Yogadrstisamuccaya and Yogavinshika

Author(s): K K Dixit
Publisher: L D Indology Ahmedabad
Catalog link: https://jainqq.org/explore/011128/1

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Lalbhai Dalpatbhai Series
General Editors: Dalsukh alvania Ambalal P. Shah
No. 7
YOGADRSTISA UCCAYA
AND YOGAVI SIKA
' OF ĀCĀRYA HARIBHADRASŪRI
with ENGLISH TRANSLATION NOTES AND INTRODUCTION
.. . by
:: Dr: K. K. Dixit
JOVESTES
LALBHAI DALPATBHAI BHARATIYA SANSKRITI VIDYAMANDIRA
AHMEDABAD-9

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First Edition 1 500 copies
April 1970
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.श्रीहरिभद्रसूरिविरचित दृष्टि , य-ये गवंश
आङ्ग्लभाषानुवादक . कृष्णकुमार दीक्षित
प्रकाशक लालभाई दलपतभाई भारतीय संस्कृति विद्यामंदिर
- अमदावाद-९

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PREFACE
.
It is really a matter of great pleasure to place before the scholars the first English translation of Yogadsșțisamuccaya (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 Yogadsșțisamuccaya 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 Bbāşya thereon. I would like to draw the kind attention of the scholars to the pertinent passages from the said works : cakşuś ca dharmadhātoś ca pradeśo dystih asfadha (Ak. I 41 ). sameghāmegharātrinidivardpadar. śanavat klistāklistalaukikiśaiksyaśaikşibhir distibhir dharınadarśanam (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 giưnas and Bhagavaddatta's 8(a)-dosas is Haribhadra's own. Haribhadra's distinction between oghadrsti and yogadasti has some parallel in Buddhism. (oghā yogās tathā dystis tu jau kāritrahelutah (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 citrā tu deśană etc. with those of the following Buddhist verses. (1) deśanāpi yathā citrā deśyate vyabhicărini/ deśanā hi yad anyasya tad anyasyāpyadeśanā // 122/ ( Subbāşitasangraha). (2) deśanā lokanālhānāri sattvāśayavaśānugā / bhidyate bahudhā loka upāyair bahubhiḥ punaḥ (Bhodbicittavivarana ). 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,

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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

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THE TABLE OF CONTENTS A-YOGA RSTISA UCCAYA
INTRODUCTION SECTION I
Karikás THE INTRODUCTORY REMARKS
1-11 (2) The Benedictory Verse
· 1 (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 Yoga-Viewpoint
41-48 (c) Balā - the Third Yoga-Viewpoint
49-56 (d) Diprā - the Fourth Yoga-Viewpoint
57-64 SECTION IV TRANSITORY
65-159 (a) The Vedyasamyedyapada versus
Avedyasamvedyapada 65-75 (b) A Denuniciation of the
Welcomer of the Worldly Existence' 76--85 (c) A Denunciation of Logic-Chopping and of the Theological Sectarianism Resulting from It
86-152 SECTION V A SPECIAL ACCOUNT OF THE LAST FOUR YOGA-VIEWPOINTS 153–186 Sthirã - the Fifth Yoga-Viewpoint
153-161 (b) Kāptā - the Sixth Yoga-Viewpoint
162-169 (c) Prabhā - the Seventh Yoga-Viewpoint 170-177 (a) Parā - the Eighth Yoga-Viewpoint
178-186

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SECTION VI THE NATURE OF MOKŞA
187-206 (a) The Author's Own View
178-192 (b). A Refutation of Absolute Momentarisi 193-197° (c) A Refutation of Absolute Eternalism
198-203 (d) A Recapitulation of the Author's Own 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 Conduct 214-218 (d) The Three Types of
Pavourable External Circumstances 219-221 (e) The Parting Exhortation
222-224
Pages APPENDIX - I
99 .. The Treatment of the Problems of Yoga in the
Yogabindu and the Dvātrimśaddvätrimśikā
106
APPENDIX - II A Hint for the Historico-Comparative Study of the Yogadšştisamuccaya
B - YOGAVIMŚIKĀ INTRODUCTION TEXT AND TRANSLATION SANSKRTA CHAYA INDEX OF VERSES विशिष्टशब्दसूची (योगदृष्टिलमुच्चय)
111
113
121
123
127

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INTRODUCTION
(i) Haribhadra And The Basic Problem of His Writings On Yoga :
Haribhadrasūri, 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 thai in his writings on yoga which are four in number viz. Yogaviņšikā, Yogaśataka (along with an auto- commentary), Yogabindu, Yogadrştisamuccaya (along with an auto- commentary) Haribbadra mainly discusses the problem of an ideal human personality. Of course, Horibbadra himself defines yoga as 'that which is conducive to mokşa,- so that on his own admission the central problem of his enquiry into yoga would appear to pertain to mokşa and the means of attainiog it. But since Haribhadra has argued that one can in no case attain mokşa without first developing an ideal human personality there is no’impropriety in our suggestion that Haribhadra's writings on yoga may 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 pot attaining mokṣa 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 moralist's 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 Taina 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 mander of doing things. We, therefore, preface our stndy of Haribhadra'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 Taing traditon bequeathed to Haribhadra maintained that man's progress from the basest to tqe most sublime type of personality is

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INTRODUCTION
completed in Fourteen stages technically called gunasthanas, A thoroughly upenlightened person is said to occupy the lowest levels of the First gunasthāna, the person just on the eve of attaining mokşa is said to occupy the Fourteenth guņasthana. Again, this tradition maintained that the factors constituting a man's everyday life are to a considerable extent the result of the actions which the man (rather his soul) has performed in the beginningless series of past lives and which have been retained by him (rather by his soul) in the form of what are technically called karmos (more correctly, karmans). These karmas are of eight general types and ás 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 unfavou
rable family circumstances.
III. Ayu-karmas- i.e. Karams respopsible for the species of life and its span, IV. Vedaniya-karmas- i.e. Karmas responsible for the pleasant and painful
sepsations. V. Jñānāvaraṇīya-karmas- i.e. Karmas responsible for the obscuration of
determinate cognition. VI. Darsanävaraniya-karmas, i.e. Karmas responsible for the obscuration of
indeterminate cognition. VII. Antarāya-karmas- i.c. Karmas responsible for the hindrance coming in
one's way of getting things. VIII. Mohanīya-karmas- i.e. Karmas causing delusion. The Mohaniya kasmas
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- i e. 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- i.e. Karmas causing anger. (b) Māna- i.e. Karmas Causing pride. In (c) Maya- 1.e. Karmas causing deceitfulness. (a) Lobha- 1.c. Karmas causing greed: -

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INTRODUCTION .
3 * 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 mohantya-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 : (i) Anantanubandhin (those responsible for an extreme involvement
in the worldly life) (ii) Apratyakhyanāvarana (those responsible for a total impossibility of
· disciplined life ) (iii) Pratyakhyānāvarana (those responsible for a partial impossibility
of disciplined life) (iv) Sañjvalana(those responsible for an occasionaleruption of emotions)
Again it is held that a mohaniyakarma might assert itsself in four formis enumerated 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) Kșayopasama (the state of elimination-cum-subsidence) (iii) Upasama (the state of subsidence) (iv) Kșaya ( the state of elimination )
Thus we get the following situation so far as the prevalence of the darśanamohanīya and kaşāyas in different gunusthänas is concerned.
Ganasthāna
Kasāya
Darśanamohaniya
Udaya
Udaya of all the types
..I II-III
IV
Either kşayo pasama or upasama or kşaya
V
ditto
Either kşayopaśama or upaśama or kşaya of the anantānubandhin type ; udaya of the rest. Either kşayo pašama or upašama or kşaya of the anantānubandhin type, kşayopasama of the apratyakhyānāva. raņa type; udaya of the rest. Either kşayopasama or upasama or ksaya of the anantānubandhin type; udaya of the sañjvalana type ; kşayo. pašama of the rest.
VI-VII
ditto

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4
Guṇasthāna
VIII-X
XI
XII-XIV
INTRODUCTION
Darśanamohaniya
Either upasama or kṣaya
Upasama Kṣaya
Kaṣāya
Of all the types of kaşayas either upasama or kşaya being rendered (the upasama or kṣaya of the anantänubandhin type having already been rendered)
Upasama of all the types. Kṣaya 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 upasama. Therefore the essential facts about darsana-mohaniya are as follows:
(a) In the First gunasthana there is udaya of it;
(b) In the Fourth to Seventh guṇasthanas there is either kṣayopasama or kṣaya of it.
(c) In the Eighth to Twenth guṇasthānas there is kṣaya of it and so also in the Twelth to Furteenth guṇasthānas.
Similarly, the essential facts about kaşayas are as follows:
(a) In the First gunasthana there is udaya of all the types of them;
(b) In the Fourth guṇasthana there is either kṣayo pašama or kṣaya of the anantanubandhin type and udaya of the rest;
(c) In the Fifth gunasthana there is either kṣayo pasama or kṣaya of the anantänubandhin type, kṣayopasama of the apratyākhyānāvaraṇa type and udaya of the rest;
(a) In the Sixth and Seventh gunasthānas there is either ksayo paśama or kşaya of the anantänubandhin type, udaya of the sañjvalana type and kşayopasama of the rest;
1. One thing, however, may be noted, Strictly speaking, the First gunasthana is characterized by the udaya of mithyatvamohantya (subdivision of darsana-mohaniya), the Fourth to Seventh by the udaya, upasama or kṣaya of samyaktvamohaniya (another subdivision of darsana-mohantya), the Eleventh by the upasama of samyaktvamohaniya, and the Twelfth to Fourteenth by the kṣaya of samyakivamohantya, But for our purpose it would not be much misleading to speak in the way we have done, Also note that we have said nothing about the Second and Third gunasthanas because an account of them will involve certain technical concepts of a rather unimportant kind.

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INTRODUCTION
5
(e) In the Eighth to Tenth guṇasthānas the kṣaya of all the types of kaşayas is being rendered (the kṣaya of the anantānubandhin type having already been rendered);
(f) In the Twelth to Fourteenth guṇasthānas there is kşaya of all the types of kasayas.
(iv) The Traditional Jaina Positions as Adopted by Haribhadra:
Coming now to the terminology employed by Haribhadra we may say that the essential facts about darśanamohaniya are as follows: (a) The Apunarbandhaka has udaya ́of it.
(b) The Samyagdrştis and the Caritrins- of the desavirata and sarvavirata type have either kṣayopasama or kşaya of it;
(c) The Caritrins of the kṣapakaserṇi-ārohin and vitarāga types and so also the Kevalins of both types have kṣaya of it.
Similarly, the essential facts about kaşayas are as follows:
(a) The Apunarbandhaka has udaya of all the types of them;
(b) The Samyagdṛṣṭi has either kṣayopaśama or kṣaya of the anantānubandhin type and udaya of the rest;
(c) The Caritrin of the deśarvirata type has either kṣayo pasama or kṣaya of the anantanubandhin type, kṣayo pasama of the apratyākhyānāvaraṇa type, and udaya of the rest;
(a) The Caritrin of the Sarvavirata type has either kṣayopasama or kṣaya of the anantanubhandhin type, udaya of the Sañjvalana type, and kṣayopasama of the rest;
(e) The Caritrin of the kşapakasreni-ārohin type is rendering the kṣaya of all the types of kasayas (the kṣaya of the anantänubandhin type having already been rendered );
(f) The Caritrin of the vitaraga type and so also the kevalins of both types have kṣaya of all the types of kaṣāyas.
In other words, Haribhadra's Apunarbhandhaka occupies the First gunasthana, his Samyagdṛsti the Fourth, his Caritrin of the desavirata type Fifth, his Caritrin of the Sarvavirata type the Sixth and Seventh, his Caritrin of the kṣapakasreni-ärohin type the Eighth to Tenth, his Caritrin of the vitaraga type the Twelfth, his Soyoga Kevalin the Thirteenth, and his Ayoga Kevalin the Fourtheenth.
Thus according to man's ethical progress :
Haribhadra the following stages characterize a

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6
.
INTRODUCTION
(1) A move towards putting an end to the udaya of darśanamohanlyd
and of the anantānubandhin type of kaşāyas, (2) Putting an end to the udaya of darśanamohaniya and of the anantānuba.
ndhin type of kaşāyas, (3) Putting an end to the udaya of the apralzākhyānāvarana type of
kasagas, (4) Putting an end to the udaya of the pralyākhyānāvarana type of
kaşāyas, (5) A move towards putting an end to the udaya as well as kşayopasama
of all types of kaşāyas, (6) Putting an end to the udaya as well as kşayopaśama of all the týpes
of kaşājas, (7) Being omniscient and remaining 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 Sam. yagdrsti, (3) by a Carilrin of the deśavirata type, (4) by a Caritrin of the sarvavirata type, (5) by a Carilrin of the kșa pakaśreņi-ārohin type, (6) by a Caritrin of the vilarāga type, (7) by a sayoga kevalin, (8) by an ayoga keyalin,
Here three points are noteworthy and as follows: (i) Putting an end to the udaya or kşayopašama of darśanamohanīya may
well be equated with developing a religious outlook' while 'putting an end to the udaya or kşayopaśama of kaşājas' with 'developing a virtuous disposition. There is however one hitch in the proposed equations. As can be seen, a Samyagdrsti is free from the udaya of the ananlānubandhin type of kaşāyas and yet he is denied the title Caritrin (i.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 kşapakasreni-Drohin is expected to have rendered the kşaya not only of darśanamohnīya but also of the ananlānubandhin type of kaşāyas-just as Samyagęsti 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 ksayo pasama of Darsanamohantya and of the anantanubandhin type of kaşāyas' with 'developing a religious outlook' while equating. 'putting an end to the udaya or kşayopaśama of the apralyakhyānāvarana, prabyakhyānāvarana or Sanjualana type of kaşāyas' with developing a virtuous disposition.'

