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鲍辫腻诲丑测腻测补 驰补艣辞惫颈箩补测补, who belonged to 18th century A.D., was born in a village named Kano岣嵞� of Gujarat. His name was Ja艣avanta. His father namely 狈腻谤腻测补峁嘺 was a trader. His mother鈥檚 name was Saubh膩gyadev墨. He was initiated into Jain monkhood at a very early age in P膩峁璦峁嘺 (Pattanap奴ra) of Gujarat and given the name 驰补艣辞惫颈箩补测补. His 顿颈办峁Ｄ乬耻谤耻 as well as 痴颈诲测腻驳耻谤耻 was Nayavijaya. Nayavijaya was known as Vibudha Nayavijaya in Jain tradition. He took his disciple 驰补艣辞惫颈箩补测补 along with him to 碍腻艣墨 for higher education. They stayed in 碍腻艣墨 for three years. 驰补艣辞惫颈箩补测补 studied the six philosophical systems (峁�a岣峝补谤艣补苍补) and achieved excellent proficiency in 狈测腻测补 philosophy. He earned the titles such as 狈测腻测补-惫颈艣腻谤补诲补 (狈测腻测腻肠腻谤测补), 鲍辫腻诲丑测腻测补 (痴腻肠补办补), Laghu-Haribhadra, Kavi and 碍奴谤肠腻濒墨-艢腻谤补诲补 in his life.

鲍辫腻诲丑测腻测补 驰补艣辞惫颈箩补测补 has composed minimum hundred works in his life. He has mentioned this fact in the 辫谤补艣补蝉迟颈^[1] of his work 罢补谤办补产丑腻峁Ｄ�^[2] . His works on 狈测腻测补 are of approximate two lacs verses^[3] . His works are available in four languages. They are Sanskrit, Prakrit, Gujarati and Hindi. It is interesting to note that some of the works of 鲍辫腻诲丑测腻测补 驰补艣辞惫颈箩补测补 are found in two languages. For instance his work namely Fal膩falavi峁�ayaka [Phal膩phalavi峁�ayaka?] pra艣napatra is composed in Sanskrit as well as Gujarati languages. His work namely 痴颈艣颈峁ａ弓补箩颈苍补蝉迟补惫补苍补 is found in two languages Gujarati as well as Hindi. He has composed works in prose as well as verse^[4] .

His works deal with five major areas. They are:

1. 狈测腻测补,
2. 膧驳补尘补,
3. Yoga,
4. Bhakti,
5. 膧肠腻谤补.

His one work usually deals with one of these areas. The 顿惫腻迟谤颈峁兣沘诲-诲惫腻迟谤颈峁兣沬办腻 [诲惫腻迟谤颈峁兣沘诲诲惫腻迟谤颈峁兣沬办腻] is his only work which covers all these five areas in one treatise.

顿惫腻迟谤颈峁兣沘诲-诲惫腻迟谤颈峁兣沬办腻 discusses thirty two subjects and thirty two verses for each subject in Sanskrit. Therefore the treatise is of 1024 verses in total. Moreover, 鲍辫腻诲丑测腻测补 驰补艣辞惫颈箩补测补 has written an auto-commentary in Sanskrit namely 罢补迟迟惫腻谤迟丑补-诲墨辫颈办腻 on 顿惫腻迟谤颈峁兣沘诲-诲惫腻迟谤颈峁兣沬办腻. The treatise along with the auto-commentary contains 5050 verses. Besides the auto-commentary we also have a Sanskrit commentary and a Gujarati description on this treatise. Both are written by Muni Yashovijaya (2oth Century A.D.). 狈补测补濒补迟腻, which contains 50,000 verses, is the name of Sanskrit commentary and 顿惫腻迟谤颈峁兣沘诲-辫谤补办腻艣补 is the name given to the Gujarati description^[5] .

