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·श्रीहरिभद्रसूरिविरचित
दृष्टि य-ये गवंश
आङ्ग्लभाषानुवादक
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लालभाई दलपतभाई भारतीय संस्कृति विद्यामंदिर
अमदावाद-९

·लालभाई दलपतभाई ग्रन्थमाला दलसुख मालवणिया, अंबालाल प्रे. शाह प्रधान संपादक वृत्ति सह - - मुद्रितग्रन्थाः पदार्थी - शिवादित्यकृत, जिनवर्धन १०,१४,२१. विशेपाव भाष्य-स्वोपज्ञ- सूरिकृतटीका सह ४-०० प्रथमभाग १५-०० द्वितीयभाग २०-००, तृतीयभाग २१-०० 2,5,15,20.CATALOGUE OF SANSKRIT AND PRAKRIT MANUSCRIPTS: 11. AKALANKA'S CRITICISM OF DHARMA KIRTI's PHILOSOPHY Muni Shri Punyavijayaji's Colle- A Study ! Dr. Nagin Shah 30-00 . clion. Part I Rs. 50-00 Part II Rs. 40-00 १२. रत्नाकरावतारिकाद्यश्लोकशतार्थी- Part III Rs. 30-00 वाचकश्रीमाणिक्यगणि ८-०० Part IV Rs.40-00 १३. शब्दानुशासन आचार्य मलयगिरि- ३. काव्यशिक्षा-विनयचंद्रसूरिकृत १०-०० विरचित ३०-०० ४. योगशतक - आचार्य हरिभद्रकृत स्वो १७. कल्पलताविवेक-कल्पपल्लवशेष पज्ञवृत्ति तथा ब्रह्मसिद्धान्तसमुच्चय अज्ञातकर्तृक ३२-०० १८. निघण्टुशेष - सवृत्ति श्रीहेमचन्द्रसूरि ६,१६,२४. रत्नाकरा रिका-रत्नप्रभ. ३०-०० 19. YOGABINDU OF HARIBHADRAI सूरिकृत भा० १, २, ३ ८-००,१०-००, Text with English Translation, ८-०० Notes, Etc. 10-00 ७. गीतगोविन्दकाव्यम् - महाकविश्री- २२, श वार्तासमुच्चय - श्री हरिभद्रसूरि- जयदेवविरचित, मानाङ्कटीका सह ८-०० कृत (हिन्दी अनुवाद सह) २०-०० ८. नेमिरंगरत्नाकर छंद - कविलावण्य २३. तिलकमञ्जरीसार पल्लीपाल धनपाल समयकृत १२-०० 9. THE NATYADARPANA OF RA 26. MAHPURANA OF PUSPADA- MACANDRA & GUNACANDRA : NTA A CRITICAL STUDY OF A Critical Study : Dr. K. H. DESYA WORDS: Dr. Ratana Trivedi 30-00 N. Shriyan 30-00 - - : २. संप्रति मुद्यमाणग्रन्थनामावलि १. नेरि हिचरिउ आ० हरिभद्रसूरि 7. APTAMIMAMSA OF SAMANTA. (द्वितीय)कृत BHADRA ; Text with English अध्यात्मविन्दु-स्वोपज्ञवृत्ति सह Translation, Notes Etc. 8. SĀSTRAVĀRTĀSAMUCCAYA OF उपाध्याय हर्षवर्धनकृत Ac. HARIBHADRA 1 Text with ३. न्यायमञ्जरीग्रन्थिमन English Translation, Notes Etc. चक्रधरकृत 9. SOME ASPECTS OF RELIGION AND ४. मदनरेखा-आख्यायिका - जिनभद्र PHILOSOPHY OF INDIA सूरिकृत 10. DICTIONARY OF PRAKRIT PROPER NAMES ५. विद्यानुशासन - आ० मल्लिपेणसूरिकृत 11. SOME MISCELLANEOUS JAIN WORKS ६. प्रमाणवार्तिकभाष्य-कारिकार्धपाद- ON LOGIC AND METAPHYSICS सूची 12. JAINA ONTOLOGY - ·PREFACE It is really a matter of great pleasure to place before the scholars the first English translation of Yogadšştisamuccaya ( Sanskrit), one of Haribhadra's two major works, the other being Yogabindu. The present edition includes his minor work on Yoga viz. Yogavimśikā (Prakrit) too. The text of both the works is given in Nagari and Roman scripts. In the YogadȚştisamuccaya Haribhadra attempts a novel scheme of spiritual gradation. He divides the spiritual evolution into eight stages, eight dystis. This scheme seems to have been suggested by the Buddhist doctrine of eight distis that we come across in Abhidharmakośa and Bhäşya thereon. I would like to draw the kind attention of the scholars to the pertinent passages from the said works : cakşuś ca dharmadhātos ca pradeśo dystih asgadhā (Ak. I 41). sameghāmegharātrirdivarupadarśanavat kliştāklistalaukikāśaikşyaśai kşibhir dışţibhir dharmadarśanam (Bhāşya I. 41). This might bave suggested only the division of eight spiritual stages based on the different graded powers of spiritual vision acquired in the course of spiritual evolution. But the detailed working out of the sceme with the help of Patañjali's 8 yogājigas, Bhadanta-bhāskara's 8 gigas and Bhagavaddatta's 8(a)-dosas is Haribhadra's own. Haribhadra's distinction between oghadrsti and yogadrsti has some parallel in Buddhism. (oghā yogās tathā drstis tu jau kāritrahetutah (Ak. V. 37). From all this it is natural to deduce that Haribhadra was well acquainted with the Buddhist literature on Yoga and Acāra. It is interesting to compare the words and spirit of his verse citrâ tu deśană etc. with those of the following Buddhist verses. (1) deśanāpi yathā citrā deśyate vyabhicarini / deśanā hi yad anyasya tad anyasyāpyadeśanā // 122/ (Subhāṣitasangraha ). (2) deśanā lokanālhānārii saltvāśayavaśānugā / bhidyate . bahudha loka upāyair bahubhiḥ punah (Bbodhicittavivarana ). Thus Haribhadra's claim that he has composed Yogadşşțisamuccaya after having studied the yoga works of different systems is well attested. Haribhadra's crusade against theological sectarianism constitutes a special feature of this work, ·6 We are thankful to Dr. K. K, Dixit for translating the texts into lucid- English (with occasional notes) and writing illuminating introductions to both the the texts. We hope that the present edition would be useful for a comparative study of Yoga as understood in the different schools of India, L, D. Institute of Indology Ahmedabad-9 1-5-70 Dalsukh Malvania Director ·& THE TABLE OF CONTENTS A-YOGA RSTISA UCCAYA INTRODUCTION SECTION I Karikas THE INTRODUCTORY REMARKS 1-11 (2) The Benedictory Verse (b) The Three Types of Yoga 2-11 SECTION II A GE RAL ACCOUNT OF THE EIGHT YOGA-VIEWPOINTS 12-20 SECTION III A SPECIAL ACCOUNT OF THE FIRST FOUR YOGA-VIEWPOINTS 21-64 (a) Mitrā - the First Yoga-Viewpoint 21-40 (b) Tārā the Second YogamViewpoint 41-48 the Third Yoga-Viewpoint 49-56 (d) Diprā - the Fourth Yoga-Viewpoint 57-64 (c) Bala 65-159 65-75 76-85 SECTION IV TRANSITORY (a) The Vedyasamyedyapada versus Apedyasanvedyapada (b) A Denuniciation of the • Welcomer of the Worldly Existence' (c) A Denunciation of Logic-Chopping and of the Theological Sectarianism Resulting from It SECTION V A SPECIAL ACCOUNT OF THE LAST FOUR YOGA-VIEWPOINTS (a) Sthira the Fifth Yoga-Viewpoint (b) Kāptā – the Sixth Yoga-Viewpoint (c) Prabhā - the Seventh Yoga-Viewpoint (a) Parā - the Eighth Yoga-Viewpoint 86-152 153–186 153-161 162-169 170-177 178-186 ·8 T SECTION VI THE NATURE OF MOKŞA 187-206 (a) The Author's Own View 178-192 (b). A Refutation of Absolute Momentarisma 193-1974 (c) A Refutation of Absolute Eternalism 198-203 (d) A Recapitulation of the Author's Owo View 204-206 SECTION VII CONCLUDING REMARKS (MISCELLANEOUS) 207-224 (a) A General Remark about the Character of the Present Text 207 (b) The Four Types of Yogins 208-213 (c) The Four Types of Ethical Cordact 214-218 (d) The Three Types of Pavourable External Circumstances 219-221 (e) The Parting Exhortation 222-224 Pages APPENDIX I The Treatment of the Problems of Yoga in the Yogabindu and the Dvåtrimśaddyātrimśikā 99 106 APPENDIX II A Hint for the Historico-Comparative Study of the YogadȚstisamoccaya 111 113 B - YOGAVIMŚIKA INTRODUCTION TEXT AND TRANSLATION SANSKRTA CHÃYĂ INDEX OF VERSES विशिष्टशब्दसूची (योगदृष्टिसमुञ्चय) 121 123 127 :

·INTRODUCTION (i) Haribhadra And The Basic Problem Of His Writings On Yoga : Haribhadrasűri, the author of the work under publication, was a Jain, though, as we shall see, he was free from theological sectarianism to a rather extraordinary-extant. And it may be said that in his writings on yoga which are four in number viz. Yogavimśikā, Yogaśataka (along with an auto- commentary), Yogabindu, Yogađịştisamuccaya (along with an auto- commentary) Haribbadra mainly discusses the problem of an ideal human personality. Of course, Horibbadra himself defines yoga as 'tbat · which is conducive to mokşa,- so that on his own admission the central problem of his enquiry into yoga would appear to pertain to mokṣa and the means of attaining it. But since Haribhadra has argued that one can in no case attain mokşa without first developing an ideal human perso. nality there is no impropriety in our suggestion that Haribhadra's writings on yoga inay be treated as mainly a discussion on the problem of an ideal human personality. Nay, there is a positive advantage in this way of looking at the matter. For one's attaining or not attaining mokşa is a highly speculative affair open to no empirical verification while one's developing or not developing an ideal human personality is a matter of our everyday experience. There is no denying that moralists belonging to different schools will bold different views as to the ingredients of an ideal human personality, but certainly their treatment of the questions is not thereby deprived of its thoroughly empirical character. (ii) Haribhadra And The Traditional Jaina Positions : As has already been hinted and will be argued at some length later on, Haribhadra was surprisingly free from theological sectarianism. But he was a Jaina and even in his writings on yoga be at times employs arguments couched in a terminology that is typical to the Jaina tradition. We may even say that in these writings Haribhadra almost always takes his departure from the traditional Jaina treatment of the problems at hand even if he definitely goes much beyond the traditional manper of doing things. We, therefore, preface our stndy of Hatibhadra's view of man's ethical progress with a brief account of the traditional Jaina view of the same. (iii) The Traditional Jaina Positions Of The Fundamental Questions Of Ethics : The Jaina traditon bequeathed to Haribhadra maintained that man's progress from the basest to tge most sublime type of personality is 1 ·2 INTRODUCTION completed in Fourteen stages technically called gunasthanas, A thoroughly upenlightened person is said to occupy the lowest levels of the First gunasthana, the person just on the eve of attaining mokşa is said to occupy the Fourteenth gunasthana, Again, this tradition maintained that the factors constituting a man's everyday life are to a considerable cxtcnt the result of the actions which the man (rather his soul) has performed in the begioningless series of past lives and which have been retained by him (rather by his soul) in the form of wbat are technically called karmos (more correctly, karmans). These karmas are of eight general types and as follows: - I. Nama-karmas- i.e. Karmas responsible for the bodily features (there being certain obscure exceptions). II. Gotra-karmas- i.e. Karmas responsible for the favourable or unſayourable family circumstances. III. Ayu-karmas- i.e. Karams responsible for the species of life and its span, IV. Vedaniya-karmas- i.c. Karmas responsible for the pleasant and painful sensations. V. Jñanavaraniya-karmas- i.e. Karmas responsible for the obscuration of determinate cognition. VI. Darsanävaranıya-karmas, i.e. Karmas responsible for the obscuration of indeterminate cognition. VII. Antarāya-karmas- i.e. Karmas responsible for the hindrance coming in one's way of getting things. VIII. Mohantya-karmas, i.e. Karmas causing delusion. The Mohaniya karmas are subdivided into two classes, viz. (a) Darasanamohaniya- i.e. Karmas causing delusion of the nature of ‘lack of faith (in religious truths)' (b) Caritramohaniya- i.e. Karmas causing delusion of the nature of 'vices of character'. Of these the caritramohaniya-karmas are sub-divided into two classes. viz. (a) Kaşāyas-ie. Kasmas causing the chief vices of charecter. (b) Nokaşāyas-ie. Karmas causing the secondary vices of charecter Of these the Kaşāya-karmas are subdivided into four classes. viz. (a) Krodha- j.e. Karmas causing anger. (b) Māna- i-e. Karmas Causing pride. (c) Maya- 1.e. Karmas causing deceitfulness. (a) Lobha- i.e. Karmas causing greeď: ܝ ܙ ·INTRODUCTION The nokaşāya-kārmas are subdivided into nine classes, but we can igaore that subdivision. Now the gradation of gunasthānas is determined by the sway of the darśanamohaniya and kaşāya types of mohanīya-karmas. In this connection the kaşāyas are divided into four types enumerated below in such an order that an earlier mentioned type is stronger than a latet mentioned one : (1) Anantānubandhin (those responsible for an extreme involvement in the worldly life ) (ii) Apratyakhyānājarana (those responsible for a total impossibility of disciplined life ) (iii) Pratyakhyānāvaraņa (those responsible for a partial impossibility of disciplined life) (iv) Sañjdalana(those responsible for an occasionaleruption of emotions) Again it is held that a mohaniyakarma might assert itsself in four förmis epumerated below in such an order that an earlier mentioned form is stronger than a later :mentioned one (the fourth form being in fact a state of total elimination of the mohaniya-karma concerned): (i) Udaya (the state of full activization ) (ii) Kşayopasama (the state of elimination-cum-subsidence) (iii) Upašama (the state of subsidence) (iv) Ksaya (the state of elimination ) 1 ... ... . Thus we get the following situation so far as the prevalence of the darśanamohaniya and kaşāyas in different gunusthānas is concerned. Ganasthāna Darsanamohaniya Kaşāya I Udaya Udaya of all the types II-III IV Either kşayo pasama or Either kşayopaśama or upaśama or upaśama or kşaya kşaya of the anantānubandhin type ; udaya of the rest. ditto Either kşayo pasaña or upašama or kşaya of the anantānubandhin type, kşayopaśama of the apratyakhyānāva. rana type; udaya of the rest. VI-VII ditto Either kşayopaśama or upasama or kşaya of the anantānubandhin type ; udaya of the sanjualana type ; kşayo. pašama of the rest. V ·Do INTRODUCTION Gañasthāna Darśanamohaniya Kasāya VIII-X Either upasama or kşaya Of all the types of kaşājas either upaśama or kşaya being rendered (the upasama or kşaya of the anantānubandhin type having already been rendered) XI XII-XIV Upašama Kşaya Upasama of all the types. Kşaya of all the types. There are numerous other details relating to this gradation of gunasthānas but we can ignore them.'. As a matter of fact, we can ignore (rather we should ignore) the concept of upaśama. Therefore the essential facts about darśana-mohanty'a are as follows: (a) In the First gunasthana there is udaya of it ; (b) In the Fourth to Seventh gunasthānas there is either kşayo pašama or kşaya of it. (c) In the Eighth to Twenth gunasthānas there is kşaya of it and so also in the Twelth to Furteenth gunasthanas, Similarly, the essential facts about kaşāyas are as follows: (a) In the First gunasthāna there is udaya of all the types of them ; (b) In the Fourth gunasthāna there is either kşayopasama or kşaya of the ananlānubandhin type and udaya of the rest ; (c) In the Fifth gunasthana there is either kşayo pasama or kşaya of the ananlānubandhin type, kşazopasama of the apratyākhyānāvarana type and udaya of the rest; (a) In the Sixth and Seventh gunasthānas there is either ksajo pasama or kşayá of the ananlānubandhin type, udaya of the sanjualana type and kşayopašama of the rest ; 1. One thing, however, may be noted. Strictly speaking, the First gunasthana is characterized by the udaya of mithyāloamohaniya (subdivision of darśana-mohanīya), the Fourth to Seventh by the udaya, upašama or kşaya of samyaktvamohaniya (another subdivision of darśana-mohaniya), the Eleventh by the upasama of samyaktvamo. haniya, and the Twelfth to Fourteenth by the kşaya of samyaklyamohaniya. But for our purpose it would not be much misleading to speak in the way we have donc, Also note that we have said aothing about the Second and Third gunasthānas because an account of them will jovolve certain technical concepts of a rather unimportant kind, ·INTRODUCTION 5 (e) In the Eighth to Tenth gunasihānas the kşaya of all the types of kaşayas is being rendered (the kşaya of the anantānubandhin type having already been rendered); (f) In the Twelth to Fourteenth gunasthānas there is kşaya of all the types of kaṣāyas, (iv) The Traditional Jaina Positions as Adopted by Haribbadra : 11 Coming now to the terminology employed by Haribbadia we way say that the essential facts about darśanamohaniya are as follows: (a) The Apunarbandhaka has udaya of it. (b) The Samyagdīştis and the Cāritrins of the dešavirala and sarvavirata type have either kşayopašama or kşaya of it; (c) The Caritrins of the kșapakaserņi-ārohin and vilaräga types and so also the Kevalins of both types have kşaya of it. Similarly, the essential facts about kaṣāyas are as follows: (a) The Apunarbandhaka has udaya of all the types of them; (b) The Samyagdrsti has either kşayopasama Or kşaya of the anantānubandhin type and udaya of the rest; (c) The Cāritrin of the deśarvirata type has either kşayopasama or kşaya of the anantānubandhin type, kşayo pašama of the apralyākhyānāvaraņa type, and udaya of the rest ; (d) The Caritrin of the Sarvavirata type has either kşayopaśama or kşaya of the anantānubhandhin type, udaya of the Sanjyalana type, and kşayopasama of the rest ; (e) The Caritrin of the kşapakašreni-ārohin type is rendering the kşaya of all the types of kaşāyas (the kşaya of the anantānubandhin type having already been rendered ); (f) The Caritrin of the Vitarāga type and so also the kevalins of both types have kşaya of all the types of kaşāyas, In other words, Haribhadra's - Apunarbhandhaka occupies the First gunasthāna, bis Samyagdrsfi the Fourth, his : Cāriirin of the dešavirata type Fifth, bis Cāritrin of the Sarvavirala type the Sixth and Seventh, his Cäritrin of the kşapakaśreni-arohin type the Eighth to Tentb, bis Caritrin of the vitarāga type the Twelfth, his Snyoga Kevalin the Thirteenth, and his Ayoga Kevalin the Fourtheenth. Thus accordiog to Haribbadra the following stages characterize a man's ethical progress :

·6 INTRODUCTION (1) A move towards putting an end to the udaya of darśanamohanlyd and of the anantānubandhin type of kaşājas, (2) Putting an end to the udaya of darśanamohaniya and of the anantánuba - ndhin type of kaşāyas, (3) Putting an end to the udaya of the apratgākhyānāvarana type of kasayas, (4) Putting an end to the udaya of the pralyākhyānāvarana type of kaşāyas, (5) A move towards puttiog an end to the udaya as well as kşayopaśama of all types of kaşāyas, (6) Putting an end to the udaya as well as kşayopasama of all the types of kaşāras, (7) Being omniscient and remaidlog active in the world ; (8) Being omniscient and giving up all the activities (except the medi. tative trance that is directly conducive to mokşa.) Of these stage (1) is occupied by an Apnuarbhandhaka, (2) by a Samyagdrsti, (3) by a Caritrin of the desavirata type, (4) by a Caritrin of the sarvayirata type, (5) by a Cāriirin of the kşa pakaśreņi-ārohin type, (6) by a Caritrin of the vitarāga type, (7) by a sayoga kevalin, (8) by an ayoga keyalin, Here three points are noteworthy and as follows: (1) Putting an end to the udaya or kşayopaśama of darśanamohanīya may well be equated with developing a religious outlook' while 'putting an end to the udaya or kşayopasama of kaşājas' with 'developing a virtuous disposition'. There is however one hitch in the proposed equations. As can be seen, a Samyagdrsţi is free from the udaya of the ananlānubandhin type of kaşāyas and yet he is denied the title Cáritrin (1.e. a title having to do with ethical perfection). The reason is that for all practical purposes the anantānubandhin type of kaşāyas are treated as an appendage of darśanamohaniya; (that is why a ksapakasreni-ārohin is expected to have rendered the kşaya not only of darśanamohniya but also of the ananlānubandhin type of kaşāyas-just as Samyagrsti is expected to have put an end to the udaya not only of darśanamohantya but also of the ananlānubandhin type of kaşāyas). Hence it will perhaps be more appropriate to equate 'putting an end to the udaya or kşayopasama of Darsananiohaniya and of the anantānubandhin type of kaşājas' with 'developing a religious outlook' while equating ‘putting an end to the udaya or kşayopasama of the apratyakhyānāvorana, prapsākhyānāvarana or Sanjualana type of kaşāyas' with 'developing a virtuous disposition.'

·INTRODUCTION (11) We see that the deśavirata and sarvavirata types of Caritrins do not put an end to the kşayopasama either of the apralyākhyānārvaroņa type of kaşāyas or of the pralgākhyānararana type or of the saħjalona typej what happens is that the dešavirata puts an end to the udaya of the apralyākhyānāvarana type of kaşāyas while the sarvavirata puts an end to the udaya of the pratyaklıyānāvarana type. Hence it is that the virtues developed by a deśavirata or a saryavirata are called kşāyo pašamika virtues (i.e. virtues resulting from the kşayopasama of these or those kaçãyas). As contrasted to these are the virtues of Vilarāga who is free from the udaya as well as kşayo pašama of all the types of kaṣāya; hence it is that these virtues are called kṣāyika virtues (i.e. virtues resulting from the kşaya of these or those kaşājas). This explains why a man aspiriog to become vīlarāga (i.e. a man who is kşapakaś. reni-arohin) is said to be getting rid of the kṣāyopaśamika virtues; (Haribbadra, putting the matter rather paradoxically, remarks that this man is getting rid of all virtues and then goes on to add that by virtues he only means the kşāyopašamika virtucs). (iii) On the eve of attaining mokşa a man-who is already a Kevalin, i.e. Omniscient - is supposed to enter into a meditative trance of a very brief duration - to be precise, .a trance taking as much time as is required to propounce the five short vowels , i, u, ?, !. During this trance the man puts an end to all his bodily, mental and vocal operations. Now from the point of view of ethical studies it is quite profitable to learn as to how a Kevalin behaves while he lives in the midst of ordinary mortals and Haribbadra certainly tells us something on this score. But it is the meditative trapce just referied to that is described by him as if it were the pippacle of man's ethical endeavour. This attitude results from Haribhadra's conviction that mokṣa is the real goal of a man's entire ethical pursult, for then it becomes possible for him to attach paramount importance, to, something that takes place. just on the eve of somebody attainjug. mokşa. Any way, this should enable us to grasp the meaning of Haribhadra's rather intriguing remark that the highest type of yoga passes through two stages the first having for its goal a reupciation of all virtues, the second renunciation of all bodily, mental and vocal operations. (Since yoga is Haribhadra's word for 'bodily, mens tal and vocal operations we can also pow. see why a Kevalin is called Sayoga Kevalin up till the time of performing the meditative trance mentioned above and Ayoga Kevalin during the course of this trance.) Thus in the eyes of Haribhadra the two all-important ingredients of an ideal buman personality are (i) a religious outlook (already.

·8 INTRODUCTION characterized by a freedom from the basest of the vices of character) and (ii) a virtuous disposition (consisting in a greater or lesser freedom from the medium and mild vices of character). That is why on his sbowing a man without a religious outlook is guilty not only of lacking in religious faith but also of possessing the most vicious type of character. To convince ourselves of this we should go through Haribhadra's merciless denunciation of those whom be jeeringly calls welcomers of the worldly existeoce'. As a corollary, Haribbadra has a considerably soft corner in his heart for tbose who, thougb pot yet film in their religious faith, are moving in the direction of becoming so. Thus tbe Apunarbandhakas who are far from becoming Samyagdrstis and, technically speaking, who occupy the highest levels of the same gunasthāna-viz. the First whose lower levels are occupied by the 'welcomers of the worldly existence' are described by him as if they are samjagdrsţis in embryonic form. In any case, the following is the order in which Haribhadra has gradaded the human personalities as conceired by him. (1) The welcomers of the worldly Existence (2) The Apunarbandhaka (3) The Sansagdrstis (4) The Caritrins: (a) Deśaviratas (b) Sardaviratas (c) Vilarāgas (formerly kşapakašteni-ārohins) (5) The Kedalins (a) Sayoga Ketalins. (b) Ayoga Kevalins. (v) The Novelty of Haribhadra's Procedure : In one sense there was not much new in what Haribhadra tas saying, in anotber sepse there was novelty galore in it. For in all his writings Haribhadia's main endeavour Was to impress upon his co-reli. gionists the ethical import of the traditional notions current in their midst, and in his writiogs on yoga the central subject matter was ethics itself. Haribhadra realized-and very correctly-that on ethical matters he could best enlighten his Jaipa readers if be based his treatment on the scheme of gunasthānas as worked out by the generations of Jaina Savants beginning from a hoary antiquity and coming down to his own days. But the scheme as it stood-more correctly-its details-could not serve Haribhadra's purpose. For example, in the vast Karma-literature (techpically called Karmagranthas) the central significance was attached to the question as to which among the eight types of Karmas-and in what particular form -are accumulated by a man when he occupies a particular ·INTRODUCTION 9 gunasthana, which among them fructify when he occupies it and which are kept lo abeyance when he does so. But most of these types of Karmas - more presisely, all the types except the one called mohaniya - bad little relevance to ethical matters. Haribbadra bad therefore to re-fashion the traditional scheme of gunasthānas by bringing to the forefront the ques. tion of mohaniya karmas almost exclusively; (a tendency to move in this direction was already visible in the doctrinal literature - technically called Siddhāntagranthas - but in Haribhadra's writings on yoga it became pronounced in an unprecedented mapper). Again, in relation to the mohaniya karmas themselves Haribhadra did not raise the question as to which among them -and in what particular form - are accumulated and which ones kept in abeyance when a man occupies a particular gunasthāna; for he concerned himself with the question as to which among the mohaniya karmas fructify when a when a man occupies a particular gunasthāna. And the question of the fructification of the mohanīya karmas was itself raised by Haribhadra in a highly non-technical fashion, that is, by enquiring as to what attitude on matters religious is adopted and which virtues (and vices) displayed by a man when occupying a particular guṇasthāna, Not only that, Haribhadra nerer discussed the nature of gunasthānas taking them one by one; he did so in terms of the chief stages - and substages-of a man's journey towards ethical perfection. Thus it is that he mentions the 'welcomers of the worldly existence and A punarbandhakas (both occupying the First gunasthāna), the Samyagdęştis (occupying the Fourth gunasthana), the Caritrins of the deśarviata type (occupying the Fifth ġunasthāna), those of the sarvavirata type (occupying the Sixth and Seventh gunasthānas), those of the Kşapakaśreņi-arohin type (occupylog-rather passing through-the Eighth, Ninth and Tenth gunasthānas), and those of the Vila. rāga type (occupying the Twelfth guṇasthāna), the Sayoga Kevalins (occupying the Thirteenth gunasthāna), the Ayoga Kevalins (occupying the Four. teenth gunasthāna). Of course, nothing that Haribhadra says in this connection will go against the Spirit of what was traditionally maintained as regerds the "nature of these and those gunasthānas, but noteworthy are the points left by him as unimportant as also those newly introduced by him. From the traditional account of the gunasthānas Haribhadra took only that portion which would enable him to describe the process of a gradual growth of religiousness and virtuousness in man; (for example, this is why bis treatment of ethical problems almost never utilizes the traditional concepts of upašama, upaśamaśreņi-ārohana, the Eleventh gunasthāna, etc., which are all to be employed while describing man's fall from a considerably advanced stage of moral elevation). What is even more střiking, Hari. ? 2 ·10 INTRODUCTION bbadra's description of the various stages in man's journey towards ethi. cal perfection is not only worded in a non-technical terminology but is also as free from sectarianism as was possible under the conditions of his days. Thus next to the vice called 'welcoming the worldly existence' sectarian narrowmindedness (along with the logic-chopping that goes with it) is the most prominent target of Haribhadra's denunciation. The point deserves elaboration. In India of Haribhadra's days various theological creeds - the foremost among which were Brahminism, Buddhism and Jainism - were engaged in a keen competition to win the allegiance of the populace and bitter must have been their mutual bickerings. Haribhadra himself was a Jaina preacher- in all probability a convert from Brahminism - of no mean calibre and he must have seen from close quarters the wrapglings indulged in by the votaries of the creeds in question, He therefore raised a voice of protest against this interpecine war and called upon all theologians to unite on the basis of a broad platform consisting of belief in mokşa and omniscience. In this Haribhadra was in a way proving to be the harbinger of the inter-day saint-poets of our vernacular languages who also had called upon all people to unite on the basis of a broad platform consisting of belief in God, but it is doubtful whether his attempt met with success in his time. The attempt was perhaps beset with certain inberent difficulties. For the details of a theologians' notion of moksa and omniscience logically follow from his metaphysical convictions and Haribhadra knew it-as is evident from his own refutation of absolute momentarism and absolute eternalism, a refutation which he thought fit to insert even in his latest texts on yoga and in the course of which he had argued that the prima facie views in question make mokşa an impossible proposition. Be that as it may, Haribhadra's crusade against theological sectarianism constitutes a unique and admirable chapter in the cultural history of early medieval India. can (vi) The Yogadrstisamoccaya of Haribhadra : Perhaps we never have enough of pon-sectarianism and yet one feels that the tendency towards it bas been carried rather too far by Haribbadra in his Yogadrstisamuccayg-probably the latest of his texts on yoga. The central theme of this text too is man's journey towards ethical perfection, but the stages of this journey are not here given the names well known in the Jaina tradition and earlier employed by Hari. bhadra himself. Thus instead of Apunarbandhakas, Samyagdrstis and Caritrins (inrther subdivided into the types deśavirala, sartavirata, kşapakasreņi-arohin, J'ilardga) we now bear of the yogins adopting the view.points called Mitra ·INTRODUCTION 11 Tarā, Balā, Diprā, Sthita, Kanta, Prabha and Parā; (as for the concepts 'welcomer of the worldly existence', sayoga Kevalin and ayoga Kevalin, they make their appearance in the Yogadrstisam uccaya as in Haribhadra's earlier texts on yoga). And it is not always easy to see the points of similarity between these two sets of concepts. However, a few things of fundamental importance are tolerably clear. Thus first four yoga-viewpoints of the Yogadşstisamuccaya are said to characterize the avedyasañvedyapada while the last four to characterize the vedyasañvedyapada; at the same time, the fifth of these viewpoints (and not any earlier) is said to be characterized by untying of the knot of ignorance. Now in the traditional account of the gumasthānas the 'untying of the knot' is said to result in an immediate attainment of the fourth gumasthāna called Samyagdrsti, We can therefore say with certainty that the Yogadựştisamuccaya concepts of vedyasamvedya pada and avedyasamve. dya pada are respectively equivalent to the traditional concepts samyaktra and mithyālva; as a corollary, we can say that the first four viewpoints described in the Yogadrstisamuccaya are parallel to the traditional concept of Apunarbandhaka. But it is difficult to grasp the utility of this fourfold division of what was traditionally considered to be one sivgle state; as a matter of fact, it makes better sense if the stage of 'welcoming the worldly existence is contrasted with a siugle stage (called Apunarban. dhaka) than if it is contrasted with four yoga-viewpoints (cailed Mitra, Tarā, Bala and Diprā). Similarly, it is difficult to see how the four yoga viewpoints-called Sthirā, Kanta, Prabhā and Parā-can be made to corres. pond to the traditional concepts of Samyagdrsti and Caritrin (along with its subdivisions). It seems that in the Yogadşstisamuccaya Haribhadra thought more of accommodating his scheme of classifying the stages of ethical perfection to those prevalent in certain non-Jaipa traditions than of acco. mmodating it to the one prevalent in the Janla tradition. One of these non-Jain traditions was that of Patañjali who had talked of eight yogāngas (yoga-factors), viz.yama, niyama, āsana, prāņāyāma, pratyahāra, dhāraṇā, dhyana and samadhi; another was that of some Bhagavaddatta who had talked of freedom from eight undesirable traits of mind, viz. kheda, udvega, kşepa, ulthana, bhrānti, anyamud, ruk and asanga; a third was that of some Bhadanta Bhāskara who had talked of eight desirable traits of character, viz. adveșa, jijñāsā, śuśrüşā, śravana, bodha, mimāṁsā, prati patti and pravſtti. Haribhadra thought it possible to institute an exact parallelism between these three sets of eight factors each on the one hand and what he (though not the Jaina tradition as we know it) considered to be the eight successive stages of ethical perfection on the other. This mode of ·12 INTRODUCTION thinking on Haribhadra's part gave birth to the somewhat bewildering architectonic of the Yogadrstisamuccaya. The contents of the Vogadşşțisam uccaya may be divided into seren distinct parts as follows: 1. The Introductory Remarks: (a) The Benedictory Verse (Verse 1.) (b) The Three Types of Yoga (vv. 2-11). II. A Geueral Account of the Eight Yoga-viewpoints (vv. 12-20) III. A special Account of the First Four Yoga-viewpoints. (a) Mitra (b) Tara (c) Bala (d) Dipra (vy. 21-40) (vv. 41-48) (vv. 49-56) (op. 57-64) IV. Tratisitory : (a) The Vedyasañvedyapada versus Avedyasamvedyapada (vv. 65-75) (b) A Denunciation of the 'Welcomer of the worldly Existence' (vv. 76-85) (c) A Denunciation of Logic-chopping and of the Theological Sectarianism resulting from it (vv. 86-152) V. A Special Account of the Last Four Yoga-view-points ; (a) Sthira (vv. 153-61) (b) Kanta (oy. 162-69) (c) Prabha (vv. 170-77) (d) Para (vy, 178-86) VI. The Nature of Moksa ; (a) The Author's Own View (vv. 187-92) (b) A Refutation of Absolute Momentarism (vv. 193-97) (c) A Refutation of Absolute Eternalism (vv. 198-203) (d) A Recapitulation of the Author's Own View (vv. 204-6). VII. The Concluding Remarks: (a) A General Remark about the Character of the Present Text (v. 207). (6) The Four Types of Yogins (vv. 208-13). (c) The Four Types of favourable Ethical Conduct (vv. 214–18) (a) The Three Types of favourable External Circumstances (vv. 219-21). (e) The Parting Exhortation (vv. 222-28).