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:
: INTRODUCTION
.
(11) We see that the deśavirata and sarvavirata types of Caritrins do not put
an end to the kşoyopasama either of the apratyākhyānārurona type of kaşāyas or of the pralyākhyānāvarana type or of the soñjrulana types what happens is that the deśavirala puts an end to the udaya of the apratyākhyānāvarana type of kaşāyas while the sarvavirata puts ab end to the udaya of the pratyaklıyānāvarana type. Hence it is that the vir. tues developed by a deśavirata or a sarvavirata are called kṣāyopašamika 'virtues (i.e. virtues resulting from the kşayopasama of these or those kaçãyas). As contrasted to these are tbe virtues of Vitarāga who is free from the udaya as well as kşayo pašama of all the types of kaşāya; herce it is that tbese virtues are called kṣāyika virtues (i.e. virtues resulting from the kșaya of these or those kaşājas). This explains why a man aspiring to become vītarāga (i.e. a man who is kşapakaś. reni-arohin) is said to be getting rid of the kṣāyopaśamika virtues;
(Haribbadra, putting the matter ratber paradoxically, remarks that · this man is getting rid of all virtues and then goes on to add that
by virtues he only means the kṣāyopašamika virtues),
(iil) 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 Tequired to provounce the five sbort vowels 0, 1, , !, f. 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 trance just referied to that is described by him as if it were the pinnacle of man's ethical endeavour. This attitude results from Haribhadra's conviction that mokṣa is the real goal of a man's entire ethical pursuit, for then it becomes possible for him to attach paramount importance, 10. 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 reuncia tion of all virtues, the second renunciation of all bodily, mental opd vocal operations. (Since yoga is Haribhadra's word for 'bodily, men
tal and vocal operations' we can also now, 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 human personality are (i), a religious .outlook (already,

Page #16

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 viccs of character). That is why on his showing 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 those who, though not yet film in their religious faith, are moving in the direction of becoming so. Tbus tbe Apunarbandhakas who are far from becomlog Samyagdrstis and, technically speaking, who occupy the highest levels of the same gunasthāna-viz. the First wbose lower levels are occupied by the 'welcomes of the worldly existence' are described by him as if they are samagdrstis in embryonic form. In any case, the following is the order in which Haribhadra has grada. ded the human personalities as conceived by him.
(1) The welcomers of the worldly Existence (2) The Apunarbandhaka (3) The Sansagdržiis (4) The Caritrins: (a) Deśaviratas
(b) Sardaviratas (c) Vilarāgas
(formerly kşapakasteņi-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 was saying, in another sepse there was novelty galore in it. For in all his writings Haribhadra'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 writings on yoga the central subject matter was ethics itself. Haribhadra realized and very correctly-that on ethical matters he could best enlighten his Jaina readers if he 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

Page #17

INTRODUCTION
9
.
gunasthana, which among them fructify when he occupies it and which are kept lo abeyance when be does so. But most of these types of Karmas - more presisely, all the types except the ove 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 alıeady 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 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 gunasthana, Not only that, Haribhadra nerer discussed the nature of gun
taking them one by one; he did so in terms of the chief stages – an .. stages-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 Samyagdrştis (occupying the Fourth gunasthana), the Caritrins of the deśarviata type (occupying the Fifth ġunasthāna), those of the sarvavirata type (occupying the Sixth and Seventh gunasthanas), those of the Kşapakaśreņi-arohin type (occupying-rather passing
through-the Eighth, Ninth and Tenth gunasthānas), and those of the Vita. · raga type (occupying the Twelfth guṇasthana), the Sayoga Kevalins (occupying the Thirteenth gunasthāna), the Ayoga Kevalins (occupying the Four. teenth guṇasthāna).
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 hini. 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, tbis is why bis treatment of ethical problems almost never utilizes the traditional con cepts of upašama, u pasamaśreni-ārohaņa, 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 striking, Hari.

Page #18

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 tbat 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 Brabminism, 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 wranglings indulged in by the votaries of the creeds in question. He therefore raised a voice of protest against this interpecipe 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 later-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 attenipt 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.
(vi) The Yogadrstisamuccaya of Haribhadra :
Perhaps we can never have enough of non-sectarianism and yet one feels that the tendency towards it has been carried rather too far by Haribbadra in his Yogadrstisamuccaya-probably the latest of his texts on yoga. The central theme of this text too is man's journey towards cthical perfection, but the stages of this journey are not here given the names well known in the Jaina tradition and earlier employed by Hari. bhodra himself. Thus instead of Apunarbandhakas, Samyagdrstis and Caritrins (farther subdivided into the types deśavirala, sartavirata, kşabakasreni-ūrohin. Vilarāga) we now hear of the yogins adopting the view.points called Milra

Page #19

INTRODUCTION
Tarā, Balā, Diprā, Sthira, Kantā, Prabha and Parā; (as for the concepts 'welcomer of the worldly existence', sayoga Kevalin and ayoga Kevalin, they make their appearance in the Yogadrstisamuccaya 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 Yogadrstisamuccaya are said to characterize the avedyasamvedyapada while the last four to characterize the dedyasamvedyapada; at the same time, the fifth of these viewpoints (and not any earlier) is said to be characterized by untying of the knot of ignoravce. Now in the traditional account of the gumasthānas the ‘untying of the knot' is said to result in an immediate attainment of the fourth gunasthāna called Samyagdrsti. We can therefore say with certainty that the Yogadrstisamuccaya concepts of vedyasarnvedya pada and avedyasamve. dya pada are respectively equivalent to the traditional concepts samyaktra and mithyātva; 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 single state; as a matter of fact, it makes better sense if the stage of 'welcoming the worldly existence is contrasted with a single stage (called A punarban. dhaka) than if it is contrasted with four yogr-viewpoints (cailed Mitra, Tārā, Bala and Diprä). Similarly, it is difficult to see how the four yoga viewpoints-called Sthirā, Kanta, Prabhū and Parā-can be made to corres. pond to the traditional concepts of Samyagdrsti and Cāritrin (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-Jaina traditions than of accommodating 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, dhāraṇa, dhyana and samadhi; another was that of some Bhagavaddatta who had talked of freedom from eight undesirable traits of mind, viz. kheda, udvega, kseba. ullhana, bhränti, anyamud, ruk and asanga; a third was that of some Bhadanta Bhaskara who had talked of eight desirable traits of charaster. viz. adveşa, jijñasā, śuśrüşā, stavaņa, bodha, mimaisā, prati palti and pravsiti. 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

Page #20

INTRODUCTION
thiuking on Haribhadra's part gave birth to the somewhat bewildering architectonic of the Yogaörstisamuccaya.
The contents of the Yogadřstisam 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 General Account of the Eight Yoga-viewpoints (vv. 12-20) III. A special Account of the First Four Yoga-viewpoints. (a) Milra
(vv. 21-40) (b) Tārā
(vv. 41-48) (c) Bala
(vv. 49-56) (a) Dipra
(vp. 57-64)
IV. Transitory :
(a) The Vedyasamvedya pada versus Avedyasañvedyapada (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 Secta
rianism resulting from it (vv. 86-152) V. A Special Account of the Last Four Yoga-view-points ; (a) Sthira
(vv. 153-61) (b) Kanta
(vy. 162-69) (c) Prabha
(vv. 170-77) (vv. 178-86)
(d) Para
VI. The Nature of Mokșa ;
(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).

Page #21

INTRODUCTION
As can be seen, Haribhadra introduces a three-fold classification of Yoga in the sectiou I and a fourfold classification of Yogius iu tbc section VII in additiou 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 Bo obvious parallclism. The last type of yoga occurring in the threefold classification is called yoga by sell-exretion' and from its description it is clear that it characterizes & kşapakaśreni-ūrohin and a vilarāga (as also a Kevalin); but it cannot be made out with absolute certainity as to which of the eight Yoga-riewpoluts (if any) corresponds (or coriespond) to it. Again, the first type of yoga occurring in the threefold classification is called 'yoga by intention' and its description seems to suggest that one wbo practises it must at least be a Samyagdrsti (i.e, one occupyiog at least the fifth of the eight yoga-viewpoints); but then the threefold classification 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 gogins 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 110 clear idea about the extent of the respective spheres of action of the second, third and fourth types in questions. Difficulties of a similar nature arise concerning the fourfold classification of ethical conduct occcurring in the section VII (as also concerning the tbreefold 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 connes ction 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 upheld by
I. In all probability, the eighth yoga-viewpoint corresponds to 'yoga by self-exertion.' 2. Probably, these three spheres run parallel to those of three yogas of the threefold classi
fication,

Page #22

14
INTRODUCTION
Haribhadra himself in his earlier writlogs or was upheld by the Jaina tradition before his days). Haribhadra always conceives ethical progressi 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 slages are to be traversed under the guidance of the scriptural texts while the fourth malply through self-exertion. This explalos his twofold (and seemingly self-contradictory) attitude towards the scriptural texts; he extols them while condemning the 'welcomer of the worldly existence', he deprecates them while commending the supreme yogin. Similarly, Haribhadra praises religious consciousness while criticizing the utter lack of it in the 'welcomer of the worldly estistence', but he criticizes religious consciousness itself for not beiog accompanied by a perfection of character. Generally speaking, Haribbadra lauds a stage of ethical perfection while comparing it with the one lower than itself, he finds fault with it while comparing it with the one
than itself. The real difficulty with the central scheme of classication adopted in the Yogadrstisamuccaya 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 Yogadrstisamuccaya ; (for the rest, explanatory comments have been chiefly inserted either by way of introducing a section - sometimes a sub-section - or by way of offering a non-technical 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 tbe 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 Yogadrstisam uccaya, the other pertaining 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 Icft alone the rather speculative and metaphysics-studded) conceptions

Page #23

INTRODUCTION
15
of mokşa, omniscience and tbe like. But on the question of content we have not pressed our criticism beyond a certain 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 & 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 YogadȚstisanzuccaya I have been greatly helped by the following texts :
(1) Haribhadra's own writings on yoga, particularly his Yogabindu ; (2) The Drātrimśikās 10th-26th (which all deal with the problems
of yoga as understood by Haribhadra) of Vācaka Yašovijaya's
Dvātrimśaddvātrimśikā; (3) Dr. Bhagvandas Manaḥsukhabhai 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 vay I have been benefiitted by the contents of the Yogabindu and the Dvätrimśikā. (The Appendix B draws the reader's attention towards a problem which should have been taken up and at some lengthin this Introduction itself but has been left unconsidered for various reasons),
An Aid to Reader
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 [ 1 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 transla. tion of two (in one case of three) verses can be seen at a glance. As indicated in the Table of Contents, the whole text is divided into sever 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.
K. K. Dixit

Page #24

YOGADRSTISAMUCCAYA
SECTION I THE INTRODUCTORY REMARKS (a) The Benedictory Verse.
नत्वेच्छायोगतोऽयोगं योगिगम्यं जिनोत्तमम् । . वीरं वक्ष्ये समासेन योगं तदृष्टिभेदतः ॥१॥ natvecchāyogalo'yogań yogiganyan jinottamam /
vīram vaksye samāsena yogam laddīşsibledataḥ 1/1/1. Taking recourse to what is technically called 'yoga by intention' I bow to Mahāvīra, the supreme victor (i. e. the supreme among those who have gained victory over the spiritual affiictions like attachment, aversion etc.), one who is rid of all bodily, mental and vocal activity, and one who is accessible only to the yogins; 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 nonTaina traditions it was a synonym for the words like samadhi, dhyāna etc. all meaning a meditative trance. But Haribhadra proposed a third meaning of the word and held that whatever activity on a man's part is conducive to his mokşa (i. e. to his release from the transmigratory cycle) is yoga. And 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 he 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 attaining 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 jogin 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 release from the transmigratory cycle). Again, the in

Page #25

INTRODUCTORY REMARKS
17
:
literal meaniog of the word jina is victor and its intended meaning-i.e. · the meaniøg the Jajna tradition intended to attach to it - is one who gains
victory over the defilements of cbaracter like attachment, aversion etc. Now ss understood by Haribladsa the word yogin too means almost the same thing (for the derelopment of an ideal human presonality. after all consists in a gradual elimination of the cefilements of character)- so that according to bim 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 yogips into eight grades and by way of a preliminary survey he divides them into three grades (expressly saying that the eightfold gradation is but a derivation from the threefold one). 'Poga by intention' is the first grade of yoga in the threefold gradation while 'viewpoint'is Haribhadra's word for grade in the eightfold gradation. Therefore, wben Haribbadra describes Mabāvila 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 'one accessible only to the yogins' he ineans that Mahāpira'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' he 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 meaps that he is goivg to offer an account of yoga in its eightfold gradation.
(b) The Three Types of Yoga: . . ..garagintai fazanafialna i
योगिनामुपकाराय व्यक्तं योगप्रसङ्गतः ॥२॥ . ihaivecchädiyogānāṁ svarūpam abhidhiyale / yoginam upakärāya vyaktań yogaprasngataḥ 1/211
For the benefit of yogins. I may expressly describe the patuse of vogas like yoga by intention' and others in this very context, this being so because my proposed treatment 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

Page #26

18
YOGADRSTISAMUCCAYA
forms the central subject matter of the Yogadrstisamuccaya. But we shall see that the actual derivation of tbe eightfold gradation presents certain difficulties. Again, Haribhadra is going to tell us tbat books serve pot much purpose of yogips after he bas reached a certain advanced. stage of spiritual development; hence when he expresses hope that bis present discussion will bepefit the yogips he bas in mind only those among them who have not yet attained the stage in question.
कर्तुमिच्छोः श्रुतार्थस्य ज्ञानिनोऽपि प्रमादतः । विकलो धर्मयोगो यः स इच्छायोग उच्यते ॥३॥ karlum icchoḥ śrutarthasya jñānino'pi pramadalah / vikalo dharmayogo 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 however is deficient owing to some kind of incautiousness characterizing the agent in question--is called 'yoga by intention'.
शास्त्रयोगस्त्विह ज्ञेयो यथाशक्यप्रमादिनः । श्राद्धस्य तीवबोधेन वचसाऽविकलस्तथा ॥४॥
śāstrayogas to iha jñeyo yathāśakty apramadinah / śrāddhasya 1701 abodhena vacasā'pikalas tathā |14||
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-an 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 । शक्त्युरेकाद् विशेपेण सामर्थ्याख्योऽयमुत्तमः ॥५॥ Šāstrasaņdaršitopāyas tadatikrāntagocaraḥ | śaktyudrekād višeşena sāmarthyakhyo'yam ullamaḥ 1/511.
..::
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.