Thirty one groups of thirty two verses of the 顿惫腻迟谤颈峁兣沘诲-诲惫腻迟谤颈峁兣沬办腻 are in 补苍耻峁ａ弓耻辫 metre and the last thirty second one is composed in 谤补迟丑辞诲诲丑补迟腻 metre. Each group of thirty two verses contains a word 辫补谤补尘腻苍补苍诲补 at the end. 顿惫腻迟谤颈峁兣沘诲-诲惫腻迟谤颈峁兣沬办腻 is a treatise in which 鲍辫腻诲丑测腻测补 驰补艣辞惫颈箩补测补 has used techniques of 辫谤腻肠墨苍补 苍测腻测补 as well as navya 苍测腻测补. In this treatise he has mentioned views of 狈补颈测腻测颈办补蝉鈥�, Buddhists鈥�, and Jains鈥� on 狈测腻测补. Here author has presented concepts of Jain canons in the style of navya 苍测腻测补. The author has skillfully discussed notions of P膩t帽jala Yoga, Upani峁�adic Yoga, Buddhist Yoga as well as Jain Yoga. He has tried to present similarities and dissimilarities among beliefs and thoughts of all these Yogic streams. While presenting Jain Yoga, our author has very sincerely referred all four treatises of Haribhadras奴ri on Yoga. The treatise 顿惫腻迟谤颈峁兣沘诲-诲惫腻迟谤颈峁兣沬办腻 also contains verses pertaining to faith, devotion and worship. Moreover, the treatise deals with topics pertaining to conducts viz. code of conducts of laymen (艣谤腻惫补办补) as well as monks. This is how the 顿惫腻迟谤颈峁兣沘诲-诲惫腻迟谤颈峁兣沬办腻 envelops in it the areas such as 苍测腻测补, 膩gama, yoga, bhakti and 膩c膩ra.

The erudite Jain scholar 鲍辫腻诲丑测腻测补 驰补艣辞惫颈箩补测补 has referred works of his predecessors in his compositions^[6] . He has also composed commentary on certain works of his predecessors. For instance 鲍辫腻诲丑测腻测补 驰补艣辞惫颈箩补测补鈥檚 commentary on Um膩sv膩ti 惭补丑腻谤腻箩补鈥檚 罢补迟迟惫腻谤迟丑蝉奴迟谤补, Hemacandr膩c膩rya鈥檚 痴墨迟补谤腻驳补蝉迟辞迟谤补. It seems that among all the predecessors 鲍辫腻诲丑测腻测补 驰补艣辞惫颈箩补测补 has special regard for Haribhadras奴ri. The title 鈥�Laghu Haribhadra鈥� given to 鲍辫腻诲丑测腻测补 驰补艣辞惫颈箩补测补 supports this assumption. The Uvaesarahasya of 鲍辫腻诲丑测腻测补 驰补艣辞惫颈箩补测补 seems to be greatly influenced by Uvaesapaya of Haribhadras奴ri. The work namely 惭腻谤驳补辫补谤颈艣耻诲诲丑颈 of 鲍辫腻诲丑测腻测补 驰补艣辞惫颈箩补测补 matches so much with the 笔补帽肠补惫补迟迟丑耻驳补 of Haribhadras奴ri that the former appears to be the Sanskrit rendering of the latter. Besides these 鲍辫腻诲丑测腻测补 驰补艣辞惫颈箩补测补 has frequently quoted the 础峁ａ弓补办补-辫谤补办补谤补峁嘺 of Haribhadras奴ri in his works. 鲍辫腻诲丑测腻测补 驰补艣辞惫颈箩补测补 has composed commentary on following works of Haribhadras奴ri. They are: 1. 驰辞驳补惫颈峁兣沬办补 2. 艢腻蝉迟谤补惫腻谤迟腻蝉补尘耻肠肠补测补 3. 峁�o岣峚艣补办补. The former has also written one-one 补惫补肠奴谤颈 on the two works of the latter namely 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补 and Yogabindu.

The 顿惫腻迟谤颈峁兣沘诲-诲惫腻迟谤颈峁兣沬办腻 of 鲍辫腻诲丑测腻测补 驰补艣辞惫颈箩补测补 refers, more than once, the following works of Haribhadras奴ri.

They are:

• 础峁ａ弓补办补-辫谤补办补谤补峁嘺,
• 峁�o岣峚艣补办补,
• 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补,
• Yogabindu,
• 笔补帽肠腻蝉补驳补,
• Uvaesapaya,
• 笔补帽肠补惫补迟迟丑耻驳补 and
• 厂补尘补谤腻颈肠肠补办补丑腻.

Certain verses of the 顿惫腻迟谤颈峁兣沘诲-诲惫腻迟谤颈峁兣沬办腻 are taken as it is from some of the above quoted Sanskrit works of Haribhadras奴ri. For instance the 16th, 20th, 23rd, 28th, 48th verses of the 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补 are reproduced word by word as verses numbered 20.27and29; 21.8and16; 22.9 of the 顿惫腻迟谤颈峁兣沘诲-诲惫腻迟谤颈峁兣沬办腻^[7] . The 罢补迟迟惫腻谤迟丑补-诲墨辫颈办腻, an autocommentary of 顿惫腻迟谤颈峁兣沘诲-诲惫腻迟谤颈峁兣沬办腻, contains many lines that are taken as it is from autocommentary of the treatise 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补^[8] .