·INTRODUCTION 13 As can be seen, Haribhadra introduces a three-fold classification of Yoga in the section I and a fourfold classification of Yogius in the Section VII in addition to the cightfold classification of Yoga-viewpoints which constitutes the central topic of the text. About the mutual relationship between the threefold classification of Yoga and the eightfold classification of yoga-viewpoints Haribhadra himself says that the latter is derived from the former but that he has not worked out the details of this derivation. It would have been better if he did work out these details, however briefly. For as they stand the two classifications exbibit no obvious parallelism. The last type of yoga occurring in the threefold classification is called 'yoga by sell-esretion' and from its description it is clear that it characterizes a kşapakasteni-ūrohin and a vilaraga (as also a Keralin); but it cannot be made out with absolute certainity as to which of the eight Yoga-viewpoints (if any) corresponds (or coriespond) to it.' Again, the first type of joga occurring in the threefold classification is called 'yoga by intention' and its description seems to suggest that one who practises it must at least be a Sanyagdrsti (i.e, one occupying at least the fifth of the eight yoga-viewpoints); but then the threefold classificatiou seems to contain nothing that might be said to correspond to the first four yoga-viewpoints of the eightfold classification, Lastly, first two types of yoga occurring in threefold classification are so described that their spberos seem to overlap. Coming to the fourfold classification of yogins occurring in the section VII, we find that this too does not run parallel to the eightfold classification of yoga-viewpoints. Even leaving aside the case of the first type of yogins what are yogins just by courtsey the fact remains that we can form no clear idea about the extent of the respective spheres of action of the second, third and fourth types in questions.2 Difficulties of a similar nature arise concerning the fourfold classification of ethical conduct occcurring in the section VII (as also concerning the threefold classification of understanding occurring in the section IV-i.e. in verses of the denunciation of sectarianism); that is to say, bere too it cannot be made out with certainty as to which type of ethical conduct (or which type of understanding) exactly corresponds to this or that yoga-viewpoint. Let us however not exaggerate the difficulties arising in connection with the various schemes of cassification hinted at or worked out by Haribhadra, for the basic pattern of all these schemes is pretty much the same (and is not in essential conflict with what was upbeld by 1. In all probability, the eighth yoga-viewpoint corresponds to 'yoga by self-exertion.' 2. Probably, these three sphcres run parallel to those of three yogas of the thrcefold classification, * ·14 INTRODUCTION Haribhadra himself in his earlier writings or was upbeld by the Jaina tradition before his days). Haribhadra always conceives ethical progress in teras of the following four successive stages : (1) The Rise of Religious Consciousness (2) The Perfection of Religious Consciousness (3) The Initial Perfection of Character (4) The Final Perfection of Character. Below the Stage (1) stands the 'welcomer of the wordly existence, above the stage (4) stands the Kevalin. Again, it is Haribhadra's conviction that the first three of these stages are to be traversed under the guidance of the scriptural texts while the fourth mainly through self-exertion. This explains his twofold (and seemingly self-contradictory) attitude towards the scriptural texts; he extols them while condemping the 'welcomer of the worldly existence', he deprecates them while commending the supreme pogin. Similarly, Haribhadra praises religious consciousness while criticizing the utter lack of it in the 'welcomer of the worldly extistence', but he criticizes religious consciousness itself for not being accompanied by a perfection of character. Generally speaking, Haribhadra lauds a stage of ethical perlection while comparing it with the one lower than itself, he finds fault with it while comparing it with the one higher than itself. The real difficulty with the central schenre of classication adopted in the Yogadřştisamuccaya is that the dividinglines between the concerned stages are here drawn not as sharply as it is desirable. With a view to further elucidating the points urged here detailed cxplanatory comments are being appended to the first twenty verses in the accompanying text-cum-translation of the Yogadſstisamuccaya; (for the rest, explanatory comments have been chiefly inserted either by way of introducing a section - sometimes à sub-section - or by way of offering a non-techpical version of some technical concept current in the Jaina tradition and employed by Haribhadra). However, these comments are not just explanatory, they are also critical--as indeed are some of the observations we have made above. Our critisim of Haribhadra mainly centres around two points--pertaining to the form of argumentation adopted by him in the Yogadşstisam uccaya, the other pertaiping to its content. As for the form of this argumentation we feel it would have been better if Haribhadra continued to make use of the same basic classification - borrowed from the Jaina tradition - which he had introduced in his earlier writings on yoga; as for its content we feel it would have been better if Haribhadra concentrated on ethical questions and left alone the rather speculative (and metaphysics-studded) conceptions ·INTRODUCTION 15 of mokşa, omniscience and tbe like. But on the question of content we have not pressed our criticism beyond a certajo very modest limit, and that for a simple reason. We think Haribhadra has a far greater right to present his case before the reader than we to present our criticism of this case. As a matter of fact, we have ventured criticism against a position upheld by Haribhadra only when we felt that the position will be better understood that way. It is for the reader to judge if Haribhadra is not after all right even in cases like these. In preparing this edition of the Yogndrstisanzuccaya I have been greatly helped by the following texts : (1) Haribhadra's own writings on joga, particularly his Yogabindu; (2) The Drātrimśikās 10th-26th (which all deal with the problems of yoga as understood by Har{bbadsa) of Vācaka Yaśovijaya's Dvātrimsaddvātrimśikā; (3) Dr. Bhagvandas Manahsukhabhai Mehta's edition of the Yogad. rstisamuccaya (along with a voluminous and Illuminating Gujarati commentary). I bave rejected Dr. Mehta's reading of a text and even bis paraphrasing of it-on rare occasions. The Appendix A gives an idea of the way I have been benefiitted by the contents of the Yogabindu and tbe Dvātrimśikā. (The Appendix B draws the reader's attention towards a problem which should have been taken up - and at some length-in this Introduction itself but has been left unconsidered for various reasons), An Aid to Reader لا The material inserted within the brackets [ ] that occur below the title of a section or sub-section constitutes an introduction to this section or sub-section. The material inserted after the brackets [ that occur below the translation of a verse constitutes an elucidation of tbe verse whose serial numbers are given (or of the verses whose serial numbers are given) in the brackets in question. The joint transia. tion of two (in one case of three) verses be seen at a glance. As indicated in the Table of Contents, the whole text is divided into seveu sections and of these the first, third, fourth, fifth, sixth and seventh are respectively divided into two, four, three, four, four and five sub-sections. can K K. Dixit ·YOGADRSTISAMUCCAYA SECTION I THE INTRODUCTORY REMARKS (a) The Benedictory Verse. नत्वेच्छायोगतोऽयोगं योगिगम्यं जिनोत्तमम् । वीरं वक्ष्ये समासेन योगं तदृष्टिभेदतः ॥१॥ natvecchāyogalo’yogań yogigamyan jinottamam / vīram vaksye samāsena yogań taddīşſibledataḥ 1/1/1. Taking recourse to what is techvically called 'yoga by intention' I bow to Mahāvira, the supreme victor (i. e. the supreme among those who have gained victory over the spiritual afflictions like attachment, aversion etc.), one who is rid of all bodily, mental and vocal activity, and one who is accessible only to the yogips; thereafter I proceed on to briefly narrate yoga as viewed from diverse standpoints (i.e. as observed on diverse planes). (1) This routine benedictory verse, incidentally brings to light certain useful matters the most important of which is the ambiguity attached to the word yoga. In the Jaina tradition the word yoga was employed in the sense of a bodily, mental or vocal operation while in the non- Jaita traditions it was a synonym for the words like samādhi, dhyāna etc. all meaning a meditative trance. But Haribhadra proposed a third me ning of the word and held that whatever activity on a man's part is conducive to his mókşa (i. e. to his release from the transmigratory cycle) is yoga. Aud since the gradual development of an ideal human persona. lity is according to Haribhadra--as according to the entire Jaina tradi. tion - the means of attaiping mokşa be would attribute the epithet yogin to whoever is seeking to develop an ideal human personality. On Haribhadra's showing-as on the showing of the traditional Jaina thinkersthe process of developing an ideal human personality is completed in several stages, and hence according to him there will be several grades of yogins. But Haribhadra-again following the Jaina tradition - also be. lieved that a man just on the eve of attaiping mokşa has to perform a meditative trance in which all bodily, mental and vocal operations come to a dead stop; thus according to him the supreme yogin will be one who not only develops the most sublime type of human personality but also manages to perform the trance in question (and then attain mokşa in the form of a of a release from the transmigratory cycle). Again, the ·INTRODUCTORY REMARKS 17 + 1 literal meaning of the word jina is victor aud its jptended meanivg-i.e. the meaning the Jajna tradition intended to attach to it-'is one who gains victory over the defilements of cbaracter like attachment, aversion etc. Now as understood by Haibl.adsa the word yogin too means almost the same thing (for the derelopi:cut of an ideal human presonality - after all consists in a gradual elimination of the defilements of character)- so that according to him to call somebody a supreme jina will be equivalent to calling him a supremic yogin. Lastly, we should note that in the body of his present enquiry Haribbadra is going to divide yogins into eight grades and by way of preliminary survey he divides them into three grades (expressly saying that the eightfold gradation is but a derivation from the threefold one). “Yoga by intention' is the first grade of yoga in the threcfold gradation while 'viewpoint' is Haribhadra's word for grade in the eightfold gradation. Therefore, wben Haribbadra describes Mabāvira as 'the supreme victor' and 'one free from all bodily, mental and vocal exertion' he only means that Mahāvīra is a supreme jogin (in Haribhadra's sense of the word), when he describes him as fone accessible only to the yogips' he means that Mahāvīra's greatness can be properly appreclated only by a yogin (again in Haribhadra's sense of the word), when he says that he is himself taking recourse to 'yoga by intention' be means that as a yogin he himself belongs to the first grade of the threefold gradation, when he says that he is going to narrate yoga as viewed from diverse viewpoints be means that he is goivg to offer an account of yoga in its eightfold gradation. (b) The Three Types of Yoga : इहैवेच्छादियोगानां स्वरूपमभिधीयते । योगिनामुपकाराय व्यक्त योगप्रसङ्गतः ॥२॥ 2 ihaivecchädiyogānām svarūpam abhidhīyale ! yoginām upakārāya vyaktan yogaprasngataḥ 1/21/ For the benefit of yogips, I may, expressly describe the patuse of yogas like 'yoga by intention' and others in this very context, this being so because my proposed treatnient of yoga provides an occasion for such a description. [2] In this verse Haribhadra promises to discuss that threefold gradation of yoga where 'yoga by intention constitutes the first grade. He also hints - and he will stresss the same point at the end of his present discussion - that an investigation into the threefold gradation of yoga is likely to throw light on the eightfold gradation of it which 3 ·18 YOGADRŞTISAMUCCAYA forms the central subject matter of the Yogadrstisamuccaya. But we shall see that the actual derivation of the eightfold gradation presents certain difficulties. Again, Haribhadra is going to tell us tbat books serve pot much purpose of yogips after he has reached a certain advanced. stage of spiritual development; hence when he expresses hope tbat bis present discussion will bepefit the yogips he has in mind only those among then who have not yet attained the stage in question. कर्तुमिच्छोः श्रुतार्थस्य ज्ञानिनोऽपि प्रमादतः । विकलो धर्मयोगो यः स इच्छायोग उच्यते ॥३॥ karlum icchoḥ śrutārthasya jñānino'pi pramadalah / vikalo dharmagogo yaḥ sa icchāyoga ucyale 1/31/ Religious observance on the part of one who has listened to the scriptural texts, who knows what the scriptural injunctions are and who is desirous of implementing those ipjunctions-an observance which how ever is, deficient owing to some kind of incautiousness characterizing the agent in question-is called 'yoga by intention'. शानयोगस्त्विह ज्ञेयो यथाशक्त्यप्रमादिनः । श्राद्धस्य तीवबोधेन वचसाऽविकलस्तथा ॥४॥ śāstrayogas to iha jñeyo yathāśakty apramadinah / Śrāddhasya titrabodhena vacasā'vikalas tatha 11411 Religious observance on the part of one who is full of faith in the scriptural texts and is cautious to the best of his abilities-man observance which, on account of the agent in question being extremely well-versed in the scriptural texts, is free from all deficiency-is called 'yoga by scripture'. शास्त्रसंदर्शितोपायस्तदतिक्रान्तगोचरः । शक्त्युद्रे काद् विशेपेण सामर्थ्याख्योऽयमुत्तमः ॥५॥ śāstrasandaršitopāyas tadalikrāntagocaraḥ 1 śaktyudrekad viseşena sāmarthyakhyo'yam ullamaḥ 1/5/1 Religious observance for which the way has been pointed out by the scriptural texts but whose details go well beyond the scope of those tests-these details being arrived at by the agent in question with the help of his superabundant (spiritual) energy is called 'yoga by self-exertion' and is superior to the rest.

·ÍNTRODUCTORY REMARKS 19... सिद्धाख्यपदसंप्राप्तिहेतुभेदा न तत्त्वतः । शास्त्रादेवावगम्यन्ते सर्वथैवेह योगिभिः ॥६॥ siddhākhya padasampraptihelubheda na tattvataḥ / sastrad evavagamyante sarvathaiveha yogibhih ||611 ': Certainly, the details pertaining to the path that, leads to the attain-... ment of the state called mokşa are, in their totality; comprehended by the yogins pot through the scriptural texts alone. - सर्वथा तत्परिच्छेदात् साक्षात्कारित्वयोगतः । तत्सर्वज्ञत्वसंसिद्धेस्तदा सिद्धिपदाप्तितः ॥७॥ sarvathu talparicchedāt sākşātkāritvayogataḥ | tatsarvajhatvasamsiddhes tada siddhipadaptitah /17/1 Were it possible to comprehend through the scriptural texts alone the totality of details in question one would have had a direct cognition of the things existing, would have had become omniscient and would have had attained mokşa then and there (i.e. as soon as one went through these texts.) न चैतदेवं यत् तस्मात् प्रातिभज्ञानसङ्गतः । सामर्थ्य योगोऽवाच्योऽस्ति सर्वज्ञत्वादिसाधनम् ॥८॥ - na caitad evam yal 'tasmāt pratibhajñānasangataḥ / samarthyayogo vacyo'sti sarvajnatvadisadhanam ||8|| But since that is not the case the conclusion ought to be that 'yoga by self-exertion' which is coupled with an intuitive understanding and which constitutes the proper means for attaining omniscience etc., is not amenable to verbal description. [3-8] Haribhadra divides yogins into three classes according to the type of religious observance they 'undertake. In view of the general spirit of Haribhadra's' teachings it will not be proper to think here just of the externals of religious observance but also---and mainly-of the spiritual upliftment that accompanies them. However, Haribbadra would not deny the importance of a man undertaking religious observance even when the accompanying spiritual upliftment is rather rudimentary. As a matter of fact, the first four yoga-viewpoints (out of eight) that he is going to deal with at length are characterized by the religious observance of just this kind. But it cannot be said with cartainty whether Haribhadra wanted to provide a place for this kind of religious observance in his ·20 VOGADRSTISAMUCCAYA threefold gradation of yoga. For bis description of the first two grades suggests that both are characterized by a spiritual enlighteunient that is more than rudimentary. On the other hand, we shall be told later on that all the eight yoga-viewpoints of the description are derived from the threemyoga grades of the present description, and that would suggest that religious observance accompanied even by a rudimentary spiritual enlightenment should be brought at least under the first grade of the present description. Be that as it may, the religious observance based on a perfect mastery of the scriptural matters but one vitiated by occasional acts of inadvertance comes under yoga by intention' while the religious observance based on an equally perfect mastery of scriptural matters and vitiated by few acts of inadvertance constitutes 'yoga by scripture'; as against these two, the third and the highest type of yoga--viz. 'yoga by self-exertion'- is based pot so much on a mastery of scriptural matters as on intuitive understanding of the things spiritual. It is in this condection that Haribhadra raises the important question of scriptures versus self-exertion. Thus according to him, dependence on scriptures characte Tizes the lower and middle stages of spiritual development but it does not characterize the bigbest of these stages. To put it more pointedly, while speaking of the lower and middle stages of spiritual development Haribhadara argues as if the higter one rises the more dependent on scriptures one becomes whereas while speaking of the higbest of these stages he argues as if the higher one rises the less dependent on scrip. tures one becomes. In his forthcoming account of the eight yoga-view. points Haribhadra will tell us a lot also about the all-out importance of scriptures but in the present context he is interested in emphasizing that the most advanced types of yogips do not place sole reliance on scriptures. Haribhadra's argument against placing sole reliance on scrip. tures is noteworthy. He says that the scriptures can only point out in a general way the path leading to moksa but that they cannot lay down each and every details of the journey on this path. Haribhadra's state. ment is sound so far as it goes but its implication seemes to be that in the lower and middle stages of spiritural development the scriptures can actually lay dowo each and every details of man's ethical conduct. And this implication is of doubtful validity. As a matter of fact, reliance on scriptures and reliance on one's own intuitive understanding should both characterize both the lower and the higher stages of spiritual development even if the former type of reliance is prominent in the lower of these stages and the latter type in the bigher ones. But Haribhadra conceives intuitive understanding as a faculty that a mau comes to develop-sudddenly as it were only at a very high stage of spiritual developmest. And this conception of his again is of doubtful validity is ·INTRODUCTORY REMARKS 21 द्विधाऽयं धर्मसंन्यास-योगसंन्याससंज्ञितः । क्षायोपशामिका धर्मा योगाः कायादिकर्म तु. ॥९॥ doidha’yan dharmasannyāsa-yogasamnyasasamjñitaḥ, kṣāyopaśamika dharma yogāḥ kāyādikarina tu 11911 This yoga-1.e. "yoga by self-exertion'-is of two types, viż one that is of the form of 'renunciation of dharma' and one that is of the form of renunciation of yoga'; in this context dharma stands for the virtues of the kṣāyopaśamika type while yoga stands for the activities of body etc. (i. e. of body, mind and speech). द्वितीयापूर्वकरणे प्रथमस्तात्त्विको भवेत् । 8979754€ TOTTÇea faalz. sfâ afeg: 118011 duitīyā purvakarañe prathamas lättviko bhavet" ayojgakaranad ürdhuar dvitiya iti tadvidaḥ 111011 - Of these two types the former is truly practised at the time of the second apūrvakarana while the latter after the performance of āyojyakaranathis is the view of those who are an authority on the matter., -- अतस्त्वयोगो योगानां योगः पर उदाहृतः । मोक्षयोजनभावेन सर्वसंन्यासलक्षणः ॥११॥ atas tv.ayogo yogānāṁ yogaḥ para udāhſtaḥ / mokşayojanabhävena saryasamnyāsalakṣaṇaḥ 111111 This is why the freedom from all yoga (i. e. the freedom from all bodily, mental and vocal activity)-a freedom that is of the form of the renunciation of everything wbatsoever is treated as the highest aniong the yogas and that on account of its bringing about conjunction with mokşa (i. e. attainment of mokşa). [9-11] In the verses 5-8 Haribbadra bas given an account of 'yoga by self-exertion' mainly contrasting it with 'yoga by scripture.' And this account employed almost to technical terniinology. But in the verses 9-11 the :. yoga in question is an independent subject matter of investigation and abundant usé has been made bere of a technical terminology that is typical to the Jaina tradition. Thus we are told that this joga has two sub-types, one charactrized by a renunciation of all kşayopaśamika dharmas. and the other by a renunciation of-all yaga (1. e. of all bodily, mental and vocal operations)--the fornier after the process. called 'second ·22 YOGÁDŘSTISAMÜCCAYA apūrvakarana' has taken place and the latter after the process called āyojyakarana has taken place. Now in the traditional Jaina scheme of gunasthānas the process called 'first a pūrvakarana' and 'second a pūrvakarana' are treated as two nodal points-the first occurring when a man seeks to get rid of the udaya of darśanamohaniya and anonlānubandhikaşāya-karmas (i, e. when he seeks to pass on from the First to the Fourth gunasthāna), the second when he seeks to get rid of the udaya as well as kşayopasana of all mohaniya karmas (i.e. when he seeks to reach the Twelfth gunasthāna passiog through the Ninth and Tenth--this passage through the Ninth and Tenth gunasthānas being technically called kşapakasreni-arohana and the Eighth gunasthāna being the stage of the 'second a pūrvakaraṇa' itself). Thus. according to this scheme the man occupying the First gunasthana is under the sway of the worst defects of character, one occupying the Fourth to Seventh gunasthānas is under the sway of the medium defects of character while the journey starting from the eighth gunasthāna and culminating in the Twelfth consists in getting rid of the minutest defects of character. And virtues resulting from the elimination of the medium defects of character are called kṣāyopaśamika dharmas (because they involve, the kşayopasama of different mohanīya-karınas)" rhile those resulting from the elimination of the mioutest defects of character are called ksājika dharmas (because they involve the kşaya of different mohaniya-karmas). In this back: ground it would be possible for us to follow Haribhadra's statement that the sub-type of 'yoga by self-exertion' which consists in a renunciation of all kṣāyopaśamika dharmas begins after the process called 'second apūrva. karana' has taken place. Then we come to his statement about the other sub-type of 'yoga by self-exertion'. This sub-type is said to consist in a renunciation of all yoga (i e of all bodily, mental and vocal operations) and to begin after the process called @yojyakarana bas taken place. Now according to the traditional Jaipa view a man on reaching the twellb gunasthāna becomes free from the minutest defects of character and bis mokşa is bound to take place in this very life. The reason why this mokşa is delayed even after the attainment of the Twelfth gunasthāna is as folloys. After a man has got rid of the mohaniya-karmas in 'Twelfth gunasthana he almost automatically reaches the. Thirteenth and gets rid of the jñānāvaraniya-, darśanīvaranīya-, and antarāya-karnias as well. But the remaining four types of karmas- viz. the nāma., gotra-, vedanīya- and āyu-karnias require time to get consumed off-to be precise, they require as much time as is the span of 'life (i.e. the span of Zyu-karma) yet left. However, sometimes it so happens that the normal consumption of the nama-, golra- and vedaniya-karmas will require more time than is the span of ayu-karma yet left, and in that case the man concerned performs a special feat--technically called kevalisamudghata—in order to equate the two ·INTRODUCTORY REMARKS 23 periods of time. After that is done (if necessary) the man undergoes the meditative trance in which all bodily, mental and vocal operations cease, which is of a very brief duration and which immediately results in the attainment of mokşa. And ayojyakaraña is an act preliminary to kevali-saniudghała just spoken of-so that we can see why. Haribhadra says that the sub-type of 'yoga by self-exertion' which consists in a renupciation of all bodily, mental and vocal operations occurs after the process called ayojyakaraña has taken place. Again when he says that this sub-type involves a renunciation of everything whatsoever he is hinting at the fact that it immediately results in the attainment of mokşa which is a state where everything worldly is got rid of. Lastly, since Haribhadra has defined yoga as that activity or one's that activity on one's ‘part which is conducive to one's mokşa and since the sub-type in question immediately results in the attainment of mokșa It has been acclaimed by him as the supreme yoga. 1. 1 ·SECTION II A GENERAL ACCOUNT OF THE EIGHT YOGA-VIEWPOINTS एतत् त्रयमनाश्रित्य विशेषेणैतदुद्भवाः । उच्यन्ते अष्टौ सामान्यतस्तु ताः ॥१२॥ योगदृष्टय etal trazanı anāśritya višeşeņaitadudbhavāḥ / jogadtstaza ucyante aştau sāmānyatas lu tāḥ 1/12/1 Not depending on these three (i. e. on the above-spoken three vari. eties of yoga) for details (i.e. for a detailed derivation) I am here setting forth the yoga-viewpoints which as a matter of fact arise from those three themselves; generally speaking, these view-points are eight in all. [12] In this verse Haribhadra submits that the eight yoga-viewpoints which he is now going to describe are parallel to the three grades of yoga he has just described but that he has not worked out his parallelism expressly. We have already hinted at the difficulty we find in workiug out this parallelism. In the context of the threefold gradation of yoga Haribhadra has talked of yoga dependent of scriptures and that dependent on self-exertion ; similarly, in the context of joga dependent on scriptures he has talked of yoga accompanied by occasional acts of inadve rtance and that accompanied by few acts of inadvertance, while in the context of yoga dependent on self-exertion he has talked of yoga renouncing all kşayopašamika dharmas and that renouncing all yoga. But there seems to be to mention-either explict or implicit-of most of these considerations in the forthcoming account of the eight yoga-viewpoints. मित्रा तारा बला दीपा स्थिरा कान्ता प्रभा परा । नामानि योगदृष्टीनां लक्षण च Faetaa 118311 mitrā lära bala dipra sthirā kānta prabha para / nāmāni fogadrsţināṁ laksanaṁ ca nibodhala ||131/ The names of these yoga-viewpoints are Milrā, Tarā, Bala, Diprā, Sihira, Kūnlū, Prabha and Parā. And one must know their respective definitions. [13] In this verse Haribhadra nientions by game the eight yogaviewpoints he intends to describe. These names as well as the basic ·GENERAL ACCOUNT OF YOGA-VIEWPOINTS 25 concepts uoderlying them seem to have been borrowed from some non-Jaipa tradition, because there is almost nothing typically Jaina about this eight-fold division of the stages of spiritual development: In his earlier writings on yoga Haribhadra had adopted various schemes of classifying these stages but none of them would appear much povel to an average Jaina reader ; that however cannot be said of his present classification which, when placed side by side with the traditional Jaina positions, seems to bristle with novelties. समेघामेघराच्यादौ सग्रहाधर्मकादिवत् । 3919€feliz an fhezreelat1221.118811 sameghāmegharālryādau sagrahādyarblakādivat / oghadſstir iha jñeyā mithyadrstilarāśraya ||1411 The worldly viewpoint (i.e. the viewpoint standing in contrast to the yoga-viewpoint in general) exhibits variations like nights etc..(j.e. pights and days) inasmuch as they might be cloudy or free from clouds, like men inasmuch as they might be possessed by ghosts etc. or not so possessed, or like men inasmuch as they might be infants or adults, or like eyes inasmuch as they might be diseased or free from disease. [14] In this verse Haribhadra mainly relying on various 'analogies offers us an account of the worldly viewpoint in general, and a clear understanding of it should enable us to penetrate into his concept of yoga-viewpoints in general. Haribhadra here seems to be emphasizing the fact that those who have not yet reached the stage of adopting a yoga-viewpoint bold different positions on the same subject and then quarrel among themselves while those who have succeeded in adopting a yoga-viewpoint seek to reconcile the different positions maintained on the same subject by different authorities. But if that be the true import of the present verse a difficulty arises almost immediately. Haribhadra is going to tell us later on that adopting an attitude of true impartiality between the different conflicting positions is possible only on the part of those who have reached beyond the first four yoga-viewpoints. How can then such an attitude be a characterizing mark of a yoga-viewpoint as such ? The only way out of the difficulty will be to say that those upholding the first four yoga-viewpoints endeavour-without ever fully succeeding-to adopt the attitude in question and that this endeavour of theirs secures them the title 'upholder of yoga-viewpoint'. तृणगोमयकाष्ठाग्निकणदीपप्रभोपमा । रत्नताराचन्द्राभा सदृष्टेदृष्टिरष्टधा ॥१५॥ tſnagomayakāşthāgnikanadīpaprabhopama / ratnatārārkaçandrābha saddīşğer drșțir asgadha ||151! 1 ·26 YOGADRȘTISAMUCCAYA The type of understanding associated with the eight right viewpoints (i. e. with the eight yoga-viewpoints) may respectively be compared to the type of light given out by the particles of hay-fire, the particles of of cowdung-fire, the particles of wood-fire, a lamp, jewel, star, the sun and the moon. [15] This verse only makes it clear that the eight yoga-viewpoints sought to be described by Haribhadra are in fact eight grades of practising yoga (in Haribhadra's sense of the word). यमादियोगयुक्तानां खेदादिपरिहारतः । अद्वेषादिगुणस्थानं क्रमेणैषा सतां मता ॥१६॥ yamādiyogayuktānāni khedādi parihărataḥ / adresādigunasthānan kramenaişā salām malā ||16|| Wise nen have held that these (eight yoga-viewpoints) are respectively characterized by the yoga-factors like yama etc., that they are respectively free from the spiritual demerits like weariness etc., that they are respectively the seats of the spiritual merits like non-enmity etc. [16] This verse lays down what may be called the architectonic of the Vagadrstisamuccaya. Haribhadra seems to have had before him three important treatment of the successive stages in the process of spiritual development, treatments which all enumerated these stages as eight. Having bimself decided to divide the process in question into eight stages Haribhadra felt that the eight successive stages occurring in the treatment of his three predecessors exactly correspond to the eight that were to occur in his own proposed treatment. Of these three treatments one is that of Patñjali's Yogasūtra whose eight yogängas are to be counted as eight successive stages in the process of spiritual development. It is difficult to see how the traditional Jaina scheme of fourteen gunasthānas can be made to run exactly parallel to Patañjali's scheme of eight yogāngas, Perhaps mindful of the difficulty Haribbadra gave up the traditional Jaina scheme and adopted one that was of obscure origin. (Almost certainly, a similar difficulty must have arisen in the case of the other two schemes of classification endorsed by Haribhadra, but we are mentioping only Patañjali because we are in actual possession of his work and commentaries thereupon while the authors of those other two schemes are mere pames for us). Even then there remain difficulties and artificialities in Haribhadra's procedure. For the three schemes of classification he chooses to endorse were mutually heterogenous and it could never have been the intention of their respective authors that they should run exactly parallel to each other. However, without making further fuss ·1 GENERAL ACCOUNT OF YOGA-VIEWPOINTS 27 about the matter we simply give below the three lists of spiritual qualifications supposed to arise in succession by the authors whom Haribhadra attached importance : Haribhadra's propo Patañjali's Bhagayaddatta's Bhadanta Bhāskara's sed Name of the List List List Yoga-viewpoint concerted 1. Mitra Yama Adveşa A-kheda (=Certain Desirable (=Non-antipathy) (Non-weariness) Traits of Character) 2. Tara Niyama Jijñasa An-udvega (=Certain Desira- (Desire to know) (=Non-disgust). ble Traists of Character) 3. Bala Asana Śusrūsā A-ksepa (=Postures of (=Desire to (=Non-distraction) Sitting) Listen) 4. Dipra Prāņāyāma Śravana An-ulthāna (=Breath-Control) (=Listening) (Non-interruption) 5. Sthira Pratyāhāra Bodha A-bhranti (Sense-Control) (=Understanding) =Non-illusion) 6. Kānta Dharana Mimāṁsā An-anyamud =Elementary (=Cogitation) (=Not finding Concentration) Pleasure in anything else) 7. Prabha Dhyāna Pratipatti A-ruk (=Medium Concentra- (=Acceptance) (=Non-ailment) tion) 8. Para Samadhi Pravýtti An-âsanga Supreme Concen (=Implemen- (Non-attach: tration) tation) ment) सच्छ्रद्धासंगतो बोधो दृष्टिरित्यभिधीयते । 89 HegalogueTaid Hiiglerarak: 118911 sacchraddhūsangato bodho distir ity abhidhiyate / asat pravrttivyāghālāt satpravſttipadāvahaḥ 111711 By 'viewpoint (i.e. by yoga-viewpoint) we here mean that type of understanding which is coupled with right faith (i.e. faith in religion) and which, as a result of annihilating unwholesome tendencies, is conducive to a state of mind characterized by wholesome tendencies.

·28 YOGADRȘTISAMUCCAYA [17] In this verse Haribhadra offers a definition of 'viewpoint (rather of 'yoga-viewpoint). According to him, a faith is religious truths and a well-trained understanding are two integral elements of a 'viewpoint' ; and he goes on to add that a viewpoiot enables us to refraio from a trong course of conduct and pursue a right one. This reminds us of the traditiomal Jaina thesis that rigát faith, right upderstanding and right couduct are three constituents of the pathway to mokşa, But it will not be easy to accommodate Haribhadra's present classification of 'viewpoints to the traditional gradation of gunasthānas, Thus the traditianal Jain positions (and a position adopted by Haribbadta himself in his earlier writings on yoga) divides man's course of ethical progress into the following three stages; (i) A move towards cultivating right faith and right understanding (i.e. the Apunarbandliaka gunasthana); (ii) Cultivating right faith and right tinderstanding (i.e. the Fourth gunasthāna). (iii) Putting into practice the earlier cultivated right faith and right understanding (i.e. the Fifth to Fourteenth gunasthānas). Now Haribhadra's first four yoga-viewpoints will have to be accommodated in the first of these stages, but no distinction of the type made above between the second and third stages can be made in the case of the remaining four yoga-viewpoints which are all conceived as a complex of faith, understanding and action. . इयं चावरणापायभेदादष्टविधा स्मृता । सामान्येन विशेषास्तु भूयांसः सूदमभेदतः ॥१८॥ izan cätaranäpāyabhedad aştavidha smrtā / sāmānyena višeşās tu bhūyamsaḥ sūkşınabhedala) ||18|| This ‘viewpoint' is said to be of eight general types corresponding to the types of remoral-of-reil ; as for the further specifications of these general types they are too many depending on subtle variations. [18] In this verse Haribhadra tells us that he is dividing the yogaviewpoint into eight types even if it is possible to further sub-divide these types és far as ope Tisbes. Taken by itself this statement is thoroughis unexceptionable but ope may doubt the propriety of tbe particular classification adopted by Haribbadia. Again, in speaking of the removal of reit' Haribbadre is employing the technical terminology of the Jaina tradition according to which a man's progress in the direction of acquiring right faith, right understanding and right conduct ·GENERAL ACCOUNT OF YOGA-VIEWPOINT 29 is accompanied by (if not actually determind by) a corresponding removal of the Karmic veil i.e: of the nature of veil of the eightfold Karmas. प्रतिपातयुताश्चाद्याश्चतस्रो नोत्तरास्तथा । सापाया अपि चैतास्तत्प्रतिपातेन नेतराः ॥१९॥ prati pātayutaś cadyas catasro nottarās talha / sāpājā api caitās talprati patena netarāḥ ||19/1 Of these the first four are liable to degenerate but not so the last four; atid these firs! four are liable to bring about uubappy states of existence (ilke residence in hell ect.) precisely because they are liable to degenerate, but that is not the case with the last four. निशि स्वापसमः पुनः । विघातो दिव्यभावतश्चरणस्योपजायते ॥२०॥ प्रयाणभङ्गाभावेन prayāṇabhangābhāvena niši svāpasamaḥ pnnaḥ / vighato divyabhāvataś caraṇasyopajāyale 1/2011 In the case of the last four also there does arise some kind of obstacle in ethical conduct (i.e. iv ethical progress) as a result of brith among the gods, but this is like the night-time sleep (of a caravau, say) which does riot put an end to the journey itself [19-20] In these verses Haribhadra divides eight yoga-viewpoints into two broad groups, one consisting of the first four viewpoints and the other of the remaining four. We are told that one upholding a viewpoint included in the first group can well show signs of degeneration but one upholding a viewpoint included in the second group can never do that; the latter will either nake progress or remain where he is. This over-optimism of Haribhadra is not shared by the Jaina tradition which concedes the possibility of degeneration not only on the part of those occupying the First gunasthāna but also on the part of those occupying the fourth gunashāna and the like; (il is only in the case of one as advance as a kşapakaśreņi-ārohin the the tradition denies the possibility of degneration; but then it visualizes the possibility occupying the gunasthānas upto the Eleventh? without beivg kşapaka. śreni-ārohin). 1. We have earlier ' pointed out that Haribhadra has no use for the concept of the Eleventh gunasthāna and also that be has no use for it precisely because it involves the concept of a man's degeneration from a considerably advanced stage of sptritual development: of one ·SECTION III A SPECIAL ACCOUNT OF THE FIRST FOUR YOGA-VIEWPOINTS (In the Terses 21-64 Haribhadra describes the first four yoga view-points and after discussing certain incidental matters-of extreme importance in the verses 65–152 he describes the last four yoga-viewpoints. in the verses 153-86, the verses 187-228 are again devoted to certain incidental matters of considerable importance. We have just to go through Haribhadra's description of the First four yoga-viewpoints keeping in mind that according to him these viewpoints are upbeld by persons who lack the right type of faith and understanding (that are a necessary pre-condition of the right type of conduct). It would have been far better if Haribhadra told us in so many words how the persons described in this part of his work lack the right type of faith and understanding (and hence the right type of conduct); for as it stands the decription seems to bring to light few faults and far too many lovable qualities-of the persons in question. Let us however postpone a discassion of this question till we reach these verses where those persons have been condemned-with retrospective effect, so to say. The decription being easy to follow we shall offer explanatory comments Tather rarely, e. g. where we come across a technical term peculiar to the Jaina tradition). (a) Mitrā~the First Yoga-vierpoint : THETZT दर्शन मन्दं यम इच्छादिकस्तथा । अखेदो देवकार्यादावद्वेषश्चापरत्र तु ॥२१॥ mitrāyām darśanam mandam yama icchhadikas tathā / akhedo devakāryādāp adveşaś cāparatra tu 1121// In the stage of Mitrā (i.e. of the first yoga-viewpoint) the under. standing is rather weak and there is observance of yama in ils various forms like 'yama by intention' etc; moreover, here there arises to feeling of weariness in relation to the act like deity-worship etc. (i. e. in relation to one's religious duties) while there arises a feeling of nonenmity in relation to the rest (i. e. in relation to one's fellow beings). (21] Yamas as such and ibeir forms like 'rama by intention' are described in the verses 214-18. Note that yama is the spiritual qualification ·FIRST FOUR YOGA-VIEWPOINTS 31. occurring first in Patañjali's list, non-enmity (or pon-antipatby) that occurring first in Bhagavaddatta's líst, while non-weariness that accurring first in Bhadanta Bhāskara's list. करोति योगबीजानामुपादानमिहस्थितः । अवन्ध्यमोक्षहेतूनामिति योगविदो विदुः ॥२२॥ karoti yogabijanām upādānam ihasthitaḥ / avandhyamokşahetūnām iti yogavido viduḥ 1/22|| While he is in this stage man accumulates such seeds of yoga as are an unfailing cause of mokşa - this is what the experts on yoga know to be the case. जिनेषु कुशलं चित्तं तन्नमस्कार एव च । प्रणामादि च संशुद्धं योगबीजमनुत्तमम् ॥२३॥ jineşu kušalam cittan tanamaskāra eva ca / praņāmādi ca samsuddham yogabījam anultamaml|23|| To develop a mental attitude of high regard in relation to the Tirthankaras, to offer prayers to them, and to perform before them acts like bowing down etc.-acts undertaken in a manner that is pure constitute the chief among the yoga-seeds. [23] Haribhadra here speaks of 'Jina worship'. and the usual meaning of it ought to be the worship of a Jaina Tirthankara. But it will be more in tune with the spirit of Haribhadra's position if the phrase is given a broader meaning, viz. the worship of a most revered personage or 'deity, चरमे पुद्गलावर्ते तथाभव्यत्वपाकतः । संशुद्धमेतन्नियमान्नान्यदाऽपीति तद्विदः ॥२४॥ carame pudgalāvarte tathabhadyatva pakataḥ / samsuddham etan niyamān nānyada' piti tadvidaḥ 1/2411 These acts (i.e. the just mentioned mental, vocal and bodily acts) are invariably of a pure type during the course of the 'last round of matter-reception' -and at no other time, that being so because at this particular time the fruition of one's past deeds (accumulated in the form of karmas) assumes an eminently suitable form-such is the view of those who know these matters. [24] The 'last round of matter-reception' is a technical concept introduced by the Jaina tradition. This tradition maintains that the ·32 VOGADRŞȚISAMUCCAYA total number of matter-praticles existing there in the universe are taken up one by one by a soul for the formation of its body etc., in lives after lives while the period that is thus required to take up this totality is called 'one round of matter-reception' since beginipigless time but in the case of a particular soul there might conie a time when the 'round of matter-reception' being experienced by it is the last such round. It is believed that a soul when undergoing the last round of matter. reception exhibits behaviour of a specially noble type, Haribhadra has this idea in mind then he says that the religious performances of a soul experiencing the last round of matter-reception are necessarily of a pure type. उपादेयधियाऽत्यन्तं संज्ञाविष्कम्भणान्वितम् । फलाभिसन्धिरहितं संशुद्धं ह्यतदीदृशम् ॥२५॥ upādeyadhiya'tganlan samjñāviskambhanūnvitam / phalabhisandhirahitan samsuddham hy etad zdrśam ||25|| The acts in question are pure when they are undertaken with a feeling that they are desirable, when they are accompanied by a total suppression of the spiritual demerits techically called sanjna, and when they are not accompanied by a deisre for some fruit (i.e. for some worldly fruit). [25] The following ten defects of character are called sanjña. : anxiety for food (ahāra-sañjña), fear (bhaya-sañjñā), sex-passion (maithunasañiña), attachment for the worldly possession (parigraha-sanjña), anger (krodha-sanjña), pride (māna-sañña), deceitfulness (māyā-sañña), greed (lobha-sañjña), mentality of the mob (ogha-sanjña), doing things just in order to please the common folk (loka-sañña). माचार्यादिष्वपि ह्येतद् विशुद्धं भावयोगिषु । वैयावृत्त्यं च विधिवच्छुद्धाशयविशेषतः ॥२६॥ ācāryādişv api hy etad visuddha bhavayogisu 1: vaiyāvllyaman vidhivacchuddhāśayaviseşataḥ 126|| These acts in their pure form (áre a yoga-seed) also when they are undertaken in relation to the preceptor etc. who happen to be genuine yogins; moreover, humble services of every day kind offered duly and with a specially pure heart to these, preceptor etc. (equally. constitute # yoga-sced).

