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It is well know that Haribhadras奴ri defined the term Yoga for the first time in the Jain Yoga tradition and his definition has been accepted as authentic almost by all 箩补颈苍腻肠腻谤测补蝉. Though Haribhadras奴ri defined Yoga for the first time, it is not the case that he is the first propagator of Yoga in Jainism. He collected scattered yogic concepts of Jainism and presented them in a unique way in his Yoga-works. He developed a highly non-technical terminology for the Jain traditional concepts. For example the usage of the term 惫别诲测补蝉补峁僾别诲测补辫补诲补 for 蝉补尘测补驳诲补谤艣补苍补 and a惫别诲测补蝉补峁僾别诲测补辫补诲补 for 尘颈迟丑测腻迟惫补, in the 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补. Haribhadras奴ri鈥檚 Yoga-works compare the Jain Yoga and its terminology with the P膩ta帽jala Yoga and the Buddhist Yoga and bring out thereby very ably and clearly the unity that underlies all these divergent traditions of Yoga.

The first chapter presents the historical review of the Jain Yoga Tradition. It narrates the development of Yoga in Jainism in a comprehensive manner. The historical review of Jain Yoga tradition informs us that in Jainism there are three different sets of stages of spiritual development. They are: fourteen stages of spiritual development (驳耻峁嘺蝉迟丑腻苍补蝉) four types of meditation (诲丑测腻苍补) viz. 膩rta 诲丑测腻苍补, raudra 诲丑测腻苍补 etc. and three categories of a soul namely extrovert soul, introvert soul and supreme soul. In the first chapter we have dealt with these three sets of stages of spiritual development. We also have presented eight 测辞驳补诲峁涐梗峁璱蝉, as stages pf spiritual development, mentioned 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 first chapter tries to give an overview of Jain Yoga tradition from the time of Lord 惭补丑腻惫墨谤补 (5^th century B.C.) to the modern times. In this chapter we have presented a note on definition of Yoga given by Haribhadras奴ri and how does it match with the traditional concepts of Jainism.

The analytical study of the 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补 would be incomplete without presenting the life sketch of its author-Haribhadras奴ri. The second chapter tries to give us information regarding life story, date and works of Haribhadras奴ri-the author of the 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补. In this chapter we are told how an erudite Brahmin and a staunch shaivaite 笔补峁囜笉颈迟补 Haribhadra became a 箩补颈苍腻肠腻谤测补 Haribhadras奴ri. This chapter talks about the connection between Haribhadras奴ri鈥檚 non-sectarian approach and the events of his life. In this chapter we are told how Haribhadras奴ri is associated with the word viraha. Here, we are provided detail pertaining to the time period of Haribhadras奴ri. In the third chapter we have also discussed an issue regarding Haribhadras奴ri, being anterior or posterior to 艢补峁卥补谤腻肠腻谤测补. This chapter tries to justify Haribhadras奴ri鈥檚 act of composing 1400 or more number works in one life. We have presented a brief account of works of Haribhadras奴ri.

The third chapter introduces the treatise 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补. The third chapter opens with the benedictory verse of the 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补. In this chapter we have presented Haribhadras奴ri鈥檚 purpose behind writing the 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补. The description of four types of yogins is very important. The narration of threefold Yoga is like a foundation for the eight 测辞驳补诲峁涐梗峁璱蝉, which Haribhadras奴ri is going to discuss in the 驰辞驳补诲峁ａ弓颈蝉补尘耻肠肠补测补. The third chapter explains the relevance of the title 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补, the definition of the term 诲峁涐梗峁璱, meaning of the term ogha诲峁涐梗峁璱 and the complete architectonic of the eight 测辞驳补诲峁涐梗峁璱蝉. This is how the third chapter is an introduction to the treatise 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补.

The fourth chapter elaborately explains each of the eight 测辞驳补诲峁涐梗峁璱蝉. The fourth chapter analyzes characteristics marks of each yoga诲峁涐梗峁璱 and nature of a beholder of each yoga诲峁涐梗峁璱. Moreover, we also have discussed how an aspirant grows spiritually while passing through eight 测辞驳补诲峁涐梗峁璱蝉. The eight 测辞驳补诲峁涐梗峁璱蝉 depicts the spiritual journey of a seeker from apunarbandhaka state acquired in the last round of matter reception to the state of total freedom (ayoga). This chapter contains a discussion pertaining to the nature of a liberated soul. Haribhadras奴ri refutes the belief of 厂腻峁卥丑测补蝉 who consider a soul to be eternally unchangeable. Haribhadras奴ri also refutes the belief of the Buddhists who accept a soul to be absolutely momentary. Haribhadras奴ri establishes a 辫补谤颈峁嚹乵颈 nityatva of a soul as per accepted in Jainism.

The fifth chapter deals with eighty seven verses of the 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补. Haribhadras奴ri has placed these verses between the fourth and fifth 测辞驳补诲峁涐梗峁璱蝉. These verses mainly deal with nature and characteristics of 惫别诲测补蝉补峁僾别诲测补辫补诲补 and a惫别诲测补蝉补峁僾别诲测补辫补诲补. In these verses Haribhadras奴ri has discussed two main characteristics of a beholder of a惫别诲测补蝉补峁僾别诲测补辫补诲补. They are: crave for worldly existence and adherence to fallacious argument. On the contrary Haribhadras奴ri also mentions the characteristic features of the subtle understanding which is owned by a beholder of 惫别诲测补蝉补峁僾别诲测补辫补诲补. These verses mainly inform a seeker about what he should do to obtain right faith (蝉补尘测补驳诲补谤艣补苍补). Therefore the placement of these verses is most appropriate in the text 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补. These verses are guideline for an aspirant who is very near to the right faith. The end of the fourth yoga诲峁涐梗峁璱 is highest position of first 驳耻峁嘺蝉迟丑腻苍补 and the fifth yoga诲峁涐梗峁璱 is the state of right faith (蝉补尘测补驳诲补谤艣补苍补). These eighty seven verses placed in between these two 测辞驳补诲峁涐梗峁璱蝉 helps an aspirant to attain the right faith. Moreover, Haribhadras奴ri claims that though various schools use different terms to define the state of emancipation (苍颈谤惫腻峁嘺), they all mean the same. The same is the case with the omniscience and omniscient. This is how haribhadras奴ri synthesizes these two concepts, which instigate highest debate among various philosophical schools.

The sixth chapter tries to present the influence of the 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补 upon successor鈥檚 of Haribhadras奴ri. This chapter refers three treatises from Jain Yoga tradition, which are much influenced by the 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补. The treatises are: 驰辞驳补蝉腻谤补辫谤腻产丑峁泃补, 顿惫腻迟谤颈峁兣沘诲-诲惫腻迟谤颈峁兣沬办腻 and 础诲丑测迟尘补蝉腻谤补. We have tried to refer verses, which match with the verses of the 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补 either by words or by meanings. This chapter shows us the reputation gained by the 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补 in the post 贬腻谤颈产丑补诲谤墨测补 period.