Page #27

INTRODUCTORY REMARKS : : fagle99CHART at a 7795: 1 .. . :
शास्त्रादेवावगम्यन्ते सर्वथैवेह योगिभिः ॥६॥ . . siddhākhya padasan praptihetubheda na taltvataļi /
śāstrād evīvagamyante sarvathaiveha yogibhiḥ 1161|| 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 sākşatkaritvayogataḥ | tätsarvajñalvasamsiddhes tada siddhipadāptitaḥ 11711.
Were it possible to comprehend through the scriptural texts alone the totality of details in question one would have had a direct coguition of the things existing, would have had become omniscient and would have had attained mokṣa then and there (i.e. as soon as one went through these texts.) . . .
.
. . ...a saa 6 TEATa gauraha: 1 ..
सामर्थ्ययोगोऽवाच्योऽस्ति सर्वज्ञत्वादिसाधनम् ॥८॥
na caitad evam yal 'lasmāt pratibhajñānasangatah /
samarthyayogo’vācyo'sti sarvajñatvadisādhanam 11811 . But since that is not the case the couclusion 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 awav amenable to verbal description.
u puu.
. (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

Page #28

VOGADRȘTISAMUCCAYA
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 three-yoga 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 'goga by intention' while the religious observance based on an equally perfect mastery of scriptural matters and vitiated by few acts of inadvertance constitutes Syoga by scripture' ; as
nese 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 conde ction that Haribhadra raises the important question of scriptures SETSUS self-exertion. Thus according to him, dependence on scriptures cbar rizes the lower and middle stages of spiritual development but it does not characterize the bighest 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 highest 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 vill 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 yogins 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 mokşa 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 down 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 higher ones. But Haribhadra conceives intuitive understanding as a faculty that a matt comes to develop-sudddenly as it were only at a very high stage of spiritual. development. And this conception of his again is of doubtful validity.. .

Page #29

:
21
i
· INTRODUCTORÝ REMARKS. farisi gasirena-glangimentarifa: {' GratatilT qaf TTT: 171 11811 dvidha’yam dharmasamnyāsa-yogasannyasasamjñitaḥl kṣāyopaśamika dharma yogāḥ kayadikarina 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 'repuöciation 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 । आयोज्यकरणादूर्ध्व द्वितीय. इति तद्विदः ॥१०॥ dvitiyāpūrvakarane prathamas lättviko bhavet" | ayojjakarāņād ürdhvañ dvitiya ili tadvidaḥ ||10||
Of these two types the former is truly practised at the time of the second a pūrvakarana while the latter after the performance of ayojyakarana-. this is the view of those who are an authority on the matter. .
अतस्त्वयोगो योगानां योगः पर उदाहृतः । " ATATAN H ATASHOT: 118811" ..
i
atas tv ayogo yogānāṁ yogah para udāhstaḥ /
mokşayojanabhävena saryasamnyāsalakṣanah 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 repunciation of everything whatsoever-is treated as the highest aniong the yogas" and that on account of its bringiug about conjunction with mokşa (i. e. attainment of moksa).
[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 no technical terminology. But in the verses 9-11 the :. yoga in question is an independent subject matter of investigation and abundant use 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 kşãyo pasamika dharmas. and the other by a renunciation of-all yaga (1. e. of all bodily, mental and vocal operations)--the fornier"
fter the process called 'second
FR

Page #30

YOGÁDRSTISAMÜCCAYA
apūrvakaraṇa' has taken place and the latter after the process called ayojyakarana has taken place. Now in the traditional Jaina scheme of gunasthānas the process called 'first a pūrvakaraña' and 'second a pūrvakarana' are treated as two podal points-the first occurring when a man seeks to get rid of the udaya of darśanamohanīja and anonlānubandhikasāya-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 mohanlya 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 kşapakabreni-Orchana and the Eighth gunasthāna being the stage of the 'second a pūrvakaraṇa' itself). Thus. according to this scheme the man occupying the First gunasthāna 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 gunasthana 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 kşayopašama of different mohanīya-karmas) while those resulting from the elimination of the minutest defects of character are called kṣāyika 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 ksāyopaśamika dharmas begins after the process called 'second apūrva. karana' has taken place. Then we come to his statement about the other sub-type of Syoga 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 ayojyakarana has taken place. Now according to the traditional Jaipa view a man on reaching the twelsh gunasthāna becomes free from the minutest defects of character and bis moksa 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 follows. After a man has got rid of the mohaniya-karmas in Twelfth gunasthāna he almost automatically reaches the Thirteenth and gets rid of the jñānāvaraniya-, darśanāvaranīya-, and antarāya-karmas as well. But the remaining four types of karmas- viz. the nāma., gotra-, vedaniya- 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 @yu-karma) yet left. However, sometimes it so happens tbat the normal consumption of the náma-, goira- and vedaniya-karmas will require more time than is the span. of ayu-karma yet left, and in that case the nian concerned performs a special feat-technically called kevalisamudghala--in order to equate the two

Page #31

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 ayojgakaraṇa is an act preliminary to kevali-samudghāla justo spoken of-so that we can see why: Haribhadra says that the sub-type of 'yoga by self-exertion' which consists in a renunciation of all bodily, mental and vocal operations occurs after the process called āyojyakaraṇa 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 part which is conducive to one's mokșa and since the sub-type in question immediately results in the attainment of mokṣa it has been acclaimed by him as the supreme yoga. . . . . . . .

Page #32

SECTION II :
A GENERAL ACCOUNT OF THE EIGHT
YOGA-VIEWPOINTS
एतत् त्रयमनाश्रित्य विशेषेणैतदुद्भवाः । योगदृष्टय उच्यन्ते अष्टौ सामान्यतस्तु ताः ॥१२॥ etat tragam anāšritya višesenaitadudbhavāḥ / g'ogadīstaza ucyante aştau sāmānyatas tu 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 working 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 yoga 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 kşayopaśamika dharmas and that renouncing all yoga. But there seems to be no mention either explict or implicit-of most of these considerations in the forthcoming account of the eight yoga-viewpoints.
मित्रा तारा बला दीप्रा स्थिरा कान्ता प्रभा परा। नामानि योगदृष्टीनां लक्षणं च निबोधत ॥१३॥ mitrā tārā bala dipra sthirā kānta prabha para / nāmāni fogadrspīnām lakṣaṇam ca nibodhala ||1311
Sihira. "Kannemer in these yo
The names of these yoga-viewpoints are Milrā, Tara, Bala, Dipra, Sthira, Kūnlū, Prabha and Parā. And one must know their respective definitions.
(13] In this verse Haribhadra nientions by name the eight yogaviewpoints he intends to describe. These names as well as the basic

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GENERAL ACCOUNT OF YOGA-VIEWPOINTS
25
concepts underlying them seeni to have been borrowed from some non-Jalna tradition, because there is almost nothing typically Jalna 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 novel 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 सग्रहाद्यर्भकादिवत् ।
ओघदृष्टिरिह ज्ञेया मिथ्यादृष्टीतराश्रया ॥१४॥ sameghāmegharālryādau sagrahādyarbhakādivat /
oghadȚstir iha jñeyā mithyadrstilarāśraya /11411 The worldly viewpoint (ie the viewpoint standivg in contrast to the yoga-viewpoint in general) exhibits variations like nights etc..(i.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 tbis 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 hold 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 dificulty 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 । रत्नतारार्कचन्द्राभा सदृष्टेदृष्टिरष्टधा ॥१५॥ tsnagomayakāşthāgnikanadīpa prabhopama | ratnatārārkaçandrabha saddīşțer dĩșțir asfadha ||15||

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VOGADRSTISAMUCCAYA
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 practisiog yoga (in Haribhadra's sense of the word).
यमादियोगयुक्तानां खेदादिपरिहारतः । अद्वेषादिगुणस्थानं क्रमेणैषा सतां मता ॥१६॥ yamādiyogayuktānāni khedādi pariharataḥ / adresādigunasthānañ kramenaişa satām malā ||16||
Wise men have held that these (eight yoga--viewpoints) are respectively characterized by the yoga-factors like gama etc., that they are respectively free from the spiritual demerits like weariness etc., that they are respectively the seats of the spiritual merits like 1001-enmity etc.
[16] This verse lays down what may be called the architectonic of the Yagadrstisamuccaya. 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 eight that were to occur in his own proposed treatment. Oft treatments one is that of Patñjali's Yogasūtra whose eigh 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 Haribhadra 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 mentioning only Patañjali because we are in actual possession of his work and commentaries thereupon while the authors of those other two schemes are mere names 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

Page #35

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 :
Susrūşa
Haribhadra's propo- Patañjali's Bhagavaddatta's . Bhadanta Bhāskara's sed Name of the List
List
List Yoga-viewpoint concerned 1. Mitra
Yama
Adveşa . A-kheda (=Certain Desirable =Nov-antipathy) (=Non-weariness)
Traits of Character) 2. Tara
Niyama វិកāsā
An-udvega (=Certain Desira- (Desire to know) (=Non-disgust).
ble Traists of
Character) 3. Bala Asana
A-ksepa (=Postures of (=Desire to (Non-distraction) Sitting)
Listen 4. Diprā Prānāyāma
Sravana
An-utthāna (=Breath-Control) EListening) (Non-interruption 5. Sthira Pratyahara
Bodha
A-bhranti (Sense-Control) (Understanding) (=Non-illusion) 6. Kanta Dharana Mimāṁsā
An-anyamud =Elementary (Cogitation) (=Not finding Concentration)
Pleasure in
anything else) 7. Prabha Dhyana Pratipatti
A-ruk (=Medium Concentra- (=Acceptance) (=Non-allment)
tion) Samadhi Pravrtti
An-âsanga (=Supreme Concen- (=Implemen- (Non-attach. tration) tation)
ment) 'सच्छूद्धासंगतो बोधो दृष्टिरित्यभिधीयते ।
असत्प्रवृत्तिव्याघातात् सत्प्रवृत्तिपदावहः ॥१७॥ sacchraddhūsangato bodho dịştir ity abhidhayate / asat pravrttivyāghālāt satpravsttipadāvahaḥ ||17||
8. Para
By viewpoint' (ie. 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.

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28
YOGADṚSTISAMUCCAYA
[17] In this
verse
Haribhadra offers a definition of 'viewpoint' (rather of 'yoga-viewpoint). According to him, a faith in religious truths and a well-trained understanding are two integral elements of a 'viewpoint; and he goes on to add that a viewpoint enables us to refrain from a wrong course of conduct and pursue a right one. This reminds us of the traditiomal Jaina thesis that right faith, right understanding and right conduct 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 gunasthanas. Thus the traditianal Jain positions (and a position adopted by Haribhadra himself in his earlier writings on yoga) divides man's course of ethical progress into the following three stages;
(1) A move towards cultivating right faith and right understanding (i.e. the Apunarbandhaka gunasthāna);
(ii) Cultivating right faith and right understanding (i.e. the Fourth guṇasthana).
(iii) Putting into practice the earlier cultivated right faith and right understanding (i.e. the Fifth to Fourteenth guṇasthānas).
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 सूक्ष्मभेदतः ||१८||
iyaṁ cavaraṇāpāyabhedad aṣṭavidhā smṛtā | sāmānyena viseṣās tu bhūyamsaḥ sükṣmabhedataḥ ||18||
This 'viewpoint' is said to be of eight general types corresponding to the types of removal-of-veil; 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 &s far as one wishes. Taken by itself this statement is thoroughly unexceptionable but one may doubt the propriety of the particular classification adopted by Haribhadra. Again, in speaking of the 'removal of veil' Haribhadra 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

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.::. GENERAL ACCOUNT OF VOĞA-VIEWPOINT 29 is accompanied by (if not actually determind by) a corresponding removal of the Karmic vell i.e: of the nature of veil of the eightfold Kormas.
प्रतिपातयुताश्चाद्याश्चतस्रो नोत्तरास्तथा । सापाया अपि चैतास्तत्प्रतिपातेन नेतराः ॥१९॥ pratipātayutāś cadyas calasro nottarās talha / sāpāyā api caitās talprati patena netarāḥ ||1911
Of these the first four are liable to degenerate but not so the last four; arid these firs! four are liable to bring about uuhappy 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,
प्रयाणभङ्गाभावेन निशि स्वापसमः पुनः । विघातो दिव्यभावतश्चरणस्योपजायते ॥२०॥
prayāṇabhangābhāvena nisi 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. in ethical progress) as a result of brith among the gods, but this is like the night-time sleep (of a caravau, say) which does not 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 degenera: tion but one upholding a viewpoint included in the second group can never do that; the latter will either make 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 guṇasthāna but also on the part of those occu- . pying the Fourth guņashāna and the like; (it is only in the case of one as advance as a kşapakaśreni-ārohin the the tradition denies the possibility of degneration; but then it visualizes the possibility of one occupying the gunasthānas upto the Eleventh without beivg kşa paka. śreni-ārohin).
. . 1. We have carlier 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: .