·FIRST FOUR YOGA-VIEWPOINTS 33 भवोद्वेगश्च सहजो द्रव्याभिग्रहपालनम् । तथा सिद्धान्तमाश्रित्य विधिना लेखनादि च ॥२७॥ bhavodregas ca sohajo dravyābhigrahapalanam/ tathā siddhantam asritya vidhina lekhanddi car //2711 A patural feeling of disgust for the worldly existence, the physical offering of gifts (i.e. the offering . not of a. sublime type, the agent in question being inndequately advanced spiritually), the duly undertaken writing etc. of doctrinal texts-(these are some further yoga-seeds).. लेखना पूजना दानं श्रवणं वाचनोद्ग्रहः । प्रकाशनाऽथ स्वाध्यायश्चिन्तना भावनेति च ॥२८॥ lekhanā pūjanā dānam śravanai vācanodgraliaḥ / prakasana'tha svadhyāyaś cintana bhāvancti ca 1/2811 Here 'writing etc.' means 'writing, worshipping, offering, as a gift, listening to, reading, duly grasping, publicizing, studying, pondering over, imbibing the spirit of'. वीजश्रुतौ च संवेगात् प्रतिपत्तिः स्थिराशया । तदुपादेयभावश्च परिशुद्धो महोदयः ॥२९॥ bijaśrutau ca samvegāl pratipalliḥ sthirāśaya / tadupadeyabhāvas ca parisuddho mahodayaḥ 1/391/ .. To ackdowladge with a feeling of ferpour and with a firm mind the truth of the texts dealing with yoga-seeds and at the same time to treat these texts as things desirable (i.e. things worthy of respect)-a treatment which on account of being pure (i.e. being free from all desire for worldly fruits) is conducive to success par excellence (i. e, to mokşa)- (these too are a yoga-seed). एतद्भावमले क्षीणे प्रभूते जायते नृणाम् । करोत्यव्यक्तचैतन्यो महत्कार्य न यत् कचित् ॥३०॥ eladbhavamale kşīņe prabhūle jāyale nịnām / karoly avyaktacaitaryo mahatkaryam na yat kvacit ||3011 All this (i.e. the accumulation of yoga-seeds) happens in the case of human beings when the capacity of their souls to icceive watter-particles has been diminished immensely; for certainly, one with an undeveloped awareness of the affairs of the world (i.e. a child) is nowhere found to perform big deeds, १ ·84 YOGA DRSTISAMUCCAYA [30] The Jalna tradition belicyes that the greater a soul's capacity to receive matter-particles the more 'rounds of matter-reception' it is likely to experience. Conversely, the lesser the number of the rounds of matter-reception to be experienced by a soul the lesser its capacity to receive matter-particles - so that in the last round of matter-reception a soul's capacity to receive matter particles becomes the least. And since the Jaina believes that in the last round of matter-reception a soul.exbibits behaviour of a specially noble type he can also say that a soal with the least capacity to receive matter-particles exbibits this type of bebaviour. In the present verse Haribhadra is making a statement just to this effect. 1 चरमे पुद्गलावर्ते क्षयश्चास्योपजायते । जीवानां लक्षणं तत्र यत एतदुदाहृतम् ॥३१॥ दुःखितेषु दयाऽत्यन्तमद्वे पो गुणवत्सु च । औचित्यात् सेवनं चैव सर्वत्रैवाविशेषतः ॥३२॥ carame pudgalāvarle kşayas cāsyopajāyale / jivānan laksanam tatra gata' etad udāhrlam ||31|| duḥkhiteșu dayā'lyantam adveşo gunanatsu ca / aucityāt sevanaṁ caiva sarvatraivāvišeşatah 1132|| And the diminution of a soul's capacity to receive matter-particles becomes possible when it is undergoing the last round of matter-reception ; for the following are the characteristics of a man at that time (i. e. duting the course of the last round of matter-reception): great compassion for those who are in misery, non-enmity towards the qualified ones, maintaining propriety in one's dealing with all without exception. [31] In this verse Haribhadra is making explicit an idea that was already implicit in the preceding onę, viz. that a soul .experiencing the last round of matter-reception possesses the least capacity to receive matter-particles. एवंविधस्य जीवस्य भद्रमूर्तेर्महात्मनः। शुभो निमित्तसंयोगो जायतेऽवञ्चकोदयात् ॥३३॥ evañvidhasya jivasya bhadramūrter mahalmanah / śubho nimittasamyogo jāyate'vañcakodayāt /|33|| Such a large-hearted person and one whose very sight is endearing comes to acquire - in a manner that is pure- all the required accessories, ·. FIRST FOUR YOGA-VIEWPOINTS 35 and that as a result of the realization of the three "unfailing. circu. mstances.' योगक्रियाफलाख्य यच्छयतेऽवञ्चकत्रयम् । साधूनाश्रित्य परममिषुलक्ष्यक्रियोपमम् ॥३४॥ yogakriyāphalaklıyam yac chrūyate’vañicakatrayam" / isādhūn āśrilya paramam işulaksyakriyopamam 1/34|| The three 'unfailing circumstances' of supreme kind. are coming in contact with the saintly personages, offering services to them, and reaping the fruit of the service thus offered ; these thiee may be compared to three aspects of the process through which an arrow is made to hit its target (i. e. the first may be compared to the arrow being rightly directed, the second to its being properly shot, and third to the target being worth shooting at). [34] For a somewhat detailed account of the three unfailing circums. tances' see the verses 219-21. एतच्च सत्प्रणामादिनिमित्तं समये स्थितम् । अस्य हेतुश्च परमस्तथाभावमलाल्पता ॥३५॥ etac ca salpraņāmādinimittan samaye sthitam / asya hetus ca paramas tathabhavamalalpata ||35|| Now the traditonal doctrine is that this (i. e. the realization of the three 'unfailing circumstances' results from 'acts like offering bow to the noble personages while these acts themselves hare for their ultimate cause the diminution of the concerned soul's capacity to receive matter-particles. [35] The idea of a soul's greater or lesser capacity to receive matterparticles has already been explained in connection with the verse 30. नास्मिन् घने यतः सत्सु तत्प्रतीतिर्महोदया । किं सम्यग् रूपमादत्ते कदाचिद् मन्दलोचनः ॥३६॥ nasmin ghane yatah satsu tatpratitir mahodaya / kim samyag rūpam ādatte kadācid mandalocanaḥ ||36|| .. - an For an attitude of high regard towards noble personages attitude ultimately conducive to mokşa is impossible on the part of. one whose soul possesses considerable capacity to receive matter-particles. Is it possible for á dim-sighted person to see things properly ?

·36 VOGADRSTISAMUCCAVA Heystifa en al afara gregati चेष्टते चेष्टसिद्धयर्थ वृत्त्येवायं तथा हिते ॥३७॥ - alpavyādhir yatha loke tadvikārair na badhyate / cestate cestasiddhyarthañ vệltyaivāyam tathā hite 113711 Just as a man well-nigh rid of an ailment is not a prey to the disturbances caused thereby and goes on doing things he deems desirable, so also does the man in question go about performing benefi. cial acts on account of his special (i.e. religious) bent of mind. [37] The Sanskrit word used here for ‘religious bent of mind' is vrtti and the usage is technical. Vștti is said to comprise four factors, viz. (i) patience (dhști), (ii) faith (sraddha), (iii) a desire to learn noble things (suvividişa), (iv) requesting a teacber for instruction (vijña pli). यथाप्रवृत्तिकरणे चरमेऽल्पमलत्वतः । -a7fqÀzFT AHEAP Figà : 113611 yathapravſtlikarane carame'lpamalatoataḥ / āsannagranthibhedasya samastañ jāyate hy adaḥ 1138|| All this comes about at the time of the last gathāpravýttikarana, for the man in question is then on the verge of granthibheda as a result of his soul's diminished capacity to teceive matter-particles. [38] Here the concept of a soul's diminished capacity to receive matter-particles - a concept already explained - is linked with the concepts of the 'last yathāpravſttikarana' and granthibheda, and these latter concepts remain to be explained. We have earlier remarked that the Jaina tradition posits two nodal points in a man's spiritual progress - one occurring when he is passing on from the First to the Fourth gunasthāna, the other when he is passiog on from the Seventh to the Twelfth. We have also noted that the Fourth gumasthāna is the state of a release from the udaya of darśanamohaniya-karma and anantānubandhikaṣāya-karmas; the techical name for this state is Saniyagdisti - contrasted with Mithyadřşti which is the technical name for the First gunasthana, Now the passage from the First gunasthana to the Fourth (as also that from the Seventh to the Twelfth) is supposed to be completed in three successive stages whose tecbpical names are gathapravſttikarana, apūrakarana and anivoltikarana. It is further supposed that the stage of yarhāpratltikarana might take place without the latter two doing so. In the presept verse Haribhadra ·FIRST FOUR YOGA-VIEWPOINTS jä is dealing with the process of passing from the First gunasthāna to the Fourth and in this process the stage of a pūrvakarana is supposed to bring about what is technically called granthibheda or 'untying the knot' (of spiritual afiictions like attachment, aversion etc.). Herice when Haribhadra speaks of the last pathaprav;ltikaraña as being proximate to granthibheda he is in a way uttering a platitude; for the last yathāpraorttikarana is by definition a gathapravşltikarana that is necessarily followed by apūrvakarana (and hence by granthibheda) and then by anivșttikarana. It .. also goes almost vithout saying that the last yathāpravſttikaraña must take place during the course of the 'last round of matter-reception' which is a period when a soul's capacity to receive matter-particles is the least; hence Haribhadra's statement tbat at the time of the last yathapra. výttikaraña a soul happens to be in possesion of a diminished capacity to receive matter-particles is also almost a platitude, . अपूर्वासन्नभावेन व्यभिचारवियोगतः तत्त्वतोऽपूर्वमेवेदमिति योगविदो fag: 113911 apūrvāsannabhävena vyabhicāraviyogataḥ / tatlvato'pūrvam evedam iti yogavido viduḥ 11391/ Because this state (i.e. the state of the last yathapravſttikaraña) stands close to (i.e. immediately precedes) the one called apūrvakaraṇa and because it does not fail to achieve the purpose in view it is considered to be truly unprecedented by the experts on yoga. - [39] In this verse Haribhadra is making explicit an idea that was implicit in the preceding one: For to say as was done in the preceding verse that the last yathapravśltikarana is proximate to granthibheda implies that it is proximate to apūrvakarana, However, in the present verse Haribhadra wants to say that the last yathapravſttikarana is unlike the other pathaprairttikaranas which too are theoretically proximate to a pūrvakarana but which are not actually followed by apūrvakarana; moreover, apūrvakaraña is so called because it is an unprecedented state and Haribhadra bere wants to say that the last pathāpravſttikaraņa too, being unlike the other pathapraoſttikaranas, is an unprecedented state just like the apūrvakaraņa proper. प्रथमं यद् गुणस्थानं सामान्येनोपवर्णितम् । अस्यां तु तदवस्थायां मुख्यमन्वर्थयोगतः ॥४०॥ prathaman yad gunasthānam sāmānyenopavarnitam! asyāí tu tadavasthāyān mukhyam anvarthayogataḥ 114011 ·38 VOGADRȘTISAMUCCAVÀ What has generally been called (in the scriptural texts) the First gunasthāna (literally a seat of meritorious qualities) becomes so in the literal sense of the term when one attains the state in question, for then it (i.e. the gunosthāno in question) becomes what the word actually signifies (i.e. a seat of meritorious qualities). [40] In this verse Haribhadra makes it clear that one upholding the first yoga-viewpoint (rather the first four yoga-viewpoints) is an occupant of the First guṇasthāna. Now this gunasthana is occupied by persons, suffering from the worst defects of character-as is suggested by its very name Mithyādršți – and so to call it a gunastnāna i.e. a seat of meritorious qualities - seems somewhat of a misnomer, Haribhadra here says that in the case of the persons upholding the yoga-viewpoint (rather yoga-viewpoints) in question the First gunasthāna may well be so called in a literal sense of the term. (b) Tārā—the Second Yoga-Viewpoint: तारायां तु मनाकू स्पष्टं नियमश्च तथाविधः । अनुद्वेगो हितारम्भे जिज्ञासा तत्त्वगोचरा 118911 tārāyān tu manāk spastam niyamaś ca tathāvidhaḥ ! anudvego hitārambhe jijñāsa tattvagocara ||41|| In the stage of Tūra (i.e. of the Second yoga-viewpoint) the understanding is somewhat clear and there is observance of niyama as already described (i.e. of niyama in its various forms like 'niyania · by intention' etc.); again, there is then absent all feeling of disgust (rather of weariness) while doing things beneficial (i.e. beneficial from the other-worldly standpoint) and at the same time there is present a desire to acquaint oneself with doctrinal matters. [41] In this verse begins Haribhadra's account of the second yogaviewpoint. Note that niyama occupies second place in Patañjali's list of spiritual qualifications, 'desire to know second place in Bhagavaddatta's list; while 'non-disgust' second place in Bhadanta Bhāskara's list. The following desirable traits of character are classed (by Patañjali) under niyama : cleanliness (fauca), contentment (santosa), penance (tapas), selfstudy (svādhyāya), meditation on God (Isvara-pranidhāna). भवत्यस्यां तथाऽच्छिन्ना प्रीतियोंगकथास्वलम् । eiling Faqatg qe#1737 alig 118211 bharaly asyāṁ tathā'cchinnā prilir yogakathāso alam śuddhayogeşu nijamād Bohumānaś ca pogişu 11421/ ·FIRST FOUR YOGA-VIEWPOINTS 39 In this stage there is an uninterrupted and intense: liking for discontses on yoga and as a matter of rule there tben derelofs en attitude of great reverence for the yogins whose yoga is pure. यथाशक्त्युपचारश्च योगवृद्धिफलप्रदः । योगिनां नियमादेव तदनुग्रहधीयुतः ॥४३॥ gathasakty upacāraś ca yogavsddhiphalapradaḥ / yoginam niyamad eva tadanugrahadhiyutah ||43|| Moreover, one then offers services to those yogins (i.e. to yogins of the above description) to the best of one's capacities - Services which invariably, result in the increment of (the junior yogin's) yoga and which have been offered with a feeling that they are a favour done to him who has offered them (and not to him who has recelved them). लाभान्तरफलश्चास्य श्रद्धायुक्तो हितोदयः । क्षुद्रोपद्रवहानिश्च शिष्टसम्मतता तथा ॥४४॥ .. labhāntaraphalaś cāsya śraddhayukto hitodayaḥ / ksudropadravahanis ca sistasammatata tatha ||4411 These services which have been offered with a feeling of faith and which are in the best interest of him who has offered them yield 'bim other gains as well; moreover, the agent in question then gets rid of minot disturbances and his conduct is approved of by the cultured ones. भयं नातीव भवज कृत्यहानिर्न चोचिते । तथाऽनाभोगतोऽप्युच्चैर्न चाप्यनुचितक्रिया ॥४५॥ bhayam nativa bhavajam kſiyahanir na cocite 1 tatha nabhogato'by uccair na cāpy anucitakriya ||4511 The man in question does not suffer from much fear of the worldly existence, nor does he desist from doing things that are proper; again, even through inadvertance he does not ivdulge in acts that are highly improper. कृत्येऽधिकेऽधिकगते जिज्ञासा लालसान्विता । तुल्ये निजे तु विकले संत्रासो द्वेषवर्जितः ॥४६॥ . krtye'dhike'dhikagate jijñasā lalasānvita / tulye nije tu vikale samtrāso dvesavarjitah ||46|| . . : When this man sees those superior to himself doing things that are beyond his own capacities he develops in relation to those things ·40 YOGADRSTISAMUCCAYA a curiosity coupled with longing; on the other hand, when he sees them doing things that are well within his capacities he develops in relation. to his own faulty performance of those things an attitude of. fear which. is however uncoupled with jealousy (towards the superior personages in question). दुःखरूपो भवः सर्व उच्छेदोऽस्य कुतः कथम् । चित्रा सतां प्रवृत्तिश्च साऽशेषा ज्ञायते कथम् ॥४७॥ नास्माकं महती प्रज्ञा सुमहान् शास्त्रविस्तरः । शिष्टाः प्रमाणमिह तदित्यस्यां मन्यते सदा ॥४८॥ duḥkharūpo bhavaḥ sarva ucchedo'sya kulah katham / citrā salāń pravſltiś ca sā'seşā jñāyate katham 1/471/ näsmakaṁ mahalprajña sumahan śāstravistaraḥ / sistah pramānam iha tad ily asyām manyate sada ||48|| "The whole course of the worldly existence is of the form of misery. How and through what means can one put an end to it ? Multifarious have been the acts undertaken by the poble souls. How can one know them in their entirety ? My own understanding is not much profound, while the scriptural literature is stupendous in expanse. Under such (perplexing) conditions the cultured people ought to be an authority for me"-this is how one reflects when in the stage in question (i.e. in the stage called Tārā.) (c) Bala-the Third Yoga-Viewpoint सुखासनसमायुक्तं बलायां दर्शनं दृढम् । पग च तत्त्वशुश्रूषा न क्षेपो योगगोचरः ॥४९॥ sukhasanasamāyuklan balāyān darśanaṁ drdham | parā ca tattvasusrisa na kepo yogagocarah ||4911 In the stage of Bala (i.e. of the third yoga-viewpoint) the under. standing is (rather) firm and is accompanied by comfortable sitting postures; again, there is present here an intense curiosity to listen the doctrinal matters while there is absent all distraction in relation to matters pertaining to yoga. .। [49] In this verse begins Haribhadra's account of the third yogar viewpoint. Note that asana (i.e. postures of sitting) occupies third place in Patanjali's list of spiritual qualifications, desire to listen' third place . ! 10 Bhagavaddatta's list, while non-distraction' third place in Bhadants ·FIRST FOUR YOGA-VIEWPOINTS 41 Bhāskara's list. Really speaking, asana occurriug in Patañjali's list is no spiritual qualification but a sheer physical capacity; to evade. this anomaly it is suggested that asana here should not be taken to mean the physical act of adopting different sitting postures but the spiritual qualification called 'getting seated in one's own nature' (i.e. caring only for such things as are in one's true self-interest). नास्यां सत्यामसत्तृष्णा प्रकृत्यैव प्रवर्तते । तदभवाच्च सर्वत्र स्थितमेव सुखासनम् ॥५०॥ nāsyāṁ saiyām asaliteņā prakſiyaiva pravarlate / tadabhāvāc ca sarvatra sthitam eva sukhāsanam 1/5011 con In this stage a thirst for things non-existing (i.e. for things cocted out of delusion) vanishes automatically and in the absence of such a thirst comfortable sitting postures easily become feasible every: where. अस्वरापूर्वकं सर्व गमनं कृत्यमेव वा । प्रणिधानसमायुक्तमपायपरिहारतः ॥५१॥ 1 atvarā pūrvakaṁ sarvañ gamanan kotyam eva vā / pranidhānasamāyuktam apāya parihārataḥ 1151|| Here all movement and all other activity (i.e. movements and actvities relating to religious performances) are undertaken without haste and with full attentiveness, and that in its turn happens because the possible disturbance (i.e. a possible wavering of mind) is here eliminated in advance. कान्तकान्तासमेतस्य दिव्यगेयश्रुतौ यथा । यूनो भवति शुश्रूषा तथाऽस्यां तत्त्वगोचरा ॥५२॥ kāntakāntāsametasya divyageyaśrutau yathā / pūno bhavati susrüşā tatha'syān talivagocara 1|52|| Here the desire to listen to doctrinal matters is of the same (intense) variety as is the desire to listen to divine songs in a young man who is ia company with his beautiful beloved. बोधाम्भःस्रोतसश्चैषा सिरातल्या सतां मता। अभावेऽस्याः श्रुतं व्यर्थमसिरावनिपकूपवत् ॥५३॥ bodhambhaḥsrotasaś caisā sirālulyā satām mata / abhāve'syāḥ śruta ujarlham asirāvanikūpavat 1/531/ 6 ·42 YOGADRSTISAMUCCAYA If understanding be compared to the stream of water (coming out. of the lower strata of the earth) the desire to listen to doctrinal matters should be compared to the underground source of this water; bence it is that in tbe absence of such a desire one's listening to doctrival matters proves as futile as digging well at a place where happens to be 110 underground source of water. श्रुताभावेऽपि भावेऽस्याः शुभभावप्रवृत्तितः । फलं कर्मक्षयाख्यं स्यात् परबोधनिबन्धनम् ॥५४॥ śrulābhāve'pi bhāve'syāḥ śubhabhāvaprav;ltitaḥ / phalań karmakşayakhyam syāt parabodhanibandhanam (154|| On the other hand, if the desire in question is present there in a man then even in case be listens to no scriptures he will, as a result of the continuous harbouring of auspicious thoughts, manage to attain the result called 'destruction of karmas' which on its part is generative of the understanding of a supreme type. शुभयोगसमारम्भे न क्षेपोऽस्यां कदाचन । उपायकौशलं चापि चारु तद्विषयं भवेत् ।।५५।। śubhayogasamārambhe na kşepo'syāṁ kadacana ! upāyakausalam cāpi caru tadvisayam .bhavet /15511 In this stage there never takes place a distraction after the yoga of an auspicious type has been once begun; moreover; here one comes to know how to acquire the fire skill requisite for performing the same (i.e. yoga in question). परिष्कारगतः प्रायो विघातोऽपि न विद्यते । अविघातश्च सावधपरिहारान्महोदयः ॥५६।। parişkāragataḥ prayo vigliāto'pi na vidyate | avighatas ca savadyapariharan malhodayah /15611 Here there usually arise no obstacles pertaining to the instruments of performance; on its part, this absence of obstacles is conducive to moksa via an avoidance of the blameworthy acts, (d) Dipra-the Fourth Yoga-viewpoint प्राणायामवती दीप्रा न योगोत्थानवत्यलम् । तत्वश्रवणसंयुक्ता सूदमबोधविवर्जिता ॥५७॥ prānāyāmavali diprā na yogotthānavaly alam fallvastavanasamyukta sükşmabodhavivarjita ||57|| ·FIRST FOUR YOGA-VIEWPOINTS 43 The stage of Diprā (1.e. of the Fourth yoga-viewpoint) is charaeterized by control of breath and there is here to interruption at all of the yoga once entered into; moreover, while in this stage one listens to the doctrinal matters but is not possessed of understanding of a subtle type. [57] In this verse begins Haribhadra's account of the fourth yogaviewpoint. Note that prāņāyāma (.e. breath-control) occupies fourth place in Patanjali's list of spiritual qualificntiuns, 'listening' fourth place in Bhagavaddatta's list, while non-interruption' fourth place in Bhadanta Bbāskara's list. Here also it can be seei that prāņāyāma occurring in Patañjali's list is no spiritual qualificatiou hut a sheer physical capacity. And the anomaly is sought to be evaded by suggesting that in the present context prānāyāma should not mean the exercise of breath-control consisting in breathing in, breathing out and retaining the breath but the practice of virtues consisting in rejecting what is not in one's true self-interest, accepting what is in one's true self-interest and retaining what is thus accepted', Again, by saying that the fourth yoga-viewpoint is not accompanied by the understanding of a subtle type Haribhadra for the first time hints that there is something inherently defective about the yoga-viewpoints described so far. In the section coming next he is going to dilate on this point, प्राणेभ्योऽपि गुरुर्धर्मः सत्यामस्यामसंशयम् । प्राणांत्यजति धर्मार्थ न धर्म प्राणसङ्कटे 114611 prāņebhyo'pi gurur dharmaḥ salyām asyām na samsayam / prānāṁs tyajati dharmārthań na dharmań prāṇasankate 1158||| In this stage religion is doubtless considered to be dearer than life itself; thus here a man gives up his life for the sake of his religion but he will not give up his religion when his life is in danger (i, e. will not give up his religion just to save his skin). एक एव सुहृद् धर्मो मृतमप्यनुयाति यः । शरीरेण समं नाशं सर्वमन्यत् तु गच्छति 119811 eka eva suhrd dharmo mrtam apy anuyati yah / sarirena samam nāśam sarvam anyat lu gacchati //5911 For religion is one's only such friend as accompanies one even after one's death, while everything else that one possesses, comes to an end along with one's body, ·44 VOGADRȘȚISAMUCCAYA इत्थं सदाशयोपेतस्तत्त्वश्रवणतत्परः । प्राणेभ्यः परमं धर्म बलादेव प्रपद्यते ॥६॥ itthaṁ sadāśayopetas taliraśravanalalparaḥ prānebhyaḥ paramam dharman balad eva prapadyale 1/6011 Thus full of poble sentiments and keen on listening to doctrinal, matters one is driven to take recourse (i. e. one automatically takes recourse) to religion deemed dearer than life. क्षाराम्भस्त्यागतो यद्वन्मधुरोदकयोगतः । वीज प्ररोहमाघत्ते तद्वत् तत्वश्रुतेर्नरः ॥६१॥ kşārāmbhas jyāgato yadvan madhurodakayogataḥ / bijam praroham ādhatle tadvat tattyairuter narah 11611 Just as a seed undergoes growth by avoiding salty water and at the same time assimilating the sweet obe, so also does a man (undergo growth, i.e. make progress) by listening to doctrinal matters. क्षाराम्भस्तुल्य इह च भवयोगोऽखिलो मतः । मधुरोदकयोगेन समा तत्त्वश्रुतिस्तथा ॥६२।। kşārāmbhastulya iha ca bhavayogokhilo matah / madhurodakayogena samā tattvasrutis tatha ||62|| Here the worldly activity of every kind whatsoever is akin to salty water while one's listening to doctrinal matters is akin to assimilating sweet water. अतस्तु नियमादेव कल्याणमखिलं तृणाम् । गुरुभक्तिसुखोपेतं लोकद्वयहितावहम् ॥६३॥ alas lu niyamad eya kalyānam akhilam niņām! gurubhaktisukhopetan lokadvayahilavalam 1163|| As a result of this (i.e. of listening to doctrinal matters) people are invariably rewarded with all kinds of meritorious consequences, a rewarding which is accompanied by the pleasure derived from devotion to the preceptor and which proves beneficial in this world as also in the world beyond.

