Summary of “An Analytical Study of Yogadṛṣṭisamuccaya”

The thesis “An Analytical Study of Yogadṛṣṭisamuccaya of Ācārya Haribhadrasūri” contains six chapters. Each chapter is summarized as follows.

The first chapter:

The title of this chapter -The Jain Yoga Tradition–A historical review. This chapter opens with the etymology of the term Yoga. It is mentioned that though the meaning of the word Yoga is either to join or the supreme meditation, the word is also found to be used in other meanings. Then we talk about the definition of Yoga presented by three main Yoga traditions in India. The Jainism uses terms like meditation (dhyāna), austerity (tapa) and supreme meditation (samādhi) to convey the meaning of the term Yoga. Moreover, in the Jainism the words like vīrya, sthāma, utsāha etc. are synonyms of the word Yoga. We have pointed out that in the sacred texts of Jainism the words yoga, meditation and supreme meditation are used in one and the same meaning. Furthermore we have mentioned that the words yoga, prayoga and karaṇaare employed in the same meaning by commentators on the Jain canons.

Since Jain canons are composed in Prakrit language,the word Yoga becomes Joga in Jain canonical literature. When we examine the usages of the word Yoga particularly in Jain canons, we find in the Samavāyāṅgasūtra the thirty two jogasaṅgahā(yogasaṅgrahas) as the foundation of the Jain Yoga. They are also called samādhisūtra. In the first chapter we have discussed about the meanings of the words jogavaṃ, jogavāhitā, and sāvajjaṃ jogaṃ,in the Jain canons. The first hand definition of Yogain Jain canons is mental, vocal as well as physical activities. The Uttarādhyayanasūtra shows how a monk gradually achieves spiritual growth by restraining these activities and finally acquires the state of inactivity (ayoga). To practice three types of self-restraint a monk renounces the activities, becomes very sincere in their performance, and makes his mind stable. This is how, only three sūtras from the Uttarādhyayanasūtra present complete way of the spiritual journey. Hence, it is a small but very significant contribution of the Uttarādhyayanasūtra to Jain Yoga.

The post canonical period is divided in four parts in the first chapter. The four parts are:

1. From Kundakundācārya to Haribhadrasūri;
2. From Haribhadrasūri to Hemacandrācārya;
3. From Hemacandrācārya to Ācārya Tulsi;
4. From Ācārya Tulsi to Modern times.

Kundakundācārya, Pujyapāda, Yogīndudeva, Jinabhadragaṇi and Haribhadrasūri come under the first part. While the second part talks about works of Guṇabhadra, Amitagati, Bhāskaranandi Rāmasenācārya and Hemacandrācārya. The third part comprises of Aśādhara, Rājamalla, and Upādhyāya Yaśovijaya, Nyāyavijaya, Ācārya Tulsi. In the fourth part we discuss about works of twentieth century writers. These jainācāryas are authors of many works. However, we are concerned with their Yoga-works only. Therefore, we have referred them.

The classification of a soul into three categories is considered to be one of the contributions of jainācāryas to the Jain Yoga tradition. A soul is divided into: extrovert soul, introvert soul and supreme soul. Every afore-mentioned jainācārya has referred this three categories directly or indirectly in his work on Jain Yoga. In the first chapter of this thesis we have comprehensively discussed these three categories of a soul by giving references from various compositions of the afore-mentioned jainācāryas.

Kundakundācārya and other jainācāry as had contributed a lot to the Jain Yoga tradition. However, it is not possible to include their each and every contribution in this chapter. Hence we have presented only outstanding contributions of the afore-mentioned jainācāryas to Jain Yoga.

The two terms tapas and yoga were well-known to Indian culture which comprehend all the stages of spiritual development. Ancient Indian culture comprises two cultural traditions - Śramaṇa and Brāhmaṇa. The term tapas has always been the nucleus in the development and spread of the different schools of the śramaṇa tradition. Therefore, terms like tapasvī, tāpasa, avadhūta were used for Jain tīrthṅkara as well as for Jain monks in Jain canons^[1]. When tapas dominated the field of spiritual discipline, svādhyāya, dhyāna and samādhi were means of tapas; but with the increasing importance and wide prevalence of Yoga, the same svādhyāya, dhyāna, and samādhi were regarded as means of Yoga. In the post-canonical period it is Kundakundācārya, who, started replacing tapas with yoga. In his literature we find usages of terms yoga,yogin,yogastha and paramayogin. He is the first one in the post-canonical period who defined the term Yoga as that “which joins one with one’s own soul”. This is considered to be the outstanding contribution of Kundakundācārya. This is how we have discussed different contributions of the afore-mentioned jainācāryas to Jain Yoga tradtion.