Page #38

SECTION III
A SPECIAL ACCOUNT OF THE FIRST FOUR
YOGA-VIEWPOINTS
(In the verses 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 discussion 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 rather rarely, e. g. where we come across a technical term peculiar to the Jaina tradition).
(a) Mitrā--the First Yoga-viewpoint :
मित्रायां दर्शनं मन्दं यम इच्छादिकस्तथा । अखेदो देवकार्यादावद्वेषश्चापरत्र तु ॥२१॥ mitrāyām darśanan mandan yana icchhädikas tatha / akhedo deoakāryādāp adveşaś caparatra 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 its various forms like 'yama by intention' etc; moreover, here there arises 110 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

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31occurring first in Patañjali's list, non-enmity (or pon-antipatby) that occurring first in Bhagavaddatta's list, while non-weariness that accurring first in Bhadanta Bhāskara's list.
करोति योगबीजानामुपादानमिहस्थितः । अवन्ध्यमोक्षहेतूनामिति योगविदो विदुः ॥२२॥ karoli yogabijanām upādānam ihasthitaḥ / avandhyamoksahetünām iti yogavido viduh //22||
While he is in this stage man accumulates such seeds of yoga as are an unfailing cause of mokṣa - this is what the experts on yoga know to be the case.
जिनेषु कुशलं चित्तं तन्नमस्कार एव च । प्रणामादि च संशुद्धं योगबीजमनुत्तमम् ॥२३॥ jineșii kušalam cittan tannamaskāra eva ca / praņāmādi ca samsuddham yogabijam anultamaml|2311
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 nanner 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 talhabhavyatva pakataḥ / samsuddham etan niyamān nânyada' piti tadvidaḥ |/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

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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 come 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 when 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 ह्येतदीदृशम् ॥२५॥ . upādeyadhiya'tgantañ samjñāviskambhamūnvitam / phalabhisandhirahitan sambuddham hy etad idrsam 1/25/1
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 (ähāra-saħjña), fear (bhaya-sañjna), sex-passion (maithuna. sañiña), attachment for the worldly possession (parigraha-sanjña), anger (krodha-sañjña), pride (māna-sañjña), deceitfulness (māyā-sañña), greed (lobha-sañña), mentality of the mob (ogha-sanjña), doing things just in order to please the common folk (loka-sanjña). .
. .
आचार्यादिष्वपि ह्येतद् विशुद्धं भावयोगिषु । वैयावृत्त्यं च विधिवच्छुद्धाशयविशेषतः ॥२६॥ ācāryadişu api hy etad visuddha bhavayogişu : vaiyāvsllyam ca vidhivacchuddhāśayavišeşalah H2611
·
. .
.
.
.
These acts in their pure form (are 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-seed).
..

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38
भवोद्वेगश्च सहजो द्रव्याभिग्रहपालनम् । तथा सिद्धान्तमाश्रित्य विधिना लेखनादि च ॥२७॥ bhavodregas ca sohajo dravyābhigrala palanam |
tatha siddhāntam asritya idhina lekhanddi ca |2711 A. natural 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. inadequately 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 dānañ śravaņar vācanodgraliaḥ / prakasanä'tha svādhyāyaś 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'.
बीजश्रुतौ च संवेगात् प्रतिपत्तिः स्थिराशया । तदुपादेयभावश्च परिशुद्धो महोदयः ॥२९॥ bijaśrutau ca samvegāl pratipa.tiḥ sthirāśaya / tadupadeyabhāvas ca parisuddho mahodayah ||3911
To acknowladge with a feeling of feryour 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 (1. e. things worthy of respecta treatment which on account of being pure (i. e. belog free from all desire for worldly fruits) is conducive to success par excellence (i. e. to moksa)(these too are a yoga-seed).
एतद्भावमले क्षीणे प्रभूते जायते नृणाम् । . करोत्यव्यक्तचैतन्यो महत्कार्य न यत् कचित् ॥३०॥.....
eladbhāvanale kşīne prabhūte jāyate niņām,
karoly avyaktacaitaryo mahatkaryam na yat kvacit ||30|| All this (i.e. the accumulation of yoga-seeds) happens in the case of human beings when the capacity of their souls to icceive matter-particles has been diminished immensely; for certainly, one with att undeveloped awareness of the affairs of the world (i.e. a child) is nowhere found to perform big deeds,

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(30] The Jaina tradition belicves 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 soul with the least capacity to receive matter-particles exhibits this type of behaviour. In the present verse Haribhadra is making a statement just to this effect.
चरमे पुद्गलावर्ते क्षयश्चास्योपजायते । जीवानां लक्षणं तत्र यत एतदुदाहृतम् ॥३१॥ दुःखितेषु दयाऽत्यन्तमद्वेषो गुणवत्सु च । . effaceta #qat sa paarasiga: 113 211. carame pudgalāvarle kşayas cāsyopajāyate / jivānāṁ lakṣaṇam tatra gata' etad udāhrlam ||31|| duḥkhiteșu dayā'lyantam adveşo gunavatsu ca /
aucityāt sevanan caiva sarvatraivāvišcşatah 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. during 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॥ evamvidhasya jivasya bhadramūrter mahālmanaḥ śubho nimittasamyogo jāyale'dañcakodayāt 1133||
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,

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and that as a result of the realization of the three 'unfailing. circumstances."
योगक्रियाफलाख्यं यच्छ्यतेऽवञ्चकत्रयम् । Argarfaca qenfàgozafka1977 ||38||
yogakriyaphalakhyaṁ yac chrūyate'vañcakatrayam" [ sādhun āśritya paramam iṣulakṣyakriyopamam ||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 three 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 salpraṇāmādinimittaṁ samaye sthitam | asya hetus ca paramas tathābhāvamalālpatā ||35||
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 have 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 30.1
नास्मिन् घने यतः सत्सु तत्प्रतीतिर्महोदया । किं सम्यग् रूपमादत्ते कदाचिद् मन्दलोचनः ॥३६॥
nasmin ghane yataḥ satsu talpratitir mahodaya | kim samyag rupam adatte kadācid mandalocanaḥ ||36||
For au attitude of high regard towards noble personages - an attitude ultimately conducive to mokṣa is impossible on the part of one whose soul possesses considerable capacity to receive matter-particles. Is it possible for à dim-sighted person to see things properly?
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.
VOGA DĒSTISAM UCCAVA अल्पव्याधिर्यथा लोके तद्विकारैर्न वाध्यते । चेष्टते चेष्टसिद्धयर्थं वृत्त्यैवायं तथा हिते ॥३७॥ al pavyādhir yatha loke tadvikārair na badhyate /
cestate ceşfasiddhyarthañ urltyaivāyam 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 ostti and the usage is technical. Vịtti is said to comprise four factors, viz.
(i) patience (dhști), (ii) faith (śraddha), (iii) a desire to learn noble things (suvividişa), (iv) requesting a teacber for instruction (vijña pli).
यथाप्रवृत्तिकरणे चरमेऽल्पमलत्वतः । आसन्नग्रन्थिभेदस्य समस्तं जायते ह्यदः ॥३८॥ . yathāpravstlikarane carame'lpamalatvataḥ /
āsannagranthibhedasya samastañ jāyaie hy adah 1138|| All this comes about at the time of the last gathāpravrttikarana, for the man in question is then on the verge of granthibheda as a result of his soul's diminished capacity to receive 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 yathāpravrttikarana' and granthibheda, and these latter concepts remain to be explained. We have earlier remarked that the Jaina tradi. tion 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 passing on from the Seventh to the Twelfth. We have also noted that the Fourth gumasthana is the state of a release from the udaya of darsanamohaniya-karma and anantānubandhikaşāya-karmas; the techical name for this state is Samiyagdisti - contrasted with Mithyadrsti 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 tecbnical names are gathapravsttikarana, apūnakarana and aniv;ltikarana. It is further supposed that the stage of pathā pravşltikaraña might take place svithout the latter two doing so. In the present verse Haribhadra

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is dealing with the process of passing from the First gumasthāna to the · Fourth and in this process the stage of a pūrvakaraña is supposed to
bring about what is technically called granthibheda or 'untying the koot (of spiritual afflictions like attachment, aversion etc.). Herice when Haribhadra speaks of the last yathaprav;ltikaraña as being proximate to granthibheda he is in a way uttering a platitude; for the last yathapraorttikarana is by definition a pallapravrttikaraņa that is necessarily-followed by apūrvakarana (and hence by granthibheda) and then by anivịttikarana. It ..also goes almost without saying that the last yathāpravșttikaraña must
take place during the course of tbe '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 that at the time of the last yathāpra. vritikaraña a soul happens to be in possesion of a diminished capacity to receive matter-particles is also almost a platitude,
अपूर्वासन्नभावेन व्यभिचारवियोगतः तत्वतोऽपूर्वमेवेदमिति योगविदो विदुः ॥३९॥ apūrvāsannabhavena vyabhicāraviyogataḥ / tatloato'pūruam evedam iti yogavido viduḥ ||39||
Because this state (i.e. the state of the last pathapravsttikaranu) stands close to (i.e. immediately precedes) the one called apūrvakarana 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 yathapravritikarana is proximate to granthibheda implies that it is proximate to apūrvakarana, However, in the present verse Haribhadra wants to say that the last yatha pravsttikarana is unlike the other pathapravsitikaranas 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 yathapravsttikaraña too, being : unlike the other pathapraorttikaranas, is an unprecedented state just like the apūrvakaraña proper.
प्रथमं यद् गुणस्थानं सामान्येनोपवर्णितम् । epeyi a agafyrai 9674-29717a: 118011 prathaman yad gunasthānam sāmānyenopavarṇitam / asyāṁ tu tậdavasthāyān muklıyam anvarlhayogataḥ 1/4011

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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 gungsthāno 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 gunasthāna. Now this gunasthana is occupied by persons, suffering from the worst defects of character-as is suggested. by its very name Mithyādīşti - and so to call it a gunastnāna - j.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 मनाक् स्पष्टं नियमश्च तथाविधः । अनुद्वेगो हितारम्भे जिज्ञासा तत्त्वगोचरा ॥४१॥ tārāyāñ tu manāk spaştan niyamaś ca tathāvidhaḥ |
anudrego hitārambhe jijñāsā tattvagocarā ||41|| In the stage of Tāra (i.e. of the Second yoga-viewpoint) the under standing is somewhat clear and there is observance of niyama as already described (i.e. of niyama in its various forms like 'nijama 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 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 (rauca), contentment (santosa), penance (tapas), selfstudy (svadhyāya), meditation on God (Tšvara-pranidhūna).
भवत्यस्यां तथाऽच्छिन्ना प्रीतिर्योगकथास्वलम् । शुद्धयोगेषु नियमाद् वहुमानश्च योगिषु ॥४२॥ bharaly asyām lathā'cchinnā prilir yogakathāso alam | śuddhayogeşu nizamād Bahumānaś ca pogișu 114211

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In this stage there is an uninterrupted and intense liking for discourses on yoga and as a matter of rule there then develors rn attitude of great reverence for the yogins whose yoga is pure.
यथाशक्त्युपचारश्च योगवृद्धिफलप्रदः ।
Mfnai faumta azgngnya: 1|83||
Si
yathāśakty upacaraś ca yogavṛddhiphalapradaḥ | yoginām niyamād eva tadanugrahadhiyutaḥ ||43||
लाभान्तर फलश्चास्य श्रद्धायुक्तो हितोदयः । क्षुद्रोपद्रवहानिश्च शिष्टसम्मतता तथा ॥ ४४ ॥
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 received them).
labhäntaraphalaś casya śraddhayukto hitodayaḥ | kṣudro padravahāniś ca siṣṭasammatata tathā ||44||
भयं नातीव भवजं कृत्यहानिर्न चोचिते । तथाऽनाभोगतोऽप्युच्चैर्न चाप्यनुचितक्रिया || ४५ ॥
0127
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 him other gains as well; moreover, the agent in question then gets rid of minor disturbances and his conduct is approved of by the cultured ones..
39
bhayam nativa bhavajaṁ kṛtyahānir na cocite | tatha'nabhogato'py uccair na capy anucitakriya ||45||
कृत्ये ऽधिकेऽधिकगते जिज्ञासा लालसान्विता । get fag fand Haraì ìqaffia: 118&||
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 indulge in acts that are highly improper.
kṛtye'dhike'dhikagate jijñāsā lālasānvitā | tulye nije tu vikale samtraso dveşavarjitaḥ ||46||
When this man sees those superior to himself doing things that are beyond his own capacities he develops in relation to those things

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.
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 salāñ pravritis ca sā'sesā jñāyale katham 1/471/
näsmakaṁ mahali prajñā sumahan śāstravistarah / šistāḥ pramāņam iha tad ily asyāṁ manyale sadā ||4811
"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 owo 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) Balā--the Third Yoga-Viewpoint
सुखासनसमायुक्तं बलायां दर्शनं दृढम् । पग च तत्त्वशुश्रूषा न क्षेपो योगगोचरः ॥४९॥ sukhasanasamāyuktan balāyāñ darśanań drdham :/ para ca tattoasuśrīşā na kşe po yogagocaraḥ 114911
para
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 to 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 yoga viewpoint. Note that Osana (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 Bhadaptą