·FIRST FOUR YOGA-VIEWPOINTS 45 गुरुभक्तिप्रभावेन तीर्थकदर्शनं मतम् । समापत्त्यादिभेदेन निर्वाणकनिबन्धनम् ॥६४॥ gurubhaktiprabhāvena tirthakyddarsanan malam / samā pallyādibhedena nirvāṇaikanibandhanam 1/64/1 Devotion to the preceptor enables one to have-through a meditative trance or otherwise—the direct vision of a Tuthankara, a vision that is a sure means of attaining mokşa. [64] The idea of a man having a direct vision of some Thirdhankara in a ineditative trance is clear; auother possibility, among others, that Haribhadra is keeping in mind is that of the man himself becoming Tirthankara (as a result of accumulating the corresponding karma through virtuous acts of an appropriate type). - ·SECTION IV TRANSITORY In the verses 65-152 Haribhadra makes transition from his account of the first four yoga-viewpoints to that of the last four. This sectiou may be divided into three parts, the first (i.c. resses 65-75) where the basic defect vitiating the behaviour of an unepligbtened person is named and somehow described, the second (i.c, verses 76-85) where the unenlightened person of a most degenerate type are condemned, and the third (i.e. verses 86-152) where logic-chopping and theological secta. rianism are denounced. In the natural the natural course of things the first of these parts ought to be of crucial importance, for it is supposed to give us an idea of what Haribhadra understands by 'enlightenment. But as it stands this part contains a lot by way of praise of enlightenment and pretty little by way of account of it. This makes it difficult for us to see the common point between the persons condemned in the second part of this section and those commended earlier as the upbolders of the first four yoga-viewpoints--both of whom are said to be lacking in eulightenment. In what follows we shall comment comment verse by verse on the first part of the present section and shall comment only when necessary (that is rather rarely) on the remaining two parts). (a) The Vedyasamvedyapada versus Avedyasamvedyapada सम्यग्घेत्वादिभेदेन लोके यस्तत्त्वनिर्णयः । Qarcianuga: maala: Ħ gecə 118 911 samyagghelyadibhedena loke yas taltvanirnayaḥ / vedyasamvedyapadataḥ sūkşmabodhaḥ sa ucyate 116511 That determination-taking place in the everyday life (i.e. in the assemblies of of the learned)-of the essential nature of things, where appropriate means etc. are employed under the guidance of the state of mind called vedyasañvedya pada is designated the understanding of a subtle type. [65] In this verse Haribhadra introduces vedyasamvedyapada as a technical word. Anticipating the account of it tbat is given later on. We can say that it is almost a synonym for the word samyakrva so well known in the Jaina tradition, For Haribhadra is going to tell us in so many words that Bhinnagranthis etc. (i.e. those possessing samyakloa and ·TRANSITORY 47: we are bence occupying the gunasthānas Fourth onwards) are the persons possessing the state of mind called vedyasañuedya pada. As a matter of fact, it is because of this synonymity that we say that persons uphoding the first four yoga-viewpoints ought to occupy the First gumasthāna while · those upholding the last four ought to occupy the gunasthānas Fourth onwards. Our reasoning runs as follows. In the presept verse being told that the knowledge of things properly arrived at by those possessing tedyasanxvedya pada is called the uuderstanding of a subtle type, and since we have already been told that the Fourth yoga-viewpoint (as also those standing below it) does not exhibit the inderstanding of a subtle type the conclusion ought to be that persons upholding the first four yoga-viewpoints lack the state of mined called vedyasaṁvedyapada (and hence occupy the First"gunasthāna). भवाम्भोधिसमुत्तारात् कर्मवज्रविभेदतः । ज्ञेयव्याप्तेश्च कात्स्न्येन सूक्ष्मत्वं नायमत्र तु ॥६६॥ bhavanıblodhisamuttărat karmavajravibhedataḥ / jñeyavyāpteś ca kārtsnyena sūkşmalvam nāyam atra tu 1/66|| This understanding is deemed subtle because it enables one to cross the ocean of Worldly existence, because it shatters even such karmas as are comparable to vajra (i. e. to the hardest conceivable physical substance), because it covers (i. e. grasps) its object in its entirety; such subtlety is however absent in the stage under consideration (1. e. in the stage of Dīprā--as also in the lower stages considered earlier). [66] This verse lays down the characteristics of the understanding of a subtle type (i. e. of the understanding exhibited by those possessing Vedyasamvedya pada) : viz. (i) that it is conducive to mokṣa and (ii) that it covers its object in its totality. The first characteristic is going to form the basis of Haribhadra's denunciation of the 'welcomers of the worldly existence', the second that of his denunciation of narrow-minded (i. e. one-sided) sectarianism. Again, we are here reminded that the understanding of a subtle type is not possessed by persons upholding the fourth yoga-viewpoint (or any that stands below it). 1 अवेद्यसंवेद्यपदं यस्मादासु तथोल्बणम् । पक्षिच्छायाजलचरप्रवृत्त्याभमतः परम् ॥६॥ avedyasañvedyapadań yasmad āsu tatholbanam/ pakşicchāyājalacaraprav;ltyabham ataḥ param (16711 14-15 ·48 YOGADRȘTISAMUCCAYA In these stages (i. e, in the four stóges considered till now) the state of inind called avodjasañvedya pada rages in all its intensity and, as a result, whatever state of mind of the opposite type (i. e. of the vedyasan. vedya pada type) makes its appearance here is of the nature of an aquatic creature's movement towards a bird's shadow falling in water. [67] In this verse Haribbadra expressly comes out with the statement that the first four yoga-viewpoints are upheld by persons lacking the state of mind called vedyasañvedya pada and that whatever vedyasarvedypada they inight appear to exhibit is but a shadow of it अपायशक्तिमालिन्य सूक्ष्मबोधविवन्धकृत् । नैतद्वतोऽयं तत्तत्त्वे कदाचिदुपजायते ॥६८॥ apāyasaktimālingan sükşmabodhadibandhakſi / naitadvato'yam tatlallve kadācid upajāyale 1168|| The drakness (i. e. the spiritual deficiency) born of the capacity (i. e. liability) to encounter an unhapppy state of affairs (like residence in hell, say) obstructs the emergence of the understanding of a suble type; hence it is that one sufferiøg from such darkness never acquires the understanding of a subtle type in relation to the essential nature of things. [68] In this verse Haribbadra gives bis reason for denying the understanding of a subtle type (and hence vedyasamvedyapada) to those upholding the first four yoga-viewpoints. He says that these persons are liable to perform such heinous acts as are conducive to the uphappy states of existence (like residence in hell etc.). Thus we see that toe pre-requisites of the understanding of a subtle type include not only intellectual factors but also moral ones-which is equally the case with the pre-requisites of samyaktva as understood by ibe Jaipa tradition. The word apāya- translated here as ‘unbappy state of affairs'-is somewhat technical. It stands for the situation developing as a result of one having accumulated inauspicious karmas of such an intensity that their fructification can bever be prevented-as can be the case with the karmas of a comparatively mild type. The karmas in question are themselves not unusually given the Dame apāya. In the verse 19 also the word apaya had a similar employment. eqalerezii arhivas19167 alfart! तदाभालम्बनं त्वस्य तथा पापे प्रवृत्तितः ॥६९|| apāyadarśanań lasmăc chrutadıpān na tällvikam / ladābhālambanam ly asya tatha pape prav;ltitaḥ 11691/ ·TRANSITORY 49 Hence it is that the enlightenment imparted by the lamp of the scriptural, texts as to the nature of the uubappy states of 'affairs. pertains not to the substance but to the shadow of the matter; for one indulges in sinful acts (i. e. in acts conducive to the unbappy states of affairs) even that way (i. e. even while takiog his stand on the scriptural texts). [69] The mention of scriptures in this verse is somewhat intriguing. In the course of discussing Haribhadra's concept of 'yoga by scripture we had found him recognizing the utmost utility of scriptural guidance in the lower and middle stages of spiritual development even if not in the highest ones. But here he seems to be hinting that scriptures are the guide-and a poor guide at that only in the case of those belonging to the lower stages of spiritual development. The hint is in place but is somewhat in conflict with the praise Haribhadra elsewhere heaps on scriptures. In all probability Haribhadra is here taking exception to that kind of faith in scriptures which is unacconipanied by an spiritual upliftment, मतोऽन्यदुत्तरास्वस्मात् पापे कर्मागसोऽपि हि । तप्तलोहपदन्यासतुल्या वृत्तिः कचिद् are il coll ato'nyad utlarāsv asmāt pape karmāgaso'pi hi / taptalohapadanyäsatulya všttih. kvacid yadi 117011 A state of mind of the other type (i. e. of the vedyasañvedya pada type). is to be found in the last four stages (i. e, in the four yoga-viewpoints to be described subsequently); on aco unt of it even when a man does something sinful--percbance and owing to the fault of his past karmashis behaviour resembles that of one who bas set foot on a piece of red-hot iron (i, e. he withdraws from the sinful deed in question as early as possible). वेद्यसंवेद्यपदतः संवेगातिशयादिति । चरमैवः भवत्येषा पुनर्दुगत्ययोगतः ॥७१॥ vedyasamvedya padataḥ saħvegātiśayād iti i caramaiva bhavaty esā punar durgalyayogataḥ 117111 Since his possession of a state of mind of the vedyasaṁvedyapada type generates in the man in question a feeling of intense remorse (after a sinful act has been performed by him) this is the last performance of a sinful act on his part, for certainly he is going to find himself in the midst of unhappy circunstances no more. 7 ·50 VOGADRȘTISAMUCCAYA [70-71] In these verses Haribbadra gives vent to his conviction that a person possessing ved yasañcedrapada- and he alone--can possibly lead a life of 10 sin. The idea seems to be that such a person to develop a natural aversion for wrong doing, but the thesis requires substantiation. comes अवेद्यसंवेद्यपदमपदं परमार्थतः । पदं तु वेद्यसंवेद्यपदमेव हि योगिनाम् ॥७२॥ avedyasañvedyapadam apadam paramārthataḥ / padam tu vedyasamvedya padam eva hi yaginām 1172|| Thus strictly speaking (the state of mind called) aoedyasívedyapada is Do proper resting place for yogins while (the state of mind called) vedyasañvedya pada is alone a proper resting place for them. [72] This verse suggests that according to Haribhadra persons possessing vedyasañvedya pada i. e. those upholding the last four yoga-. viewpoints are alone yogins in a real sense of sense of the term. One theni wonders why he has undertaken an elaborate fourfold division of the state traditionally known by the single name Apunarbandhaka. It would have been far more helpful if Haribhadra only pointed out to us the precise point of difference between an Apunarbandhaka and yogin truly so called - in other words, if he only laid bare the essential nature of vedyasamvedyapada, वेद्यं संवेधते यस्मिन्नपायादिनिवन्धनम् । तथाऽप्रवृत्तिवुद्धयाऽपि ख्याधागमविशुद्धया ॥७३॥ तत्पदं साध्ववस्थानाद् मिन्नग्रन्ध्यादिलक्षणम् । अन्वर्थयोगतस्तन्त्रे वेद्यसंवेद्यमुच्यते ॥७४॥ vedyam samoedyale yasminn apāyadinibandhanam } tatha'pravfltibuddhyā pi stryady agamavisuddhayā 117311 talpadam sādhvarasthānād bhinnagranthyādilaksanam ! andarthayogalas tantre dedyasamvedyam ucyale 117411 The state of iniod in which one knows the knowables like womap etc. as the cause of unbappy states etc. and in which one also develops towards these knowables an attitude of avoidance--an attitude rendered pure with the help of scriptures-is, owing to its firm capacity for comprehension, a proper resting place (for the yogia's understanding) and ·TRANSITORY 51 is divided into types like bhinnagranthi etc. ; it is therefore appropriately called vedyasamvedya pada (i. e. the resting place where knowables are known in the doctrinal texts. (73–74] In these perses we are offered some sort of definítion of vedyasañvedya pada and have also been given some idea of the traditional Jaina concept which runs parallel to this new one' introduced by Haribhadra. In one word, vedyasañvedya pada stands for that state of mind which enables man to know bad things as bad things and to desist from doing them. But Haribhadra here makes it a point to add that this state of mind' has to be rendered pure by scriptures (i. e. by reliance on scriptures). As it stands the definition is rather nebulous, but when Haribhadra goes on to add that the state of mind' in question is a characteristic of persons called Bhinnagranthis etc. we become sure that his vedyasañvedya pada and avedyasamvedyapada are but respective synonyms for samyaktva and mithyālva of the Jaina tradition. For 'attainment of sanyaktva' and 'freedom from mithyātva' are what characterize a person who is either a Bhinnagranthi or has attained a stage of spiritual development superior to that of a Bhinnagranthi. अवेद्यसंवेद्यपदं विपरीतमतो मतम् । भवाभिनन्दिविषयं समारोपसमाकुलम् ।।७५॥ avedyasañvedyapadam viparitam ato matam / bhavabhinandivişayam samāro pasamakulam 75|| The avedyasamvedyapada is just the opposite of it (i.e. opposite of the vedyasañvedya pada), is infested with wrong notions, and is the proper subject-matter for (i.e. the proper resting place for all understanding of) persons who welcome the worldly existence, [75] In this verse Haribhadra Haribhadra categorically asserts that a person lacking vedyasamvedya pada is to be treated as a 'welcomer of the worldly existence'. This assertion seems to be unguarded. For there is little common between the 'welcomers of the worldly existencer wbom Haribbadra is now going to condemn so vehemently and the upholders of the first four yoga-viewpoints whom he has already patted so tenderly even if both tbese sets of persons lack vedyasañvedya pada. (b) A denunciation of the Welcomer of the Worldly Existence : [The versos 76-85 contaiņ Haribhadra's denunciation of persons called 'welcomicres of the worldly existence'. His argument seems to be that these persons are of such vicious character because they lack a ·52 VOGADRȘTISAMUCCAVA vedyasañvedyapada. But this argument will remain inconclusive until Haribhadra shows why the persons upbolding the first four yogam viewpoints are not that much vicious in spite of the fact that they too lack vedyasañvedyapada. To use the traditional Jaina terminology, Haribhadra should bave shown that distinguisbes the lower levels of the First gunasthāna from its higber levels.] क्षुद्रो लाभरतिर्दीनो मत्सरी भयवान् शठः । अज्ञो भवाभिनन्दो स्यान्निप्फलारम्भसङ्गतः ॥७६॥ kşudro labharatir dino matsarı bhagavān sathah / ajrio bhavabhinandi syān nisphalarambhasangatah 1/76|| As for a person who welcomes the worldly existence, he is petty, profit-hungry, miserable, jealous, fear-stricken, curping, ignorant, and one busy doing futile things. इत्यसत्परिणामानुविद्धो बोधो न सुन्दरः । तत्सङ्गादेव नियमाद् विषसंपृक्तकान्नवत् ॥७७॥ ity asat pariņāmānuviddho bodho na sundara) 1 tatsangād eva niyamād vişasamprklakānnaval (17711 Now an understanding that is entangled witb the evil traits of character like these is not at all something admirable and that owing to its association with these these evil traits, such an understanding is comparable to food-material with an admixture of poison. एतद्वन्तोऽत एवेह विपर्यासपरा नराः । हिताहितविवेकान्धाः खिद्यन्ते सांप्रतेक्षिणः ॥७८॥ etadranto'la edeha viparyāsaparā narāḥ / hitahitavivekāndhaḥ khidyante sampraleksinaḥ 1178|| । men For this very reason the possessed of such an understanding are mostly mistaken as to the nature of things, are incapable of seeing wbat is beneficial to them and what is not, and are subject to worries as a result of fixing their attention exclusively on what is present before their eyes (i.e. as a result of lacking far-sightedness). जन्ममृत्युजराव्याधिरोगशोकायुपद्रुतम् । वीक्षमाणा अपि भवं नोद्विजन्तेऽतिमोहतः ॥७९॥ janmamệthyujarāvyādhirogasokadyu padrutam / siksamāna api bhavan nodrijantetimohatah 1/7911 ·TRANSITORY .. 58 They see that worldly.existence is plagued by (the contingencies like) birth, death, old age, standing and temporary ailments of body, sorrow etc. and get out of utter delusion they evince no disgust for it. कुकृत्यं कृत्यमाभाति कृत्यं चाकृत्यवत्.सदा । दुःखे सुखधियाऽऽकृष्टाः कच्छूकण्डूयकादिवत् ॥८०॥ kukrtyar kriyam abhati kriyaṁ cākrlyavat sada / duhkhe sukhadhiya' krstah kacchukandayakadivat //80// To them unworthy acts appear worthy of performance and vice versa; they are driven in the lap of misery as a result of mistaking it for happiness-~like, say, the men who scratch their itching limbs. यथा कण्डूयनेष्वेषां धीन कच्छूनिवर्तने । भोगाङ्गेषु तथैतेषां न तदिच्छापरिक्षये ॥८१॥ yatha kandūyaneşv eşāṁ dhir na kachūnivartane / bhogāngesu tathaitesam na tadicchapariksaye /181|| Just as these latter men are interested only in the means for scratching their itching limbs and not in getting rid of the itch itself the men in question are interested only in the means of worldly enjoyment and not in getting rid of the very desire for such an enjoyment. [81] The reference is here to the story of a man who actually preferred the scratching material to a cure of itch. आत्मानं पाशयन्न्येते सदाऽसच्चेष्टया भृशम् । पापधूल्या जडाः कार्यमविचार्यैव तत्त्वतः ।।८२॥ ātmānam pāśayanty ele sadā'saccesfayā bhịśam / papadhalya jadah karyam avicaryaiva tattvatah ||82|| These idiots, not rightly taking into account as to what ought to be done, bind (i.e. dirty) their soul with the dust of sin-bom karmas as a result of constant and acute misbehaviour on their part. धर्मबीजं परं प्राप्य मानुष्यं कर्मभूमिषु । न सत्कर्मकृपावस्य प्रयतन्तेऽल्पमेधसः ॥८३॥ dharmabijam paran prapya mānuşyan karmabhūmiņu na satkarmakrsav asya prayatantelpamedhasah ||83|| ·VOGADRȘTISAMUCCAYA In the form of birth as human beings in tbe Karmabhūmis they have chanced to get the best among the seeds of religion and get they are so dull-witted that they do not utilize this seed in an agricultura) operation of the form of the performance of virtuous acts. [83] According to the mythological geography of the Jaines Karmabhūmis are those regions of the universe the residents-and human residents at that of which alone can attain mokşa in their present life. There are also various other alleged characteristics of the Karmabhūmis, वडिशामिषवत् तुच्छे कुसुखे दारुणोदये । सक्तास्यजन्ति सच्चेष्टां धिगहो दारुणं तमः ॥८४॥ badiśāmişavat tucche kusukhe dārunodaye 1 saklās tyajanti saccesļāṁ dhig ano dārunan tamaḥ 1/84|| Greedy for wretched pleasures that are petty and conducive to horrible consequences-like fish for meat attached to the fish-hook (meant for catching fish)--these persons refrain from various acts. Oh i what a terrible ignorance. अवेद्यसंवेद्यपदमान्ध्यं दुर्गतिपातकृत् । सत्संगागमयोगेन जेयमेतन्महात्मभिः ॥८५॥ avedyasamvedya padam andhyam durgatipālakſti satsangāgamayogena jeyam elan mahālmabhiḥ 118511 Avedyosañvedyapada is thus the blindness tbat makes one stumble into unhappy states of existence, the noble souls should gain victory over it with the help of the company of the saintly personages on the one bard and the scriptural texts on the other. (c) A denunciation of Logic-Chopping and of the Theological Sectarianism resalting from it: ones [The verses 86-152 contain Haribhadra's denunciation of logicchoppiog, in the course of which he incidentally-though at length (covering the verses 102-42)--argues against theological sectarianism and wbich be concludes with ap appeal to bis fellow human beings that they should follow the path of good conduct the great opes traverse. Expressed as they are in a non-technical language Haribbadra's arguments make easy reading even if one might occasionally - or even frequently-find them 1. It is perhaps only in the verse 148 that Haribhadra makes use of a highly technical Jaida concept though one that has been iotroduced earlier. He there in effect says : Onc should not be afraid of giving up his pet positions when proved untenablc, for at the time of mokşa one has almost to give up even virtues”. Here the reference is to the Jaina notion that in the gurasthanas (welfth onwards a man's virtuos cease to be kşayopaśamika and become kşagika- so that one can say that in the gunasthanas twelfth onwards all virtues except kşārika ones have to be given up.

·TRANSITORY 55 unacceptable. The difficulty with Haribhadra's arguments against logic chopping is that they at times tend to obliterate the distinction between logic-cbopping and sound logic. For example, he contends that knowledge about supra-sensuous matters can be imparted only by scriptures, the idea being that logic as such is incapable of imparting knowledge of this type. But the example quoted by Haribhadra himself, i.e. the example of lunar and solar eclipses (being predicted by the astronomers) should convince him that the findings of a scriptural text (l. e. of an authoritative text on any branch of learuing) prove reliable only when they are based on a proper observation and sound logic. And the difficulties with Haribbadra's arguments against theological sectarianism is that they at times tend to be rather naive. For example, Haribhadra's central argument against theological sectarianism is that all those who believe in omniscience and in mokşa should find no difficulty in forgetting their mutual differences inasmuch as all concepts of omniscience and of mokşa are at root the same. But as a matter of fact, a man's general belief in omniscience and mokṣa is dependent on his basic metaphysical convictions while his belief that a particular person is omniscient has attained mokṣa is dependent on his theological affiliation. Hence on the quetion of omniscience and mokṣa it will be difficult (almsot impossible) for two meu to see eye to eye with each other unless they happen to be church-brethren (and hence to share the same metaphysical convictions). Perhaps Haribhadra should have argued that all theologians, in spite of their mutual differences - in essence irreconcilable - on the question of omniscience and mokşa, should combine their efforts to raise the quality of character in man and that because on this question they hold a practically identical position. But maybe times were not yet ripe for such an attitude to be adopted - particularly in a text whose one, if not the chief, purpose was to chastize the theological controversialists. Anyway, we have little to add by way of explanatory comments to the verses of this part of the section and hence they are being given as they stand.] OT जीयमाने च नियमादेतस्मिस्तत्त्वतो नृणाम् । Faca Faalsetrai कुतर्कविषमग्रहः ॥८६॥ jiyamāne ca niyamad elasmiñs tattvalo nặnām / nivartale svalo'tganlan kutarkavişamagrahaḥ 118611 Having gained victory over it (f.e, over avedyasañvedy.apada) men are invariably, really and automatically released from the total deadly grip of logic-choppiug.

·56 VOGADRȘTISAMUCCAYA वोधरोगः शमापायः श्रद्धाभङ्गोऽभिमानकृत् । कुतर्कश्चेतसो व्यक्तं भावशत्रुरनेकघा ॥८७॥ bodharogaḥ samāpāyaḥ śraddhābhango'bhimanakpl | kutarkas cetaso vyaktam bhavasatrur anekadha /18711 Logic-chopping is a disease of understanding and a disturber of mental peace; again, it shatters faith (in religious truths) and produces vanity. Thus obviously and in a number of ways it is a veritable enemy of man's mind. । कुतकेंऽभिनिवेशस्तन्न युक्तो मुक्तिवादिनाम् । युक्तः पुनः श्रुते शीले समाघौ च महात्मनाम् ॥८८॥ kutarke bhiniyesas tan na yukto muktivādinām / yuktah punah irute iile samadhau ca mahatmanām /188|| . Attachment for logic-chopping is therefore pot proper on the part of the largehearted ones; on the other hand, an attachment for noble conduct and for meditative concentration is proper on their part. बीजं चास्य परं सिद्धमवन्ध्यं सर्वयोगिनाम् । परार्थकरणं येन परिशुद्धमतोऽत्र हि ॥८९॥ bijaṁ cāsja parañ siddham avandhyan sartayoginām / parārthakaranan yena parisuddham atotra hi 1189|| Now doing good to others has been proved to be the ultimate seed of all these (i.e. of scriptures, noble conduct and meditative concentra. tion), a seed about which it is the experience of all yogins that it never falls to yield fruit. And since this doing good to others is a pure act an attachment for it too is proper. अविद्यासङ्गता प्रायो विकल्पाः सर्व एव यत् । तद्योजनात्मकश्चैष कुतर्कः किमनेन तत् ॥९०॥ avidyāsangatā prāyo dikalpaḥ sarvaeva yat 1 tadyojanālmakaś caişa kutarkah kim anena tat 119011 Almost all the alternatives set forth in the course of a piece of argumentation are associated with ignorance while logic-chopping consists in a mere arrangement of alternatives. What purpose thep does logicchopping serve ?

·TRANSITORY 57" जातिप्रायश्च सर्वोऽयं प्रतीतिफलबाधितः । हस्ती व्यापादयत्युक्तौ प्राप्ताप्राप्तविकल्पवत् ॥९१॥ jāli prayaś ca sarvo'yaṁ pratiti phalabādhitaḥ / hasti vyāpādayatyuktau prāptā prāplavikalpavat (1911/ All logic-chopping is almost entirely of the nature of a fallacious refutation and it stands contradicted by the findings of direct observation; it is (fallacious) like the following two alternatives set forth by the person who was told that the elephant was going to kill him (and whom the elephant was actually going to kill) : "Does this elephant kill one who is in contact with it or one who is not (there bejpg logical difficulties in both alternatives)? [91] The reference is here to the story of a man who actually behaved in the way described. स्वभावोत्तरपर्यन्त एषोऽसावपि तत्त्वतः । नार्वाग्दागोचरो न्यायादन्यथाऽन्येन कल्पितः ॥९२।। svabhāvottara paryanta eşo'sāp api tattvataḥ / nārvägdfggocaro nyāyād anyatha'nyena kalpitaḥ 11921/ All logic-chopping culminates in some statement to the effect that such is the very nature of thiogs. But essentially speaking, this bature of things is beyond the logical comprehension of ordinary people like ourselves, for we find that some one else posits this very uature in an altogether different manner. अतोऽग्निः क्लेदयत्यम्बुसन्निधौ दहतीति च । अम्बग्निसन्निधौ तत्स्वाभाव्यादित्युदिते तयोः ॥९३॥ कोशपानादृते ज्ञानोपायो नास्त्यत्र युक्तितः । विप्रकृष्टोऽप्ययस्कान्तः स्वार्थकृद् दृश्यते यतः ।।९४॥ ato'gnih kledayaty ambusannidhau dahatiti ca / ambs agnisanmidhan tatsvabhavyād ity udite layoh [193|| košapānad zle jnanopayo niasty alra yuktitah / viprakrsto'py ayaskantah svarthakrd driyate yatah ||9411 Under such conditions suppose one argues : "Fire when lying in the proximity of water makes things wet while water when lying ip 8 ·58 YOGADRSTISAMUCCAYA the proximity of fire burns things, for that is the nature of these two (i.e. of fire and water)." Now for deciding tac issue in this case we bare : no means at our disposal cxcept a declaration piadc on oath, for esch here one can offer an illustration and proceed as follows: ''this is so because the magnet is found to perform its function eren from a distance (i.c. there is nothing incongruous aijout our thesis on fire and water because thlugs can actually perform their respective functions from a distanceso that it is fire that makes a boriy Tot crco iſ water interrones between the two while it is water that burns a body cren if firc intcrvctes between the two)”. ETTIFFATË Haa qeå gazi एतत्प्रधानस्तत्केन स्वनीयाsपोद्यते ह्ययम् ॥१५॥ dīşlāntamalram sarvatra yad eran sulabhan ksilau elatpradhanas lai kena sranilya'podyale hy' ayant ]9511 If in this manner illustrations are in each case so cheaply available all around who can refute with the help of bis arguments the cases of logic-chopping that are all chiefly based on illustrations ? द्विचन्द्रस्वप्नविज्ञाननिदर्शनवलोस्थितः । निरालम्बनतां सर्वज्ञानानां साधयन् यथा ॥१६॥ doicandrasvapnavijñananidaršanabalotthilah / niralambanata sarajñānānā sādhayan yatha 1196|| For example, basing oneself on the illustration of our experience of 'two moops' and on that of our dream experience one can seek to prove that all knowledge whatsoever is deroid of an object. सर्व सर्वत्र चाप्नोति यदस्मादसमञ्जसम् । प्रतीतिवाधितं लोके तदनेन न किश्चन ॥९७|| sardań sarvatra capnoti yad asmad asamañjasam ! pranilibadhilan loke tad anena na kiñcana (19711 Thus with the belp of logic-cbopping everything can be said to be present everywbere. Now that certainly is not a proper position and goes counter to our everyday observation. Logic-chopping therefore serves no purpose.

·TAANSITORY 59 अतीन्द्रियार्थसिद्धयर्थं यथालोचितकारिणाम् । प्रयासः शुष्कतर्कस्य न चासौ गोचरः क्वचित् ॥९८॥ alindriyārthasiddhyartham yathālocitakāriņām / prayāsaḥ śuşkatarkasya na cāsau gocaraḥ kvacit (198|| All endeavour of the thoughtful persons is directed towards establishing the existence of supra-sensuous entities, but such an entity is never an object of dry logic (i e. of logic-chopping). गोचरस्त्वागमस्यैव ततस्तदुपलब्धितः । चन्द्रसूर्योपरागादिसंवाद्यागमदर्शनात् ॥१९॥ gocaras tv ägamasyaiva tatas tadu palabdhitaḥ / candrasāryoparāgadisamvadyagamadarsanāt ||99|| As a matter of fact, such an entity is an object of scriptural know. ledge alone, for scriptures do tell us of such eutities; e.. there are scriptures (i.e. authoritative texts) that correctly inform us about (the suprasensuous) matters like lunar and solar eclipses. एतत्प्रधानः सच्छ्राद्धः शीलवान् योगतत्परः । जानात्यतीन्द्रियानास्तथा चाह महामतिः ॥१०॥ आगमेनानुमानेन योगाभ्यासरसेन च । त्रिधा प्रकल्पयन् प्रज्ञां लभते तत्त्वमुत्तमम् ॥१०॥ etat pradhānaḥ sacchrāddhaḥ śīlavān yogatatparaḥ / jānāly alındriyān arthams tatha cāha mahāmatiḥ 11100|| āgamenānumänena yogābhiyāsarasena cal tridha prakalpayan prajñāſ labhale lattvam utlamam ||1011/ One who mainly relles on scriptures, possesses right faith, is of poble conduct, and coustantly practises yoga knows supra-sensuous entities. A great wise man (viz. Patanjali-rather his commentator Vyasa) too has said: "One who employs his understauding in a threefold fashion i. e. on the basis of scriptures, on the basis of inference, and on the basis of the achievements of a constant performance of yoga- gains a perfect knowledge of the essential nature of things.'' न तत्त्वतो भिन्नमताः सर्वज्ञा बहवो यतः । मोहस्तदधिमुक्तीनां तद्भेदाश्रयणं ततः ॥१०२।। 1.a tattuato bhinnamalah sarvajna bahavo yalah / mohas tadadhimuktinatin tadbhedasrajyanam tatah ||10211 ·...60 YOGA DRSTISAMUCCAVA Since the numerous ompiscient persons cannot hold esseptially diver: gent views it is but a delusion on the part of those who hold in special reverence one or apotber from among them to discriminate between them. सर्वज्ञो नाम यः कश्चित् पारमार्थिक एव हि । स एक एव सर्वत्र व्यक्ति मेदेऽपि तत्वतः ॥१०३॥ sarvajño nāma yah kaścił pāramārlhika cva lii/ sa eka eva sarratra vyaktibhede'pi tallvatah 11103|| Whoever is au omniscient is so gepujuely and he must be essentially one everywhere (i. e. in crety case of omniscicoce) crco if there is a difference of personality bene (1.e. smong those Exhibiting omniscience). प्रतिपत्तिस्ततस्तस्य सामान्येनैव यावताम् । ते सर्वेऽपि तमापन्ना इति न्यायगतिः परा ||१०४॥ pratipallis Intas lasya sāmāny naiva jāvatam / te sarvepi tam apana iti nyayagatih para ||10411 Under such conditions it is most logical to hold that those who have faith in an omniscient person in a general fashion (i, e, on account of his omniscience in general) are all (without exception) his rotaries. विशेषस्तु पुनस्तस्य कात्स्येनासर्वदर्शिभिः । सर्वैर्न ज्ञायते तेन तमापन्नो न कश्चन ॥१०५|| višeşas lu punas tasya kārlsnyenāsarvadaršibhih / sarvair na jñayale tena tam apanno na kaścana ||10511. On the other hand, so far as the details of his nature are concerned they taken in their entirety are beyond the comprebepsion of all (i. e. of us all) who are themselves non-omniscient; in tbis sepse pode can be said to be the votary of an omniscient person. तस्मात् सामान्यतोऽप्येनमभ्युपैति य एव हि । निर्व्याज तुल्य एवासौ तेनांशेनैव धीमताम् ॥१०६।। tasmät samanyato'py enam abhyupaiti ya era hi / nirvyajam tulya evasau tenaintenaiva dhumatam ||10611 ·TRANSITORY 61 Hence whoever has a sipcere faith in an omniscient person eren in a general fashion is accorded an identical treatment by the wise persons insofar as this faith of his is concerned. यथैवैकस्य नृपतेर्बहवोऽपि समाश्रिताः । दूरासन्नादिभेदेऽपि तभृत्याः सर्व एवहि ॥१०७॥ सर्वज्ञतत्त्वाभेदेन तथा सर्वज्ञवादिनः । सर्वे तत्तत्त्वगा ज्ञेया भिन्नाचारस्थिता अपि ॥१०८॥ yathaivaikasya. nxpater bahavo'pi samasritah / durasannadibhede'pi tadbhrtyah sarva eva hi //10711 sarvajñatattvābhedena tathā sarvajñavādinaḥ / sarve tattattvagā jneya bhinnācārasthita api ||108|| Just as the numerous dependents of a king are called bis servants even if - they differ anmong themselves in several ways-e. g. they. stay at places that are more or less distant from the King's seat-, similarly all those who uphold the doctrine of omniscience should, in spite of their divergent conduct, be said to have realized the essential nature of omni. scirce and that because tbe essential pature of omniscience is ope (in all cases of omniscience). न भेद एव तत्त्वेन सर्वज्ञानां महात्मनाम् । तथा नामादिभेदेऽपि भाव्यमेतन्महात्मभिः ॥१०९।। na bheda eva tałtvena sarvajñānāṁ mahātmanām / tathā nāmādibhede'pi bhavyam etan mahatmabhih ||10911 The large-hearted persons should ponder over the fact that the great personages who are omniscient are not mutually different in essence even if they differ in name etc. चित्राचित्रविभागेन यच्च. देवेषु वर्णिता । भक्तिः सद्योगशास्त्रेषु ततोऽप्येवमिदं स्थितम् ॥११०॥ citrācitravibhāgena yac ca deveşu varņila / bhaktiḥ sadyogośālreșu lalo'py evam idań sthitam 1/110|| This very idea also follows from the description - Occurring in the authentic yoga-texts-of devotion to the deities as classified into the variegated one and the non-variegated one.

·62 VOGADRȘTISAMÜCCAYA संसारिषु हि देवेषु भक्तिस्तत्कायगामिनाम् । तदतीते पुनस्तत्त्वे तदतीतार्थयायिनाम् ॥११॥ samsārișu hi deveșu bhaktis tatkāyagāminām | tadalite punas tattve ladalitarthayāyinām [111111 The woridly deities are an object of devotion for those who aspire to be born in ihe form of these deities, the truth transcending the worldly existence for those who aspire to go beyond the worldly existence. चित्रा चायेषु तद्रागतदन्यद्वेषसङ्गता । अचित्रा चरमे त्वेषा शमसाराऽखिलैव हि ॥११२॥ citra cadyesu tadrāgatadanyadveşasangata / acitra carame ty esā samasāra khilaiya hi ||12|| The devotion directed to the former is variegated insofar as it is accompanied by an attachment towards one deity and an aversion towards the rest; on the other hand, the devotion directed to the latter is permeated with an all round calm and is therefore non-variegated. संमारिणां हि देवानां यस्माच्चित्राण्यनेकधा । स्थित्यैश्वर्य प्रभावाद्यैः स्थानानि प्रतिशासनम् ॥११३।। तस्मात् तत्साधनोपायो नियमाच्चित्र एव हि । न भिन्ननगराणां स्यादेकं वर्म कदाचन । ११४॥ saṁsāriņām hi devānāṁ yasmāc citrāny anekadhā / sthityaisvorya prabhāvād yaiḥ sthānāni pratiśasanam ||11311 tasmat tatsadhanopāyo niyamāc citra eva hii na bhinnanagarānam syād ekam vartma kadacana ||11411 Since tbe seats of the worldly deities are differently conceived by different theological orders-e.g. there are divergent notions as regards their duration, eminence, power etc.-it is but natural that the methods prescribed for the attainment of these divise seats should be mutually divergent. Certainly, it is not possible to reach different cities (i.e. cities situated in different directions) by following the same path. -- इष्टापूर्तानि कर्माणि लोके चित्राभिसन्धितः नानाफलानि सर्वाणि द्रष्टव्यानि विचक्षणः ॥११५।। işgapūrtāni karmāņi loke citrabhisandhitaḥ / nanaphalani sarvāni drstavyāni vicaksanaih 111511 ·TRANSITORY 63 The learned one ought to 'note that the entire lot of worldly acts classed under işta and purla yields different results in accordance with : the difference in mental attitudes of those performing these acts. ऋत्विभिमन्त्रसंस्कारैर्ब्राह्मणानां समक्षतः । अन्तर्वद्यां हि यद् दत्तमिष्टं तदभिधीयते ॥११६॥ ſtvigbhir mantrasańskārair brāhmaṇānan samakşataḥ / antarvedyam hi yad dattain istam tad abhidhiyate //116||. By ista we understand the offering of gifts by an authorized (i.e. by an agent authorized to perform yajña), at the yajña-ground, in the preseuce of Brahmins, and to the accompaniinent of a purificatory chap. tipg of hymns. • . वापीकूपतडागानि देवतायतनानि च । अन्नप्रदानमेतत् तु पूर्त तत्त्वविदो विदुः ॥११७॥ vāpiküpatadāgāni devatāyatanani cal amnapradanam etat tu purtam tattvavido viduh ||117|| The construction of ponds, wells, tanks and places of worship and the donation of food material constitute pürta-that is the view of those who are an expert on these matters. अभिसन्धेः फलं भिन्नमनुष्ठाने समेऽपि हि । परमोऽतः स एवेह वारीव कृषिकर्मणि ॥११८॥ abhisand heh phalań bhinnam anuşthane same' pi hi / paramo' tah sa eveha variva krsikarmani 1/11811 Even when the performance of an act is of the same nature' the ultimate consequences are different on account of the difference in men. tal attitudes accompanying the performance in question; from this it follows that the most decisive factor in the performance of an act is the accompanying mental attitude--just as water is the most decisive factor in an agricultural operation. रागादिभिरय चेह भिद्यतेऽनेकधा नृणाम् । नानाफलोपभोक्तृणां तथा बुद्धयादिभेदतः ॥११९॥ rāgadibhir ayam ceha bhidyale'nekadha nặnām / nanāphalopabhokrnam tatha buddhyadibhedatak //11911 ·64 VOGADRŞTISAMUCCAYA In the case of different persons reaping different fruits of action it. (i.e. the copcerned mental attitude) differs in number of ways oring: to attachment etc., as also ovviog to a difference in the types of understanding coming in play-buddhi etc. being the types of understandiog here referred to. greafartalamafaat ala şoaàt i तभेदात् सर्वकर्माणि भिद्यन्ते सर्वदेहिनाम् ॥१२०॥ buddhir jñānam asammohas trividho bodha işyale / tadbhedāt sarvakarmāņi bhidyante sarvadehinām || 12011 Buddhi, jñāna and asañmola are the three types of understanding and all the actions of all the beings exbibit difference corresponding to a difference in the types of understanding accompanying these actions. [120]. This gradation of understanding has its own problems--as is the case with the various other gradations resorted to by Haribhadra. Perhaps buddhi ought to characterize the first four yoga-viewpoints, jñāna the next three and asañmaha the last one. In the verse 125 ve sball be told that jnana characterizes kulayogins and later on we are going to identify kulayogins with those possessing Syoga by intention'. That will levd support to the surmise that the first four yoga-viewpoints do not come under the scope of even “yoga by intention' (hence not at all under the scope of the threefold gradation of yoga-where 'yoga by intention' constitutes the lowest grade). इन्द्रियार्थाश्रया बुद्धिर्ज्ञानं त्वागमपूर्वकम् । ACT03779aciatatsfuerza 1183811 indriyarthasraja buddhir jñānam tyāgama pūrvakam / sadanuşthānavac caitad asamimoho'bhidhīyate ||121// Buddhi is based on sensuous objects, jñāna relies on the scriptural texts, while asarnmoha is accompanied by proper performance of act. रत्नोपलम्भतज्ज्ञानतत्प्राप्त्यादि यथाक्रमम् । इहोदाहरणं साधु ज्ञेयं बुद्धयादिसिद्धये ॥१२२॥ talnopalanıbhatajjñānatatprāptyādi yathākraman! ihodāharanań sādhu jñeyan buddhyadisiddhaye ||12211 With a view to realising buddlii etc. in ourself one should well grasp the following analogy; buddhi is like receiving information about the ·TRANSITORY 65 --- presence of a jewel , jñāna is like acquiring knowledge concerning this jewel, while asanmoha is like acquiring this jewel itself. । आदरः करणे. प्रीतिरविघ्नः संपदागमः । जिज्ञासा तज्ज्ञसेवा च सदनुष्ठानलक्षणम् ॥१२३॥ ādaraḥ karane pritir avighnaḥ sampadagamaḥ / jijnasā tajjinaseva ca sadanusthanalaksanam ||123|| . As for the proper performance of an act, its characteristic features are a zeal to perform the act, a liking for the act, an absence of (suprasensuous) obstacles, an acquisition of tbe things valued, a curiosity to know (i. e. to penetrate into the heart of the matter), and attendance on those who are an expert on the matter. बुद्धिपूर्वाणि कर्माणि सर्वाण्येवेह देहिनाम् । संसारफलदान्येव विपाकविरसत्वतः ॥१२४॥ buddhipūrvāņi karmani sarvāny eyeha dehinām / samsaraphaladany eva vipakavirasatvatah ||12411 All those sactions which people perform under the guidance of buddhi result in the continuance of the wordly existence, for so far as their ultimate consequences are concerned they are bitter in taste. + ज्ञानपूर्वाणि तान्येव मुक्त्यङ्गं कुलयोगिनाम् । श्रुतशक्तिसमावेशादनुबन्धफलत्वतः ॥१२५॥ jñānapūrvāņi tāny eva muktyangań kulayoginām / Srutasaktisamavesad anubandhaphalatvatah ||12511 Those very actions when performed under the guidance of jñāna become a means for mokṣa to the Kulayogins (to be defined subsequently in the verses 210-11); this happens because these actions enjoy the powerful backing of scriptures wbile the benefits derived therefrom form a series (culminating in mokşa) where the immediately preceding member generates the immediately succeeding one. असंमोहसमुत्थानि त्वेकान्तपरिशुद्धितः । निर्वाणफलदान्याशु भवातीतार्थयायिनाम् ॥१२६॥ asammohasamutthani tu ekāntapariſuddhitaḥ / nirdūņa phaladány aśu bhavāfitārthayāyinām ||12611 .