The first chapter contains brief introduction of works pertaining to Yoga, which are of secondary sources, written by scholars in the twentieth century. These works are neither in Prakrit nor in Sanskrit language. They are written in either English or Hindi.

Moreover, the first chapter explains how the words like adhyātmayoga, saṃyamayoga, and so on are employed in sacred texts of the Jainism.

The ultimate goal of Yoga in Jainism is to attain the disembodied liberation (siddhatva). There are fourteen stages (guṇasthāna) which manifest gradual spiritual development of a soul. The base, for these fourteen stages of spiritual development, five doors of stoppage of karmans(saṃvara). All these are discussed in the present chapter. This chapter shows how traditionally accepted fourteen stages of spiritual development corresponds with three categories of a soul viz. extrovert, introvert and supreme? In this chapter we have also shown the co-relation of eight yogadṛṣṭis with fourteen stages of spiritual development. The first chapter ends with the verses, which sing glory of Yoga.

The second chapter:

The title of the second chapter -Life, Date and Works of Ācārya Haribhadrasūri. Like the most literary luminaries of the Jainism Haribhadrasūri was also sparing in providing information regarding his own life, date and works. From his works we are informed that he was a śvetāmbara ācārya who belonged to vidyādhara kula, which was headed by Ācārya Jinabhaṭa. Where was Haribhadrasūri born, whether he was a Jain by birth, what inspired him to become a Jain monk, how he achieved the expertise on the Jainism and so on - are dealt with in the second chapter. The second chapter gives a list of texts, that provide traditional as well as legendry accounts about the life of Haribhadrasūri. These texts were composed by the successors of Haribhadrasūri.

The second chapter discusses the difference of opinions these texts have, regarding certain facts of Haribhadrasūri’s life. For instance Haribhadrasūri’s identity as a Brahmin by birth. Some of the texts from a list accept his identity as a Brahmin while certain texts do not specify any thing on this matter.

The four things viz. a golden belt around his belly, an axe and so on, which Haribhadrasūri used to keep with him, were symbolic. The incident of a mad elephant and paṇḍita Haribhadra’s act of mocking at an idol of Jain tīrthaṅkara are well explained in the present chapter. This chapter elaborately talks about the incident of the nun Yākinī in life of Haribhadrasūri and his transformation from paṇḍita Haribhadra to Ācārya Haribhadrasūri. The present chapter discusses whether the incident of a mad elephant and the incident of meeting the nun Yākinī have taken place on the same day or two different days in the life of Haribhadrasūri. The loss of two disciples and its consequences are presented over here. Moreover, the second chapter mentions the relation of a Jain layman namely Lalliga with Haribhadrasūri.

The word viraha is the characteristic mark of Haribhadrasūri. He placed this word at the end of many of his works. This chapter has presented the relevance of the word viraha in life of Haribhadrasūri. The present chapter contains a list of his works which ends with the word viraha and also contains a list of works which do not end with the word viraha.

There are two belief regarding time period of Haribhadrasūri. Traditionally he belonged the 6th century A.D. While according to Muni Jinavijaya Haribhadrasūri belonged to the 8th century A.D. The present chapter discusses the role that the Kuvalayamālā of Udyotanasūri and lines by Siddharṣigaṇi played in fixing the date of Haribhadrasūri. Moreover, the present chapter establishes the opinion of Muni Jinavijaya, which is almost accepted by all scholars, to be authentic regarding the time period of Haribhadrasūri. However, in the present chapter we also have mentioned views of scholars who do not agree with the opinion of Muni Jinavijaya regarding the date of Haribhadrasūri. This chapter contains a discussion about Haribhadrasūri being anterior or posterior to Śaṅkarācārya.

Haribhadrasūri is esteemed a lot in the Jainism for the huge number of works he composed. Some scholars assign 1444 works to Haribhadrasūri. While some believe that Haribhadrasūri wrote 1440. There are scholars who assign to Haribhadrasūri the authorship of 1400 works. The present chapter discusses these three opinions in detail. This chapter provides a brief introduction of every known work of Haribhadrasūri. However, the Yoga-works of Haribhadrasūri are explained in detail. This chapter discusses many other points related to works of Haribhadrasūri in general.

This chapter ends with various epithets given to Haribhadrasūri by different scholars who lived in twentieth century A.D. The last lines of the second chapter contain verses which sing glory of Haribhadrasūri.

The third chapter:

The title of the third chapter -Introduction to the Yogadṛṣṭisamuccaya.The third chapter opens with a brief account of topics discussed in the Yogadṛṣṭisamuccaya. It throws a glance at the content of the Yogaṛṣṭisamuccaya.The third chapter elaborates the benedictory verse of the Yogadṛṣṭisamuccaya.