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FIRST FOUR YOGA-VIEWPOINTS
-
ano
Bhāskara's list. Really speaking, ūsana occurring in Patañjali's list is no spiritual qualification but a sheer physical capacity ; to evade. this
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 asaltrsņā prakstyaiva pravarlate / tadabhāvāc ca sarvatra sthitam eva sukhāsanam ||50||
___ In this stage a thirst for things non-existing (ive. for things concocted out of delusion) vanishes automatically and in the absence of such a thirst comfortable sitting postures easily become feasible every where.
अत्वरापर्वकं सर्व गमनं कृत्यमेव वा । प्रणिधानसमायुक्तमपायपरिहारतः ॥५१॥
atvarā pūrvakaṁ sarvam gamanan krtyam eva vā / praạidhānasamāyuktam apāya parihārataḥ 115111
Here all movement and all other activity (i.e. movements and activities 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 yatha |
Jyāno bhavati susrāsa tatha'syām tattvagocard ||52|| Here the desire to listen to doctrinal matters is of the same (intensel variety as is the desire to listen to divine songs in a young man who is ia company with his beautiful beloved.
बोधाम्भःस्रोतसश्चैषा सिरातुल्या सतां मता । अभावेऽस्याः श्रुतं व्यर्थमसिरावनिपकूपवत् ॥५३॥ bodhambhahsrotasas caisā sirātulyā satām malā abhāve’syāḥ śrutam vartham asirāvanikūpavat 1153|||

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42
YOGADRSTISAMUCCAYA
If understanding be compared to the stream of water (coming out. of the lower strata of the carth) 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 listeniog to doctrival matters proves as futile as digging well at a place where happens to be no underground source of water.
श्रुताभावेऽपि भावेऽस्याः शुभभावप्रवृत्तितः । फलं कर्मक्षयाख्यं स्यात् परबोधनिबन्धनम् ॥५४॥ śrutābhāve'pi bhāve'syāḥ śubhabhāvaprav;ltitaḥ /
phalam karmakşayakhyaṁ 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 तद्विपयं भवेत् ।।५५।। śubhayogasamārambhe na kşepo'syāṁ kadacaria / upāyakaušalaṁ cāpi cāru tadvişayam bhavet ||55||
In this stage there never takes place a distraction after the yoga of an auspicious type has been opce 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 prāyo vigliāto'pi na vidyate |
avighataś ca sāvadyapariharan mahodayaḥ 1/56|| 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 । तत्त्वश्रवणसंयुक्ता सूक्ष्मबोधविवर्जिता ॥५७॥ prānāyāmavali dipra na yogotthānavaty alam tallvastaranasanyukta sūksmabodhavivarjita 1/571/

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FIRST FOUR YOGA-VIEWPOINTS
Cila
The stage of Diprā (.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 listeps to the doctrinal matters but is not possessed of understanding of a subtle type.
P
[57] In this verse begins Haribhadra's account of the fourth yogaviewpoint. Note that prānāyāma (i.e. breath-control) occupies fourth place in Patanjali's list of spiritual qualifications, 'listening' fourth place in Bhagavaddatta's list, while fuon-interruption' fourth place in Bhadanta Bhaskara's list. Here also it can be seen 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 upderstanding 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 golog to dilate on this point. ..
प्राणेभ्योऽपि गुरुर्धर्मः सत्यामस्यामसंशयम् । ... प्राणांस्त्यजति धर्मार्थ न धर्म प्राणसङ्कटे ॥५८॥ .. prānebhyo’pi gurur dharmaḥ salyām asyām na samśayam / prānāṁs tyajati dharmartham na dharınań 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 skiu).
एक एव सुहृद् धर्मो मृतमप्यनुयाति यः । anpito aizi Harreta za 119811.
eka eva suhd dharmo mrtam apy anuyali yaḥ / sarirena saman nāśam sarvam anyat tu 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.

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44
VOGADRȘTISAMUCCAYA
इत्थं सदाशयोपेतस्तत्त्वश्रवणतत्परः । प्राणेभ्यः परमं धर्म वलादेव प्रपद्यते ॥६॥
illhan sadāsayopelas taliraśravanalat paraḥ 1 prānebhyah paramam dharmam balad eva prapadyate /16011
Thus full of poble sentiments and keen on listening to doctrinal matters one is driven to take recourse (i. e. one automatically takes te course) to religion deemed dearer than life.
क्षाराम्भस्यागतो यद्वन्मधुरोदकयोगतः । वीजं प्ररोहमाधत्ते तद्वत् तत्त्वश्रुतेर्नरः ॥६१॥ kşārāmbhas tyāgato yadvan madhurodakayogataḥ 1 bijan praroham adlhatte tadval tattvairuter narah /161/
.
Just as a seed undergoes growth by avoiding salty water and at the same time assimilating the sweet one, 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।।
kşārānıbhastulya iha ca bhavayogo'khilo matah / madhurodakayogena samā tallvasrutis tatha |16211
Here the worldly activity of every kind whatsoever is akin to salty water wbile one's listening to doctrinal inatters is akin to assimilating sweet water.
मतस्तु नियमादेव कल्याणमखिलं तृणाम् । गुरुभक्तिसुखोपेतं लोकद्वयहितावहम् ॥६३॥
alas tu niyamad eya kalyānam akhilaṁ nīņām 1 gurubhaktisukhopetan lokadyayahilavaham 1/63||
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.

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FIRST FOUR YOGA-VIEWPOINTS
गुरुभक्तिप्रभावेन तीर्थकृद्दर्शनं मतम् । समापत्यादिभेदेन निर्वाणैकनिबन्धनम् ॥ ६४ ॥
gurubhaktiprabhāvena tirthakṛddarśanaṁ matam | samapallyadibhedena nirvāṇaikanibandhanam ||64||
45.
Devotion to the preceptor enables one to have-through a meditative trance or otherwise-the direct vision of a Tirthankara, a vision that is a sure means of attaining moksa,
[64] The idea of a man having a direct vision of some Thirthankara in a meditative trance is clear; another 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).

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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 section may be divided into three parts, the first (i.e. verses 65-75) where the basic defect vitiating the behaviour of an unenlightened person is named and somehow described, the second (i.e. 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 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 upholders of the first four yoga-viewpoints-both of whom are said to be lacking in enlightenment. In what follows we shall 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 सम्यग्धेत्वादिभेदेन लोके यस्तच्वनिर्णयः ।
वेद्यसंवेद्यपदतः सूक्ष्मबोधः स उच्यते ॥ ६५ ॥
samyagghetvadibhedena loke yas tallvanirṇayaḥ | vedyasamvedyapadataḥ sūkṣmabodhaḥ sa ucyate ||65||
That determination-taking place in the everyday life (i.e. in the assemblies of the learned)-of the essential nature of things where appropriate means etc. are employed under the guidance of the state of mind called vedyasamvedyapada is designated the understanding of a subtle type.
[65] In this verse Haribhadra introduces vedyasamvedyapada as a technical word. Anticipating the account of it that is given later on. We can say that it is almost a synonym for the word samyaktva 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 samyaktoa and

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.: TRANSITORY :;
47:
hence occupying the gunasthānas Fourth onwards) are the persons possessing the state of mind called vedyasamvedya 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 'gunasthāna while those upholding the last four ought to occupy the gunasthanas Fourth onwards. Our reasoning runs as follows. In the presept verse we are being told that the knowledge of things properly arrived at by those possessing tedyasanxvedzapada is called the uuderstandiug of a subtle type, and since we have already been told that the Fourth yoga-viewpoint (as also those standing below it) does not exbibit 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 vedyasamvedyapada (and hence occupy the First “gunasthāna). "* :,:****
भवाम्भोधिसमुत्तारात् कर्मवज्रविभेदतः। ज्ञेयव्याप्तेश्च कात्स्न्येन सूक्ष्मत्वं नायमत्र तु ॥६६॥ bhavambhiodhisamuttāral karmavajravibhedatah / .
. jñeyavyāpteś ca kārtsnyena sūkşmalvar 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 coosideration (1. e. in the stage of Dīptāmas 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 mokşa 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).
qalayage FEATGIE asteqoh !... 9f27121439Taruha: 411&oll.
:.:.,"
avedyasamvedyapadan yasmad āsu talholbasam / þakşicchāyājalacaraprav;ltyabham ataḥ param. 116711.35

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48
YOGADRȘTISAMUCCAYA
In these stages (i. e. in the four stages considered till now) the state of mind called avcdyasamvedya pada tages in all its intensity and, as a result, wbalever state of mind of the opposite type (i. c. 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 statenient that the first four yoga-viewpoints are upheld by persons lacking. the state of mind called vedyasañvedya pada and that whatever vedyasarvedy pada they inight appear to exhibit is but a shadow of it
अपायशक्तिमालिन्य सूक्ष्मबोधविबन्धकृत् । नैतद्वतोऽयं तत्तत्वे कदाचिदुपजायते ॥६८॥ apāyasaktimālingań sūkşmabodhavibandhakst / naitadvato’yam tallallve kadācid upajāyale 1168||
The drakness (i. e. the spiritual deficiency) born of the capacity (1. 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 suffering from such darkness never acquires the understanding of a subtle type in relation to the essential pature 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 unhappy states of existence (like residence in hell etc.). Thus we see that the 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 the Jaina 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 never 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 name apāya. In the verse 19 also the word apaya had a similar employment.
अपायदर्शनं तस्माच्छ्रतदीपान्न तात्त्विकम् । तदाभालम्बनं त्वस्य तथा पापे प्रवृत्तितः ॥६९॥
a pāyadarśanam lasmāc chrutadıpān na tällvikam / ladabhalambanam ty asya tatha pape pravşltitah 1169//

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.
.: TRANSITORY
49
1
. Hence it is that the enlightenment imparted by the lamp of the scriptural texts as to the nature of the unbappy states of affairs pertains not to the substance but to the shadow of the matter; for one indulges in sinful acts (i. c. in acts couducive 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 adequate spiritual upliftment,
अतोऽन्यदुत्तरास्वस्मात् पापे कर्मागसोऽपि हि । तप्तलोहपदन्यासतुल्या वृत्तिः कचिद् यदि ॥७॥ ato'nyad utlarāsv asmāt pāpe karmāgaso'pi hi / taptalohapadanyāsatulya vsttiḥ kvacid yadi 117011
A state of mind of the other type (i. e. of the vedyasañvedyapada type) is to be found in the last four stages (i. e. in the four yoga-viewpoints to be described subsequently); on account of it even when a mon does something sinful-percbance and owing to the fault of his past karmashis behaviour resembles that of one who has set foot on a piece of red-hot iron (i. e. be withdraws from the sinful deed in question as early as possible).
वेद्यसंवेद्यपदतः संवेगातिशयादिति । चरमैवः भवत्येषा पुनढुंत्ययोगतः ॥७१॥ vedyasaṁvedya padataḥ samvegaliśayād iti /
caramaiva bhavaty eșā 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.

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50
YOGA DRSTISAMUCCAYA
..[70-71) In these verses Haribbadra gives vent to his conviction that a person possessing ved yasañredrapadam and he alone_can possibly lead a : life of 10 sin. The idea seems to be that such a person comes to develop a patural aversion for wrong doing, but the thesis requires sæbstantiation.
अवेद्यसंवेद्यपदमपदं परमार्थतः । पदं तु वेद्यसंवेद्यपदमेव हि योगिनाम् ॥७२॥
avedyasamvedyapadam apadaí paramārthataḥ / padam tu vedyasamvedya padam eva hi yaginām ||72||
Thus strictly speaking (the state of mind called) aoedyasívedya pada is DO proper resting place for gogins while (the state of mind called) vedyasamoedya pada is alone a proper resting place for them.
[72] This verse suggests that according to Haribhadra persons possessing vedyasainvedya pada i. e. those upholding the last four yogaviewpoints are alone jogins in a real sense of the term. One then wonders why he bas undertaken an elaborate fourfold division of the state traditionally known by the single name A punarbandhaka. 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 vedyasarvedya pada.
वेद्यं संवेधते यस्मिन्नपायादिनिबन्धनम् । तथाऽप्रवृत्तिवुद्धयाऽपि स्याद्यागमविशुद्धया ॥७३॥ तत्पदं साध्ववस्थानाद् मिन्नग्रन्थ्यादिलक्षणम् । अन्वर्थयोगतस्तन्त्रे वेद्यसंवेद्यमुच्यते ॥७॥
vedyam samvedyale yasminn apāyadinibandhanam tatha’pravśltibuddhyā pi stryady aganavisuddhayā 1173|| tal padam sadhvarasthānād bhinnagranthyādilaksanam/ anvarıhayogalas tantre vedyasañvedyam ucyale 117411
The state of mind in which one knows the knowables like woman etc. as the cause of urbappy 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 yogin's understanding) and

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TRANSITORY
1
is divided into types like bhinnagranthi etc. ; it is therefore appropriately called vedjasamvedyapada (i. e. the resting place where knowables are known) in the doctrinal texts.
[73–74] In these verses we are offered some sort of definition of vedyasamvedya 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, vedyasaṁvedya 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 vedyasamvedya pada and avedyasamvedyapada are but respective synonyms for samyaktva and mithyātva 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||
avedyasañvedya padaṁ viparitam ato matam / bhavabhinandivisaya samāro pasamakulam /17511
The ayedyasaṁyedyapada is just the opposite of it (i.e. opposite of the dedyasaṁvedya pada), is infested with wrong notions, and is the proper subiect-matter for (i.e. the proper resting place for all understanding of) persons who welcome the worldly existence.
57 In this verse Haribhadra categorically asserts that a person lacking vedyasamved ya 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 existence' whom Haribhadra 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 these sets of persons lack vedyasañvedya pada.
(b) A denunciation of the “Welcomer of the Worldly Existence :
[The versos 76-85 contain Harlbhadra's denunciation of persons called 'welcomieres of the worldly existence'. His argument seems to be that these persons, are of such a vicious character because they lack