The 诲惫腻迟谤颈峁兣沬办腻蝉 10th to 26th from the treatise 顿惫腻迟谤颈峁兣沘诲-诲惫腻迟谤颈峁兣沬办腻 discuss the problems of Yoga as understood by Haribhadras奴ri in his works on Yoga. However, the 诲惫腻迟谤颈峁兣沬办腻蝉 from 19th to 24th are dedicated to the treatise 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补 of Haribhadras奴ri. 鲍辫腻诲丑测腻测补 驰补艣辞惫颈箩补测补 analyses the content of the 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补 in a very scholarly manner. He expands it and takes it one step deeper by elaborating the content of the 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补. 鲍辫腻诲丑测腻测补 驰补艣辞惫颈箩补测补 has presented lines of the 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补 in the form of quotation at many places in these five 诲惫腻迟谤颈峁兣沬办腻蝉. Besides, he has written many verses and lines from auto-commentary of the 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补 as it as in the above mentioned 诲惫腻迟谤颈峁兣沬办腻蝉. This shows his high regards for Haribhadras奴ri.

The 19th 诲惫腻迟谤颈峁兣沬办腻 namely Yogaviveka-诲惫腻迟谤颈峁兣沬办腻 contains the three-fold yoga^[9] , four types of yogins ^[10] , four types of yama ^[11] and the yoga-triad ^[12] . 鲍辫腻诲丑测腻测补 驰补艣辞惫颈箩补测补 has mentioned name and nature of the eight 测辞驳补诲峁涐梗峁璱蝉 in the 20th 诲惫腻迟谤颈峁兣沬办腻 Yog膩vat膩ra诲惫腻迟谤颈峁兣沬办腻 by name. In the same 诲惫腻迟谤颈峁兣沬办腻 he has defined terms 诲峁涐梗峁璱 as well as ogha诲峁涐梗峁璱. Here, we get brief introduction of eight 测辞驳补诲峁涐梗峁璱蝉 with the description of similes attached to them. The name of the 21st 诲惫腻迟谤颈峁兣沬办腻 is 惭颈迟谤腻-诲惫腻迟谤颈峁兣沬办腻 and 罢腻谤腻ditraya-诲惫腻迟谤颈峁兣沬办腻 is the name given to the 22nd 诲惫腻迟谤颈峁僫艣颈办腻. From their names only we come to know that these two 诲惫腻迟谤颈峁兣沬办腻蝉 explain first four 测辞驳补诲峁涐梗峁璱蝉 namely 惭颈迟谤腻, 罢腻谤腻, 叠补濒腻, and 顿墨辫谤腻. The 23rd 诲惫腻迟谤颈峁兣沬办腻 namely Kutarkagrahaniv峁泃ti-诲惫腻迟谤颈峁兣沬办腻 narrates the nature of the fallacious argument (kutarka). This 诲惫腻迟谤颈峁兣沬办腻 depicts futility of the fallacious argument. In this 诲惫腻迟谤颈峁兣沬办腻 鲍辫腻诲丑测腻测补 驰补艣辞惫颈箩补测补 has discussed the topics such as oneness of the omniscients, two types of worships namely 肠颈迟谤腻 and a肠颈迟谤腻, oneness of the path leading to liberation, unity in the diversified sermons delivered by the omniscients. The 24th 诲惫腻迟谤颈峁兣沬办腻 namely Sad诲峁涐梗峁璱诲惫腻迟谤颈峁兣沬办腻 talks about the last four 测辞驳补诲峁涐梗峁璱蝉 namely 厂迟丑颈谤腻, 碍腻苍迟腻, 笔谤补产丑腻, 笔补谤腻.

While narrating eight 测辞驳补诲峁涐梗峁璱蝉 Haribhadras奴ri, in his 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补, has said that,

鈥�granthibhede sad-诲峁涐梗峁璱tva峁�, sa ca d墨prottarak膩lamiti... ^[13] 鈥�.

That is why Up 膩dhy膩ya Ya 艣ovijaya has named his 24th 诲惫腻迟谤颈峁兣沬办腻 as the Sad诲峁涐梗峁璱-诲惫腻迟谤颈峁兣沬办腻 where he has described the last four 测辞驳补诲峁涐梗峁璱蝉.