·66 YOGADRȘTISAMUCCAYA Actions arising froni asañmoha (i. e. performed under the guidance of asanmoha), being pure in an unqualified fashion, immediately yield fruit in the form of mokşa to those who are on the way to transcending the worldly existence. प्राकृतेविड भावेषु येपां चेतो निरुत्सुकम् । भवभोगविरक्तास्ते भवातीतार्थयायिनः ॥१२७॥ prāksleşy iha bhāveșu yeşāṁ ceto nirutsukam / bhavabhogaviraktas te bhavalitarthayayinah ||12711 Those whose mind is free from a longing for the things encountered in the course of everyday life, those who have developed an attitude of dispassion towards worldly enjoymepts-they are said to be on the way to transcending the worldly existence. एक एव तु मार्गोऽयं तेषां शमपरायणः । अवस्थाभेदभेदेऽपि जलधौ तीरमार्गवत् ॥१२८॥ eka eva tu mõrgo’jam teşāṁ samaparāyanaḥ / avasthābhedabhede'pi jaladhau tiramärgavat 1112811 Of such ones the path - characterized by a predomipance of calm--is one and the same even if they differ as to the stage occupied by them in the path in question-just as the path leading to the Sea-shore is one (even if those traversing this path might be more or less distant from the sea-shore). [128] Here the reference seems to be to those moving towards the . sea-shore from the midst of the sen. संसारातीततत्त्वं तु परं निर्वाणसंज्ञितम् । तद्धयेकमेव नियमाच्छब्दभेदेऽपि तत्त्वतः ॥१२९।। samsāralitatattvam tu param nirvāṇasamiñitar / taddhy ekam eva niyamāc chabdabhede'pi tattvatah ||12911 The ultimate truth transcending all states of the worldly existence and called nirvana is essentially and necessarily one even if it be designated by different names. सदाशिवः परं ब्रह्म सिद्धात्मा तथतेति च । शब्दैस्तदुच्यतेऽन्वर्थादेकमेवैवमादिभिः ॥१३०॥ sadasivaḥ parañ brahma siddhalmā tathateti ca šabdais tad ucyate'nvarthad ekam evaivamādibhiḥ 1/13011 ·TRANSITORY 67 It is this very entity that is designated by the words like Sadasiva, Parabrahman, Siddhälman, Tathalā etc.-words which have got the same mcaning and a proper meaning at that. . [130] The different Syonyms for nirvana mentioned bere were current in different circies. Thus the word Sadasiva was popular with the śaivas, Parabrahman with the Vedāntins, Siddhālman with the Jainas, Tathata with the Buddbists (rather a section of the Buddhists). Haribhadra is binting that these words can be made to mean the same thing even etymologically. तल्लक्षणाविसंवादान्निराबाधमनामयम् । निष्क्रियं च परं तत्त्वं यतो जन्माद्ययोगतः ॥१३॥ tallaksaņāvisanodan nirabadhan anāmayam / niskriyan ca paraṁ tallvar yalo janmūdyayogataḥ 111311| For there is no dispute about the definition of this ultimate truth (i. e. of the the ultimate state of soul's existence) inasmuch as it is (unanimously) said to be free from all disturbance, free from all ailment, free from all activity, and that on account of its undergoing to brith etc. ज्ञाते निर्वाणतत्त्वेऽस्मिन्नसंमोहेन तत्त्वतः । प्रेक्षावतां न तद्भक्तौ विवाद उपपद्यते 1183211 jnate ņirdānataltue'sminn asammohena tatloatah | prekşāvatām na tadbhaktau vivāda upapadyate || 132|| Having comprehended by tneaps of asañmoha the essential nature of the truth called nirvāņa it is impossible for the thoughtful persons to quarrel as to how to express one's loyalty to this truth. सर्वज्ञपूर्वकं चैतन्नियमादेव यस्थितम् । आसन्नोऽयमृजुर्मार्गस्त दस्तत्कथं भवेत् ॥१३३॥ sarvajña pūrvakaṁ caitan niyamad eva yalsthitam asanno'yam gjur mārgas tadbhedas tat katha bhavet || 133|| Since it is a necessary truth that nirvāṇa is open to an Omniscient person alone the short path leading froin omniscience to nirvāņa ought to be straight; how can then there be a difference (of opinion) among those possessing omniscience ?

·AB VOGADRSTISAMUCCAYA चित्रा तु देशनैतेषां स्याद् विनेयानुगुण्यतः । यस्मादेते महात्मानो भवव्याधिभिपावराः ॥१३४॥ citra tu deśanaileşāṁ syâd vineyānugunyalah / yasmad ete mahalmano bhavayyadhibhisagvarah //13411 Their teaching exhibits diversity of types parallel to the diversity of lepels possessed by the understanding of the disciples concerned; for these great personages are competept physicians in relation ailment called worldly existence. यस्य येन प्रकारेण वीजाधानादिसंभवः । सानुबन्धो भवत्येते तथा तस्य जगुस्ततः ।।१३५॥ yasya yena prakāreņa bijādhānādisambhavaḥ / sānuband ho bharaty ele tatha tasya jagus tataḥ ||1351/ They thus er lightened different types of disciples in different manners, only keeping in mind that in each case the soving of seed (of religious fałth) was possible and the remaining operations were so performed tbat the plant would go on growing smoothly and would ultimately bear fruit). एकाऽपि देशनैतेषां यद्वा श्रोतृविभेदतः । अचिन्त्यपुण्यसामर्थ्यात् तथा चित्राऽवभासते ॥१३६।। eka' pi deśanaileşāṁ gadvā śrolgoibhedatah / acintyapunyasāmärthyāt tathā citrā'vabhasate (11361 Or we might say that their teacbing is really one and the sanie but that it appears different to the differeut members of the audience owiog to the inscrutable capcity of the virtuous acts earlier performed by them (i. e. performed by these members of the audience or by these teachers in their earlier briths.) यथाभव्यं च सर्वेषामुपकारोऽपि तत्कृतः । जायतेऽवन्ध्यताऽप्येवमस्याः सर्वत्र सुस्थिता ॥१३७॥ gathābhadyan ca sarveşām upakāro'pi tatkşlah / jayate'vandhyatapy evam asyah sarvatra susthita ||13711 This teaching thus turns out to be beneficial to all-but to each in a way that specially suits him. That again is how this teaching well demonstrates its fruitful character in each and every cuse.

·TRANSITORÝ 59::: यद्वा तत्तन्नयापेक्षा तत्कालादिनियोगतः । ऋषिभ्यो देशना चित्रा तन्मूलेषाऽपि तत्त्वतः ॥१३८॥ yadvā tattannajäpekşā tatkaladini yogataḥ / žşibhyo deśanā citrā tanmūlaisā'pi tottvalaḥ 11138|| Or we might say that the teaching in question--though essentially rooted in omniscience-has come forth from the sages themselves in a diversified form and this owing to the diversity in standpoints (adopted by the various sages) or to the diversity in periods of time (wben ibe various sages preached) or some other diversity of a kindred type. . तदभिप्रायमज्ञात्वा न ततोऽग्दृिशां सताम् । युज्यते तत्प्रतिक्षेपो महाऽनर्थकरः परः ॥१३९।। tadabhi prājam ajñātva na lalo'rvāgdņšām salām / yujyate tatpratiksepo mahā'narthakaraḥ paraḥ 1113911 Hence for the ordinary people like ourselves who are not in a position to fathom their loteption it will be improper to repudiate them; for that attitude will certainly lead to extremely unfortunate consequences. निशानाथप्रतिक्षेपो यथाऽन्धानामसङ्गतः । तभेदपरिकल्पश्च तथैवार्वाग्दृशामयम् ॥१४०॥ nišanāthaprarikṣepo yathā'ndhānām asañgataḥ / tadbhedaparikal paś ca tathaivārvāgdņšām ayam ||140|| Just as it will be senseless on the part of blind persons to repudiate the existence of moon or to imagine that moons are many (and of many shapes) so also will it be senseless for people like ourselves to adopt the attitude in question (i. e. the attitude of repudiating tbe onniscient persons or that of discriminating between them). न युज्यते प्रतिक्षेपः सामान्यस्यापि तत्सताम् । आर्यापवादस्तु पुनजिह्वाछेदाधिको मतः ॥१४१॥ na yujyate pratikse paḥ sāmânyasyāpi tatsatām / aryapavadas tu punar jihvachedadhiko matah ||14111 Hence it is not proper for worthy ones lo repudiate (the statements of) even ordinary persons; and as for the repudiation of the omniscient persons; it ought to be more (painful) than piercing one's own tongue.

·70 YOGADŘSTISAMUCCAYA कुंदृष्ट्यादिवन्नो सन्तो भाषन्ते प्रायशः क्वचित् । निश्चितं सारखच्चैव किन्तु सत्त्वार्थकृत् सदा ॥१४२।। kudrs!yadiran no santo bhaşante prājaśaḥ kvacit | mścilan säravac caiva kintu saltvārthakşi sada ||142|| Alnost never do the saintly persons speak in the manner of the evilminded persons and the like ; for the former always speak what is definite in weaping, wbat is full of meaning, but at the same time what proves beneficial to others निश्चयोऽतीन्द्रियार्थस्य योगिज्ञानादृते च न । अतोऽप्यत्रान्धकल्पानां विवादेन न किश्चन ॥१४३॥ niscayo'lindriyārthasya yogijñanad şte ca na / ato'py atrāndhakalpanam vivadena na kificana ||14311 A determination of the nature of supra-sensuous entities is impossible except through yogic knowledge, hence also to enter into dispute regarding these matters will be futile on the part of those who are like blind persons (so far as these matters are concerned). न चानुमानविषय एषोऽर्थस्तत्त्वतो मतः । न चातो निश्चयः सम्यगन्यत्राप्याह धीधनः ॥१४४॥ यत्नेनानुमितोऽप्यर्थः कुशलैरनुमातृभिः । अभियुक्ततरैरन्यैरन्यथैवोपपाद्यते ॥१४५॥ na cānumănavişaya eşo'rthas tattvato malah ! na cāto niscayah samyag anyatrāpy aha dadhanah //14411 . yalnenānumito'py arthaḥ kušalair anumātſbhiḥ / abhiyuktatarair anyair anyathaivopapadyate ||145।। Moreover, these matters essentially fall outside the scope of inferential knowledge while, in point of fact, a right determination of the nature of things through inferential knowledge is impossible even elsewhere (i.e. even in the case of sensuous entities). As has been said by a man of rich wit (i. e. by Bhartrhari): "Even alter people skilled in the art of inference have inferrei a tbing through hard labour it so happens that those more skllled than them prove the same thing to be otherwise". .

·TRANSITORY 71 O ज्ञायेरन् हेतुवादेन पदार्था यद्यतीन्द्रियाः । कालेनैतावता प्राज्ञैः कृतः स्यात् तेषु निश्चयः ।।१४६॥ jñāyeron lietuvādena padārtha jady atindriyāḥ ! kalenaitavata prajnaih krtah syat tesu niscayah ||14611 Certainly, if the pature of supra-sensuous entities could be ascertained through logical argumentatiou it sbould bave been possible by now for the logicians to arrive at a final conclusion on the question. न चैतदेवं यत्तस्माच्छुष्कतर्कप्रहो महान् । मिथ्याभिमानहेतुत्वात् त्याज्य एव मुमुक्षुभिः ॥१४७॥ na caitad evañ yat tasmāc chuşkalarkagraho mahān / mithyabhimānahetulval tyajya eva mummksubhih ||147|| But since that is pot the case those desirous of mokşa should free themselves from this mighty attachmeut for dry logic, for such an attachment causes vain-glory. ग्रहः सर्वत्र तत्त्वेन मुमुक्षूणामसङ्गतः । मुक्तौ धर्मा अपि प्रायस्त्यक्तव्याः किमनेन तत् ॥१४८॥ grahaḥ sarvatra lalivena mumukṣūnām asañgataḥ / muktau dharma api prayas tyaktavyah kim anena tat . ||148|| Really speaking, for those desirous of mokşa it is improper to have attachment in relation to anything whatsoever. For when at the time of mokşa even virtues are alniost to be given up why should one stick to a thing like this (i. e. to a thing like dry logic) ? [148] For a clarification of the idea underlying this verse see the foot-note occurring in the introduction to the present sub-section. तदत्र महतां वर्त्म समाश्रित्य विचक्षणैः । वर्तितव्यं यथान्यायं तदतिक्रमवर्जितैः १४९॥ tadata mahatam vartma samāśritya vicakşanaiḥ / vartitavyam yathānyayari tadatikramavarjitaih //14911 Thus in their bebaviour the intelligent people should follow - in a manner that is just and avoiding all pitfalls - the path of the great oncs.

·74 VOGADRŞTISAMUCCAVA medium type and concentration of a supreme type. Be that as it mayı concentration as such can have po spiritual sigpificance just as seeing as such or thinking as such can have none; what makes concentration spiritual or otherwise is its object and its mental concomitants just as what makes seeing or thinking spiritual is its object and its mental concomitants. With this general consideration in mind we can follow Haribhadra's account of the last four yoga-pletypoints.] (a) Stbirā - the Fifth Yoga-viewpoint : कृतमत्र प्रसङ्गेन प्रकृतं प्रस्तुमोऽधुना । तत्पुनः पञ्चमी तावद्योगदृष्टिमहोदया ॥१५३॥ kſtam aira prasangena prakştan prastumo'dhuna / tatpunah pancami tavad yogadrstir mahodaya ||15311 Enough of digression, let us now resume our proper topic. The yogaviewpoint occupying the fifth place in the serial order (i.e, the yogaviewpojnt called Sthitā) is conducive to mokşa. स्थिरायां दर्शन नित्यं प्रत्याहारवदेव च । कृत्यमभ्रान्तमन, सूक्ष्मबोधसमन्वितम् ॥१५॥ sthirāyān darśanan nityań pratyaharavad evaca / kriyam abhrantam anaghañ sükşmabodhasamanvitam ||15411 In the stage of Stbirā the understanding is characterized by permanence (i. e. by a lack of pitfalls) and by the sense-organs followiog the lead of mind rather than pursuing their respective objects ; again, here man's acts are free from illusion as well as from sin and they are accompanied by the understanding of a subtle type (i.e. by the under. standing characteristic of the Vedyasamoedyapada). [154] Haribhadra's account of the fifth yoga-viewpoint really begins in this verse. Note that pralyāhāra (i.e. sense-control-more fully, 'the sense-organs following the lead of mind rather than pursuing their respective objects)' occupies fifth place in Patañjali's list of spiritual qualifications, 'understanding' fifth place in Bhagavaddatta's list, while "non-illusion' fifth place in Bhadanta Bhaskara's list. बालधूलीगृहक्रीडातुल्याऽस्यां भाति धीमताम् । तमोग्रन्थिविमेदेन भवचेष्टाऽखिलैव हि ॥१५५॥ baladhūligphakridalulyā'sya'i bhali dhaniatām, tamogranthivibhedena bhavacestarkhilaiva hi 1115511 ·LAST FOUR YOGA-VIEWPOINTS 76 In this stage since there has been an untying of the kpot of ignorance the wise people begiu to look at the totality of worldly happenings as if it were the children's play with toy clay-houses. [155] In this verse Haribhara employs the concept 'untying the knot' which was well known to the Jaina tradition. For in the traditional Jaina scheme of guiñasthānas the 'untying of the knot' is supposed to result in the atteinment of the Fourth gunasthāna. However, we already know that Haribhadra's yoga-viewpoints fifth onwards should characterize the gunasthānas Fourth onwards. मायामरीचिगन्धर्वनगरस्वप्नसन्निभान् । तत्त्वेन भावान् श्रुतविवेकतः ॥१५६॥ mayāmaricigandharvanagarasvapnasannibhān ! bahyan paśyati tativena bhāyān śrulavivekataḥ 111561/ बाह्यान् पश्यति With the help of the discriminatory knowledge acquired from (a proper digesting of) scriptures the wise man looks at the external objects as if they were a juggler's were a juggler's trick, a mirage, a fata morgana, a dream. अबाह्यं केवलं ज्योतिर्निराबाधमनामयम् । यदत्र तत्परं तत्त्वं शेषः पुनरुपप्लवः ॥१५७॥ abahyan kevalan jyotir nirābādham anāmayam / yad atra tat pram tattvarn sesab punar upaplavah //15711 In this stage the non-external light (i. e. the light of discriminatory knowledge) that is free from all disturbance and all ailment is alone treated as the ultimate truth while everything else is treated as a mere puisance. . एवं विवेकिनो धीराः प्रत्याहारपरास्तथा । धर्मवाघापरित्यागयत्नवन्तश्च तत्वतः ॥१५८॥ evañ vivekino dhīrāḥ pratyāhūra parās tatha / dharmabadhaparityagayatnavantas ca tattvatah ||15811 In this way the persons possessed of discrimipatory knowledge who are serene-minded and whose sense-organs follow the lead of mind rather than pursue their respective objects make efforts to genuinely get rid of obstacles standing in the way of religious conduct. [The following is how they reflect].

·72 VOGADRŞȚISAMUCCAYA परपीडेह सूक्ष्माऽपि वर्जनीया प्रयत्नतः । तद्वत् तदुपकारेऽपि यतितव्यं सदैव हि ॥१५०॥ parapideha sükşmā'pi varjanīyā prayatnataḥ / tadvat tadupakare'pi yatitavyam sadaiva hi ||15011 In this connection they should scrupulously avoid ipflicting even slightest pain on others and in a like fashion they should always endeavour to do good to others. गुरखो देवता विप्रा यतयश्च तपोधनाः । पूजनीया महात्मानः सुप्रयत्नेन चेतसा ॥१५१॥ guravo devatā viprā yatayaś ca tapodhanāḥ / pājanīyā mahātmānaḥ suprayatnena cetasã ||15111 Again, great souls in the form of preceptors, deities, Brahmins, and the mendicants who have performed pepance in plenty , ought to be honoured with a highly dutiful mind. पापवत्स्वपि चात्यन्तं स्वकर्मनिहतेष्वलम् । अनुकम्पैव सत्त्वेषु न्याय्या धर्मोऽयमुत्तमः ॥१५२।। . pāpavatsu api câtyantañ svakarmanihaleșu alam / anukampaiva sattueşu nyāyyā dharmo'yam uttamaḥ ||152|| Even .in . relation to the highly sinful persons - persons whom their own misdeeds have placed in a state of nethermost fall - it will be proper to adopt an attitude of but compassion; certainly, that will be an act of. highest religiosity.