Haribhadrasūri has mentioned his purpose of writing the Yogadṛṣṭisamuccaya in the last verses. This chapter discusses his purpose behind writing this text in detail. Haribhadrasūri enumerates four types of yogins in the Yogadṛṣṭisamuccaya. The present chapter describes the four types of yogins. Haribhadrasūri says in the Yogadṛṣṭisamuccaya that the eight yogadṛṣṭis are born out of the threefold yoga. Therefore he describes the threefold yoga immediately after the benedictory verse. The third chapter presents the threefold yoga with minute details.

The third chapter mentions the relevance of the title Yogadṛṣṭisamuccaya. Then the third chapter proceeds to discuss the definition of the term dṛṣṭi, names of eight yogadṛṣṭis, definition and nature of oghadṛṣṭi. In the third chapter we have presented in the tabular form the correspondence of eight yogadṛṣṭis with eight limbs of yoga, eight spiritual merits and eight spiritual demerits. The third chapter mentions similes of various types of fire used by Haribhadrasūri to compare the understanding (bodha) possessed by a beholder of each yogadṛṣṭis. Moreover, in the third chapter we have presented another set of similes of various forms of a sugar cane, which Haribhadrasūri has used to compare spiritual growth of each yogadṛṣṭi beholder. Haribhadrasūri gives a brief account of the eight yogadṛṣṭis in the fifteenth verse of the Yogadṛṣṭisamuccaya. The third chapter ends with brief narration of eight yogadṛṣṭis.

The fourth chapter:

The title of the fourth chapter -The EightYogadṛṣṭis and the nature of a liberated soul.The fourth chapter explains each yogadṛṣṭiin detail. The eight yogadṛṣṭisare: mitrā, tārā, balā, dīprā, sthirā, kāntā, prabhā and parā. The description of each yogadṛṣṭi comprises of the corresponding yoga-limb, spiritual merit as well as spiritual demerit.

Haribhadrasūri explains the yoga-seeds, which is accumulated by a beholder of first yogadṛṣṭi. While defining the purity of yoga-seeds Haribhadrasūri states that a beholder of first yogadṛṣṭi, who has entered in the last round of matter reception (caramapudgalāvarta), is capable of accumulating pure yoga-seeds. Here, Haribhadrasūri defines an aspirant who has entered into the last round of matter reception. Such an aspirant is capable of owning the unfailing yoga out of the Unfailing-Triad. Here, Haribhadrasūri undertakes detailed description of the Unfailing-Triad. To sum up the first yogadṛṣṭI Haribhadrasūri shows its correspondence with the first stage of spiritual development (mithyātva guṇasthāna).

Haribhadrasūri says that a beholder of the second yogadṛṣṭi has liking for stories pertaining to life of yogins.While serving yogins he thinks that the services, I offered to yogins, may result into my spiritual growth. Furthermore, he also thinks that I am obliged by the yogins as they have given me an opportunity to serve them. Haribhadrasūri says that inner self of the beholder of the second yogadṛṣṭiis filled with inquisitiveness and has strong desire to improve one’s self spiritually. Haribhadrasūri says that a beholder of third yogadṛṣṭi possesses stronger understanding than the beholder of previous two yogadṛṣṭis. Therefore, the beholder of the third yogadṛṣṭi is free from distraction (kṣepa) and can observe postures (āsana) properly as well as firmly. Since a beholder of the fourth yogadṛṣṭiis free from distraction, he acquires a lot by hearing doctrinal matters.

In the fifth yogadṛṣṭi Haribhadrasūri implicitly defines a samyagdṛṣṭi soul. Haribhadrasūri proclaims that sensuous enjoyments of a beholder of the sixth yogadṛṣṭi do not become cause of further transmigration. Haribhadrasūri also mentions that the mind of the beholder of the sixth yogadṛṣṭi remains involved in matters religious. While describing the seventh yogadṛṣṭI Haribhadrasūri has presented the definition of pain and pleasure. He has said that a beholder of the seventh yogadṛṣṭi experiences the bliss of being in meditation for longer period of time. The eighth yogadṛṣṭi is the time when an aspirant achieves dharmasannyāsa in real sense. It is the beholder of eighth yogadṛṣṭi who achieves disembodied liberation (siddhatva) in no time.