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VOGADRȘTISAMUCCAVA
vedyasamvedya pada. But this argument will remain inconclusive until Haribhadra shows why the persons upbolding the first four yogaviewpoints are not that much vicious in spite of the fact that they too lack ved yasañyedya pada. To use the traditional Jaina terminology, Haribhadra should bave shown what distinguishes the lower levels of the First gunasthāna from its higber levels.]
क्षुद्रो लाभरतिदीनो मत्सरी भयवान् शठः । अज्ञो भवाभिनन्दो स्यान्निप्फलारम्भसङ्गतः ॥७६॥ kşudro labharatir dino matsarı bhagavan sathah / ajño bhavabhinandi syān nisphalaranıbhasangarah 1/76||
As for a person who welcomes the worldly existence, he is petty, profit-hungry, miserable, jealous, fear-stricked, cunding, ignorant, and one busy doing futile thivgs.
इत्यसत्परिणामानुविद्धो बोधो न सुन्दरः । तत्सङ्गादेव नियमाद् विषसंपृक्तकान्नवत् ॥७७॥ ity asat pariņāmānuviddho bodho na sundara) / tatsangād eva nijamād vişasamp;klakānnavat 117711
Now an understanding that is entangled with the evil traits of character like these is not at all sometbipg admirable and that owing to its association with these evil traits, such an understanding is como parable to food-material with an admixture of poison.
एतद्वन्तोऽत एवेह विपर्यासपरा नराः ।। हिताहितविवेकान्धाः खिधन्ते सांप्रतेक्षिणः ॥७८॥ etadvanto'la eveha viparyāsaparā naraḥ 1 hitahitavivekandhah khidyante sampraleksinah 1178||
For this very reason the men 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).
जन्ममृत्युजराव्याविरोगशोकायुपतम् । वीक्षमाणा अपि भवं नोद्विजन्तेऽतिमोहतः ॥७९॥ janmansthyujarāvyadhirogasokadyu padrutan / vīkşamāna api bhavam nodvijante'timohataḥ 117911

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TRANSİTORÝ
.
..'. They see that worldly existence is plagued by (the contingencies
like) birth, death, old age, standing and temporary ailments of body, .. sorrow etc. and yet out of utter delusion they evince no disgust for it.
‘कुकृत्यं कृत्यमाभाति कृत्यं चाकृत्यवत्.सदा । दुःखे सुखधियाऽऽकृष्टाः कच्छूकण्डूयकादिवत् ॥८॥
kukrtyam krtyam abhati kriyaṁ cākstyavat sada / ' duhkhe sukhadhiya' krstah kacchukanduyakadivat //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 धीर्न कच्छूनिवर्तने । भोगाङ्गेषु तथैतेषां न तदिच्छापरिक्षये ॥८१॥
yatha kandūyaneşv eşāṁ dhir na kachūnivartane / bhogāngeşu talhaiteşām na tadicchaparikşaye //81||
bhan
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 पाशयन्त्येते सदाऽसच्चेष्टया भृशम् । पापधूल्या जडाः कार्यमविचार्यैव तत्त्वतः ॥८२।। ātmānaṁ pāśayanty ele sada'sacceştayā bhțsam / pāpadhülya jadāḥ kāryam avicāryaiva totivataḥ 118211
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 कर्मभूमिपु । न सत्कर्मकृपावस्य प्रयतन्तेऽल्पमेधसः ॥८३॥
dharmabijam paraṁ prapya mānuşyam karmabhūmişu / ma satharmakrsav asya prayatantelpamedhasalh ||83||

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VOGADRȘTISAMUCCAVA
.
In the form of birth as human beings in the Karmabhūmis they have chances to get the best among the seeds of religion and yet 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 mokṣa in their present life. There are also various other alleged characteristics of the Karmabhūmnis.
बडिशामिषवत् तुच्छे कुसुखे दारुणोदये । सक्तास्यजन्ति सच्चेष्टां धिगहो दारुणं तमः ॥८४॥ badisāmişavat tucche kusukhe dāruņodaye
saktās tyajanti saccestañ dhig aho darunan tamah 1/84|| Greedy for wretched pleasures that are petty and ones conducive to horrible consequences-like fish for meat attached to the fish-hook (meant for catching fish)--these persons refrain from various acts. Oh ! what a terrible ignorance.
अवेद्यसंवेद्यपदमान्ध्यं दुर्गतिपातकृत् । सत्संगागमयोगेन जेयमेतन्महात्मभिः ॥८५।। adedyasamoedya padam andhyan durgatipāłakyti
satsangāgamayogena jeyam etan mahālmabhiḥ 118511 Avedyosañvedya pada is thus the blindness that makes one stumble into unhappy states of existence; the poble souls should gain victory over it with the help of the company of the saintly personages on the one hand and the scriptural texts on the other. (c) A denunciation of Logic-Chopping and of the Theological Sectarianism
resolting from it:
[The verses 86-152 contain Haribhadra's denunciation of logicchopping, in the course of which he incidentally--though at length (covering the verses 102-42)-argues against theological sectarianism and wbich he concludes with ad appeal to his fellow human beings that they should follow the path of good conduct the great ones 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 Jaipa concept - though one that has been introduced earlier. He there in effect says : 'One 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 thc guriaslianas twelfth onwards a man's virtues cease to be kşāyopašamika and become kşayika- so that one can say that in the guņasthanas twelfth onwards all virtues except kşavika ones have to be given up.

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TRANSITORY
55
unacceptable. The difficulty with Haribhadra's arguments against logicchopping is that they at times tend to obliterate the distinction between logic-chopping 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 (1. e. of an authoritative text on any branch of learving) prove reliable only when they are based on a proper observation and sound logic. And the difficulties with Haribhadra'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 mokşa is dependent on his basic metaphysical convictions while his belief that a particular person is omniscient or
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.]
.
जीयमाने च नियमादेतस्मिस्तत्त्वतो नृणाम् । ' निवर्तते स्वतोऽत्यन्तं कुतकविषमग्रहः ॥८६॥ jiyamūne ca niyamad elasmins tattvalo nặnām / nivartatc svato’lganlan kutarkavişamagrahaḥ 118611
Having gained victory over it (1. e. over avedyasamvedyapada) men are invariably, really and automatically released from the total deadly grin of logic-choppivg.

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YOGADRȘTISAMUCCAVA
बोधरोगः शमापायः श्रद्धाभङ्गोऽभिमानकृत् । कुतर्कश्चेतसो व्यक्तं भावशत्रुरनेकघा ॥८७॥ bodharogaḥ samāpāyaḥ śraddhābhango'bhimanakri | kutarkaś cetaso vyaktañ bhāvašalrur anekadha 1187||
Logic-chopping is a disease of uuderstanding 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.
कुतर्केऽभिनिवेशस्तन्न युक्तो मुक्तिवादिनाम् । युक्तः पुनः श्रुते शीले समाधौ च महात्मनाम् ॥८८॥ kularke'bhinivesas tan na puklo muktivādināni / yuktah punah śrute sile samadhau ca niahalmanām 1188//
..
Attachment for logic-choppiog is therefore vot 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 cāssa parañ siddham avandhyam sarvayoginām / parārthakaranan pena parisuddham alo'tra 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 fails 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॥
ayidyasangalā prāyo dikalpah sarva eda yat / tadyojanālmakaś caisa kutarkah kini anena tal
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 then does logicchopping serve ?

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57"
: TRANSITORY जातिप्रायश्च सर्वोऽयं प्रतीतिफलबाधितः ।
हस्ती व्यापादयत्युक्तौ प्राप्ताप्राप्तविकल्पवत् ॥९१॥ · jāliprāyaś ca sarvo'yam pratiti phalabādhitaḥ /
hasti vyāpādayal yuktau
prāptāprāptavikalpavat 11911/
. All logic-chopping is almost entirely of the nature of a fallacious refutation and it stands contradicted by the findings of direct observa. tion; it is (fallacious) like the following two alternatives set forth by
erson 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 being logical - difficulties in both alternatives)? .. [91] The reference is here to the story of a man who actually behaved in the way described.
-
Cuuu
स्वभावोत्तरपर्यन्त एषोऽसावपि तत्त्वतः । नाग्दृिग्गोचरो न्यायादन्यथाऽन्येन कल्पितः ॥९२।।
.
svabhāvottara paryanta eşo'sāy api tattvataḥ /
nārvāgdrggocaro nyāyād anyatha'nyena kalpitaḥ 1|92|| All logic-chopping culminates in some statement to the effect that . such is the very nature of things. But essentially speaking, this nature 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 । अम्ब्वग्निसन्निधौ तत्स्वाभाव्यादित्युदिते तयोः ।।१३।। कोशपानादृते ज्ञानोपायो नास्त्यत्र युक्तितः । विप्रकृष्टोऽप्ययस्कान्तः स्वार्थकृद् दृश्यते यतः ।।९४॥
ato'gni” kledayaly ambusannidhau dahatiti ca / ambv agnisannidhau talsvābhāvyād ily udile layoḥ 11931| košapānād ste jñāno pāyo nāsly atra yuktitaḥ / viprakrsto'py ayaskāntah svarthakrd driyate yatah ||9411
Under such conditions suppose one argues : "Fire whev lying in the proximity of water makes things wet while water when lying in

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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 cosc we have no means at our disposal except a declaration made on oath, for esen 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 about our thesis on fire and water bacause thlugs can actually perform their respective functions from a distanceso that it is fire that makes a body tot crea il water intervencs between the two while it is water that burns a body cren il fire intervenes bet treen the two)".
दृष्टान्तमात्रं सर्वत्र यदेवं सुलभं क्षितौ । एतत्प्रधानस्तत्केन स्वनीत्याऽपोद्यते ह्ययम् ॥१५॥
drstāntamalta sarvatra j'ad eran sulabham ksilau elalfradhānas lat kena sranilya’podyalc hy ayam 1195]]
If in this manner illustrations are in each case so cheaply available all around who can relute with the help of his arguments the cases of logic-chopping that are all chiefly based on illustrations ?
द्विचन्द्रस्वप्नविज्ञाननिदर्शनबलोस्थितः । निरालम्बनतां सर्वज्ञानानां साधयन् यथा ॥९६॥ dvicandrasvapnavijñānanidaršanabalotihitah / niralambanalām sarajñānānām sādhayan Jatha ||96|1
.
For example, basing oneself on the illustration of our experience of 'two moons' and on that of our dream experience one can seek to prove that all knowledge whatsoever is devoid of an object.
सवे सर्वत्र चाप्नोति यदस्मादसमञ्जसम् । प्रतीतिवाधितं लोके तदनेन न किश्चन ॥९७||
.
.
sardań sarvatra capnoti yad asmad asamañjasam / pratilibadhilam loke tad anena na kiñcana 119711
..
Thus with the belp of logic-chopping everytbing can be said to be present everywhere. Now that certainly is not a proper position and goes counter to our everyday observation, Logic-chopping therefore serres no purpose.

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: TAANSITORY : :
59: अतीन्द्रियार्थसिद्धयर्थं यथालोचितकारिणाम् । प्रयासः शुष्कतर्कस्य न चासौ गोचरः क्वचित् ॥९८॥ alindriyārthasiddhyartham yathālocitakāriņām /
prayāsaḥ śuşkalarkasya na cāsau gocaraḥ kvacit 119811 . 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 ॥९९।। gocaras tv āgamasyaiva tatas tadupalabdhitaḥ / candrasuryoparagadisanvadyagamadarsanāt ||99||
As a matter of fact, such an entity is an object of scriptural know ledge alone, for scriptures do tell us of such entities; e. g. there are scriptures (i. e. authoritative texts) that correctly inform us about (the suprasensuous) matters like lunar and solar eclipses.
एतत्प्रधानः सच्छाद्धः शीलवान् योगतत्परः । जानात्यतीन्द्रियानास्तथा चाह महामतिः ॥१०॥ आगमेनानुमानेन योगाभ्यासरसेन च। . त्रिधा प्रकल्पयन् प्रज्ञां लभते तत्त्वमुत्तमम् ॥१०॥
etat pradhānaḥ sacchrāddhaḥ śīlavān yogatarparah / jānāly alındriyān arthāṁs tatha caha mahāmatiḥ 1110011 agamenānumänena yogablyäsarasena ca / tridha prakal payan prajñās labhale tattvam ullamam ||101||
One who mainly relies on scriptures, possesses right faith, is of poble conduct, and coustantly practises yoga knows supra-sensuous entities. A great wise man (viz. Patañjali- rather bis commentator Vyāsa) 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 constaut performance of yoga- gains a perfect knowledge of the essential nature of things."
न तत्त्वतो भिन्नमताः सर्वज्ञा बहवो यतः । मोहस्तदधिमुक्तीनां तद्भेदाश्रयणं ततः ॥१०२॥ ria tatlvato bhinnamatāḥ sarvajña bahavo yalah / mohas tadadhimuktinam tadbhedairajyanam tatah ||10211