·2 SECTION V $ A SPECIAL ACCOUNT OF THE LAST FOUR YOGA-VIEWPOINTS (Having discussed certain incidental matters primarily with a view to emphasizing the vilal difference between the first four yoga-viewpoints and the Inst four Haribbadra resumes bis account of yoga-viewpoints. The rerses 153-86 are devoted to a description of the last four yoga- Tiepolols (nnd then begins a discussion of certain incidental matters once morc). As has been pointed out carlier, in the traditional Jaina sebeme of gunasihūras there seems to be po votious that run exactly parallel to these last four yoga-viewpoints of Haribhadra. All that can be said with certainty is that the range of these viewpoints begins from the beginning of the Fourth gunasthana and ends with Fourtcenth. However, even this general parallelism obtaining between schemes should help us somewhat in following Haribhadra's account of his last four yoga-viewpoints. Thus Haribhadra, deriving inspiration from the traditional Jaina positions, considers the following to be the distiuguishing (cetures of the bigbest stages the bigbest stages of spiritual development, stages that are represented by his last four yoga-viewpoints : (i) A basic cbadge of attitude towards the things worldly, (ii) A strong feeling of renunciation in relation to the worldly enjoyments; (iii) A practice of meditative concentration. Here there is not only some relation but also some difference between the features (i) and (ii). The feature (i) indicates that those vesy acts of everyday life which are performed by ordinary people with a strong sense of attachment are performed by those spiritually advanced with a scuse of utter detachment; the feature (ii) indicates that those very enjoyments of everyday life which please ordipary people are not at all indulged in by those spiritually advanced. It is difficult to evaluate the spiritual significance of the feature (iii) and in the traditional Jaina scheme it was not much emphasized (even if deemed .worthy of aspiration); but Haribhndra seenis to have giveu this feature niore than its due. because he had to do justice to Patañjali's list of alleged spiritual qualifications, a list whose last three members are concentration of an elementary type, concentration of a 10 ·76 YOĠA DRȘTISAMUCCAYA न ह्यलक्ष्मीसखी लक्ष्मीर्य थाऽऽनन्दाय धीमताम् । तथा पापसखा लोके देहिनां भोगविस्तरः ॥१५९॥ na liy alakşniisakhi lakṣmnir yathā"nandāya dhimatām / tatha papasakhā loke dehinam bhogavistarah ||15911 Just as prosperity that has got poverty for its twin fails to gladden the intelligent people so also should be the case with the total expanse of 'men's worldly enjoyments that has got sin for its twin. धर्मादपि भवन् भोगः प्रायोऽनर्थाय देहिनाम् । चन्दनादपि संभूतो दहत्येव हुताशनः ॥१६०॥ dharınād api bhavan blogaḥ prāyo'narthāya dehinām / cand anad api sambhuto dahaty eva hutasanah ||160// Even that worldly enjoypient which has been aquired as a result of performing virtuous acts is conducive to undesirable cousequences-just as fire produced even from sandal wood certainly buros. भोगात् तदिच्छाविरतिः स्कन्धभारापनुत्तये । स्कन्धान्तरसमारोपस्तत्संस्कारविधानतः ॥१६१॥ bhogāt tadicchāviratiḥ skandhabhärāpanultaye / skandhantarasamaropas tatsamskaravidhanatah //161|| Seeking release from the desire for enjoyment through indulging in enjoyment is like seeking relief from the shoulder's burden' through placing this burden on the other shoulder, for once you indulge in an enjoyment there is produced in your mind a corresponding impression (that will subsequently give rise to the desire concerned). (b) Kāntā-the Sixth Yoga-viewpoint : कान्तायामेतदन्येषां प्रीतये धारणा परा । अतोऽत्र नान्यमुन्नित्यं मीमांसाऽस्ति हितोदया ॥१६२॥ kāntāyām etad anyeşāñ prilare dhāraña para / alo'tra rünyam unnityam mimāṁsā’sti hitodayā 1/162/1 In the stage of Kanta (i.e. of the Sixth yoga-viewpoint) all this (i-e. all..that was said in connection with the: filth yoga-viewpoint) continues and is undertaken for the happiness of others; again there is here a Teal (though of an elementary kind-) concentration of mind on one ·LAST FOUR YOGA-VIEWPOINTS thing, as a result of which one never finds pleasure in anything else and engages oneself in a cogitation that is conducive to beneficial conse quences. an [162]. In this verse begins Haribhadra's account of the Sixth yogaviewpoint. Note that dltāraņā (i.e. ineditative concentration of elementary type) occupies sixth place in Patañjali's list of spiritual qualifications, 'cogitation' sixth place in Bhagavaddatta's list, while "not finding pleasure in anything else' sixth place in Bhadapta Bbāskara's list. अस्यां तु धर्ममाहात्म्यात् समाचारविशुद्धितः । प्रियो भवति भूतानां धर्मंकानमनास्तथा ॥१६३।। asjaſ iu dharnamāhātmyal samācīravisuddhitaḥ / priyo bhavati bhūlānām dharmaikāgrananās talha (163|| In this stage one's conduct becomes pure owing to the beneficial influence of religion while as a result of that (i. e. of the purity of conduct) oue becomes favourite of his fellow-beings and pays single-minded attention to matters religious. श्रुतधर्मे मनो नित्यं कायस्तस्यान्यचेष्टिते । अतस्त्वाक्षेपकज्ञानान्न भोगा भवहेतवः ॥१६४॥ śrutadharme mano nityam kājas tasyanyaceştite / alas tv aksepakajnanān na bhogā bhavahetavah /11641! His mind is always fixed on the religious truths derived from scriptures while it is ouly his body that undertakes activities of other kinds; hence as a result of the magnetic pull of the knowledge relating to the religious truths in question ever sensuous enjoyments of his do not become a cause of further worldly existence. मायाम्भस्तत्त्वतः पश्यन्ननुद्विग्नस्ततो द्रुतम् । तन्मध्येन प्रयात्येव यथा व्याघातवर्जितः ॥१६५॥ भोगान् स्वरूपतः पश्यंस्तथा मायोदकोपमान् । भुनानोऽपि ह्यसङ्गः सन् प्रयात्येव परं पदम् ॥१६६।। mayambhas taltratah paśyann anudoignastato drutam tanmadhyena prayāly eva yathā vyaghatavarjitah //165|| bhogān svarūpatah paśyans tatha māyodakopamān/ bhuijano'pi hy asaigale san prayāty eva paran padam ||166|| ·78 VOGADRȘTISAMUCCAVÀ Just as the man who has seen through the juggler's game of produciog illusory water flees from this water with au uragitated mind and walks across this water without being physically obstructed, similarly the man who has realized the true nature of worldly enjoyment - i.e. has realized their likeness to the illusory water produced by the juggler - does certainly attain mokşa even as he experiences those enjoyments with a feeling of detachment. भोगतत्त्वस्य तु पुनर्न भवोदघिलङ्घनम् । मायोदकदृढावेशस्तेन यातीह कः पथा । १६७॥ bhogalattvasya tu punar na bhavodadhilanghanam / māyodakadrdhavesas tena yaltha kah patha ||16711 On the other hand, one who treats the worldly enjoyments as real something never succeeds in crossing the ocean of the worldly existence. What person who is firmly under the mistaken notion that the illusory water produced by the juggler is genuine will dare make his way through this water ? स तत्रैव भवोद्विग्नो यथा तिष्ठत्यसंशयम् । मोक्षमार्गेऽपि हि तथा भोगजम्बालमोहितः ॥१६८॥ sa tatraiva bhavodvigno yathā tişthaty asañíayam / moksamarge'pi hi tatha bhogajambalamohitah ||16811 This man even when disgusted with the wordly existence stays in its midst without any hesitation; in an identical fashion, deluded by the parapbarnalia of sepsuous enjoyment he stays where he is (i.e. makes no progress) so far as journey on the moksa-path is concerned. मीमांसाभावतो नित्यं न मोहोऽस्यां यतो भवेत् । अतस्तत्त्वसमावेशात् सदैव हि हितोदयः ॥१६९॥ mināṁsabhāvato nityam na moho'syāṁ yato bhavet / atas tattvasamavesat sadaiva hi hitodayah 11169|| Since in this stage cogitation (about the nature of things) always takes place and on account of that there never arises a delusion the stage is always characterized by beneficial consequences resulting from a penem tration into the nature of things. (C) Prabhā - the Seventh Yoga-viewpoint : ध्यानप्रिया प्रभा प्रायो नास्यां रुगत एव हि । तत्त्वप्रतिपत्तियुता विशेषेण शमान्विता ॥१७०॥ dhyānapriyā prabha prāyo nāsyan rug ata eva hi / tattvapratipattiyuta viseşena samānvita |117011 + ·LAST FOUR YOGA-VIEWPOINTS 79 The stage called Prabhā (1. e. one who occupies this stage constituting the seventh yoga-viewpoint) develops a liking for meditative concen. tration (of a medium type) and for that very reason there is usually no feeling of ailment (i.e, spiritual ailment) here; again, the stage is accom. panied by an acceptance of the correct position as to the essential nature of things and more particularly by a feeling of calm. [170] In this verse begins Haribhadra's account of the seventh yogaviewpoint. Note that dhyāna (i. e. meditative concentration of a medium type) occupies seventh place in Patañjali's list of spiritual qualifications, 'acceptance' seventh place in Bhagavad datta's list, while non-ailment' seventh place in Bbadanta Bhāskara's list. An alternative reading for 'visesena samānita' is 'satpraurttipadavaha'; in that case the later half of the verse will mean : again, the stage is accompanied by an acceptance of the correct position as to the essential nature of things and is conducive to mokşa'. ध्यानजं सुखमस्यां तु जितमन्मथसाधनम् । विवेकबलनिर्जातं शमसारं सदैव हि ॥१७१॥ dhyānajaṁ sukham asyäñ tu jitamanmathasādhanam / Vivekabalanirjalam samasaram sadaiva hi ||171|| In this stage one enjoys the bliss born of meditative concentration, a bliss which registers victory over the factors responsible for the rise of cupidity, which is a consequent of the power of discriminatory knowledge, which is always predominantly calm. सर्व परवशं दुःखं सर्वमात्मवशं सुखम् । एतदुक्तं समासेन लक्षणं सुखदुःखयोः ॥१७२॥ sarvam paravasam duḥkham sarvam almavasam sukkam / etad uktam samasena laksanam sukha-duhkhayoh //172|| Whateyer lies in the power of other is of the nature of pain, whatever lies in one's own power is of the nature of pleasure these in brief are the respective definitions of pain and pleasure. पुण्यापेक्षपि ह्येवं सुखं परवशं स्थितम् । ततश्च दुःखमेवैतत् तल्लक्षणनियोगतः ॥१७३। punyāpekşam api hy evaṁ sukham paravasam sthitam / tataś ca duḥkham duḥkham evaitat tallakṣaṇaniyogataḥ 111173|| ·80 VOGADRSTISAMUCCAVA Viewed thus even that pleasure which is a copsequence of virtuous acts proves to be dependent on something other than itself; bepce in accordance with the definition (just formulated) this plensure has to be treated as but pain. (173) An alternative and better attested (because quoted by Yaso. vijaya in the Dyatrimsaddvatrimsika 24. 19)- reading for tallahsananiyo. galaḥ is 'dhyānajan tällvikani sukhanı'; in that case the later belf of the verse will meau: 'hence this pleasure is in fact but pain while real plcasure is that born of meditative concentration'. ध्यानं च निर्मले बोधे सदैव हि महात्मनाम् । क्षीणप्रायमलं हेम सदा कल्याणमेव हि ॥१७४|| dhyanam ca nirmale bodhe sadnioa lii}alalmanan / kşīnaprāyamalan hema sadā kolsānam cya hi 1/174|| On acconnt of their understanding having been frced from all defilement the great souls are always in possession of meditative concentration; certainly, a piece of gold rid of its (admixture of) impurities is always good to look at. सत्प्रवृत्तिपदं चेहासङ्गानुष्ठानसङ्गतम् । महापथप्रयाणं यदनागामिपदावहम् ॥१७५|| प्रशान्तवाहितासनं विसभागपरिक्षयः । शिववर्म ध्रुवावेति योगिभिर्गीयते अ॒दः ॥१७६॥ एतत्प्रसाधयत्याशु यद्योग्यस्यां व्यवस्थितः । एतत्पदावहैपैव तत्तत्रैतद्विदां मता ॥१७७॥ satpravſllipadaſ cchasargānusthānasangatam ! mahapathaprayānan yad anāgāmipadavaham ||17511 praśāntavāhitāsanjñaṁ visabhāga parikşayaḥ / Fivavarima dhruvadlaveti yogibhir giyale hy adah //176|| etat prasādhayaty āśu yad yogy asyaṁ vyavasthitaḥ / elatpadavahaisaiva tat tatraitadvidam mata ||17711 That advanced state of spiritual development which may be called the state of a detached performance of actions, which is something akin to a journey on the Great path (i.e. on the path of , moksa), which is condncive to the 'state of no-return (i.e. to the state of moksa), which ·LAST FOUR YOGA-VIEWPOINTS 81.. the yogins have designated by names like Prasäntavāhitā, Visabhāgaparikṣaya, Śivavarlman, Dhruvādhvan, this state is realized by the yogin who occupies the stage (i. e, the yoga - viewpoint) in question and the experts on the matter' maintain that this stage is alone competent to bring about this state. [176] These different names (i.e. Praśāntavāhitā., etc.) current in different circles represent the penultimate stage of the multistaged process of meditative concentration. As Vasovijaya ipforms us (in the Dvātriñšaddvātrinsikā 24. 55) the word praśāntavāhitā was empolyed by the Sänkbyas, visabliaga pariksıya by the Buddhists, śivavarlman by the Saivas and dhruvādhoan by the Mahāvratikas, (d) Parā the Eighth Yoga-viewpoint: Alfagl J 97 agiaslaafáar i सात्मीकृतप्रवृत्तिश्च agaotizzatat च ॥१७८॥ samadhinistha tu pará tadāsangavivarjita / sālmikrlapravrttiś ca taduttirnāśayeli ca {{178|| The stage called Parā (i. e. one who occupies this stage constituting the eighth yoga-viewpoint) is engaged in meditative concentration (of a supreme type), is free from all attachement for this concentration even, has all one's practical endeavours undertaken in å manber that is absolutely natural, and has gone beyond that state where mind is affected by everyday likes and dislikes. [178] In this verse begins Haribhadra's account of the eighth yogaviewpoint. Note that samadhi (i. e. meditative concentration of a supreme type) occupies eighth place in Patañjali's list of spiritual qualifications, fimplementation' (synonym for 'practical endeavour') eighth place in Bhagavaddatta's list, 'non-attachment eighth place in Bhadanta Bhaskara's list. Carrera unafaarifaáfair आरूढारोहणाभावगतिवत् त्वस्य चेष्टितम् ॥१७९।। nitācārapado ly asyām aticāravivarjilah / ārüdhārolaņābhāvagativat tu asya ceşfitam ||1791/ This is a stage of no code of conduct and one free from the violation of the noble man's code of conduct; the behaviour of the man occu- 11 ·82 YOGA DRȘȚISAMUCCAYA pying this stage is like that of one who having reached the top (of a. bill, say) does no mounting. रत्नादिशिक्षाहरभ्योऽन्या यथा दृक् तन्नियोजने । तथाऽऽचारक्रियाऽप्यस्य सैवाऽन्या फलभेदतः ॥१८॥ ratnādiśikṣādrgbhyo'ngā yatha dỊk tanniyojane / tathā"cārakriya'py asya saiva'nya phalabledataḥ ||180|| Just as the man who deals iņ jewellery has a different view of jewels from one who is under training for the jewellery-business, similarly the behaviour of the man occupying the stage in question, even if outware dly identical with that of ordinary people, bas a different aim in view, तन्नियोगान्महात्मेह कृतकृत्यो यथा भवेत् । तथाऽयं धर्मसंन्यासविनियोगान्महामुनिः ॥१८१॥ tanniyogān mahātmeha krtakțiyo yatha bhavet / tathāyam dharmasannyāsaviniyogān mahāmuniḥ 1/181|| Just as the fortunate man when he has become a full-fledged dealer in jewellery thinks he has reached the end of his endeavours (of the trainig period), so also is the feeling of the great sage who is practising the discipline called 'renunciation of virtues'. [181] In this verse Haribhadra says that the person upholding the eighth yoga-viewpoint starts realizing the process called renunciation of virtues' (meaning 'renunciation of kṣāyopaśamiku virtues'). This might prove tbat the eighth yoga-viewpoint of Haribhadra tuns parallel to the gunasthānas Eighth onwards of the traditional Jaina scheme. For we have seen that the process of renouncing the kṣāyo pašamika virtues begins in the Eighth gunasthanaka and is completed in the Twelfth. Similarly this yoga-viewpoint seems to run parallel to 'yoga by self-exertion' of the threefold gradation of yoga, for 'renunciation of virtues' siguifies the advent also of 'yoga by self-exertion'. द्वितीयापूर्वकरणे मुख्योऽयमुपजायते । केवल श्रीस्ततश्चास्य निःसपत्ना सदोदया ॥१८२॥ dvittyāpūrvakarañe mukhyo'yam upajāyate / kevalaštis latas cāsya niḥsapalnā sadodaya //182|| "Renunciation of virtues' in the strict sense of the phrase takes place at the time of the second apūrvakarana, and thereafter the man attains the glory of omniscience that is unrivalled (i. e. unobstructed) and ever-shining, ·LAST FOUR YOGA-VIEWPOINTS 83 [182] In this verse Haribhadra explicitly states that the process called 'renunciation of virtues' begius at the time of the second apūrvakarara, i. e. it begins with the Eighth gumasthāna. Again, Haribhadra here notes that on having realized the process of 'renouncing virtues' one becomes an omniscient. This might suggest that the range of the eighth yogaviewpoint extends upto the Fourteenth gunasthana- for the Thirteenth and Fourteenth gunasthānas are characterized by omniscience. As a matter of fact, it would be but natural to expect that the range of the last Yoga - viewpoint of Haribhadra should extend upto the last gumasthāna of the traditional Jaina scheme. स्थितः शीतांशुवज्जीवः प्रकृत्या भावशुद्धया । चन्द्रिकावच्च विज्ञानं तदावरणमभ्रवत् ।।१८३।। sthitaḥ śīrāmśuvaj jiyaḥ prakriya bhāvasuddhayā / candrikāvac ca vijñānañ tadavaranam abhravat 11183|| With his nature essentially and really pure a soul stands comparable to moon, his consciousness to moonlight, the veil obscuring his con. sciousness to clouds. घातिकर्माभ्रकल्पं तदुक्तयोगानिलाहतेः । यदाऽपैति तदा श्रीमान् जायते ज्ञानकेवली ॥१८४॥ ghātikarmabhrakalpam taduktayogānilahate” / yada'paiti tada śrimãn jāyate jñānakevali ||184|| When bis ghātin type of karmas that are comparable to clouds have been swept aside by the above-described yoga that is comparable to winds the war, shining in glory, becomes omniscient. क्षीणदोषोऽथ सर्वज्ञः सर्वलब्धिफलान्वितः । परं परार्थ संपाद्य ततो योगान्तमश्नुते ॥१८५॥ kşīņadoşo'tha sarvajñaḥ sarvalabdhi phalānvitaḥ / paraṁ parārlhaṁ sampadya toto jogūntam aśnute 1118511 This man, who is freed from all spiritual defilements, is omniscient, and is in possession of all that one might possibly aspire after, now seeks to bestow supreme benefits on others and then reaches tbe culmi. Bating point of yoga, (183-85) In these verses Haribhadra offers the traditional Jaipa account and explanation of omniscience which a man is supposed to acquire on reaching the Thirteenth gunasthana, The Jaina traditiou maintains that a ·84 YOGADRSTISAMÜCCAYA 3 man is prevented from being an omniscient by the jñānāvaranīja- and darśanīvaranīya-karmas which he has accumulated in the beginningless series of lives — just as he is prevented from baving an absolutely blame. less character by the mohaniya-karmas thus accumulated; in the same manner, the explanation continues, a man is prerented from being omni. potent by the antarāja karmas he has accumulated in the beginningless series of lives. Again, this tradition maintaivs that the mohanīya-kamas are entirely got rid of by the time the man reaches the Twelfth gunas. thāna while the jñānādaraniya-, darśanāvaraniya- and antarāya- kannas are entirely got rid of by the time be reaches the Thirteenth gunasthana; in other words, a man becomes an absolutely blameless character in the Twelfth gunasthāna while he becomes omniscient as well as omnipotent in the Thirteenth. And since the And since the attainment of Fourteenth (and hence mokşa) becomes a possibility only after the Thirteenth gunasthāna is reached while the Thirteenth gumasthāna is reached only after the mohanīya-, jñānāvaraniya-, darśanavaraniya- and antarāya-karmas are entirely got rid of. These four týpes of Karmas are designated ghätin (i. e. those marring the possibility of attaining mokşa); (as against these, the remaining four types of karmas which last till the moment of attaining mokşa are called aghálin (i. e. those not marrlog the possibility of attaining mokşa).. All these ideas were in the mind of Haribhadra while composing the present verses. Another idea present in his mind was that the man who teaches the Thirteenth gunasthāna works for the benefit of others till the attainment of mokşa (i e till the end of his life). $ तत्र द्रागेव भगवानयोगाद् योगमत्तमात् । भवन्याधिक्षयं कृत्वा निर्वाणं लभते परम् ।।१८६।। tatra drag eda bhagavān ayogad yogasattamāt. / bhavayyadhiksayam kļlvā nirtānam labhale param ||1861/ At this stage the Lord (i. e. the man in question), resorting to the highest type of joge that cosists in the cessation of all bodily, mental and vocal operations, soon puts an end to the ailment called worldly existence and attains mokşa in a true sense of the term (i.e. in the sepse of a freedom from all possible involvement in the worldly existence). [186] In this rerse Haribhadra describes the meditative trance (of a very brief duration) which a man performs on the ere of attaining mokşa, which is characterized by a cessation of all bodily, mental and rocal operations and which signifies the attainment of the Fourteenth gunasthana. Here ends the range of the eighth yoga-viewpoint of Haribbatra's scheme. 2 ·SECTION VI THE NATURE OF MOKŞA 1 (Haribhadra's account of yoga as a means of developing an ideal human personality is perhaps over by the time he reaches the verse 186 (rather the verse 185). But as we have earlier noticed, in the eyes of Haribhadra himself the development of an ideal human personality is but a means of attaining mokşa - conceived in the form of a cessation of the transmigratory cycle. He therefore adds to his account of the eight yoga-viewpoints a discussion on the pature of mokşa. The discussion is divided into four parts, the first (verses 187-92) containing a reasoned statement of the Jaipa position, on tbe question, the second (verses 193-97) containing a reasoned refutation of the momentarist (i. e. Buddhist) position on the question, the third (verses 198-203) containing a reasoned refutation of the eternalist (i. e. Sānkhya) position on the question, and the fourth verses (204-6) recapitulating the Jaipa position earlier introduced. It is not easy to assess the value of such a discussion-particularly wben it occurs in a text like the present one with its catholic attitude on the questions pertaining to matters spiritual. The discussion reveals that the Jain, Buddhist and Sankhya advocates of mokşa cannot be made to adopt an uvanimous position as to the nature of mokşa, and that in its turn is because one's notion of mokşa logically follows from one's metaphysical convictions. Of course, these advocates of mokşa will deciare with one voice that the attainment of moksa signifies a cessation of the transmigratory cycle, but this will be too slender a' basis for that unanimity among the various theological orders which Haribhadra was aiming at. That is why we have earlier opined that a belief in mokşa (and omniscience ) should not bave been made by Haribhadra the basis of his appeal for broad-mindedness. In any case the present discussion is somewhat out of tune with tune with Haribhadra's crusade against sectarianism and metaphysics-mougering. For the rest it ought to be easy to see what Haribhadra is driving at in this part of his argument ). (a) The Author's Own View : व्याधिमुक्तः पुमान् लोके यादृशस्तादृशो ह्ययम् । aturat a,a at gat qilgaisözfaat 7,7 118 coll vyadhimuktah pumān loke yādīšas tādīšo hy ayam / nabhavo na ca no mukto vyadhina'oyadhito na ca 1/18711 ·86 VOGADRSȚISAMUCCAYA The case of this man (i. e, of the soul having attained mokşa ) is like the ordinary case of a inan cured of an ailment; or neither can it be said that he has now gone out of existence, or that he has not been cured of his ailment or that he was not earlier suffertng from this ailment- भव एव महान्याधिर्जन्ममृत्युविकारवान् । विचित्रमोहजननस्तीवरागादिवेदनः ॥१८८|| bhava eya mahāryādhir janmamțiyuvikāravān / vicitramohajananas livrarāgadivedanah //188|| The worldly existence is of the form of a terrible ailment which has got birth and death for its concomitant disturbances, which produces div: erse types of delusion, and which causes acute sensation of attachment etc. मुख्योऽयमात्मनोऽनादिचित्रकर्मनिदानजः । तथाऽनुभवसिद्धत्वात् सर्वप्राणभृतामिति ॥१८९॥ mukhyo'yanı almano'nādicitrakormanidānajaḥ / tathā nubhavasiddhatvat sarvapranabhrtam iti ||18911 It is the chief ailment of a soul and is caused by the beginningless series of karmas of diverse types; for in the form described above it is directly experienced by all beings whatsoever. एतन्मुक्तश्च मुक्तोऽपि मुख्य एवोपपद्यते । जन्मादिदोषविगमात् तददोषत्वसङ्गतेः ॥१९०॥ etanmuktaś ca mukto'pi mukhya evopapadyte / janmadidosavigamal tadadosatvasangateh ||19011 Again, it is when cured of this ailment (i, e. of the worldly existence ) that a man can chiefly be said to have been cured ailment; and then that has happened it becomes proper to say that the man now suffers from no disturbances caused by an ailment, for the disturbances like death etc. are now really gone. तत्स्वभावोपमर्देऽपि तत्तत्स्वाभाव्ययोगतः । तस्यैव हि तथाभावात् तददोषत्वसङ्गतिः ॥१९१॥ latstabhāro pamarde'pi tatlatsvābhavyayogataḥ / tasyaiva hi tathabhavat tadadosalvasaigatih ||19111 Even though certain features that had characterized the soul till now have vanished from it it certainly retains its inherent nature and ·THE NATURE OF MOKŞA 87 on account of that it itself acquires certain new features; it is thus that a soul's freedom from disturbances is accounted for. स्वभावोऽस्य स्वभावो यन्निजा सत्तैव तत्त्वतः । भावावधिरयं युक्तो नान्यथाऽतिप्रसङ्गतः ॥१९२॥ svabhāvo'sya soabhavo yan nijā sattaiva tatlvataḥ / bhāvāvadhir ayam yukto nānyatha'tiprasangataḥ 11192|| By the nature (Skt. Svabhāva ) of a soul we mean its very being ( Skt. Sva-bhāva ), its self-existence, and this nature accompanies it so long as it lasts (i. e. always ); if all this were not the case undesirable contingencies should arise. [191-92] In these verses Haribhadra is emphasizing that a soul's giving up certain old features and taking up certain new ones is compatible with its retaining its inherent nature throughout. This will become further clear in his anti-momentarist arguments to be offered next. The momentarist is alleged to have maintained that a thing exists during one single moment while not existing during the regaining momentsthe idea being that 'to exist' is a thing's nature during one single moment while 'not to exist is its nature during the remaining moments. Against this Haribhadra argues that a thing can bave but nature throughout its career and that it is impossible for a thing whose nature is 'to exist to become something whose pature is 'not to exist'. ope (b) A Refutation of Absolute Momentarism: अनन्तरक्षणाभूतिरात्मभूतेह यस्य तु । तयाऽविरोधान्नित्योऽसौ स्यादसन्वा सदैव हि ॥१९३॥ anantarakşaņābhūtir ālmabhūteha yasya iu / tayā'virodhān nityo'sau syād asan vā sadaiva hi 11193|| The disputant who maintains that 'not to exist in the moment immediately precediog the present one or in that immediately succeeding the present one is the essential nature of an entity will have to grant that this entity is either eternal or non-existent, for either alternative is compatible with his thesis. (The entity will be eternal in case its nature is 'to exist', it will be non-existent in case its nature is not to exist'] स एव न भवत्येतदन्यथाभवतीतिवत् । falsos graniga agentaifearaat 1188811 sa eva na bhavaty etad anyathābhavatitivat 1. piruddham lannayād era tadutpattyaditas tathā 1119411 ·88 YOGADRSTISAMUCCAYA The disputant in question might plead in self-defence : “We can well say 'this entity does not exist now' just as ( on the rival's own showing ) we can say 'this entity has become something different now'". But tbis will be a self-contradictory plea according to the disputart's own logic ( inasmuch as the disputant submits that 'to be' and 'to be something different are mutually contradictory characters while we submit that 'to be an entity' and 'not to exist' are mutually contradictory characters). Moreover, new difficulties will crop up if we raise questions about the origin etc. of this (allegedly non-existing ) entity. सतोऽसत्त्वे तदुत्पादस्ततो नाशोऽपि तस्य यत् । तन्नष्टस्य पुनर्भावः सदा नाशे न तस्थितिः ॥१९५॥ . sato sative tadutpadas tato nāso'pi tasya yat / tannastasya punar bhavah sada nase na tatsthitih //195|| If an entity assumes the form of non-existence this non-existence will have an origin and hence also an end; and this in its turn means that an entity which is already destroyed comes into existence once more. On the other hand, if the destruction of the entity in question is ever-present the entity can never possibly exist. स क्षणस्थितिधर्मा चेद् द्वितीयादिक्षणास्थितौ । युज्यते ह्येतदप्यस्य तथा चोक्तानतिक्रमः ॥१९५॥ sa kşamasthitidharmā ced doitīyādikşaņāsthitau / rajyate hy etad apy asya tatha coktanatikramah ||19611 It might be said that the destruction in question is but the positive momentary entity arising next to the original (momentary ) entity. But this statement will be tepable only in case this second eptity does not last beyond a single moment. And then what we have said (viz. that the present disputant concedes the possibility of an entity assuming the form of non-existence ) will retain its validity, क्षणस्थितौ तदैवास्य नास्थितियुक्त्यसङ्गतेः । न पश्चादपि सा नेति सतोऽसत्त्वं व्यवस्थितम् ॥१९७|| kşanasthilau tadaivāsya nāsthilir Juktyasangateh ! na pascad api sa neli sato'saltvant vyavasthitam ||197|| For if the destruction of a momentary entity means the positive entity arising next to the original entity it will certaiply be untepable to say that this secoñia moment does not contain the original entity but ·. THE NATURE OF MO KSA '89 it will not at all be untenable to say that the moments coming after this second moment do not contain this entity. And the present disputant will stand committed to the position that an entity assumes the form of non-existence (not in the next moment after the moment of its birth but in the moments coming after this next moment). [This will leave his position open to the difficulties urged in the verse 195]. [193-97] These anti-momentarist arguments of Haribhadra are somewhat obscure but fortunately the last three the last three verses of the present sub-section are bodily taken from Haribhadra's own Šāstravārtā-samuccaya on which Yasovijaya's commentary too is available. A perusal of Vaśovijaya's commentary on the Šāstravārtāsamuccaya verses 4.11-17 and 4.37 enables the reader to grasp Haribhadra's meaning. The verses 195-97 of the Yogadțstisamuccaya are the verses 4.12–14 of the Sastravārtāsamuccaya. Hence it is that for the verses 196 and 197 we have here accepted Yasovijaya's rather than Dr. Mehta's - reading. (c) A Refutation of Absolute Eternalism ; भवभावानिवृत्तावप्ययुक्ता मुक्तकल्पना । Tara ArqHTEET a tagi enfaa 1188611 bhavabhāvānioritāv apy ayukta muktakalpanā / ekāntaikasvabhāvasya na hy avasthādvayaṁ kvacit I/198|| Similarly, it will be untenable to posit the state of mokṣa without first granting that the cessation of the state of worldly existence is a fact. But an entity that is uniformly of one nature (as is everything according to the proponents of absolute eternalism) cannot be characterized by the states. तदभावे च संसारी मुक्तश्चेति निरर्थकम् । तत्स्वभावोपमर्दोऽस्य नीत्या तात्त्विक इष्यताम् ॥१९९॥ tadabhāve ca saṁsārt muktaś ceti nirarthakam / tatsvabhāvopamardo'sya nityā tātivika isyatām ||19911 In the absence of that (i. e. in the absence of anything being characterized by two states) it will be senseless to speak of a soul in bondage and one released. Hence logic demands that the disappearance of certain features from soul should be treated as a fact. दिदृक्षाद्यात्मभूतं तन्मुख्यमस्य निवर्तते । प्रधानादिनतेहेतुस्तदभावान्न तन्नतिः ॥२०॥ diděkşadyatmabhūtan tanmukhyam asya nivartate pradhānādinaler helus tadabhavan na lannalih 1/20011 · 12 .

·90 VOGADRSTIŞAMUCCAYA Thus desire to see etc. are a soul's inherent features and they cease in a literal sense of the term; they are a case of the transformation of prakpli etc. - so that this transformation comes to an end when they are 10 more. [200] The reference is here to the Sankhya position that Prakytithe basic principle of materiality - undergoes transformation in the form of the things of our everyday experience so long as and only so long as Puruşa - the basic principle of consciousness - suffers suffers from desire to see' etc. अन्यथा स्यादियं नित्यमेषा च भव उच्यते । एवं च भवनित्यत्वे कथं मुक्तस्य संभवः ॥२०१॥ anyatha syād iyam nityam eşā ca bhava ugyate / evan ca bhavanityatve katham muktasya sambhavaḥ 1/2011| Otherwise, the transformation in question will prove to be an eternal operation while 'worldly existence is a designation of this very transformation ; this means that the worldly existence will then prove to be an eternal operation. How will mokşa become a possibility under conditions like these ? अवस्था तत्त्वतो नो चेन्ननु तत्प्रत्ययः कथम् । भ्रान्तोऽयं किमनेनेति मानमत्र न विद्यते ॥२०२॥ avastha tattuato no cen nanu tatpratyayaḥ katham/ bhränto'yam kim aneneti mānam atra na vidyate /20211 It might be said that the diversity of states (characteriziog an entity) is not something real. But we ask how this diversity is expen rienced then. It might be replied that the experience in question is illusory and hence incapable of deciding the issue. Against this our submission is that there is no evidence in support of such a proposition (i. e. in support of the illusory character of the experience in question). योगिज्ञानं तु मानं चेत् तदवस्थान्तरं तु तत् । ततः किं भ्रान्तमेतत् स्यादन्यथा सिद्धसाध्यता १२०३॥ sogijñānam tu mānan cel tadavasthantaran tu tat | . tataḥ kiñ bhräntam elat syâd anyatha siddhasādhyatā //203|| It might be said that yogic knowledge provides the required evidence. But we point out that (the state of acquiring) yogic knowledge is Itself a gety state. One might ask us what we are driving at. Our reply is that ·THE NATURE OF MOKSA 91 - in that case this knowledge will itself be illusory. And if that be not so (i.e. if knowledge in question be not illusory) our position (that a real change of states is a possibility) stands vindicated. (d) A Recapitulation of the Author's Own View : व्याधितस्तदभावो वा तदन्यो वा यथैव हि । व्याधिमुक्तो. न सन्नीत्या कदाचिदुपपद्यते ॥२०॥ संसारी तदभावो वा तदन्यो वा तथैव हि । मुक्तोऽपि हन्त नो मुक्तो मुख्यवृत्त्येति तद्विदः ॥२०५॥ tyādhitas tadabhāoo cũ tadanyo cũ yathaiva hi ! vyadhimukto na sannityā kadācid upapadyate 1/20411 samsārī tadabhāvovā tadanyo vā tathaiva hi / mukto'pi hanta no mukto mukhyavrttyeti tadvidah ||20511 It is not logically tenable to apply the epithet 'one cured of an ailment to one still suffering from this ailment, or to the absence of this one, or to someone else. Similarly, in case the epithet 'one released from the worldly bondage' is applied to one still suffering from this bondage', or to the absence of this one, or to someone else calling a soul a 'released one' will not mean that this soul is actually a released one-this is the declaration of those who are conversant with the matter.. क्षीणव्याधिर्यथा लोके व्याधिमुक्त इति स्थितः । भवरोग्येव मुक्तस्तन्त्रेषु तत्क्षयात् ॥२०६।। kşınavyādhir yatha loke vyadhimukta iti sthitaḥ / bhavarogy eva tu tatha muktas tantresu tatksayat //20611 तु तथा Just as in the ordinary life the man whose ailment is no more with him is called one released from this ailmeut, similarly the doctribal text calls that soul a released one which formerly suffered from the ailment called worldly existence but which has this ailment with it no more.

·SECTION VII THÉ CONCLUDING REMARKS (MISCELLANEOUS) are [The verses 207-228 constitute Haribhadra's concluding remarks to : the present text and they cover various topics of a rather miscellaneous sort. In the verse 207 we informed that the material for this text has been collected from pumerous writings on yoga (meaping perhaps writings on yoga belonging to numerous schools ) and that it has been composed by the author with a view to refreshing his own memory. In the verse 208-209 it is contended tbat the text might be of some use to certain types of yogins as well (i. e. of use not only to the author ) and the verses 210-13 describe these types of jogins. The types are two in number and in the course of describing the second type of yogins it is said that they already possess two yamas while seeking to acquire the remaining two as well and that they having first availed of the first 'unfailing circumstance' are later on rewarded with the remaining two as well. The verses 214-18 describe the four yogins in question and the verses 219-21 the three 'unfailing circumstances' in question. The verses 222-28 are of the nature of a parting exhortation in the course of which Haribhadra expresses hope that bis text will not fall into the hands of incompetent persons and will be heartily received by the competent ones. This whole section is easy to follow but something may be said about the four types of yogins, the four yamas and the three 'unfailing circumstances'. Of the four types of gogins, gotrazogins' are jogins just for the sake of pame while the kulazogins, pravſıtacakra-gogins and mişpanna. -Jogins seem to be the possessors of jogas that respectively correspond togoga by intention', 'yoga by scripture' and 'yoga by self- exertion' of the earlier description. For in that earlier description we were told that possessors of yoga by self-exertion' have no use for scriptural texts and here we are being told that the niş panna-yogins - bave no use for Haribhadra's text; and nothing seems to militate against identifying the kula-yogin's field of operation with that of 'goga by intention' and the prarstlacakra-yogin's with that of 'yoga by scripture' - even if, as we have seen, there are difficulties in determining the exact boundary between (and the spheres of ) the tiro fields. As for the four jamas and three 'unfailing circumstances' Haribhadra's present description to suggest that the kula-gogins possess the first two yamas and the first 'anfailing circumstance' while the praoſattacakra-yogins all the four yares and all the three 'unfailing circumstances'. But much should not be made of this suggestion, for in the verse 21 the upholder of the seems ·'THE CONCLUDING REMARKS (MISCELLANEOUS) 93 was first yoga-viewpoint (who can only be a kula-yogin ) was said to be a possessor of all the four yamas (unless icchädika there means not the four yamas but only the first two) while in the verse 34 he said to be a possessor of all the three unfailing circumstances'. After geveral introduction the verses of this section can be read as they stard. (a) A General Remark About the Character of the Present Text: अनेकयोगशास्त्रेभ्यः संक्षेपेण समुद्धृतः । दृष्टिभेदेन योगोऽयमात्मानुस्मृतये परः ॥२०७॥ anekayogaśāstrebhyaḥ samkşepena samuddhşlah / drstibhedena yogo'yam ātmānusmrtaye parah //20711 Out of numerous texts on yoga this chief yoga-- diversified according to the viewpoints adopted--bas been derived by we briefly and for the sake of refreshing my own memory. (b) The Four Types of Yogins : कुलादियोगभेदेन चतुर्धा योगिनो यतः । अतः परोपकारोऽपि लेशतो न विरुध्यते ॥२०८|| kuladiyogabhedena caturdhā yogino yataḥ / ataḥ paropakāro'pi leśato na virudhyale 1/2081/ However since yogins are of four types viz. kula-yogins etc., it will not be improper even to expect that this (attempt of mine) will be of some help to others as well. कुलप्रवृत्तचका ये त एवास्याधिकारिणः । योगिनो न तु सर्वेऽपि तथाऽसिद्धयादिभावतः ॥२०९॥ kulapravýtlacakra ye ta evāsyadhikariņaḥ / yogino na tu sarve'pi tatha'siddhyādibhāvataḥ 1/2091/ Among the yogins only those who belong to the types called kulayogins and pravrttacakra-yogins-and not all the (four) types of them -. are entitled to study this work of mine; for in the case of the remaining types there are ( obstacles like ) under-qualification etc. (i. e, underqualification in the case of golrayogins, over-qualification in the of nispanna-yogins ). ये योगिनां कुले जातास्तद्धर्मानुगताश्च ये । कुलयोगिन उच्यन्ते गोत्रवन्तोऽपि नापरे ॥२१०॥ ye yogināṁ kule jalas taddharmānugalas ca ye kulayogina' ucyante gotravanto'pi näpare 1/210|| case ·94 VOGADRȘTISAMUCCAYA Those who are ( desertedly) born in the families of yogins of (even when born elsewhere) who follow the yagins' code of conduct, oply they are called kula-yogins and not also those in whose case the (remote circumstances of birth are alone favourable for yoga-practice (these Jatter being called gotra-yogins ). सर्वत्राद्वेषिणश्चैते गुरुदेवद्विजप्रियाः । दयालवो विनीताश्च वोघवन्तो यतेन्द्रियाः ॥२११॥ sarvatrādresinas caite gurudevadvijapriyah / dayalavo vinitas ca bodharanto yatendriyah 11211|| They (i. e. the kula-yogins ) display enmity towards none, . are devoted to the preceptors, the deities and the Brahmins, are kind-hearted, are humble, are possessed of understanding and hare their sepses under control. प्रवृत्तचक्रास्तु पुनर्यमद्वयसमाश्रयाः । शेषद्वयार्थिनोऽत्यन्तं शुभ्रंपादिगुणान्विताः ॥२१२।। pravȚllacakrās tu punar gamadvayasamāśrayaḥ 1 sesadvayārthino tyantam suirusādigunānvitah /1212|| On the other hand, the pravſtlacakra-yogins are already in possession of two types of yama while intensely aspiring to acquire the remaiping two types, and they are also possessed of the meritorious qualities like desire to listen ( to the scripturai texts ) etc. आद्यावश्चकयोगाप्रया तदन्यद्वयलाभिनः । एतेऽधिकारिणो योगप्रयोगस्येति तद्विदः ॥२१३॥ adyāvañcakayogāpłyā tadanyadvajalabhinaḥ / ete'dhikarino yogaprayogasyeli ladridah ||213|| Moreover, having availed of the first 'unfailing circumstance' they hare, through it, acquired the remaining two of them as well. That the yogins of this description (i. e. the kula-yogins and the . pravrttacakra. yogins ) are entitled to perform yoga-experiment is the verdict of those Who are an authority on these matters. (c) The Four Types of Ethical Conduct : इहाहिंसादयः पञ्च सुप्रसिद्धा यमाः सताम् । अपरिग्रहपर्यन्तास्तथेच्छादिचतुर्विधाः ॥२१४॥ ihahimsādazah panica suprasiddha yamāḥ salāni / aparigrahaparyantas tathecchadicaturvidhah /121411 ·THE CONCLUDING REMARKS (MISCELLANEOUS) 95 non- In this contection the five poble traits of character from injury down to non-greed (i e. non-injury, truthfulness, non-stealing, sex-control, non-greed) are well known among the cultured circles as yama, and so also are the four traits called 'yama by intention' • etc. ( i. e. 'yama by intention', 'yama by aetivity', 'yama by firmness', yama. by accomplishment) तद्वत्कथाप्रीतियुता तथाऽविपरिणामिनी । यमेष्विच्छाऽवसे येह प्रथमो यम एव तु ॥२१५॥ tadvatkathāpriliyuta tatha’vipariņāmin / yameşu icchā'vaseyeha prathamo yama eva tu 1/215|| Of these four types of yamas the first ( viz. 'yama by intention') is to be viewed as consisting in a desire to practise yamas, a desire accompanied by a liking for stories relatiug to yamas and one that is not ill-digested (i. e. one that yields no harmful consequences in the long run ). सर्वत्र शमसारं तु यमपालनमेव यत् । प्रवृत्तिरिह विज्ञेया द्वितीयो यम एव तत् ॥२१६॥ sarvatra samasāram tu yamapalanam eva yat / pravșttir iha vijñeyā dvitiyo yama eva tat 11216|| In this connection by 'activity' is meant the observance of yamas always and with a predominantly calm mind, and it is this activity that constitutes the second type of yama (viz. 'yama by activity'). . विपक्षचिन्तारहित यमपालनमेव यत् । तत्स्थैर्यमिह विज्ञेयं तृतीयो यम एव हि ॥२१७॥ vipaksacintārahitan yamapalanam eva yat / atat sthairgam iha vijñeyam tộliyo yama eva hi 1121711 Similarly, by firmness' is here meant the observance of Jāmas without a fear of possible violations, and it is this firmness that constitutes the third type of yama (viz. 'yama by firmness ').. परार्थसाधकं त्वेतत् सिद्धिः शुद्धान्तरात्मनः । अचिन्त्यशक्तियोगेन चतुर्थो यम एव तु ॥२१८।। parārthasadhakań to etat siddhiḥ śuddhantarālmanah | acintyasaktiyogena caturthio yama tu 1121811 The observance of jamas on the part of a pure-hearted soul and in the interest of others, an observance that becomes possible owing to the eva , ·96 YOGA DRSTISAMUCCAYA presence of an inscrutable capacity in the agent concerned, is called 'accomplishment, and it is this accomplishment that constitutes the fourth type of yama (riz. 'yama by accomplishment' ). (d) The Three Types of Favourbale External Circumstances : सद्भिः कल्याणसम्पन्नैर्दर्शनादपि पावनः । तथादर्शनतो योग आद्यावञ्चक उच्यते ॥२१९॥ sadbhiḥ kalyānasampannair darśanād api pāvanaiḥ / tathadarśanato goga ädyāvañcaka ucyate 1/2191 Coming in contact with the noble souls who have stocked in plenty the fruits of virtuous acts and whose Very sigbt is purifying, and rightly appreciatiog what is commendable in them is called the first unfailing circumstance' (viz. 'unfailing contact'). तेषामेव प्रणामादिक्रियानियम इत्यलम् । क्रियाऽवञ्चकयोगः स्यान्महापापक्षयोदयः ॥२२०॥ teşām eta pranāmādikrijāniyana ily alam | kriyāyaicakayogah syan mahapapaksayodayah /122011 A mere regular performance of acts like offering bows etc, in relation to these very noble souls--a performance that eliminates great sins-is called 'unfailing act' (i. e. the second 'unfailing circumstance' ). फलावञ्चकयोगत्तु सद्भ्य एव नियोगतः । सानुवन्धफलावाप्तिधर्मसिद्धौ सतां मता ॥२२१॥ phalārañcakayogastu sadbhga evo niyogataḥ ! sanubandhaphalavaptir dharmasiddhau satam mala ||221|| In connection with religious accomplishments, by 'unfailing fruit (1. e. the third 'unfailing circumstance') the wise men understand the inevitable receiving from the noble souls of the fruits serially following one another ( the series lasting till moksa is attained). (d) The Parting Exhortation : कुलादियोगिनामस्मान्मत्तोऽपि जडधीमताम् । श्रवणात् पक्षपातादेरुपकारोऽस्ति लेशतः ॥२२२॥ kuladiyoginām asmān malto'pi jadadhimatām / Šratanat pakşapālader upakāro'sti leśataḥ //22211 ·CONCLUDING REMARKS (MISCELLANEOUS) 97 The kula-yogins etc. who are even more dull-witted than myself will be somewbat benefited as a result of listening to this work of mine; for example, this listening might generate in them a feeling of partisanship ( for the theses advocated here). तात्त्विकः पक्षपातश्च भावशून्या च या क्रिया । अनयोरन्तरं ज्ञेयं भानुखद्योतयोरिव ॥२२३॥ tättvikah pakṣa pātaś ca bhāvašūnyā ca ya kriya | anayor antaram jñeyañ bhānukhadyotayor iva 1/223|| an Now between a feeling of partisanship for a true thesis and action performed without a feeling of enlightenment the difference is the same as that between the sun and a glow-worm. खद्योतकस्य यत् तेजस्तदल्पं च विनाशि च । विपरीतमिदं भानोरिति भाव्यमिदं बुधैः ॥२२४॥ khadyotakasya yat tejas tad alpam ca vināśi ca / viparilam idam bhānor iti bhavyam idam budhaih ||22411 The light of glow-worm is meagre and perishing while that of the sun is of the opposite kind (i. e. is tremendous and lasting)-all this should be pondered over by the wise men. श्रवणे प्रार्थनीयाः स्युन हि योग्याः कदाचन । यत्नः कल्याणसत्त्वानां महारत्ने स्थितो यतः ॥२२५॥ śravane prārthanīyāḥ syur na hi yogyaḥ kadācana / yatnah kalyanasattvānām maharatne sthito yatah ||22511 To the competent persons I need not address a request that they listen to my work, for the men of virtuous disposition are themselves always on the look out for great jewels (i. e. for good writings). नैतद्विदस्त्वयोग्येभ्यो ददत्येनं तथापि तु । हरिभद नैतेभ्यो देय आदरात् ॥२२६॥ naitadvidas tv ayogyebhyo dadaly enam tathāpi tu ! haribhadra idam prāha naitebhyo deya adarat //226|| इदं प्राह And though the persons who know the matter do not offer it (i.e. a work like mine) to the incompetent ones, Haribhadra respectfully · requests the former that they do not offer it to the latter, 13 ·98 VOGA DRSTISAMUCCAYA अवज्ञह कृताऽपाऽपि यदनाय जायते । मतस्तत्परिहारार्थ न पुनर्भावदोपतः ॥२२७|| avajñcha kşla'lpā'pi sad anarlhāya jāyale / alas tatparihararthan na punar bhavadosalah 1122711 Since in matters like tbese creo slightest display of disrespect results in unfortunate consequences I have made the above request with a view to avoiding such consequeuces and not ont of ill-will (towards those against whom the request is directed). योग्येभ्यस्तु प्रयत्नेन देयोऽयं विधिनाऽन्वितैः । मात्सर्यविरहेणोच्चैः श्रेयोविघ्नप्रशान्तये ॥२२८॥ yogyebhyas tu prayainena deyo'yam vidhina'nvitaiḥ / matsaryavirahenoccaihireyovighnaprasantaye /122811 On the other hand, to the competent persons the duly equipped teachers should deligently offer it with a mind free from jealousy and with a view to eliminating the hindrances that might obstruct the path of welfare, * * * * * ·APPENDIX I THE TREATMENT OF THE PROBLEMS OF YOGA IN THE YOGABINDU AND THE DVĀTRIMŚADDVĀTRIMŚIKĀ One of the major peculiarities of the Yogadřstisam uccaya is the name given by the author to the subject-matter of his treatize. In common parlauce the yoga signifies a systematic practice of meditative concentration, but that certainly is not the meaning - at least not the whole of the meaning-Haribhadra intends to attach to this word. To put it in a outshell; by the word yoga Haribhadra Haribhadra means all such activity on a man's part as is conducive to his spiritual upliftment and the question arises as to why- and with what propriety - this usage was adopted by him. If reliance is placed on Haribhadra's own references there was preseut before him a huge mass of literature emanating from the different schools of thought and dealing with the same problems as Haribhadra takes up in his writings on yoga. May be the authors of this multishaded literature considered themselves to be an authority on yoga but it is also possible that Haribhadra calls them so for no Teason other than that they happened to satisfy his definition of 'an authority on yoga.' However a query concerning this matter will be primarily historical and we need not enter into it just now. Our present purpose is to determine as precisely as possible the scope of enquiry of a work dealing with the problems af yoga-as Haribhadra understood it. We think that in this counection our basic source-material ought to come from Haribhadra's Yogadřstisamuccaya and Yogabindu as also from the Dvātrimśikās 10th- 26th of Yaśovijaya’s Dvātrimśaddvātrimśikā.? The YogadȚştisamuccaya along with a somewhat detailed analysis of its subject-matter is already before us. The Yogabindu may be said to represent that churning of the problem on Haribhadra's part whose net outcome were the theses propounded by him in the Yogadựst samuccaya, while the subjectmatter of both the Yogabindu and the Yogadựştisam uccaya was given a new systematic arrangement - at places also a further elucidation by Yasovijaya in his Dvātrimśikās in question. Hence a summary accountcum-analysis of the Yogabindu and of the Dvātrimśikas 10th - 26th of the Doātrimśaddvātrimśikā is being given below just to enable the reader to see in a better light the subject-matter of the Yogadņştisamuccaya. I A careful perusal of the Yogabindu should convince one that Haribhadra is here chiefly tackling three questions, viz. 1. Yogabindu, . L. D. Series. Ahmedabad, A. D. 1968; Dvātriñsoddvatrimšika, Jaina Dharmaprasāraka Sabhā, Bhavnagar, Sam, 1966.

