补惫补岣� sava, ucchedo'sya k峁� ta岣� katham ? |
肠颈迟谤腻峁� sat膩峁� prav峁泃ti艣ca, s膩 haye峁Ｄ� j帽膩yate katham ? || 47 ||
..., ku to heto岣� k峁Ｄ乶ty膩de岣� 办补迟丑补峁� ke na prak膩re峁嘺? |
肠颈迟谤腻 sat膩峁�-mun墨n膩峁� prav峁泃ti艣ca caityakarm膩din膩 prak膩re峁嘺, s膩 haye峁Ｄ� j帽膩yate 办补迟丑补峁� tadany膩pohata岣� || 47 ||
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[5]:
[6]:
bhavatyasy膩峁� tath膩'cchinn膩, pr墨tiryogakath膩svalam |
......................,.............................. || 42 ||
........................ acchinn膩-bh膩vapratibandhas膩ratay膩 ___________... || 42 ||
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[7]:
,........................... |
艣uddhayoge峁 niyam膩d, bahum膩na艣ca yogi峁 || 42 ||
...................... | tath膩 艣uddhayoge峁akalkapradh膩ne峁 niyam膩d鈥搉iyamena bahum膩na艣ca yogi峁 bhavati || 42 ||
鈥搃产颈诲.
[8]:
na ke valamayam, 办颈帽肠补鈥�测补迟丑腻艣补办迟测耻辫补肠腻谤补艣肠补, yogav峁沝dhi phalaprada岣� |
yogin膩峁� niyam膩deva, tadanugrahadh墨yuta岣� || 43 ||
............, 办颈尘颈迟测腻丑补鈥揼谤腻蝉腻诲颈蝉补尘辫腻诲补苍别苍补, 测补迟丑辞办迟补测辞驳颈峁颈迟颈 辫谤补办谤补尘补岣� | sa eva vi艣e峁ate-yogav峁沝dhiphalaprada岣� tatsamyak pari峁嚹乵ena, yogin膩峁� niyam膩deva n膩'nyath膩, 迟补诲惫颈驳丑腻迟补丑别迟耻谤颈迟颈, tadanugrahadh墨yuta岣� upac膩rasamp膩dak膩nugrahabuddhiyukta ityartha岣� || 43 ||
鈥搃产颈诲.
[9]:
ayameva vi艣e峁ate鈥�
濒腻产丑腻苍迟补谤补辫丑补濒补艣肠腻'蝉测补, 艣raddh膩yukto hitodaya岣� |
办峁诲谤辞辫补诲谤补惫补丑腻苍颈艣肠补, 艣i峁ａ弓asammatat膩 tath膩 || 44 ||
濒腻产丑腻苍迟补谤补辫丑补濒补艣肠腻'蝉测辞辫补肠腻谤补办补谤迟耻岣�, 艣uddhopac膩rapu峁噛膩t tath膩vip膩kabh膩v膩t |.......... | 办峁诲谤辞辫补诲谤补惫补丑腻苍颈艣肠补 bhavati, ata eva vy膩dhiy膩din膩艣a岣� | 艣i峁ａ弓asammatat膩 tath膩, ata ev膩'sy膩'tisundaro bahum膩na岣� || 44 ||
鈥搃产颈诲.