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VOGA DRSTISAMUCCAVA
Since the sumerous omniscient persons cannot hold esscotially diver gent views it is but a delusion on the part of those who lold in spe.. cial reverence one or another from among them to discriminate between them.
सर्वज्ञो नाम यः कश्चित् पारमार्थिक एव हि । स एक एव सर्वत्र व्यक्तिभेदेऽपि तत्वतः ॥१०३॥
sarvajño nama yaḥ kaścil pāramārlhika cva li / sa eka eva sarratra vyaktibhedepi tallvatah [1103||
Whoever is au omniscient is so genuinely and he must be essentially one everywhere (i. e. in every case of omniscience) even if there is a difference of personality beje (1. e. gwong those exbibiting omniscience).
प्रतिपत्तिस्ततस्तस्य सामान्येनैव यावताम् । ते सर्वेऽपि तमापन्ना इति न्यायगतिः परा ||१०४॥
pratipallis latas tasya sāmāny.naiva jāvalām | te sarvepi tam apanna 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 (ie, on account of his omniscience in general) are all (without exception) his votaries.
विशेषस्तु पुनस्तस्य कार्येनासर्वदर्शिभिः । सर्वेन ज्ञायते तेन तमापन्नो न कश्चन ॥१०५||
višeşas tu punas tasya karlsnyenāsarvadarsibhih / sarvair na jnayate tena tam apanno na kascana ||10511.
.
On the other hand, so far as the details of bis 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 this sepse pone can be said to be the votary of an omniscient person.
तस्मात् सामान्यतोऽप्येनमभ्युपैति य एव हि । निर्व्याज तुल्य एवासौ तेनांशेनैव धीमताम् ॥१०६॥
tasmāt sāmānyato'py enam abhyupaiti ya era hi / niruyajam tulya evasau tenam senaiva dhamātām ||10611

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'TRANSITORY
Hence whoever has a siucere faith in an omniscient person even 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 nipater bahado' pi samāśritah dūrāsannādibhede' pi tadbhriyāḥ sarva eva hi ||107||
sarvajñataltvābhedena tathā sarvajñavādinah / . sarve tattattvaga jneya bhinmacarasthita api ||108||
.. Just as the numerous dependents of a king are called bis servants even if they differ among 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 omniscince and that because the essential nature of omniscience is ope (in all cases of omniscience).
न .मद एक
न भेद एव तत्त्वेन सर्वज्ञानां महात्मनाम् । तथा नामादिभेदेऽपि भाग्यमेतन्महात्मभिः ॥१०९।।
na bheda eva tattvena sarvajñānāṁ mahatmanām / tatha nāmādibhede'pi bhavyam etan mahātmabhih //10911
The large-hearted persons should ponder over the fact that the great personages who are omniscient are pot mutually different in essence even if they differ in name etc.
चित्राचित्रविभागेन यच्च. देवेषु वर्णिता । भक्तिः सद्योगशास्त्रेषु ततोऽप्येवमिदं स्थितम् ॥११०||
citrācitravibhāgena yac ca deveşu varnila / bhaktiḥ sadyogośālreșu talo'py evam idań sthitam 1111011
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..

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YOGADŘŞTISAMÜCCAVA संसारिपु हि देवेषु भक्तिस्तत्कायगामिनाम् । तदतीते पुनस्तत्त्वे तदतीतार्थयायिनाम् ॥१११॥ saṁsārișu hi deveșu bhaktis tatkāyagāminām / tadalite punas tattve ladatitarthayayinām ||11111
.
The woridly deities are an object of devotion for those who aspire to be born in the 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॥ citrā cãdyeșu tadrāgatadanyadveşasangatā / acitrā carame tv eşā samasārā'khilaiva hi ||112||
.
The devotion directed to the former is variegated insofar as it is accom panied 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 । स्थित्यैश्वर्यप्रभावायैः स्थानानि प्रतिशासनम् ॥११३।। तस्मात् तत्साधनोपायो नियमाच्चित्र एव हि । न भिन्ननगराणां स्यादेकं वम कदाचन । ११४॥ sañsāriņām hi devānān yasmāc citrāny anekadhā / sthilyaišvaryaprabhāvād yaiḥ sthānāni pratiśāsanam ||11311 lasmāt latsādhanopāyo pijamāc citra eva hi / na bhinnanagarāṇāṁ syād ekaṁ vartma kadācana ||11411
Since the 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 divine 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|| istapārtāni karmāņi loke citrabhisandhitaḥ / nanaphalani sarvāni drstavyani vicaksaraih ||11511

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TRANSITORY
63
The learned one ought to 'note that the entire lot of worldly acts classed under işta and pārta yields different results in accordance with the difference in mental attitudes of those performing these acts.
ऋत्विभिमन्त्रसंस्कारैर्ब्राह्मणानां समक्षतः । । अन्तर्वेद्यां हि यद् दत्तमिष्टं तदभिधीयते ॥११६॥ rtvigbhir mantrasaṁskārair brāhmaṇānās 'samakşataḥ / antarvedyam hi yad dattam istan tad abhidhayate //116||.
By işta we understand the offering of gifts by an authorized (i.e. by an agent authorized to perform jajña), at the yajña-ground, in the presence of Brahmins, and to the accompaniment of a purificatory chap. ting of hymns.
.
.. वापीकूपतडागानि देवतायतनानि च ।
अन्नप्रदानमेतत् तु पूर्त तत्त्वविदो विदुः ॥११७॥
vapiküpatadāgāni devarāyatanāni cal ... ammapradanam etat tu purtan tattvavido viduh ||117||
The construction of ponds, wells, tanks and places of worship and the donation of foodmaterial 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 phalam bhinmam anusthane same' pi hi | paramo' tah sa eveha variva krsikarmani //118||
...
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 performavce 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 in ost decisive factor in an agricultural operation.
रागादिभिरयं चेह भियतेऽनेकधा नृणाम् । नानाफलोपभोक्तृणां तथा बुद्धयादिभेदतः ॥११९॥ . rāgadibhir ayam ceha bhidyale'nekadha nặnām / nanaphalopabhokrnam tatha buddhyadibhedatah ||11911

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VOGADRŞTISAMUCCAYA
In the case of different persons reaping different fruits of action it. (i.e. the concerned mental attitude) differs in number of ways owing to attachment etc., as also owing to a difference in the types of understanding coming in play-buddhi etc. being the types of understanding here referred to.
बुद्धि नमसंमोहस्त्रिविधो बोध इष्यते । तभेदात् सर्वकर्माणि भिद्यन्ते सर्वदेहिनाम् ॥१२०॥ buddhir jñānam asammohas trividh, bodha isyale / ladbhedāt sarvakarmāņi bhidyante sarvadehinām ||12011
Buddhi, jñāna and asañmolia 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 problemsmas 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 we sball be told that jnana characterizes kulazogins and later on we are going to iden. tify kulayogins with those possessing yoga by intention'. That will lead 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 । सदनुष्ठानवच्चैतदसंमोहोऽभिधीयते ॥१२१।। indriyārthasraza buddhir jñānam tv agama pūrvakam / sadanuşthānavac caitad asanimoho'bhidhīyate 1/121/1
Buddhi is based on Sensuous objects, jñāna relies on the scriptural texts, while asanmoha is accompanied by proper performance of act. ..
रत्नोपलम्भतज्ञानतत्प्राप्यादि यथाक्रमम् । इहोदाहरणं साधु ज्ञेयं बुद्धयादिसिद्धये ॥१२२॥
ralnopalanibhatajjñanatatprāptyadi yathakraman / ihodaharaṇam sādhu jñeyam buddhyādisiddhaye || 12211
With a view to realising buddhi etc. in ourself one should well grasp the following analogy ; buddhi is like receiving information about the

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TRANSITORY.
presence of a jewel, jñana is like acquiring knowledge concerning this jewel, while asammoha is like acquiring this jewel itself.
7.
आदरः करणे प्रीतिरविघ्नः संपदागमः । जिज्ञासा तज्ज्ञसेवा च सदनुष्ठानलक्षणम् ॥१२३॥
adaraḥ karane pritir avighnaḥ sampadagamaḥ | jijñāsā tajjñaseva ca sadanuṣṭhānalakṣaṇam ||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 the 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
9
बुद्धिपूर्वाणि कर्माणि सर्वाण्येवेह देहिनाम् । संसारफलदान्येव विपाकविरसत्वतः ॥ १२४ ॥
buddhipūrvāṇi karmaṇi sarvāṇy eveha dehinām | samsaraphaladany eva vipākavirasatvataḥ ||124||
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॥
65
jñanapurvāni tany eva muktyangam kulayoginām | srutaśaktisamāvesad anubandhaphalatvataḥ ||125||
Those very actions when performed under the, guidance of jñana become a means for moksa to the Kulayogins (to be defined subsequently in the verses 210-11); this happens because these actions enjoy the powerful backing of scriptures while the benefits derived therefrom form a series (culminating in mokṣa) where the immediately preceding member generates the immediately succeeding one.
असं मोहसमुत्थानि त्वेकान्तपरिशुद्धितः । निर्वाण फलदान्याशु भवातीतार्थयायिनाम् ॥ १२६॥
asaṁmohasamutthani tv ekāntapariśuddhitaḥ | nirvāṇa phaladany āšu bḥavātītārthayāyinām ||126||
"3

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YOGA DRȘTISAMUCCAYA
Actions arising from asarnmoha (i.e. performed under the guldance of .. asañmoha), being pure is an unquolified 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|| prākrleşv iha bhāveșu yeşāṁ ceto nirutsukam /
bhavabhogaviraktās te bhavalitarthayayinah ||12711 Those whose mind is free from a longing for the thiogs encountered in the course of everyday life, those who have developed an attitude of dispassion towards worldly enjoyments--they are said to be on the way to transcending the worldly existence.
एक एव तु मार्गोऽयं तेषां शमपरायणः । अवस्था भेदभेदेऽपि जलधौ तीरमार्गवत् ॥१२८॥ eka eva tu mõrgo'yam teşāṁ samaparāyaṇaḥ / avasthabhedabhede'pi jaladhau framärgavat ||128/
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॥ saṁsārāfitatattvam tu paraṁ nirvāṇasamiñitan / 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 ॥१३॥ sadasivak param brahuna siddhatma tathateti ca / ... Sabdais tad ucyate'nvarthad ekam evaivamadibhih ||13011 .
.

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67
:: It is this very entity that is designated by the words like Sadasiva, : Parabrahman, Siddhälman, Tathalā etc.---words which have got the same
meaning and a proper meaning at that.
[130] The different syonyms for nirvāņa neutioned here were current in different circies. Thus the word Sadasiva was popular with
as, Parabrahman with the Vedāntins, Siddhälman with the Jainas, Tathata with the Buddbists (rather a section of the Buddhists). Haribhadra is bloting that these words can be made to mean the same thing even etymologically.
तल्लक्षणाविसंवादान्निराबाधमनामयम् । निष्क्रियं च परं तत्त्वं यतो जन्माद्ययोगतः ॥१३॥
tallakşaņāvisamodān nirabadham anāmayam / nişkriyam ca para lativañ yalo janmadyayogataḥ ||131||
For there is no dispute about the definition of this ultimate truth (i. e. of 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 10 brith etc.
ज्ञाते निर्वाणतत्त्वेऽस्मिन्नसंमोहेन तत्त्वतः । प्रेक्षावतां न तद्भक्तौ विवाद उपपद्यते ॥१३२॥
jnate nirvāṇatallve'sminn asammohena tallvatah / prekşāvatāṁ na tadbhaktau vivāda upapadyate || 132||
Having comprehended by means of asaṁmoha the essential nature of the truth called nirvana it is impossible for the thoughtful persons to quarrel as to how to express ope's loyalty to this truth.
सर्वज्ञपूर्वकं चैतन्नियमादेव यत्स्थितम् । आसन्नोऽयमृजुर्मार्गस्तभेदस्तत्कथं भवेत् ॥१३३॥ sarvajñapūrvakaṁ caitan niyamad eva yatsthitam / āsånno'yam rjur mārgas tadbhedas tat kathan bhavet || 133||
Since it is a necessary truth that nirvāṇa is open to an Ompiscient person alone the short path leading froin omniscience to nirvāna ought to be straight; how can then there be a difference (of opinion) among those possessing omniscience ?

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YOGADṚSTISAMUCCAYA
चित्रा तु देशनैतेषां स्याद् विनेयानुगुण्यतः । यस्मादेते महात्मानो भवव्याधिभिषग्वराः ॥ १३४ ॥
citra tu deśanaiteṣāṁ syād vineyānuguṇyataḥ | yasmād ete mahātmāno bhavayyadhibhişagvaraḥ ||134||
7
Their teaching exhibits diversity of types parallel to the diversity of levels possessed by the understanding of the disciples concerned; for these great personages are competent physicians in relation to the ailment called worldly existence.
यस्य येन प्रकारेण बीजाघानादिसंभवः ।
सानुबन्धो भवत्येते तथा तस्य जगुस्ततः ॥ १३५॥
yasya yena prakāreņa bījādhānādisambhavaḥ | sānubandho bharaty ele tatha tasya jagus tataḥ ||135||
They thus enlightened different types of disciples in different manners, only keeping in mind th it in each case the sowing of seed (of religious faith) was possible and the remaining operations were so performed that the plant would go on growing smoothly (and would ultimately bear fruit).
एकाऽपि देशनैतेषां यद्वा श्रोतृविभेदतः ।
afazyyogaıqwla aur faarsauraà ||?ZE}}
eka' pi deśanaiteṣāṁ jadvā śrotṛoibhedataḥ | acintya punyasamarthyāt tathā citra'vabhasate ||136||
Or we might say that their teaching is really one and the same but that it appears different to the different members of the audience owing 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॥
yathabhavyam ca sarveṣām upakāro'pi tatkṛtaḥ | jayate'vandhyata'py evam asyaḥ sarvatra susthita ||137||
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 case.