·100 VOGADRSȚISAMUCCAYA tre can we (i) What is good conduct and how to gradate the men of good conduct ? (ii) What is the metaphysical explanation of good conduct on a man's part ? (iii) How to reconcile the differences obtaining between the authorities dealing with the problem of good conduct ? Thus when Haribhadra speaks of the five types of yoga Viz. adhyātma, bhavana, dhyāna, samatā, vrttisaṁkşaya he is in fact enumerating the types of good conduct as he conceires it. In the early part of the text (vv. 68 ff.) yoga is practically identified with adhyātma ( to the exclusion of the remaining four types ) while in the concludiog paits (vv. 379 ff. ) it is practically identified with adhjälma and vſttisařkşaya (to the exclusion of the remaining three types ). Now treat adhjätma as a tear synonym for good conduct and here is Haribbadra's definition of it : " One who maintains propriety in all his dealings, ponders over the essential pature of things on the basis of the scriptural texts, and is much used to adopting the attitude of friendship etc (i, e of friendship, compassion, joy and apathy ) is considered to be a practiser of adhyālma by those who are an authority on the matter". 9 Elsewhere ( F. 370-404) are offered three alternative accounts of adhyâlnia which respectirely identify it with (i)japa (i. e, the muttering of a chant in praise of some deity ), (ii) introspection, and (iii) deity-worship, confession of guilt and adopting the attitude of friendsbip etc. Practically speakiog, bhāvanā stands for a constant practice of adhraima (, 360 ), dhāna for meditative concentration ( 5. 362 ), saniata for not developing an attitude of attachment towards certain things and that of arersion towards certain others (v. 364 ). Lastly, orttisamkşaya in esseoce means gettiog rid of the accumulated karmas and not accumulating per ones (v. 366). These details taken by themselves are Dot much important but tbey throw a flood of light on the working of Haribhadra's mial when we fiad him linking his present account of the types of yoga with his account of the types of human personalities. According to the gradation adopted in the Yogabindu tbe human personalities may be divided into following types ( arranged in such a matiner that an earlier type is less elerated thap a later one): (i) Welconier of the worldly Esistence (vv. 86-95 ) (ii) punarbandhaka (r. 178-251) (iii) Samyagdrsti ( v. 252–351 ) (is) Caritrin (s. 352–56 ) 1. Reference to L. D. Series Edition (1968) 2. auciljad erilaşuklas;a tocandl talizacintanam m.citryadisiram aijaniom cdhyalman fadrido viduh 11 (0.358) ·APPENDIX I 101 Now Haribhadra tells us that the practice of adhyātma . and bhāvanā on the part of a welcomer of the worldly existence is not genuine, their practice on the part of an apunārbandhaka or a sampagdłşli is practically genunine, while their practice on the part of a cāriisin is really genuine (vv. 369-70); as for dhyāna, samatā and vpltisaſkșaza he says that a practice of them is possible only on the part of a caritrin though this practice ruus an uninterrupted course in the case of the comparatively niore advanced caritrins and a more or less interrupted course in the case of those less advanced ( vp. 371-72 ). This scheme of classifyiog human persoualities and characterizing their conduct can be better followed by the students of the Yogadęsțisam uccaya if they forget wbat is here being said about the samyagdršļi ; for then the first four yoga-viewpoints of the Yogadrstisani uccaya will be found to characterize tbe a punarbandhaka of the Yogabindu and the last four yoga-viewpoints of the Yogadrstisamuccaya to characrerize the cāriirin of the “Vogabivdu. Perhaps Haribhadra became convinced that the presence of the type Samyagdřsti in the Yogabindu account of human.personalities was anomalous, but there can be two opipinns on the question. In any case, the only vital difference between the Yogabindu and Yogadựstisamuccaya accounts of human personalities is that former recognizes the type Samyagdrsti while the latter does not. a We have just seen that dhyāna, samalā and viltisaṁkşaza are the cbaracteristic activities of caritrin of the Yogabindu account. Now it is because dhyāna and samatā ( or something akin to it) charàcterize also the last four yoga-viewpoiots of the Yogadşştisanı uccaya account we have found it possible to justitute an almost exact parallelism between tbe caritrin of the Yogabind it and the last four yoga-viewpoints of the Vogadęstisa'nı uccaya. But what about vſtlisaṁkşaya ? Really speaking, villisamkşaya is not a quality of buman character but concept that proves useful in giving an account of the cāritrin (or of the last four yoga-viewpoints ) in terms of the tenets of the Karma doctrine of the Jainas. (For all practical purposes vștlisankşaya can be eguated with Karma-kşaya ). When we say that oue of the three chief questions tackled in the Yogabindu pertains to 'a metaphysical explapation of good conduct on a man's part we are in fact referring to the question of giving an account of human conduct in terms of the tenets of the Karma doctrine of the Jainas. In the Yogabludu such an account is expressly given ( in 164-72) and frequently defended while in the Yogadrstisamuccaya it is simply presupposed and not elaborated for the fear of duplicatirg the Yogabindu-account but may be : also for the fear of appearing to indulge in sectarian mataphysicsmongering. . vv.

·102 YOGADRSTISAMUCCAYA SO Lastly, we come to the third question of the Yogabindu viz. that of reconciling the differences obtaining between the authorities dealing with the problems of good conduct. Haribhadra must have felt that these differences pertain not much - perhaps not at all to the problems of good conduct as such as to those related to the 'metaphysics' of good conduct. Hence it is that we occasionally find ( e. g. in vv. 100-108) him comparing and contrasting the tenets of the Karma-doctrine of the Jaipas with the corresponding tenets of otber schools. This ultimately leads him to undertake a refutation of the Buddhist und Sankhya positions on the question of omniscience (vy. 438 - 57 ), of the Buddhist doctrine of no-soul (vv. 476-77), of Sankhya eterpalism ( vv. 478 – 89 ), of Vedānta tondualismu (vv. 513-23 ) etc. - a refutation baying little direct bearing on ethical problems. Much of this discussion finds place and rightly in the Yogađộstisamuccaya but a brief refutation of Buddhist momentarism and Sankhya eternalism occurs here too by mistake as it were. In any case, result of Haribhadra's studied avoidance of metaphýsical controversies in the Yogadrstisamuccaya his appeal for eschewing theological sectariapism – which makes its appearance here as in the Yogabindu - sounds more sincere here than in the Yogabindu. 00 as a II The Duālriņšikās 10th - 26th of Yasovijaya's Dvātrimśaddvātrimśikā bave their own value for a student of the Yogadrstisamuccaya. All these dvalrimsikās deal with the problems of yoga in Hariphadia's sense of the word and they literally borrow the major part of their material either from the Yogabindu and its commentary or from the Yogadſsti samuccaya and its commentary. For the present let us ignore the dvā- 'trimśikās ilth, 2015, 25th and 26th in which for the most part Yaśovijaya either criticizes or endorses - mainly doing the former-certain positions upbeld by Patañjali but left upnoticet by Haribhadra ( the very title of the 11th dvātrinsikā being Pātañjala-yogalakşaņa ). Of the remaining thirteen dvālrimsikās the 10th - 18th ( barring of course, the Ilth ) are based on the waterial borrowed from the Yogabindu (and its commentary ), the 21st - 24th on that horrowed from the Yogadrstisamuccaga (and its commentary) while the 19th is based on that borrowed from both. Now the very fact that a logician of Yašovijaya's acumen cowd thus bring together in one writing the material borrowed from the Yogabindu and the Yogadrstisamuccaya should be enough to dispel the likely apprehension that the Haribhadrian writiugs in question are mutually divergent in any important respect. Such an apprehension wight arise from the fact that the ideal human personality is divided by ·APPENDIX I 103 on Harlbhadra into three broad grades – vizi apunarbandhaka, samyagdrsti and Căritrin - in the Yogabindu and into two such grades-viz. the first four yoga- viewpoints and the last four yoga-viewpoints in the Yogadřstisamuccara. Vašovijaya seemns to have taken special care to allay this apprehension. And the distinctive feature of his thinking . on the question is his bint that this kind of difficulty arises еуер in the case of the Yogabindu taken singly. For in the Yogabindu in the course of his detailed account of the apunarbandhaka and the samyagdrsti Haribbedra makes it amply clear tbat good conduct on the former's part is only practically genuine while that on the latter's part is really genuine. ( v. 203); but later on he maintaios that good conduct the part of an apunarbandhaka or a sanijagdrsti is only practically genuine while tbat on the part of a cãritrin is really genuine (v. 369 ). That is to say, the status of a samyagdřşti is somewhat anomalous in the Yogbiudu itself. By way of removing the anomaly Vasovijaya virtually comes out with a ruling to the effect that in those cases where a samyagdrsti is said to exhibit a really genuine good conduct the fact taken into consideration is tbat he is free from the udaya of the anantanibandhikaşāyakarmas while in those cases where he is said to exhibit only a practically genuine good conduct the fact taken into account is that he is under the sway of the udaya of the remaining three types of kaşāya-karmas. [ bhinnagranther vidaritativrarāgadveşaparinamasya tu bhavato yogaḥ sambhavati) apunarbandhakasya tu na sārvadikas tathapariņāma iti dravyata eveli || Dvātrimsad, 14. 16 || nanu samyagdrsti paryantam anyatra dravyayoga edocyate kaiham otra bhāvato’yan ukta iti cec câritrapari panthinām anantānubandhinām apagame tadguņaprādurbhādaniyama iti nišca. yāśrayanāti... ll Dvātrimsad. 14. 18 // ] ... 4 we can see Yasovijaya's way of looking at the things has far-reaching implications, for it enables us to see as the parts of a harmonious whole the traditional Jalna position on the question, the two positions maintained by Haribhadra in the Yogbindu. and the one maintained by bim in the Yogadęstisami uccaya. In this background why Vašovijaya found it extremely easy to apply to the eight yoga View- 3. Rcally speaking, the verse in question is silent about rhe Sanyagdſșți but since Yaíovijaya (in the Dvātrimsaddvātrimśikā 19.14) accepts the commentator's suggestion that A punarbandhaka here means A punarbandhaka as well as Sanyagdrsti the above account of the working of Yasovijaya's mind is not affected by the discrepancy, 4. Little wonder that Yaświjaya could confidently declare that yoga signifies absolutely nothing over and above what the Jaina tradition had known under the heads samiti and gupti (i. c. the moral dos and dou’ts). [samitiguptīnām prapañco........yoga ucyatel na hi samitiguptivibhinnasvabhann yoga padārtho'tiriktaḥ ko'pi vidyatell Dvālriñsad, 18.3011] ·104 YOGADRȘȚISAMUCCAVA 3 points of the Yogadrstisamuccaya tbe distinction between the 'practically genuine' and the really genuine - an application which was obviotsly allowed by Haribhadra's account of the yoga-viewpoints but was not actually made by him. [ mitrādyā api dịşagaś catasrah, kim punaḥ sthiradyā ity apy arthaḥ / mārgābhimukhabhāvena......dravyayogalayā mokşayojanam kurvale Il Duālriñśad, 20.31||] This again explains why Yaśovijaya could accommodate in one single drālriñśikā the material that lay scattered in tbe body of the Yogabindu and the Vogadrstisamuccaya and could be utilized in gradating human personalities; tbis is tbe dvālrimsikā 19th whose title is Yogaviveka and about which we have earlier noticed that it borrows its material from both the Yogabindu and the Yogadſstisamuccaya- The immediately preceding dvālriñśikā – with the title Yogabheda - is devoted to the Yogabindu classificator of yoga into adhzālma, bhāvanā, dhyāna, samata and vșttisoñksaya. Yašovijaya must have realized that the information conveyed by this classification will also help the reader in better appreciating the contents of the YogadỊstisamuccaya when a general account of yoga is almost absent (a inipor exception being tbe 17 which defines 'viewpoint'); hence his placiog the dvālrimśikā 01 yogabheda just before that on yogaviveka and making both form a kind of connecting link between the earlier duālrimišikās based on the Yogabindu and the later ones based on the Yogadrstisamuccaya. verse The 10th dyātrimśikā with the title Yogalakşaņa is also of use to a student of the Yogadrstisamuccaya even if its material is borrowed from the Yogabindu. For here Yaśovijaya discusses three main questions - viz. (i) What is wrong with the religious performances of a 'welcomer of the worldy existence' ? (ii) What is the metaphysical explanation of a man entering the path of good conduct, and (iii) what is the mutual relationship between enlightenment and action ? The second question is of use to a student of the Yogađộstisamuccaya simply because it is discussed there too, but the first and third are useful in a different manner. The Yogadſstisapiaccaga arcount of the 'welcomer of the worldly existence' makes no mention of his religious performances and so the transition from it to the account of the first four yoga-viewpoints sounds soniewhat abrupt. This trapsition is made smoother in case we are told - as in the Vogabindu and in the duālrimsika under consideration - that the 'welcomer of the worldly existence' might also possibly undertake religious performances but that they will purpose because this man lacks enlightenment. And by raising the general question of enligbtepment tersus action Vasovijaya has given us a sort of permanent clue-so to say-for upravelling the intricacies of all discussions on the gradation of human personalities. Some further serve 110 ·APPENDIX I 105 help in the same direction comes from the dvatrimsikas 12th and 13th and this as follows. In the Yogabindu Haribhadra has spoken of pūrvaseva conceived as the preliminary phase of a man's journey on the path of good conduct and the constituent elements of it are four, viz. (1) worsbip of the preceptor, deties etc., (2) gentlemanly behaviour, (3) penance, and (4) non-antipathy towards mokşa. Now in the dyātrinsika 12th-with the title Pūrvaseva - Yasovijaya discusses these four cupstituent elements of Purvaseva in a general fashion and he devotes the 13th with the title Muktyadveşa - to the fourth of these exclusively. This highlights the importance Haribhadra-and following him Yaśovijaya - wishes to attach to the quality of character called 'non-antipathy towards mokşa' - a quality which is woefully absent in the 'welcomer of the worldly existence and is defioitely present in the Apunarbhandhaka (to say nothing of the Samyagdrsti and the Caritrin). The remaining four drālrimbikas based on the material borrowed from the Yogabindu-i. e. the dvātriñśikās 14th-17th contait what may be called the cream of this text of Haribhadra; for the 14th-with the title Apunarbandbaka - discusses the nature of an Apunarbandhaka, the 15th-with the title Samyagdrsti-discusses the nature of Samyagdrsti, the 16th-with the title Iśvarānugraha- discusses the problem of divine grace, while the 17th-with the title Daivapuruşakāra-discusses the problem of fate versus perseverence. As has been noted earlier, the dvātrinsikūs with the 21st - 24th borrow their material from the Yogađộsțisamuccaya ; of these, the 21st-with the title Mitrā - discusses the first yoga-viewpoint, the 22nd-with the title Tārāditraya - discusses the nature of the second, tbird and fourth yogaviewpoints, the 23rd-with the title Kutarkagrabanivștti-argues against logic-chopping, while the 24th-with the title Saddụsti-discusses the last four yoga-viewpoints. Even a mere mention of the tittle of these duālriņšikās of Yaśovijaya should enable us to form an idea of the most important topics Haribhadra sought to cover in his treatment of yoga. 14 ·APPENDIX II A HINT FOR THE HISTORICO-COMPARATIVE STUDY OF THE VOGADRSTISAMUCCAYA The cultural activities in ancient and medieval India were on the whole conducted under the supreme guidance of a theological tradition and chief among such traditions were three, viz. the Brahmapical, Buddhist and Jaina (each again divided into sects and sub-sects). Thus whatever books were written in those times-barring those on purely technical topics like inathematics, astronomy, grammar, lexicography - had sectarian-theological stamp fixed OD their face, so to say. Naturally enough, there could be no mistaking about the theological bue of a book ip case it dealt with theological or metaphysical matters but uncertainties could possibly arise in case it dealt with purely ethical matters (the Tamil Classic Kural being a case in point). For the present, however, we are concerned with that type of literature where ethical matters stood intermixed with theological with theological and metaphysical matters and where semi-popular mode of exposition had been adopted -these being the characterizing features of Haribhadra's YogadȚsti. samuccaya (also of his Yogabindu, if not of his other writipgs on yoga). The most outstanding work of this category emanating form the Brahmaical tradition is the Bhagavadgitā. For various reasons it might not be possible to point out a single Buddhist work that would be a fit match for the Gitā but śāntideva's Bodbicargāšatāra is certainly a great work belonging to the category in question. As already binted, in the works of this category theological, metaphysical and ethical matters were brought in close connection with each other and discussed together; (to use the terminology popularized by the Gitā, these works jointly dealt with the problems of bhakti-goga, jñāna-yoga and karma-yoga). Now, Haribbadra's Yogadşstisamuccaya (as also his Yogabipdu) eren if falling in this broad tegory, exbibit certain unique features. So far as ethical questions were concereed even the Brahmapical works like the Gitā and the Buddhist works like the Bodbicaryāvatāra maintained positions that were on the whole liberal (because humanitarian), but on the questions of theologs and metaphysics they argued as if the positions they defended were alone valid. As for the metaphysical questions Haribhadra too seems to be convinced that the last word on them has beed said hy the Jaina tradition - though he makes deliberate aod sustained efforts to see if the positions maintained in this connection ·- APPENDIX II 107 by other can be shown to resemble those maintained by his own tradition. But in sharp contrast to the authors with whom we are compraing him Haribhadra openly comes out against theological sectarianism, and here lies the most unique feature of his writings on yoga- particularly of the Yogadſstisamuccaya and Yogabindu. . As a logical corollary to his aversion - perhaps growing aversion - to theological narrow--mindedness Haribhadra was compelled to lay more emphasis on things that united the various theological orders than on those that divided them. Hence it is that tendency to avoid metaphysical controversies is more marked in the Yogadřstisamuccaya (a later work) than in the Yogabindu (an earlier work)-a circumstance owing to which the anti-sectarian arguments of the former are more telling than those of the latter. However, even while thus gradually dissociating himself from metaphysical speculations Haribhadra did not think it proper to put greater and greater emphasis on the questions of ethics - questions around which it was really possible to build a stable unity of the people belonging to various theological orders. As a matter of fact, Haribhadra's treatment of ethical questions is perhaps poorer both iu comparison to that of a work like the Gitā and in comparison to that of a work like the Bodhicaryāvatāra. The reason for this unfortunate state of affairs is Haribhadra's feeling that a general faith in the doctrines-- rather dogmas - of mokșa and omniscience is sufficient to demolish all barriers separating man from man, and in this, we are afraid, he was mistaken. We do not deny that the doctrines of mokṣa and omniscience were upheld in common by' almost all those theological orders which Haribhadra sought to unite; our point is that they did not constitute the most formidable plank of the platform of unity. But when all is said and done, ungrudging praise remains due to Haribhadra for his having sown the seed of a genuine type of humanism genuine type of humanism at a time when theological bigotary was the order of the day.

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·. YOGAVIMŚIKĀ

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·INTRODUCTION The Yogavimślkā is one of the twenty Prakrit tracts (each containing 20. verses) that Ācārya Haribhadra wrote with a view to popularizing his ideas ou certain ethical, religious and metaphysical problems of a rather miscellaneous character. On the other hand, it is one of the four texts (the two major ones being in Sanskrit: and the two minor ories in Prakrit) that the same Ācārya wrote on what he calls yoga. This preli. minary information should somewhat enable us to assess the worth of this text. Haribhadra's use of the word yoga is in a way peculiar to him. For he inakes it to stand for all that he considers to be noble in man's character. Thus in each and every department of worthwhile human activity Haribhadra would distinguish between a Yogic (= noble, proper) manner of doing things and a non-Yogic (= ignoble, improper) mander. In his writings on Yoga Haribhadra is most usuálly grappling with the problems of ethics (i. e. social conduct) and religion - to a lesser extent with those of metaphysics. The underemphasis on the problems of mataphysics is perhaps natural; for in adopting a metaphysical position one ordinarily acts in a correct or an incorrect fashion and seldom in a noble or an ignoble fashion, while the science of Yoga as Haribhadra conceives it ought to concern itself with the problem of nobility or otherwise of human acts. Be that as it may, in the Yogavimśikā Haribhadra develops bis central thesis by way of distinguishing bety en a yogic and a non-yogic manner of undertaking religious observances (while always keeping in mind, the distinction between a yogic and a · non-yogic manner of behaving in general). In this text Haribhadra divides Yoga into five main types which are in fact nothing but several aspects - of upeven importance - of a properly undertaken religious observance. But since such a religious observance may- and does - have numerous other aspects of a similar sort we are provided with a clarification in the very first verse. The author there argues that even if all pure religious performance is Yoga the things he is going to describe in sequel are Yoga is a rather striking fashion. Another point is equally worth noting. Through a particular line of thinking the discussion on the problem of proper religious performance is made to bring within its purview the problem of proper ethical conduct in general. Thus we are told that the practice of a Yoga-type (which in two contexts means a properly undertaken religious observance) is possible only on the part of a person who is at least a desa-virata. Now deśa-virata is the technical ·112 INTRODUCTION epithet attributed by the traditional Jaipa ethics to the person who has taken first steps in the direction of practising general self-control-so that Haribhadra is in effect telling us that a person who has taken at least first steps in the direction of practising general self-control is alone competent to properly undertake a religious observance, Haribhadra also here comes out-sharply and in So many words - against those who, under various mistaken potions, encourage an improperly undertaken religious observance, but no new point of theoretical importance seems to emerge from this part of discussion. Thus viewed the present text is a good summary introduction to Haribhadra's remaining writings on yoga. Moreover, two circumstances have rendered it many times more useful than it would have otherwise been. We are fortunate in having-in pript-a Sanskrit commentary on it by Vasovijaya - medieval titan of Jaina logic, and a Hindi translationcum-commentary by Pandit Sukhialji - the modern modern counterpart of Yaśovijaya. The accompanying English translation of the text-no less than the appended explanatory notes - owe almost everything to these two eminent commentator's of Haribhadra. The Sanskrit version of the text is being given for the convenience of those who know 10 Prakrit but might be conversant with Sanskrit. We have got with us three published editions of the text, one edited by Pt. Sukhlalji and published from Bhavnagar (1922), another printed at Indore and published from Ratlam (1997), and the third edited by Prof. K. V. Abhyankar and published from Ahmedabad (1932). Prof. A bhyankar's edition also notes the variant readings found in six manuscripts. We have, however, consistently followed the reading accepted in Pt Sukhalalji's edition, it being the reading accepted by Yaśovijaya himself. But we have had to iusert three corrections-two minor and one major-in Panditji's reading. In verse 10 evamaiyam has been changed into evamālyan, in verse 19 rüvamarüdi has been changed into rüyimarūvi, In verse 14 Panditji reads nalambana jam sasamaemeva and conjectures that the correct reading might be etthań nalambaņa jamemeya; but the Ratlam edition perhaps gives us the really correct reading - nalambanamittha sa emeva shich we have accepted.

·॥योगविंशिका ॥ मुक्खेण जोयणाओ, जोगो Foat वि धम्मवावारो। afiggt fara 871, JTOTTENET faadui 113 11 mukkhena joyaņão, jogo savvo vi dhammavāvāro / parisuddho vinneo, thāņāigao visesenam 11111 All pure religious performance is to be treated as yoga inasmuch as it convects one with mokşa (i. e. leads one to mokşa) ; however, sthāna etc. (to be described in the sequel) are to be particularly so treated- 31Uraigis@u-pe a afi 49€ GÆTI दुगमित्थकम्मजोगो, तहा तियं नाणजोगो उ ॥२॥ thāņunnatthalambaņa-rohio tantammi pamcana eso / dugamitthakammajogo, taha tiyam nāņajogo u 1/2/1/ Accordlog to Yoga-texts, this yoga is of five types, viz sthāna, ürna (=varna), artha, alambana and anālambana (alambana-rahita); of these the first two are of the form of a bodily performance while the remaining three are of the form of a performance characterized by knowledge. Note : The text nowhere explicitly defines these five types of yoga, but the following points can well be deduced from the discussion that follows. It is presumed that a religious observance requires the adoption of a particular bodily pose and the utterance of a particular benedictory chant etc. on the devotee's part. Now insofar as one properly adopts the concerned bodily pose ove is said to perform the sthāna type of yoga while insofar as one properly utters the concerned benedictory chant etc. one is said to perform the ürņa type of yoga. Again, insofar as one properly grasps the meaning of the concerned benedictory chant etc. one is said to perform the artha type of yoga. Lastly, it is presumed that a relatively advanced sort of religious observance involves concentration of mind on the greatness of a venerated personage or delty. Now insofar as one concentrates one's mind on the external specialities of this personage or deity one is said to perform the alambana type of yoga, while insofar as one concentrates one's mind on his spiritual specialities one is said to perform the anānlambana type of yoga. (Thus alambana yoga is yoga having for its object a gross something while 15 analombana yoga ·114 YOGAVIMŚIKĀ is yoga having its object a subtle something). It should not be difficult to see why sthāna and ürņa are treated as being of the form of a bodily performance while the rest three as being of the form of a performance characterized by knowledge. देसे सव्वे य तहा, नियमेणेसो चरित्तिणो होइ । इयरस्स वीयमित्तं, इत्तु च्चिय केइ इच्छंति ॥३॥ dese sauveya tahā, niyameñeso carittino hoi / iyarassa biyamittarm, iltu cciya kei icchamti ||3|| Now yoga is performed without fail by a desa--cāritrin and' by a sarva-caritrin; this precisely is why certain authorities (on yoga) are of the view that what the lesser Yoga-seekers succeed in attaiping is (not yoga proper) but the seed of yoga. Note: The Jaina tradition conceives man's spiritual progress as divided into two broad stages, one in which the man has just got rid of a perverted understanding of the nature of thing and the other in which 'he puts into practice the correct understanding imbided by him in that earlier stage. Now desa-caritra is the first and sarva-căritra the second of the several sub-stages into which the second of these stages is further divided. Hence in the present verse Haribhadra is in effect saying that joga consists not in a mere acquisition of the correct understandivg of the nature of things but in taking steps - howsoever elementary - towards implementing this understanding; in addition, he is suggesting that the mere acquisition of the understanding in question may be treated as an instrumental cause of yoga (even if not yoga proper). इक्किक्को य चउद्धा, इत्थं पुण तत्तओ मुणेयव्वो । इच्छापवित्तिथिरसिद्धिभेयो समयनीईए ॥४॥ ikkikko ya cauddha, ittham puna tattao muneyavvo / icchāpavittithirasiddhibheyao samayantie 11411 Again, we are to note that the Yoga-tradition technically divides each of these (ive) types of yoga into four sub-types, viz. iccha, pravſlli, sthira, siddhi. तजुत्तकहापीईइ संगया विपरिणामिणी इच्छा । सम्वत्थुवसमसारं, तप्पाटणमो पवत्ती उ ॥५॥ tajjullakahapni sangayā pipariņāmiņi iccha / sawatthurasamasaram, tappalanamo pavatti u/1511 ..

·VOGAVIMŠIKÄ . 1-15 तंह चेव एयवाहग-चिंतारहियं थिरत्तणं नेयं । सव्वं परत्थसाहग-रूवं -पुण होइ सिद्धित्ति ॥६॥ talia ccva eyabahaga-ciņtārahiyam thirattanam neyam / savdam paralthasahaga-tūvam puna hoi siddhitti ]161/ Here iccha-yoga is characterized by a joy derived from listening to the stories relating to the seekers and possessors of the various types of) yoga and by a manifestation of the various auspicious sentiments ; similarly, pravſti-yoga consists in a permanently and predominantly calm practice of (the various types of) yoga; sthira-yoga consists in the same sort of yoga-practice (as does pravſtti-yoga) but one that is free from all anxiety concerniog the likely obstacles, while siddhi-yoga is possessed of an additional characterstic in that it wholly proves beneficial to others. एए य चित्तरूवा, तहाखोवसमजोगओ टुति । तस्स उ सद्धापीयाइनोगओ भव्वसत्ताणं ||७|| ee ya cittarūvā, tahakhaovasamajogao huộti / tassa u saddhapiyaijogao bhavvasattānań 11711 These various types and sub-types of yoga become possible as a result of the kşayopaśama of this or that sort wbich the souls destined to attain mokşa.earn through their evincing an attitude of faith, attachment etc. towards yoga. Note: It is a traditional Jaina notion that whatever evil acts a man commits are retained by his soul in the form of Karmas (more correctly, Karmaus) that bear fruit at an appropriate occasion - either in the present life or ju a future one. Again, it is believed that through. a soul's own endeavour the likely intensity of the fructification of a karma accumulated by this soul can be reduced the extreme case being when it is reduced to zero). Kşayopasama is the technical name for the elementary type of such a reduction—the corresponding names for the intermediate and advanced types being upaśama and kşaya respectively. (It is kşaya that stands for the intensity in question being reduced to zero). In the present Haribhadra also touches upon another traditional Jaina notion, viz. that certain souls are destined never to attain mokşa while the rest are destined to attain it (the former being techpically called abhayya, the latter bhavya). 899891 fogait, Harit al az a 9a fel एएसिं अणुभावा, इच्छाईण जहासंखं ॥८॥ anukaṁpā nivveo, samuego hoi taha ya pasamu ili / eesim anubhavā, icchainan jahāsaṁkhan 1/8/1 1 verse .

·116 YOGAVIMŚIKĀ A feeling of compassion (for those in misery), a feeling of disgust (for the worldly existence), a feeling of eagerness (for moksa), a feeling of calm (in general) are the respective results of iccha-yoga, etc. (i.e. of iccha-yoga, pravſtti-yoga, sthira-yoga, siddhi-yoga). nere Note : The meritorious qualities here enumerated by Haribhadra are known to the Jaina tradition as ones that a map comes to develop on acquiring the correct understanding as to the nature of things. Now Haribhadra has earlier told us that yoga does uot consist in a acquisition of the correct understanding of the nature of things. Hence some difficulty in our following the present verse. Morever, the tradition does not institute a hierarchical order among these qualities, an order required by Haribhadra's mode of arguing. Hence some more difficulty in our following the present verse. The solution of the difficulty seems to lie in treating the thesis here proposed by Haribhadra as one he has worked out independently. एवं ठियम्भि तत्ते, नाएण उ जोयणा इमा पयडा । fasciculo 291, 727" aujot 11811 eram thiyammi tatte, nãena u joyanā imā payada / ciivandanena neyā, navaram tattannuņā samman 1191/ This is how matters really stard (in respect of yoga) but with the help of the illustration of Cailya-vandana (i. e. a particular daily religious observsnce prescribed in the Jaina scriptural texts) a truth-seeker must properely grasp how a particular visible performance is an act belonging to a particular yoga-type. VOWS of a Note : Caitya-vandana involves making certain moral nature and treating as a witness thereof some veperated personage or deity. अरिहंतचेइयाणं, करेमि उस्सग्ग एवमाईयं । सद्धाजुत्तस्स तहा, होइ जहत्थं- पयन्नाणं ॥१०॥ एयं चऽत्थालंवण जोगवभो पायमविवरीयं तु । इयरेसिं ठाणाइसु, जत्तपराणं परं सेयं ॥११॥ arihantaceiyāṇam, karemi ussagga evamayan / saddhājuttassa taha, hoi jahatiham payannāņañ ||10|| eyan ca'lthalambana-jogavao pāyamavivariyan till iyoresii hāņāisu, jattaparāņań param seyam ||11|| ·YOGAVIMŚIKĀ 117 Thus when a man who is full of faith (in religious truths) duly utters the (prescribed) resolve : ariliantaceiyānam karemi ussagam (Skt : arhaccaityānāṁ karomy utsarganı ; lit. 'I keep (iny vody, mind, tougue) in check before the venerated Arhats') or the like he comes to acquire a correct understanding of the wording of this resolve. Now this acquisition : of a correct understanding usually proves to be unfailing (ond immediate) cause of mokşa in the case of one who practises the artha or the alambana type of yoga while it proves to be a remote such cause in the case of one who is endeavouring to practise a type like sthāna (i. e. the sthāna or the ūrņa type of yoga). an Note : Arhat is the techmical name for the holiest personages posited by the Jaipa tradition. इहरा उ कायवासियपायं अहवा महामुसावाओ । ता अणुरूवाणं चिय, कायव्वो एयविन्नासो ॥१२॥ iharā u kāyavāsiya pāyaḥ ahavā mahāmusāvão / tā aṇurūvānam ciya, kāyavvo eyavinnäso ||12|| Otherwise (i.e. in case there is neither a practice of the artha or the alambana type of yoga nor an endeavour to practise the sthana or the ūraña type of yoga) the utterance-of-the-resolve in question is but a mechanical performance or (what is worse) is but a trenendous hoax. Hence training in an utterance like this ought to be imparted only to such persons as are (spiritually) fit for it. जे देसविरइजुत्ता, जम्हा इह वोसरामि कायं ति । सुन्धइ विरईए इम, ता सम्म चिंतियम्वमिणं 118311 je desaviraijutlā, jamha iha dosarāmi kāyam ti / suvvai viraje imań, tā sammaṁ cimtiyavvamiņam ||13|| Now those persons alone are thus fit (to receive religious traiping) who are possessed of deśa-virati ; for here one is found to make declaration to the effect 'I keep my body (mind, tongue) in check' while such a keeping of check is possible only on the part of one who is possessed of virat i (of some sort)--this aspect of the inatter has to be pondered over. Note : Desa-viratı is a synoym for deśa-cāritra. And in view of ; what has earlier been said about deśa-cāritra (and sarva-căritra) virati should be paraphrased as "practical desistence from a sinful act". Hence Haribba. dra's present argument.

