Yogadrstisamuccaya of Haribhadra Suri (Study)
by Riddhi J. Shah | 2014 | 98,110 words
This page relates 鈥榲ariegated worship and non-variegated worship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 鈥淎 Line of Demarcation between the first four and last four Yogadrishtis鈥�.
Go directly to: Footnotes.
Chapter 5.5 - The variegated worship and non-variegated worship
To corroborate the oneness of omniscient persons Haribhadras奴ri cites opinions of other sacred texts. It is said that if there is difference among omniscient persons, then various types of worships should have been prescribed for them in scriptures. But such is not the case. Therefore it is proved that the omniscient persons are essentially same. The verse in the text 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补 is as follows.- 鈥淭his very idea also follows from the description, occurring in the sacred texts, which classifies the devotion to the deities into the variegated one and the non-variegated one.[1] In this verse Haribhadras奴ri uses a compound sadyoga艣膩stre峁.
It is interpreted in the auto-commentary as:
鈥�...蝉补诲测辞驳补艣腻蝉迟谤辞峁-蝉补耻惫腻诲丑测补迟尘补肠颈苍迟腻蝉腻谤别峁,...鈥�[2]
The word sauv膩dhy膩tma is interpreted as -
... | sauv膩dhy膩tmo ty膩di | 鈥� svasyeda峁�-sauvam (ga.ra.ma.adhy膩-3/67 p峁�.113) kati ga峁嘺ratnamahodadhivacan膩t svak墨y膩dhy膩tmacintanagrantho峁 katy膩艣aya岣� |... [3]
Our author describes the variegated type of devotion and the non-variegated type of devotion in verses -111 to 114[4] of the text 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补. It is as follows:
(1) The variegated type of worship:
It is meant for worldly deities viz. 尝辞办补辫腻濒补 and many other. One who aspires to be born in the form of worldly deities worships them. There are differences of numerous sorts among the worldly deities. They vary from one another as regards their life span, eminence, power etc. Therefore it implies that there must be various methods prescribed to attain divergent aspects of the worldly deities. The variegated type of worship consists of various method. Certainly it is not possible to reach cities, situated in different directions, by following the same path. The various methods, prescribed in the variegated type of worship, aim at pleasing the worldly deities who grant worldly desires of a worshipper. The variegated type of worship is of the nature of attachment and aversion. It is so because if a worldly deity is pleased by performing any of the variegated type of worship that deity grants the wish of a worshipper. Therefore he develops an attachment for that deity and aversion for rest of the deities.
(2) The non-variegated type of worship:
It is meant for the yogins who have transcended the worldly existence. One who aspires to go beyond the worldly existence worships such yogins. Even though they are different individuals, they all necessarily fall into the one category namely 鈥榯ranscended the worldly existence鈥�. Therefore they are worshipped in non-variegated manner as there exists no variation of any sort viz. power, eminence etc. among them. The non-variegated worship is chiefly of the nature of calm. A worshipper who aspires to attain the freedom from worldly existence practices the non-variegated type of worship. He does not worship to attain any material pleasures. Therefore his practicing of the non-variegated worship is not polluted by delusion conducive to attachment or aversion for any deity. He worships the liberated souls with the inner calm.
While explaining the variegated type of worship Haribhadras奴ri has said that there are various performances prescribed to obtain power, position etc. of the worldly deities.He further says that the entire lot of worldly performances are classed under 颈峁ａ弓补 and 辫奴谤迟补.[5]
滨峁ａ弓补:-
The offerings viz. gold etc., which are purified by chanting of hymns and offered into the sacrificial altar, by an agent authorized to perform a sacrifice, in the presence of Brahmins, is called 颈峁ａ弓补. It is called 颈峁ａ弓补 because it results into the fulfillment of worldly desires.[6]
笔奴谤迟补:-
The experts define 辫奴谤迟补 as an act of constructing ponds, wells, water reservoir and places of worship and the donation of food.[7]
In his treatise 艢腻蝉迟谤补惫腻谤迟腻蝉补尘耻肠肠补测补 Haribhadras奴ri has defined the terms 颈峁ａ弓补 and 辫奴谤迟补. Its verses are similar to that of the verses of the text 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补.
The verses of 艢腻蝉迟谤补惫腻谤迟腻蝉补尘耻肠肠补测补 are as follows:
峁泃vigbhirmantrasa峁僺k膩re岣� br膩hma峁嚹乶膩峁� samak峁ta岣� |
antarvaidy膩峁� tu yad dattam颈峁ａ弓补峁� tadabhidh墨yate ||
惫腻辫墨-办奴辫补-迟补岣嵞乬腻苍颈 诲别惫补迟腻''yatan膩ni ca |
annaprad膩namityetat辫奴谤迟补mityabhidh墨yate ||
-10. 8-9
The words 颈峁ａ弓补 and 辫奴谤迟补 are basically Vedic terms. Let us see how they are defined in vedic tradition.