Haribhadrasūri discusses the nature of a liberated soul after completing the eighth yogadṛṣṭi. The discussion is divided into four parts. The verses 187 to192 contain a reasoned statement regarding the nature of a liberated soul from Jain perspective. The verses 193 to 197 comprise of a reasoned refutation of absolute momentarism (the Buddhists).While the verses 198 to 203 contain a reasoned refutation of the absolute eternalism (the Sāṅkhya). The last four verses 204 to 207 recapitulate the Jain position earlier introduced.

The fifth chapter:

The title of the fifth chapter -A line of demarcation between the first four yogadṛṣṭis and the last four yogadṛṣṭis. If we were to divide the eight yogadṛṣṭis,then we will divide them into two, the first four yogadṛṣṭis and the last four yogadṛṣṭis. Haribhadrasūri states that though each yogaṛṣṭi exhibits gradual spiritual growth of an aspirant, the drastic change takes place when as aspirant moves from the fourth yogadṛṣṭi to fifth yogadṛṣṭi. The drastic change is nothing but the attainment of right faith by untying the knot of attachment and aversion. It is the right faith, which lifts an aspirant from the first stage of spiritual development (mithyātva guṇasthāna) and brings him to the fourth stage of spiritual development (avirata samyagdṛṣṭi).The shift from mithyātva guṇasthāna to avirata guṇasthāna is shown in a gap of one yogadṛṣṭi only by Haribhadrasūri. However, he has composed eighty seven verses in the gap of the one yogadṛṣṭi. That is these verses are placed at the end of the fourth and before the start of the fifth yogadṛṣṭi. The fifth chapter discusses these eighty seven verses in detail. These verses mainly focuse on: 1.The definition and nature of subtle understanding. 2. avedyasaṃvedyapada and vedyasaṃvedyapada. 3. Characteristics of a rejoicer of worldly existence (bhavābhinandi). 4. Nature of the fallacious argument (kutarka) and its futility. 5. Discussion on the omniscience and oneness of the omniscient.

The subtle understanding has concomitant relation with the vedyasaṃvedyapada, which is possessed by a samyagdṛṣṭi soul. Therefore, a beholder of the first four yogadṛṣṭis does not own the subtle understanding. Haribhadrasūri uses two technical terms viz. avedyasaṃvedyapada and vedyasaṃvedyapada. These two terms almost represent the state of samyaktva and mithyātva so well-known in the Jain tradition respectively. Haribhadrasūri defines the avedyasaṃvedyapada and vedyasaṃvedyapada. While describing the nature of avedyasaṃvedyapada, Haribhadrasūri says that it is owned by a rejoicer of worldly existence. Then Haribhadrasūri mentions the characteristics of a rejoicer of worldly existence. Furthermore Haribhadrasūri announces a way to get rid of the avedyasaṃvedyapada. The fallacious argument has close connection with the fallacious argument. It is so because the wrong belief (mithyātva) is in the root of all these. Haribhadrasūri says that once an aspirant gets rid of the avedyasaṃvedyapada, the deadly grip fallacious argument automatically passes away. Here Haribhadrasūri indulges into a long discussion pertaining to the fallacious argument used by different philosophical schools in the debate to win the opponent. Haribhadrasūri proclaims that the fallacious argument is useless and it does not establish the nature supra-sensuous entities viz. soul. It is only the yogic knowledge that can ascertain the nature of supra-sensuous entities.

While talking about the omniscience, Haribhadrasūri states that there is only one omniscient.

The verse from the Yogadṛṣṭisamuccaya is:

na tattvato bhinnamatāḥ, sarvajñā bahavo yataḥ |
mohastadadhimuktīnāṃ, tadbhedāśrayaṇaṃ tataḥ ||102||

To support his statement he refers the two types of worship named variegated worship and non-variegated worship prescribed in scriptures. While narrating the variegated worship, Haribhadrasūri mentions iṣṭa and pūtra actions. Here, Haribhadrasūri announces that the same action yields different fruits if performed with intention based on buddhi,jñāna and asaṃmoha. Furthermore Haribhadrasūri presents reasons for variety found in sermons delivered by different omniscient people. Haribhadrasūri advices an aspirant to stay away from the deadly grip of fallacious argumentation. At the end Haribhadrasūri instructs an aspirant to follow the path of great ones, to avoid inflicting pain to others, to help others, to have high regard for parents, preceptors and so on and to develop compassion for highly sinful persons.

The sixth chapter:

The title of the sixth chapter -Influence of the Yogadṛṣṭisamuccaya upon successors of Ācārya Haribhadrasūri. In this chapter we have mainly dealt with three treatises namely Yogasāraprābhṛta, Dvātriṃśad-dvātriṃśikā and Adhyātmasāra. The first treatise was composed by Ācārya Amitagati. The last two are compositions of Upādhyāya Yaśovijaya.