·118 VOGAVIMŚIKĀ तित्थस्सुच्छेयाइ वि, नालंबणमित्थ ज स एमेव । सुत्तकिरियाइ नासो, एमो असमंजस विहाणा ॥१४॥ tilthassuccheyāi vi, nalambaņamittha jam sa emeva | sutlakiriyāi nāso, eso esamañjasavihānā // 1411 Ered in the name of maintaining the continuity of the religious tradition should one not impart religious training to an unfit person for an iniproperly undertaken religious observance verily results in an end of the religious observance as laid down in the scriptural texts, and that, in turn, means an end of the religious tradition itself. Note: The idea is that one who, with a view to maintaining the contiouity of the religious tradition, encourages an improperly under taken religious observance will find his purpose defeated in the long run. - सो एस बंकओ चिय, न य सयमयमारियाणमविसे सो। एयं पि भावियचं, इह तित्थुच्छेयभीरूहि ॥१५॥ so esa vaikan ciya, na ya sayamayamāriyāṇamaviseso / eyam pi bhaviyavvari, iha titthuccheyabhiruhim //15/1 Tous an improperly undertaken religious observance is certainly conducive to (spiritual) disaster. Again those who are afraid of the likely termination of the religious tradition, let them also reflect over the fact that it is no matter of indifference whether one dies in natural course or is killed by somebody else. Note : The idea is that if we have to chose between the termination of a religious tradition as a result of nobody practising its precepts and its termination as a result of people practising its precepts improperly the former should be preferred as the lesser evil. मुत्तूण लोगसन्नं उड्ढूण य साहुसमयसमावं । सम्म पयट्टियव्वं, वुहेणमइनिउणवुद्धीए ॥१६|| mutlūña logasannań uddliūņa ya sāhusamaya sabbhāvant / sammam payalliyarvari, buhenamainiunabuddhte ||I6!! Tbus giving up the pathetic desire to please the commonfolk and grasping the true import of teaching of the noble ones an intelligent person, applying his keen wit, should pursue what is the proper path. Note : Sanjña is the technical name for a certain group of pathetic feeling (enumerated as ten - sometimes as four). Loka-sanjna is a member of this group.

·YOGAVIMŠIKĀ 119 कयमित्थ पसंगेणं, ठाणाइसु जत्तसंगयाणं तु | हियमेयं विन्नेयं, सदगुट्ठाणतणेण तहा ॥१७॥ kayamiltha pasaṁgena, thāņāisu jattasaṁgayāņañ tu / hiyameyam vinneyan sadanutthānattanena taha ||1711 Enough of digressior, let us only note that a religious observance (like caitya-vandana) is conducive to welfare ipsolar as it is undertaken by such persons as certainly endeavour to practise the yoga-types like sthāna etc. and insofar as it falls under the category called 'proper (ethico-religious) observance.' Note : The next verse describes what is called 'proper ethico - religious) observance'. एयं च पीइभत्तागमाणुगं तह असंगयाजुत्तं । नयं चउन्विहं खलु, एसो चरमो हवइ जोगो ॥१८॥ eyaṁ ca pribhattagamānugan taha asamgayājutian / neyam cauvviham khalu, eso caramo havai jogo //18|| are . A proper (ethico-religious) observance is of four types, viz. one towards which the agent has developed a feeling of attachment, one towards which the agent bas developed a feeling of devotion, one the scriptural sanction behind which is well understood by the agent, one which' has become a part (as it were) of the agent's nature. Of these it is the last one that constitutes what we have called the last (i.e. anālambana) type of yoga. . Note: The present : names of the types in question somewhat technical in nature-perhaps, first employed by Haribhara himself in the Şodaśaka 10. 3-7. The English translation of these nanes seeks to summarize the corresponding definitions given by Haribbadra. आलम्वणं पि एयं रूविमरूवी य इत्थ परमु त्ति । तग्गुणपरिणइरूवो सुहुमोऽणालंबणो नाम' ॥१९॥ alambaņam pi eyam rūpimarūvi ya ittha paramu tli / taggunaparinairūvo suhumo'nalambano nama ||1911 Here. (i. e. in the case of yoga) the alambana (i. e. object) may be either a corporeal entity or an incorporeal one. By an incorporeal entity we understand a released soul, while & yoga-type that is of the form 1. . An alternative reading is सुहुमो आलंवणो नाम (Skt. सूक्ष्म आलम्बनो नाम) ·120 YOGAVIMŚIKĀ of the comprehension of the activities of a released soul is to be treated as subtle in nature and to be technically called anālambana. (On the alternative reading :"............... By an incorporeal entity we understand a released soul, and it is the comprehension of the activities of a released soul that constitutes a subtle yoga alambana (while yoga with a subtle alambana is to be technically called anālambana)" Note: It is with the help of the present verse that we have deduced Haribhadra's definition of the alambana and anālambana types of yoga. एयम्मि ‘मोहसागरतरणं सेढी य केवलं चेव । तत्तो अजोगजोगो, कमेण परमं च निव्वाण॥२०॥ eyammi mohasāgarataranan sedhi ya kevalan ceva / tatto ajogajogo, kamena paraman ca nivdānam 1/2011 As a result of practising the anālambana type of yoga one crosses the ocean of delusion, a crossing that marks the completion of the process called Śreni-ārohaņa; after that, one first attalus omniscience, then performs the meditative trance that involves the cessation of all bodily, mental and vocal operations, and finally attalos mokşa. Note : The Jaina tradition posits eight general types of Karmas, of which the most dangerous is technically called mohanīya (lit. the type which causes delusion). Śreni-ārohana (more precisely, the Kșapaka type of śreņi–ārohana for there is also another type of śreņi–ārohana whose fupction is different) is the technical pane for the process that culminates in the utter destruction of the mohaniya type of karmas. It is further believed that a soul that has got rid of its mohanīya karmas becomes omniscient. Lastiy, the tradition maintains that just on the eve of attaining mokşa a man performs a meditative trance - of a very brief duration - that involves the cessation of all mental, bodily and vocal operations. All these notions are in Haribhadra's mind while composing the present verse. From the point of view of our text his most crucial contention is that one who performs the analambana type of yoga successfully completes the process of (kşapaka-)śreni-arohana. -;0;

·॥ योगविंशिका॥ [ संस्कृतछाया ] मोक्षण योजनाद् योगः सर्वोऽपि धर्मव्यापारः । परिशुद्धो विज्ञेयः स्थानादिगतो विशेषेण ॥१॥ स्थानोर्थालम्बनरहितस्तन्त्रे पञ्चधैषः । द्विकमत्र कर्मयोगस्तथा त्रिकं ज्ञानयोगस्तु ॥२॥ देशे सर्वे च तथा नियमेनैष चरित्रिणो भवति । इतरस्य बीजमात्रमित एव केचिदिच्छन्ति ॥३॥ एकैकश्च चतुर्धाऽत्र- पुनस्तत्त्वतो ज्ञातव्यः । इच्छाप्रवृत्तिस्थिरसिद्धिभेदतः समयनीत्या ॥४॥ तयुक्तकथाप्रीत्या संगता विपरिणामिनीच्छा । सर्वत्रोपशमसारं तत्पालनमिति प्रवृत्तिस्तु ॥५॥ तथैवैतद्बाधकचिन्तारहितं स्थिरत्वं ज्ञेयम् । सर्वं परार्थसाधकरूपं पुनर्भवति सिद्धिरिति ॥६॥ एते च चित्ररूपास्तथाक्षयोपशमयोगतो भवन्ति । तस्य तु : श्रद्धाप्रीत्यादियोगतो भव्यसत्त्वानाम् ॥७॥ अनुकम्पा निर्वेदः संवेगो भवति तथा च प्रशम इति । एतेषामनुभावा इच्छादीनां यथासंख्यम् ॥८॥ एवं स्थिते तत्त्वे ज्ञातेन तु योजनेयं प्रकटा । चैत्यवन्दनेन ज्ञेया केवलं तत्त्वज्ञेन सम्यक् ॥९॥ महचैत्यानां करोम्युत्सर्गमेवमादि । श्रद्धायुक्तस्य तथा भवति यथार्थ पदज्ञानम् ॥१०॥ एतच्चार्थालम्बनयोगवतः प्रायोऽविपरीतं तु । इतरेषां स्थानादिषु यत्नपराणां परं श्रेयः ॥११॥ 16 ·122 VOGAVIMŠIKĀ इतरथा तु कायवासितप्रायमथवा महामृषावादः । ततोऽनुरूपाणामेव कर्त्तव्य एतद्विन्यासः ॥१२॥ ये देशविरतियुक्ता यस्मादिह व्युत्सृनामि कायमिति । श्रूयते विरतादिदं तत् सम्यक् चिन्तयितव्यमेतत् ॥१३॥ तीर्थस्योच्छेदाधपि नालम्बनमत्र यत् स एवमेव । सूत्रक्रियाया नाश एपोऽसमनसविधानात् ॥१४॥ स एष वक्र एव न च स्वयंमृतमारितयोरविशेषः। एतदपि भावितव्यमिहतीर्थोच्छेदभीरुभिः ॥१५॥ मुक्त्वा लोकसंज्ञां वोवा च साधुसमयसद्भावम् । सम्यक् प्रवर्तितव्यं बुधेनातिनिपुणबुद्ध्या ॥१६॥ कृतमत्र प्रसङ्गेन स्थानादिषु यत्नसंगतानां तु । हितमेतद् विज्ञेयं सदनुष्ठानत्वेन तथा ॥१७॥ एतच्च प्रीतिभक्त्यागमानुगं तथाऽसंगतायुक्तम् । ज्ञेयं चतुर्विधं स्वल्वेष चरमो भवति योगः ॥१८॥ आलम्बनमप्येतद्प्यरूपी चात्र परम इति । तद्गुणपरिणतिरूपः सूक्ष्मोऽनालम्बनो नाम ॥१९॥ एतस्मिन् मोहसागरतरणं श्रेणी च केवलमेव । ततोऽयोगयोगः क्रमेण परमं च निर्वाणम् ॥२०॥ *.* * * * . :

·१. योगदृष्टिसमुच्चय-श्लोकसूची [ आयः पृष्ठाङ्कः, अन्त्यस्तु श्लोकाङ्कः] १४ अतस्तु नियमादेव ६३ २१ अतस्त्वयोगो योगानां ११ ५९ अतीन्द्रियार्थसिद्धयर्थ ९८ ५७ अतोऽग्निः क्लेदयत्यम्बु ९३ ४९ अतोऽन्यदुत्तरास्वस्मात् ७० ४१ अत्वरापूर्वकं सर्व ५१ ८७ अनन्तरक्षणाभूति १९३ ९३ अनेकयोगशास्त्रेभ्यः २०७ ९०. अन्यथा स्यादियं नित्यं २०१ ४८ अपायदर्शनं तस्मा ६९ . ४८ अपायशक्तिमालिन्यं ६८ ३७ अपूर्वासन्नभावेन ३९ ७५ अवाज़ केवलं ज्योति . १५७ ६३ अभिसन्धेः फलं भिन्न ११८ ३६ अल्पव्याधिर्यथा लोके ३७ ९८ अवज्ञह कृताऽल्पाऽपि २२७ ९० अवस्था तत्त्वतो नोचेद् २०२ ५६ अविद्यासमता प्रायो ९० ४७ अवेद्यसंवेद्यपदं ६७ ५१ अवेद्यसंवेद्यपदं ७५ ५० अवेद्यसंवेद्यपद ७२ ५४ अवेद्यसंवेद्यपद ८५ ६५ असंमोहसमुत्थानि १२६ ७७ अस्यां तु धर्ममाहात्म्यात् १६३ . ५९ आगमेनानुमानेन १०१ ३२ आचार्यादिष्वपि ह्येतद् २६ ५३ आत्मानं पाशयन्येते ८२ . ६५ आदरः करणे प्रीति १२३ ९४ आद्यावश्चकयोगाप्त्या २१३ ४४ इत्यं सदाशयोपेत ६० ५२ इत्यसत्पारिणमार्नु ७७ ६४ इन्द्रियार्थाश्रयावुद्धि १२१ २८ इयं चावरणापायं १८ ६३ इष्टापूर्तानि कर्माणि ११५ ९४ इहाहिंसादयः पञ्च २१४ १७ इहैवेच्छादियोगानां २ ३२ उपादेयधियाऽत्यन्तं २५ ६३ ऋत्विग्भिर्मन्त्रसंस्कार ११६ ६६ एक एव तु मार्गोऽयं १२८ ४३ एक एव सुहृद् धर्मो ५९ ६८ एकाऽपि देशनैतेषां १३६ ३५ एतच्च सत्प्रमाणोदि ३५ २४ एतत् त्रयमनाश्रित्य १२ ५९ एतत्प्रधानः सच्छ्राद्धः १०० ८० एतत्प्रसाधयत्याशु १७७ ३३ एतद्भावमले क्षीणे ३० ५८ एतद्वन्तोऽत एवेह ७८ ८६ एतन्मुक्तश्च मुक्तोऽपि १९० ३४ एवंविधस्य जीवस्य ३३ ७५ एवं विवेकिनो धीराः १५८ ३१ करोति योगवीजाना २२ १८ कर्तुमिच्छोः श्रुतार्थस्य ३ ४१ कान्तकान्तासमेतस्य ५२ ७६ कान्तायामेतदन्येषां १६२ ५३ कुकृत्यं कृत्यमाभाति ८० ५६ कुतर्केऽभिनिवेशस्तन् ८८ २९ कृत्येऽधिकेऽधिकगते ४६ ७० कुदृष्ट्यादिवन्नो सन्तो १४३ ९३ कुलादियोगमेदेन १०८ ९६ कुलादियोगिनामस्मात् २२२ ७४ कृतमत्र प्रसझेन १५३ ५७ कोशपानाहते ज्ञानों ९४ " ·१२४ १. योगदृष्टिसमुच्चय- लोकसूची ८८ क्षणस्थितौ तदैवास्य १९७ ४४ क्षाराम्भस्तुल्य इह ६६२ ४४ क्षाराम्भस्त्यागतो यद्वन् ६१ ८३ क्षीणदोषोऽथ सर्वनः १८५ ९१ क्षीणव्याधिर्यथा लोके २०६ ५२ क्षुद्रो लाभरतिदीनो ७६ ९७ खद्योतकस्य यत् तेजस् २२४ ७२ गुरवो दवता विप्रा १५३ ४५ गुरुभक्तिप्रभावन ६४ ५९ गोचरस्त्वागमस्यैव ९९ ७३ ग्रहः सर्वत्र तत्त्वेन ११८ ८३ घातिकर्माभ्रकल्पं तद् १८४ ३१ चरमे पुद्गलावर्ते २४ ३४ चरमे पुद्गलावर्ते ३१ ६२ चित्रा चायेषु तद्राग ११२ ६१ चित्राचिनविभागेन ११० ६८ चित्रा तु देशनैतेषां १३४ ५२ जन्ममृत्युजराव्याधि ७९ ५७ जातिप्रायश्च सर्वोऽयं ९१ ३३ जिनेयु कुशलं चित्तं २३ ५५ जीयमाने च नियमा ८ः ६७ ज्ञाते निर्वाणतत्त्वेऽस्मिन् १३२ ६५ ज्ञानपूर्वाणि तान्येव १२५ ७१ ज्ञायेरन् हेतुवादन १४६ ५० तत्पदं साध्ववस्थानाद् ७? ८६ तत्स्वभावोपमर्देऽपि १९ ८४ तत्र दागेव भगवान् १८६ ७ तदन महतां वर्त्म १४९ ८९ तदभावे च संसारी १९९ ६९ तदभिप्रायमज्ञात्वा “३२ ९५ तद्वत्कथाग्रीतियुता २१५ ८२ तन्नियोगान्महात्मेह १८१ ६७ तल्लक्षणाविसंवादात् १३१ ६२ तस्मात् तत्साधनोपायो १४ ६० तस्मात् सामान्यतोऽप्येनं १८६.. ९७ तात्त्विकः पक्षपातश्च २२३ ३८ तारायां तु मनाक स्पष्ट ४१ २२ तृणगोमयकाष्टानि १५ . ९६ तेपामेव प्रगामादि २२० ८९ दिक्षाद्यात्मभूतं तद् २०० 'दुःखस्यो भवः सर्व १७ ३४ दुःखितषु दयाभ्यन्त ३२ ५. टान्तमानं सर्वत्र ९५ ५८ द्विचन्द्रत्वप्नविज्ञान ९६ २१ द्वितीयापूर्वकरणे १० ८२ द्वितीयापूर्वकरणे १७२ २१ द्विधाऽयं धर्मसंन्यास ९ ५३ धर्मवीज परं प्राप्य. ८३ ७६ धर्मादपि भवन् भोगः १६० ८. ध्यानं च निर्मले बोधे १७४ ७९ ध्यान सुखमस्यां तु १७१ ७८ ध्यानप्रिया प्रभा प्रायो १७० ७० न चानुमानविपर्य १४४ ७१ न चैतदेवं यत्तस्मा ११७ १९ न चैतदेवं यत् तस्मात् ८ ५९ न तत्त्वो भिन्नमताः १०२ १६ न त्वेच्छायोगतोऽयोग १ ६१ न भेद एव तत्त्वेन १०९ ३९ न युज्यते प्रतिक्षेपः १४० ७५ न ह्यलक्ष्मीसखी लक्ष्मी १५९ ४० नास्माकं महती प्रज्ञा ४८ ३५ नास्मिन् घने यतः सत्सु ३६ ४१ नास्यां सत्यामसत्तृष्णा ५० ८१ निराचारपदो ह्यस्या १७९ ६९ निशानाथप्रतिक्षेपो १४० ७० निश्चयोऽतीन्द्रियार्थस्य १४३ ९७ नैतद्विदस्त्वयोग्येभ्यो २२६ ७२ परपीडेह सूक्ष्माऽपि १५० ९५ परार्थसाधकं तत्वेतत् २१८ ४२ परिष्कारगतः प्रायो ५६ . ७२ पापवत्स्वपि चात्यन्तं १५२ ७९ पुण्यापेक्षमपि ह्येवं १७३ ·१. योगदृष्टिसमुच्चय- लोकसूची १२५ . ६० प्रतिपत्तिस्ततस्तस्य १०४ २९ प्रतिपातयुताश्चाद्या १९ ३७ प्रथमं यद् गुणस्थान ४० २९ प्रयाणभङ्गाभावेन २० ९४ प्रवृत्तचक्रास्तु पुनः २१२ ८०. प्रशान्तवाहितासंगं १७६ ६६ प्राकृतेप्विह भावेयु १२७ ४२ प्राणायामवती दीपा ५७ ४३ प्राणेभ्योऽपि गुरुर्धर्मः ५८ ९६ फलावञ्चकयोगस्तु २२१ ५४ वडिशामिषवत् तुच्छे ८४ ७४ वालधुलीगृहक्रीडा १५५ ५६ वीज चास्य परं सिद्ध ८९ ३३ वीजश्रुतौ च संवेगात् २९ ६५ बुद्धिपूर्वाणि कर्माणि १२४ ६४ वुद्धिर्ज्ञानमसंमोह १२० ५६ वोधरोगः शमापायः ८७ ४१ वोधाम्भःस्रोतसश्चैषा ५३ ३९ भयं नातीव भवज ४५ ८६ भव एव महाव्याधि १८८ ३८ भवत्यस्यां तथाऽच्छिन्ना ४२ ८९ भवभावानिवृत्ताव १९८ ४७ भवाम्भोधिसमुत्तारात् ६६ ३३. भवोद्वेगश्च सहजो २७. ७८ भोगतत्त्वस्य तु पुनः १६७ ७६ भोगात् तदिच्छाविरतिः १६१ '७७ भोगान् स्वरूपतः पश्यन् १६६ ७५ मायामरीचिगन्धर्व १५६ ७७ मायाम्भस्तत्त्वतः पश्यन् १६५ २४ मित्रा तारा वला दीपा १३ ३. मित्रायां दर्शनं मन्दं २१ ७८ मीमांसाभावतो नित्यं १६९ ८६ मुख्याऽयमात्मनोऽनादि १८९ ७० यत्नेनानुमितोऽप्यर्थः १४५ ५३. यथा कण्डूयनेष्वेषां ८१ ३६ यथाप्रवृत्तिकरणे ३८ ६८ यथाभव्यं च सर्वेषा १३७ ३९ यथाशक्त्युपचारश्च ४३ ६१ यथैवैकस्य नृपते १०७ ६९ यद्वा तत्तन्नयापेक्षा १३८ २६ यमादियोगयुक्तानां १६ ६८ यस्य येन प्रकारेण १३५ १५ ये योगिनां कुले जाताः २१० ३५ योगक्रियाफलाख्यं यं ३४ ९० योगिज्ञानं तु मानं चेत् २०३ ९८ योग्येभ्यस्तु प्रयत्नेन २२८ ८२ रत्नादिशिक्षादग्भ्योऽन्या १८० ६४ रत्नोपलम्भतज्ज्ञान १२२ ६३ रागादिभिरयं चेह ११९ ३९ लाभान्तरफलश्चास्य ४४ ३३ लेखाना पूजना दानं २८ ६३ वापीकूपतडागानि ११७ ९५ विपक्षचिन्तारहितं २१७ ६० विशेषस्तु पुनस्तस्य १०५ ५० वेद्यं संवेद्यते यस्मिन् ७३ ४९ वेद्यसंवेद्यपदतः ७१ ९१ व्याधितस्तदभावो वा २०४ ८५ व्याधिमुक्तः पुमान् लोके १८७ १८ शास्त्रयोगस्त्विह ज्ञेयो ४ १८ शास्त्रसंदर्शितोपाय ५ ४२ शुभयोगसमारम्भे ५५ ९७ श्रवणे प्रार्थनीयाः स्युः २२५ ७७ श्रुतधर्मे मनो नित्यं १६४ ४२ श्रुताभावेऽपि भावेऽस्याः ५४ ६६ संसारातीततत्त्वं तु १२९ ६२ संसारिणां हि देवानां ११३ ६२ संसारिषु हि देवेषु १११ ९१ संसारी तदभावो वा २०५ ८७ स एव न भवत्येतत् १९४ ८८ स क्षणस्थितिधर्मा चेद् १९६ . २७ सच्छ्रद्धासंगतो. वोधो १७ ७८ स तत्रैव भवोद्विग्नो १६८ ·२. योगनिशिका-मायानामनुरम ८८ गतोऽसत्त्वं तदुत्पाद १९ ८. रात्पनिर हा १७, ६६ सदाशिवः परं नामा १३० ९. सद्धिः कल्याण सम्पन्नः २१९ ८१ गमाधिनिश तु पग १७८ २५ समेघागेवराव्यादी १५ ५६ सम्यम्पयादिभेदन ६५ ५९ सर्व परवशं दुःखं १७२ ५८ सर्व सर्वत्र चाप्नोति ९७ ६१ सर्वज्ञतत्त्यामेदन 100 ६. सर्वज्ञपूर्वकं नंतर १३: ६. गर्व नाम या पिन १० ९५ सयंत्र रामनार २१६ २२ मर्गनाइपिन 211 ११. सर्वमा जरिदात १९ गिलास्यपदया ि६ १० गुणागनगमायु, ४९ ५७ समायोरपन्न १२ ८७ समायोऽस्य स्यमायो सन् १९२ ८३ मिनः दीगुपस्तीयः ११३ ७ स्थिरायां दर्शन मिल्य १५ २. योगविंशिका-गाथानामनुक्रमः । ११, अणुकंपा निव्वेको ८ ११६ मरिहंतचेझ्याणं १० ११९ आलम्वणं पि एवं ११ १११ इपि.को य चउद्धा ? ११७ इहरा उ कायवाभिर्य 13 ११६ एये चल्थालवण ११ ११९ एयं च पिइभा १८ ११६ एवं ठियम्मि तत्ते ९ ११५ एए य चित्तल्या ७ १२० एयम्मि मोहसागर 11९ कयमित्व पनंगे १५ ११७ जे देसविरदजुत्ता १३ ११३ ठाणुजन्यालंय २ ११४ तज्जुत्ताहापीइइ ५ ११. तह चैव एयवाहगं : ११८ तित्यस्तुच्छेयाइ १५ ११४ देसे सव्वे य तहा ३ ११३ मुक्खेग जोयणालो १ ११८ मुत्तण लोगसन्नं १६ ११८ सो एस पंको चिय १५ ·३. योगदृष्टिसमुच्चय-विशिष्टशब्दसूची अखेद २१ (पृष्ठ) अचित्रा(भक्ति) ११२ अतिचार १७९ मतीतार्थयायिन् १११ अतीन्द्रिय १४६ अतीन्द्रिय(अर्थ) १०० अतीन्द्रियार्थ ९८, १४३ अदोपत्वसङ्गति १९०, १९१ अद्वेष २१, ३२ भद्वेषादि १६ अधिमुक्ति १०२ अनागामिपद १७५ भनाभोग १५ अनुकम्पा १५२ अनुद्वेग ४१ अनुमान १०१, १४४ अन्तर्वेदी ११६ अवस्था.२०२ अविद्या ९० अवेद्यसंवेद्यपद ६५, ७२, ७५, ८५ असङ्गविवर्जित १७८ असमानुष्ठान १७५ असंमोह १२६ असत्प्रवृत्ति १७ असदपरिणाम ७७ असिरावनिपकूपवत् ५३ अहिंसादि २१४ आक्षेपकज्ञान १६४ आगम ९९, १०१, १२१. आगमयोग ८५ आचारक्रिया १८० आचार्य २६ आद्यावञ्चक २१९ आयोज्यकरण १० आरूढारोहणाभावगतिवत् १७९ आर्यापवाद १४१ आवरण १८, १८३ आसन्नग्रन्थि ३८ इच्छा २१, २१५ इच्छादि २१४ इच्छादियोग २ इच्छापरिक्षय ८१: इच्छायोग १, ३ इन्द्रियार्थ १२१ इष्ट ११६ इष्टापूर्त ११५ उद्ग्रह २८ उपचार ४३ उपभोक्तृ ११९ उपायकौशल ५५ ऋत्विग ११६ ऐश्वर्य ११३, ओघदृष्टि १४ कच्छूकण्ड्यकादिवत् ८० कर्म ६६, ७० कर्मक्षय ५४ कर्मभूमि ८३ कान्ता १३, १६२ काय १११ कुतर्क ८७, ८८, ९० कुतर्कविपमग्रह ८६ कुदृष्टि: १४२ कुलप्रवृत्तचक्र २०९ कुलयोगिन् १२५, २१० कुलादियोग २०८ कुलादियोगिन् २२२ केवलश्री १८२ कोशपान ९४ क्रिया २२३ क्रियाऽवञ्चकयोग २२० क्षण १९३. क्षणस्थिति १९६ क्षायोपशामिक ९ क्षीणदोष १८५ क्षेप ४९, ५५ खेदादि १६ गुणस्थान १६, ४० गुरु १५१ गुरुभक्ति ६३, ६४ गोत्रवन्त २१० भन्यमुद्र १६२ अपरिग्रह २१४ अपाय ५१ अपायदर्शन ६९ अपायशक्ति ६८ अपूर्व ३९ अपूर्वकरण १० अप्रवृत्तिबुद्धि ७३ अयोग १, ११ अर्वागहम् ९२ अग्दिशा १३९, १४० अल्पमल ३८ अवश्चक ३३ अवश्चकत्रय ३४ अवज्ञा २२५ ·१२८ ३. योगदृष्टिसमुच्चय-विशिष्टशब्दसूची ग्रह १४८ घातिकर्म १८४ चन्द्रोपरागादिसंवादि ९९ चरण २० चित्रकर्म १८९ चित्रा (भक्ति) ११२ चित्राचित्रविभाग ११० चित्राभिसन्धि ११५ चिन्तना २८ जड ८२ जलधी तीरमार्गवत् १२८ जाति ९.१ जिज्ञासा ४१, ४६, १२३ जिन १, २३ ज्योति (अवाद्य) १५७ ज्ञान १२०, १२१, १२५ ज्ञानकेयली १८४ क्षय ६६ तुजसेवा १२३ तत्त्व १०१, १११ तत्त्वनिर्णय ६५ तत्त्वप्रतिपत्ति १७० परार्थकरण ८९ दान २८ दीपा १३, ५७ परिष्कार ५६ दुःख १७२, १७३ पापधूलि ८२ दुर्गति ७१, ८५ पाश ८२ दृष्टान्त ९५ पुण्य १३६,:१७३: दृष्टि १७ पुद्गलावर्त २४, ३१ दृष्टिमेद २०७ पूजना २८ देव ११०, १११, ११३. पूर्त ११७ देवता १५१ प्रकाशना २८ देशना १३४, १३६, १३८ प्रज्ञा ४८, १०१ दोष १९० प्रणिधान ५१ द्रव्याभिग्रह २७ प्रतिपत्ति २९,.१०४. द्विचन्द्र(विज्ञान) ९६ प्रतीतिवाधित ९७ द्वितीयापूर्वकरण १८२ प्रत्याहार १५४, १५८ धर्म ९, ५८,५९, ६०, १४८, प्रभा १३, १७० प्रवृत्तचक २१२ १५२, १५८, १६३ धर्मवीज ८३ प्रवृत्ति ११६ धर्मयोग ३ प्रशान्तवाहिता. १७६ प्राणायाम ५७ धर्मसंन्यास ९, १८१ प्रातिभज्ञान ८ धारणा १६२ प्राप्ताप्राप्तविकल्पवत् ९१ ध्यान १७१, १७४ ध्यानप्रिया १७० फलाभिसन्धि २५ फलावधकयोग २२१ ध्रुवाध्य १७६ नियम ४१ वडिशामिपवत् ८४ निराचारपद १७९ वाला १३ निरालम्बनता ९६ वालधूलिगृहक्रीडा १५५ निर्वाण ६४, १२६, १२९, १८६ वाद्य १५६ निर्वाणतत्त्व १३२ न्याय ९२ वीजाधान १३५ न्यायगति १०४ वुद्धि ११९, १२०, १२१, पक्षपात २२३ १२२, १२४ ... पक्षिच्छायाजलचरप्रवृत्ति ६७ वोध १७, ५३, ७७, पर तत्त्व १३१ १२.०, १७४ परं वय १३० योधरोग ८७ परपीटा १५० भयित ११०, १११ परा १३ , तत्त्वशुश्रूषा ४९ .. वीज ६१ तत्वध्यण ५७, ६० तत्त्वश्रुति ६१, ६२ तत्वसमावेश १६९ तत्स्थामाव्यादि ९३ सथता १३० तन्त्र ७१, २०६ तपोधन १५ तप्तलोहपदन्याम १० तमोप्रन्धिविमेद १५५ तारा १३.११ तदर्शन ६१ भद्रमूर्ति ३३ ·३. योगदृष्टिसमुच्चय-विशिष्टशब्दसूची. १२९ वैयावृत्य २६ . भव ४७, ६६, ७९, १६४, १६७, १६८, १८६ १८८, १९८, २०१ भवचेष्टा १५५ भवभोगविरक्ति १२७ भवयोग ६२ भवातीतार्थयायिन् १२६, १२७ भवाभिनन्दि ७५, ७६. भवोद्वेग २७ भव्य १३७ मुक्तिवादिन् ८८ मोक्षमार्ग १६८ मोह १०२, १६९ यति १५१ यथाप्रवृत्तिकरण ३८ यम १६, २१, २१२, २१४ २१५, २१६ २१७ २१८ योग १, ९, १८६, २०७ २१९ योगकथा ४२ योगदृष्टि १३ १५३ योगप्रयोग २१३ योगवीज २२, २३ योगसंन्यास ९ योगशास्त्र ११०, २०७ योगान्त १८५ योगाभ्यास १०१ योगिज्ञान् १४३, २०३ योगिन् २०८, २०९ योगोत्थान ५७ भव्यत्व २४ भाव १५६ भावना २८ भावमल ३०, ३५ भवयोगी २६ भावशत्रु ८७ वृत्ति ३७, ७० व्याधि १८७ शम ८७, १७०, १७१ शास्त्र ५, ६, ४८ शास्त्रयोग ४ शासन ११३ शिववर्त्म १७६ शिष्टसम्मतता ४४ शिष्टा ४८ शील ८८ शुद्धयोग ४२ शुभभाव ५४ शुभयोग ५५ शुश्रूषा ५२, २१२ शुष्कतर्क ९८, १४७ श्रद्धा ८७ श्रवण २८ श्रुत ५३, ५४, ६९, ८८ श्रुतधर्म १६४ श्रुतविवेक १५६ संज्ञा २५ संत्रास ४६ संमोह १२०, १२१, १३२ संवेग २९, ०१ संसार १२४ संसारातीततत्त्व १२९ संसारी २०५ संस्कार ११६ सत्प्रमाणादि ३५ सत्प्रवृत्ति १७ सत्प्रवृत्तिपद १७५ सत्यद्धा १७ सत्संग ८५ सदनुमान १२१, १२३ सदाशय ६० रुग् १७० - - लब्धि १८५ लेखना २८ लोकद्वय ६३ भिन्नप्रन्थि ७४ भिन्नाचार १०: भोग १६०, १६१, १६४, १६६, १६८ भोगविस्तर १५९ भोगाङ्ग ८१ मन्त्र १.१६ मन्मथ १७१ 'मल १७४ महापथ १७५ महामति १०० मायामरीचिगन्धर्वनगरस्य प्रसन्निभान् १५६ मायोदक १६७ मायोदकोपमान १६६ मित्रा १३, २१ मियादष्टि १४ मीमांसा, १६२ १६९ मुक्त १८७, १९ , २०१, २०५, २०६ वाचना २८ विकल्प ९० विधात ५६ विनेय १३४ विपाक १२४ विप्र १५१ विवाद १४३ विवेक १७१ विपसंपृक्तकान्नवत् ७७ विसभागपरिक्षय १७६ वेद्यसंवेद्य ७४ वेद्यसंवेद्यपद ६५, ७१, ७२ ·३ योगदृष्टिसमुच्चय-विशिष्टशब्दसूची सदाशिव १३० सदृष्टि १५ सन्त १४२ समाचार १६३ समाधि ८८ समाधि ( परा) १७८ समापत्ति ६४ समारोप ७५ सर्वज्ञ १०२, १०३, १०९, १३३, १८५ सर्वज्ञतत्त्व १०८ सर्वज्ञत्व ७, ८ सर्वज्ञवादिन् १०८ सर्वसंन्यास ११ सांप्रतेक्षिन् ७८ सामर्थ्ययोग ८ सामर्थ्याख्य ५ साद्यपरिहार ५६ सिद्ध ६ सिद्धात्मा १३० सिद्धिपद सुख १७१, १७२, १७३ सुखासन ४८, ५० सूक्ष्मवोध ५७, ६५, ६८,.. १५४ सेवन ३२ स्वप्नविज्ञान ९६ स्वभाव १९२ स्वभावोत्तर ९२ स्वाध्याय २८ . स्थिरा १३. १५४ हरिभद्र २२६ हेतुवाद १५६ ७ * * * * * शुद्धिपत्रकम् पं० शुद्धम् पृ० क्षायोपंशमिका २१ पृ० पं० अशुद्धम् क्षयोपशामिका एवहि कर्माणि . २ अशुद्धम् पुनजिह्वा 'वाघापरि वुधैः ठियम्भि o शुद्धम् पुनर्जिह्वा वाधापरि वुधैः ठियम्मि एव हि ६१ ७५ ५ कर्माणि ६५ १२ १३ १६ ११६ ·ܝ ܀