(1) 艣a峁卥hasm峁泃i 3./驳峁沨补.148
补驳颈苍补丑辞迟谤补峁� 迟补辫补岣� 蝉补迟测补峁� ved膩n膩峁� caiva p膩lanam |
腻迟颈迟丑测补峁� 惫补颈艣惫补诲别惫补峁� ca ka峁ａ弓amityabhidh墨yate ||(2) In 蝉办补苍诲补辫耻谤腻峁嘺 6.26.66
惫腻辫墨-办奴辫补-迟补岣嵞乬腻苍颈 诲别惫补迟腻yatan膩ni ca |
annaprad膩nam膩r膩m膩岣� 辫奴谤迟补峁� tadabhidh墨yate ||(3) In mu峁囜笉akopani峁dbh膩峁a 1.2.7 艢补峁卥补谤腻肠腻谤测补 says:
办补峁ａ弓补峁� 测腻驳腻诲颈 艣谤补耻迟补峁� 办补谤尘补岣�
辫奴谤迟补峁� 惫腻辫墨-办奴辫补-ta岣嵞乬膩di sm膩rtam |
Every 颈峁ａ弓补 or 辫奴谤迟补 act yield a particular type of result. Both are performed with an intension to please worldly deities who grant worldly wishes of a worshipper. However, Haribhadras奴ri makes one thing clear that even when the performance of an act is of the same nature the ultimate consequences are different on account of the difference in mental attitudes while performing the act in question; from this it follows that the most decisive factor, in acquiring a result is not the performance of the act but the intentions exist in the mind of a worshipper while performing the act in question. Haribhadras奴ri compares the decisive factor in yielding fruit with the water which is considered to be the most decisive factor in an agricultural operation.[8]
Footnotes and references:
[1]:
citr膩citravibh膩gona, yacca deve峁 va峁噄t膩 |
bhakti岣� sadyayoga艣膩stre峁, tato'pyenamida峁� sthitam ||110||
citr膩citravibh膩gona-vak峁am膩峁嘺lak峁峁噊na, yacca deve峁 va峁噄t膩-lokap膩la-mukt膩di峁, bhakti岣� sadyoga艣膩stre峁- sauv膩dy膩tmacint膩s膩re峁, tato'pi....||110||
- 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补 and its auto-commentary.
[2]:
In place of sauv膩dy膩tmacint膩s膩re峁 we also get 艣aiv膩dhy膩tmacint膩艣膩stre峁 in Mota鈥檚 edition, pg.311, part-2.
[3]:
See. Nayalat膩 the commentary on Dv膩tri峁兣沘d Da膩tri峁兣沬k膩, line 5,6, pg. 1582, vol-6.
[4]:
sa峁僺膩ri峁 hi deve峁, bhaktistatk膩yag膩min膩m |
tadat墨te punastatve, tadat墨t膩dhvay膩yin膩m ||111||
citr膩 c膩''dye峁 tadr膩ga-tadanyadve峁sa峁単at膩 |
acitr膩 caramo tve峁Ｄ�, 艣amas膩r膩'khilaiva hi ||112||
sa峁僺膩ri峁嚹佱箖 hi dev膩n膩峁�, yasm膩ccitr膩峁噛anekadh膩 |
sthityai艣varyaprabh膩v膩dyai岣�, sth膩n膩ni prati艣膩sanam ||113||
tasm膩t tats膩dhanop膩yo, niyam膩ccitra eva hi |
na bhinnanagar膩峁嚹佱箖 sy膩-deka峁� vartma kad膩cana ||114||
- 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补.
[5]:
ka峁ａ弓膩p奴rt膩ni karm膩峁噄, loke citr膩bhisandhita岣� |
n膩n膩ph l膩ni sarv膩峁噄, dra峁ａ弓avy膩ni vicak峁峁嘺i岣� ||115||
-ibid.
[6]:
峁泃vigbhirmantrasa峁僺k膩rai-br膩hma峁嚹乶膩峁� samak峁ta岣� |
antarvaidy膩峁� hi yad datta-m颈峁ａ弓补峁� tadabhidh墨yate ||116||
峁泃vigibharyaj帽膩dhik峁泃ai岣�.....antarvaidy膩峁� hi yad datta峁� hira峁噛膩di, 颈峁ａ弓补峁� tadabhidh墨yate..... ||116||
- 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补 and its auto-commentary.
[7]:
惫腻辫墨办奴辫补ta岣嵞乬膩ni, 诲别惫补迟腻yatan膩ni ca |
annaprad膩namottatu, 辫奴谤迟补峁� tattvavido vidu岣� ||117||
惫腻辫墨办奴辫补ta岣嵞乬膩ni lokaprasiddh膩nyeva, 诲别惫补迟腻yatan膩ni ca-vasatik膩d墨ni ca, tath膩 annaprad膩na峁� laukikamova,......||116||
-驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补 and its auto-commentary.
[8]:
abhisandhe岣� phala峁� bhinna-manu峁ａ弓h膩ne samo'pi hi |
paramo'ta岣� sa eveha, v膩r墨va k峁涐梗ikarma峁噄 ||118||
........| parama岣� pradh膩na岣� ata岣� k膩ra峁嚹乼 sa ev膩'bhisandhireva kaha-phalasiddhau ki峁僾adity膩ha-v膩r墨va k峁涐梗ikarma峁噄 kati d峁涐梗峁乶ta岣�, paramo lokar奴岣峢y膩 ||118||
- 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补 and its auto-commentary.