While mentioning name of the three fold yoga viz. 颈肠肠丑腻测辞驳补, 艣腻蝉迟谤补测辞驳补 and 蝉腻尘谤迟丑测补测辞驳补 鲍辫腻诲丑测腻测补 驰补艣辞惫颈箩补测补 has made a very important remark about Yoga. He says that, 鈥渢he religious practices performed without being a hypocrite is Yoga in real sense, the rest is just illusion of yoga. Hence the religious practices performed with hypocrisy cannot be called yoga^[14] 鈥�. Haribhadras奴ri also says that a beholder of a 颈肠肠丑腻测辞驳补, who is desirous of practicing religious performances, should do so without being a hypocrite^[15] .

鲍辫腻诲丑测腻测补 驰补艣辞惫颈箩补测补 has mentioned in his treatise namely 础诲丑测腻迟尘补蝉腻谤补 that,

sutyajya峁� rasal膩mpa峁瓂a峁� sutyajya峁� dehabh奴峁�a峁嘺m |
sutyaj膩岣� k膩mabhog膩艣ca, das啷乼yaja峁� dambhasevanam ||3.6||

Therefore, Haribhadras奴ri as well as his successor 鲍辫腻诲丑测腻测补 驰补艣辞惫颈箩补测补 have emphasized on the absence of hypocrisy in yogic practices.

While defining 颈肠肠丑腻测辞驳补, Haribhadras奴ri says kartumiccho岣� kasyacinnirvy膩jameva 迟补迟丑腻惫颈诲丑补k峁�ayopa艣amabh膩vena |, whereas his successor 鲍辫腻诲丑测腻测补 驰补艣辞惫颈箩补测补 states that, cik墨r峁�o岣� = 迟补迟丑腻惫颈诲丑补k峁�ayopa艣ama'bh膩ve'pi nirvy膩jameva kartumiccho岣�,... |. It seems that the word 迟补迟丑腻惫颈诲丑补 is interpreted by both the scholars in their own manner. In Jainism we get eight types of karmans viz. j帽膩vara峁嚹珁akaraman, darn膩vara峁嚹珁akarman and so on. Neither Haribhadras奴ri nor 鲍辫腻诲丑测腻测补 驰补艣辞惫颈箩补测补 have specified that which type of karman鈥�s destruction-cum-subsidence is intended by words 迟补迟丑腻惫颈诲丑补k峁�ayopa艣ama. When Haribhadras奴ri says 迟补迟丑腻惫颈诲丑补k峁�ayopa艣amabh膩vena, he implies that type of destruction-cum-subsidence of karmans which yields earnest (苍颈谤诲补峁僢丑补) performance of religious activities. The words, 迟补迟丑腻惫颈诲丑补k峁�ayopa艣ama'bh膩ve'pi, used by 鲍辫腻诲丑测腻测补 驰补艣辞惫颈箩补测补 indicate that even though a beholder of 颈肠肠丑腻测辞驳补 have not achieved that much destruction-cum-subsidence of karmans that results into the earnest (苍颈谤诲补峁僢丑补) religious performances, the beholder of 颈肠肠丑腻测辞驳补 practices religious activities with utmost earnestness (苍颈谤诲补峁僢丑补).

鲍辫腻诲丑测腻测补 驰补艣辞惫颈箩补测补 has explained eight 测辞驳补诲峁涐梗峁璱蝉 in the span of 21st to 24th 诲惫腻迟谤颈峁兣沬办腻蝉. He has dealt with each and every topic which is discussed by Haribhadras奴ri in his 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补. Moreover, in the 顿惫腻迟谤颈峁兣沘诲-诲惫腻迟谤颈峁兣沬办腻 鲍辫腻诲丑测腻测补 驰补艣辞惫颈箩补测补 has also elaborated topics which are mentioned precisely by Haribhadras奴ri in his 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补. The eight yoga-limbs are its best example. In the 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补 Haribhadras奴ri do not explain any of the eight yoga-limbs in detail. He just mentions them. In the 顿惫腻迟谤颈峁兣沘诲-诲惫腻迟谤颈峁兣沬办腻 [诲惫腻迟谤颈峁兣沘诲诲惫腻迟谤颈峁兣沬办腻] 鲍辫腻诲丑测腻测补 驰补艣辞惫颈箩补测补 elaborates every yoga-limb. We get five types of the first yoga-limb namely yama in the 21st 诲惫腻迟谤颈峁兣沬办腻. In the same 诲惫腻迟谤颈峁兣沬办腻 he states why yama is a cause of yoga? While explaining eight 测辞驳补诲峁涐梗峁璱蝉 鲍辫腻诲丑测腻测补 驰补艣辞惫颈箩补测补 presents, five types of niyama by definition of each one, seven fruits achieved by practicing 艣补耻肠补 (one of the niyama), types of 辫谤腻峁嚹乱腻尘补, nature of 辫谤补迟测腻丑腻谤补 in Jainism and in other philosophical system, five types of 辫谤补迟测腻丑腻谤补 and so on, in 21st to 24th 诲惫腻迟谤颈峁兣沬办腻蝉.