We find more than thirty five verses of Yogasāraprābhṛta, which show close affinity with verses of the Yogadṛṣṭisamuccaya. There are certain verses of the Yogadṛṣṭisamuccaya, which are presented word by word in Yogasāraprābhṛta. It seems that Ācārya Amitagati is very fond of similes used by Haribhadrasūri in the Yogadṛṣṭisamuccaya. Therefore Ācārya Amitagati has reproduced in his Yogasāraprābhṛta certain similes of the Yogadṛṣṭisamuccaya. In my knowledge, Ācārya Amitagati is the only digambarācārya whose work is influenced by a śvetāmbarācārya Haribhadrasūri.

Upādhyāya Yaśovijaya, who is known as Laghu Haribhadra, has composed the treatise Dvātriṃśad-dvātriṃśikā. The dvātriṃśikās 10th to 26th from the treatise Dvātriṃśad-dvātriṃśikā discuss the problems of Yoga as understood by Haribhadrasūri in his works on Yoga. However, the dvātriṃśikās from 19th to 24th are dedicated to the treatise Yogadṛṣṭisamuccaya of Haribhadrasūri. Upādhyāya Yaśovijaya analyses the content of the Yogadṛṣṭisamuccaya in a very scholarly manner. He expands it and takes it one step deeper by elaborating the content of the Yogadṛṣṭisamuccaya. Upādhyāya Yaśovijaya has presented lines of the Yogadṛṣṭisamuccaya in the form of quotation at many places in these five dvātriṃśikās. Besides it he has written many verses and lines from auto-commentary of the Yogadṛṣṭisamuccaya as it as in the above mentioned dvātriṃśikās.

The 19^th dvātriṃśikā namely Yogaviveka-dvātriṃśikācontains the three-fold yoga,^[2] four types of yogins,^[3] four types of yama^[4] and the yoga-triad.^[5] Upādhyāya Yaśovijaya has mentioned name and nature of the eight yogadṛṣṭis in the 20thdvātriṃśikā Yogāvatāra-dvātriṃśikā by name. In the same dvātriṃśikā he has defined terms dṛṣṭi as well as oghadṛṣṭi. Here, we get brief introduction of eight yogadṛṣṭis with the description of similes attached to them. The name of the 21st dvātriṃśikā is Mitrā-dvātriṃśikā and Tārāditraya-dvātriṃśikā is the name given to the 22^nd dvātriṃiśikā. From their names only we come to know that these two dvātriṃśikās explain first four yogadṛṣṭis namely Mitrā, Tārā, Balā, and Dīprā. The 23^rd dvātriṃśikā namely Kutarkagrahanivṛtti-dvātriṃśikā narrates the nature of the fallacious argument (kutarka). This dvātriṃśikā depicts futility of the fallacious argument. In this dvātriṃśikā Upādhyāya Yaśovijaya has discussed the topics such as oneness of the omniscients, two types of worships namely citrā and acitrā, oneness of the path leading to liberation, unity in the diversified sermons delivered by the omniscients. The 24^th dvātriṃśikā namely Saddṛṣṭi-dvātriṃśikā talks about the last four yogadṛṣṭis namely Sthirā, Kāntā, Prabhā, Parā. The sixth chapter of the present thesis talks about afore-mentioned dvātriṃśikās in detail.

Adhyātmasāra, another composition of Upādhyāya Yaśovijaya, contains a few verses that discuss about content of the Yogadṛṣṭisauccaya. Adhyātmasāra refers a beholder of sixth yogadṛṣṭi in the context that the sensuous enjoyments of his do not become a cause of further worldly existence. Furthermore in Adhyātmasāra Upādhyāya Yaśovijaya talks about how an aspirant, who remains immersed in meditation, does his daily activities viz. going to bring food etc. Here, Upādhyāya Yaśovijaya gives the same illustration of a trader of gem and a learner of gem, which is given by Haribhadrasūri in the description of eighth yogadṛṣṭi. Moreover, there are certain verses in Adhyātmasāra, which seems to be influenced by the Yogadṛṣṭisamuccaya. In the sixth chapter we have discussed it in detail.

Footnotes and references:

[1]:

See p.126, lines: 16-23, and p.128, fifth note, of Samadarśī Ācārya Haribhadra written by Sukhalal Sanghavi.

[2]:

icchāyoga, śāstrayoga, sāmarthyayoga.

[3]:

gotrayogin, kulayogin, pravṛttacakrayogin, niṣpannayogin.

[4]:

icchāyama, pravṛttiyama, sthirayama, siddhiyama.

[5]:

yogāvañcaka, kriyāvañcaka, phalāvañcaka.