Footnotes and references:

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[1]:

See 4th verse of 辫谤补艣补蝉迟颈.

[2]:

罢补谤办补产丑腻峁Ｄ� of 鲍辫腻诲丑测腻测补 驰补艣辞惫颈箩补测补 is also known as Jain 罢补谤办补产丑腻峁Ｄ�. It is published by Sindhi Jain Granthamala in 1938 A.D.

[3]:

See 驰补艣辞诲辞丑补苍补 written by H.R.Kapadia, p.117.

[4]:

To have a detailed information of life, date and works of 鲍辫腻诲丑测腻测补 驰补艣辞惫颈箩补测补 see the book 驰补艣辞诲辞丑补苍补 written by H.R.Kapadia and published in 1966. The same book was re-published in 2008 by Shrutagyaan Prasarak Sabha, Ahmedabad. This second edition was composed by Muni Yashovijaya (20th century A.D.).

[5]:

The treatise 顿惫腻迟谤颈峁兣沘诲-诲惫腻迟谤颈峁兣沬办腻 compiled by Muni Yashovijaya, which is published by Shree Mahavira Swami Jain Shwetambar Murtipujak Sangh, Ahmedabada in the year 2003 A.D., contains in it the autocommentary 罢补迟迟惫腻谤迟丑补-诲墨辫颈办腻, Sanskrit commentary 狈补测补濒补迟腻 as well as Gujarati description Dv膩tri峁兣沘d辫谤补办腻艣补. This compilation is divided in eight parts and of almost 2800 pages.

[6]:

See 驰补艣辞诲辞丑补苍补 by H.R.Kapadia, pp.55-67.

[7]:

Here we are discussing influence of Yoga诲峁涐梗峁璱samucaya of Haribhadras奴ri on the 顿惫腻迟谤颈峁兣沘诲-诲惫腻迟谤颈峁兣沬办腻 of 鲍辫腻诲丑测腻测补 驰补艣辞惫颈箩补测补. Therefore we have given examples of Yoga诲峁涐梗峁璱samucaya only. There may be verses of the 顿惫腻迟谤颈峁兣沘诲-诲惫腻迟谤颈峁兣沬办腻 which completely match with the verses of some other works of Haribhadras奴ri. We have not mentioned them because it is beyond the scope of our research.

[8]:

Match lines of the auto-commentary on verse 20.26 of the 顿惫腻迟谤颈峁兣沘诲-诲惫腻迟谤颈峁兣沬办腻 with lines of the autocommentary on verse 15th of the 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补. Many lines of the latter are reproduced as it is in the former.

[9]:

颈肠肠丑腻测辞驳补, 艣腻蝉迟谤补测辞驳补, s膩marthyayoga.

[10]:

gotrayogin, kulayogin, prav峁泃tacakrayogin, ni峁�pannayogin.

[11]:

icch膩yama, prav峁泃tiyama, sthirayama, siddhiyama.

[12]:

yog膩va帽caka, kriy膩va帽caka, phal膩va帽caka.

[13]:

See auto-commentary of verse 15th of the Yoga诲峁涐梗峁璱samuccya, p.10, line- 26th.

[14]:

| yo nirvy膩ja峁� = 苍颈峁�k补辫补峁璦峁� vidh墨yate |
savy膩jastu yog膩''bh膩so ga峁嘺n膩y膩meva n膩'vatarat墨ti ||19.1||
   鈥揂uto-commentary on 顿惫腻迟谤颈峁兣沘诲-诲惫腻迟谤颈峁兣沬办腻 (2003).

[15]:

kartumiccho岣� kasyacinnirvy膩jameva 迟补迟丑腻惫颈诲丑补k峁�ayopa艣amabh膩vena |... ||3||
   鈥揧oga诲峁涐梗峁璱samuccya (2010).