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TRANSITORÝ . . यद्वा तत्तन्नयापेक्षा तत्कालादिनियोगतः । ऋषिभ्यो देशना चित्रा तन्मूलैषाऽपि तत्त्वतः ॥१३८॥ yadva tattannajāpekşā tatkaladini yogataḥ / rsibhyo desanā citra tanmilaisa'pi tattvalah ||138||
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 by the various sages) or to the diversity in periods of time (wben the various sages preached) or sonie other diversity of a kindred type.
o
‘तदभिप्रायमज्ञात्वा न ततोऽर्वाग्दृशां सताम् ।
युज्यते तत्प्रतिक्षेपो महाऽनर्थकरः परः ॥१३९॥ tadabhiprājam ajñātvá na talo'rvāgdņšām salām | yujyate tatpratiksepo_maha'narthakarah parah //13911 .
Hence for the ordinary people like ourselves who are not in a position ito fathom their intention it will be improper to repudiate them; for that
attitude will certainly lead to extremely unfortunate consequences.
निशानाथप्रतिक्षेपो यथाऽन्धानामसङ्गतः । तभेदपरिकल्पश्च तथैवाग्दिशामयम् ॥१४॥ nišanātha pratikṣepo yathandhānām asañgataḥ 1. tadbhed aparikal pas ca tathaivārvāgdssam ayam //140/1
•
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 omniscient persons or that of discriminating between them).
न युज्यते प्रतिक्षेपः सामान्यस्यापि तत्सताम् । आर्यापवादस्तु पुनजिह्वाछेदाधिको मतः ॥१४१॥ na yujyate pralikse paḥ sāmāngasyäpi tatsalām / aryapavadar tu punar jihvachedadhiko matah ||141||
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. :

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VOGADRŠTISAMUCCAYA कुंदृष्ट्यादिवन्नो सन्तो भाषन्ते प्रायशः क्वचित् । निश्चितं सारखच्चैव किन्तु सत्त्वार्थकृत् सदा ॥१४२।।
kudrş!yadiran no santo bhāşante prājaśaḥ kvacit / msatarin sāravac caiva kintu sattvarthakxt sada ||142||
Almost never do the saintly persons speak in the manner of the evilminded persons and the like; for the former always speak what is dcfipite in weaping, what is full of meaning, but at the same time what proves beneficial to others
निश्चयोऽतीन्द्रियार्थस्य योगिज्ञानादृते च न । . अतोऽन्यत्रान्धकल्पानां विवादेन न किश्चन ॥१४३||
niscayo'lindriyārthasya yogijñānād ste ca na / alo'py atrāndhakal panām vivadena na kificana ||143||
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 tbe 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 cānumānavisnya eşo'rihas tattuato malah | na cato niscayah samyag anyatrāpy aha dadhanah //144|| yatnenānumito'py arthah kušalair anumālrbhiḥ / abhiyuktatarair anyair anyathaivopapadyate ||14511
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 map of rich wit (i.e. by Bhartrhari): "Even alter people skilled in the art of inference have inferret a ibing through hard labour it so happens that those more skilled than them prove the same thing to be otherwise".

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1.
TRANSITORY . . . - ज्ञायेरन हेतुवादेन पदार्था यधतीन्द्रियाः ।।
कालेनैतावता प्राज्ञैः कृतः स्यात् तेषु निश्चयः ।।१४६॥ jñāyeran lietuvādena padārtha yady atındrijāḥ / .kalenaitarata prajnaih krtah syat tesu niscayah ||1461)
Certainly, if the pature of supra-sensuous entities could be ascertained through logical argumentatiou it sbould have 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 evam yat tasmāc chuşkalarkagraho malian / mithyabhimānahetulvāt tyājya eva mumukşubhiḥ 1/147||
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 mumukşūņām asañgataḥ / muktau dharma api prayas tyaktavyah kim anena tat . //148||
Really speaking, for those desirous of mokṣa it is im proper to have attachment in relation to anything whatsoever. For when at the time of - mokşa even virtues are almiost to be given up why should one stick to a thing like this (i.e. to a thing like dry logic)?
(1487 For a clarification of the idea underlying this verse see the foot-note occurring in the introduction to the present sub-section.
तदत्र महतां वर्म समाश्रित्य विचक्षणैः । वर्तितव्यं यथान्यायं तदतिक्रमवर्जितैः १४९॥
tadatra mahatāṁ vartma samāśritya vicakşanaih / vartitavyan yathānyayam tadatikramavarjitaih //14911
. Thus in their behaviour the intelligent people should follow - in a manner that is just and avoiding all pitfalls - the path of the great ones.
-

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medium type and concentration of a supreme type. Be that as it may, concentration as such can have no spiritual significance 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-viewpoints.]
74
(a) Sthira- the Fifth Yoga-viewpoint:
कृतमत्र प्रसङ्गेन प्रकृतं प्रस्तुमोऽधुना ।
acya: qatı argeìnefer@dear || 243 |||
kṛtam atra prasangena prakṛtaṁ prastumo'dhunā | tatpunaḥ pañcami tavad yogadṛştir mahodaya ||153||
Enough of digression, let us now resume our proper topic. The yogaviewpoint occupying the fifth place in the serial order (i. e. the yogaviewpoint called Sthira) is conducive to mokşa.
स्थिरायां दर्शनं नित्यं प्रत्याहारवदेव च ।
कृत्यमभ्रान्तमनघं सूक्ष्मबोधसमन्वितम् ॥ १५४ ॥
sthirayam darśanam nityam pratyaharavad eva cal kṛtyam abhrāntam anaghaṁ sūkṣmabodhasamanvitam ||154||
In the stage of Sthira the understanding is characterized by permanence (i. e. by a lack of pitfalls) and by the sense-organs following 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 understanding characteristic of the Vedyasaṁvedyapada).
[154] Haribhadra's account of the fifth yoga-viewpoint really begins in this verse. Note that pratyahāra (i. e. sense-control-more fully, 'the sense-organs following the lead of mind rather than pursuing their respective objects)' occupies fifth place in Patanjali's list of spiritual qualifications, 'understanding' fifth place in Bhagavaddatta's list, while 'non-illusion' fifth place in Bhadanta Bhaskara's list
चालधूटीगृह क्रीडातुल्याऽस्यां भाति धीमताम् । तमोग्रन्थिविभेदेन भवचेष्टाऽखिलैव हि ॥ १५५॥.
baladhuligṛhakriḍatulya'sya'm bhati dhimatām Į tamogranthivibhedena bhavaceşta khilaiva hi [[155]] ·

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25
... In this stage since there has been an untying of the knot of igno
rance 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 gumasthānas the 'untying of the knot' is supposed to result in the atteinment of the Fourth gunasthana. However, we already know that Haribhadra's yoga-viewpoints fifth onwards should characterize the gunasthānas Fourth onwards.
मायामरीचिगन्धर्वनगरस्वप्नसन्निभान् । बाह्यान् पश्यति तत्त्वेन भावान् श्रुतविवेकतः ॥१५६॥ mayāmaricigandharvanagarasvapnasannibhān / bahyān paśyati tattvena bhāyān śrulavivekataḥ 1/156||
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 trick, a mirage, a fata morgana, a dream.
अबाह्यं केवलं ज्योतिर्निराबाधमनामयम् । यदत्र तत्परं तत्त्वं शेषः पुनरुपप्लवः ॥१५७॥ abahyaṁ kevalan jyotir nirābādham anāmayam / yad atra tat pram tattvam seșaḥ punar upaplavaḥ 1/15711
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 तत्त्वतः ॥१५८॥
evam vivekino dhiraḥ pratyahara parās tatha / dharmabadhāparityagayatnavantaś ca tattvataḥ 11158||
• In this way the persons possessed of discriminatory knowledge who are serene-minded and whose sepse-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].

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72
YOGADĒSTISAMUCCAYA परपीडेह सूक्ष्माऽपि वर्जनीया प्रयत्नतः । तद्वत् तदुपकारेऽपि यतितव्यं सदैव हि ॥१५॥ parapideha sūkşmā pi varjanīyā prayatnataḥ / tadvat tadupakāre' pi yalitavyan sadaiva hi ||150||
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.
गुरवो देवता विप्रा यतयश्च तपोधनाः । । पूजनीया महात्मानः सुप्रयत्नेन चेतसा ॥१५१॥ guravo devata viprā yatayaś ca tapodhanāḥ / pujaniya mahatmānah suprayatnena cetasa ||151||
. .
- Again, great souls in the form of preceptors, deities, Brahmins, and • the mendicants who have performed penance in plenty ought to be.
honoured with a highly dutiful mind.
पापवत्स्वपि चात्यन्तं स्वकर्मनिहतेष्वलम् । अनुकम्पैव सत्त्वेषु न्याय्या धर्मोऽयमुत्तमः ॥१५२।। pāpavatsu api cātyantañ svakarmanihateşv alam |
anukampaiva sattveşu 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 prope to adopt an attitude of but coni passion; certainly, that will be an a highest religiosity.
.

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SECTION V
A SPECIAL ACCOUNT OF THE LAST FOUR
YOGA-VIEWPOINTS
58
K
די.
19
(Having discussed certain incidental matters primarily with a view to emphasizing the vital difference between the first four yoga-viewpoints and the last four Haribhadra resumes bis account of yoga-viewpoints. The verses 153-86 are devoted to a description of the last four yogaviewpoints (and then begins a discussion of certain incidental matters once more). As has been pointed out carlier, in the traditional Jalna scheme of guṇasthānas there seems to be no notions 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 guṇasihāna and ends with the end of the Fourteenth. However, even this general parallelism obtaining between these two 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 distinguishing features of the highest stages of spiritual development, stages that are represented by his last four yoga-viewpoints:
(i) A basic change 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 very ncts of everyday life which are performed by ordinary people with a strong sense of attachment are performed by those spiritually advanced with a sense of utter detachment; the feature (ii) indicates that those very enjoyments of everyday life which please ordinary 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 Haribhadra seems to have given this feature more than its due. because he had to do justice to Patanjali's list of alleged spiritual qualifications, a list whose last three members are concentration of an elementary type, concentration of a
10

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YOGA DRȘTISAMUCCAVA
.
न ह्यलक्ष्मीसखी लक्ष्मीर्य थाऽऽनन्दाय धीमताम् । तथा पापसखा लोके देहिनां भोगविस्तरः ॥१५९|| na liy alakşniisakhi lakşiir yatha'nandāya dhimatām / tatha papasakha 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॥ dharmād api bhavan bhogaḥ prāyo'narthāya dehinām | cand anād api sambhito dahaty eva hutasanah || 160//
Even that worldly enjoybient which has been aquired as a result of performing virtuous acts is conducive to undesirable consequences just as fire produced even from sandal wood certainly buros.
भोगात् तदिच्छाविरतिः स्कन्धभारापनुत्तये । स्कन्धान्तरसमारोपस्तत्संस्कारविधानतः ॥१६॥
bhogāt tadicchāviratiḥ skandhabhārā panuttaye / skandhantarasamāropas tatsamskaravidhanatahj/16111
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 । मतोऽत्र नान्यमुन्नित्यं मीमांसाऽस्ति हितोदया ॥१६२॥ kāntāyām elad anyeşām prilaye dhārana para / alo'tra rânyam unnityam mimamsa'sti hitodayā //162/)
. In the stage of Kanta (i.e. of the Sixth yoga-viewpoint) all this (i. e. all.that was said in connection with the: fitth yoga-viewpoint) continues and is undertaken for the happiness of others; again there is here a real (tbough of an elementary kind concentration of mind on ope

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thing, as a result of wbich one never finds pleasure in anything else and engages oneself in a cogitation that is conducive to beneficial conse quences. .
[162]. In this verse begins Haribhadra's account of the Sixth yogaviewpoint. te that dharana (i.e. meditative , concentration of an 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॥ asgām iu dharmamāhūtmyāt samācăsavisuddhitaḥ / priyo bhavati bhūlānām dharmaikāgramanās taina 1163||
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.
श्रुतध मनो नित्यं कायस्तस्यान्य चेष्टिते । अतस्त्वाक्षेपकज्ञानान्न भोगा भवहेतवः ॥१६४॥ śrutadharme mano nityam kājas tasyanyaceştite / alas tv aksepakajnanān na bhoga bhavahetavah ||1641!
His mind is always fixed ou the religious truths derived from scriptures while it is only his body that undertakes activities of other kinds; hence as a result of the magnetic pull of the knowledge relating to the religious truths iu question eveu 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 । भुजानोऽपि ह्यसङ्गः सन् प्रयात्येव परं पदम् ॥१६६।।
māyāmbhas tattrataḥ paśyann anuddignastato drutam / tanmadhyena prayāly eva yathā vyāghātavarjitaḥ 1/165// bhogān svarūpatah paśyams tatha māyodakopamān / bhuijano'pi hy asaigale san prayāty eva paran padam ||166||

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Just as the man who has seen through the juggler's game of produciog illusory water flees from this water with au unagitated 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 cer tainly attain moksa even as he experiences those enjoyments with a feeling of detachment.
भोगतत्त्वस्य तु पुनर्न भवोदधिलङ्घनम् । मायोदकदृढावेशस्तेन यातीह कः पथा ।१६७॥ bhogatattvasya tu punar na bhavodadhilanghanam /
māyodakadrdhāveśas tena yānha kaḥ patha ||167|| 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 tatraida bhavodvigno yathā tişthaty, asam ayam /
mokşamārge'pi hi tatha bhogajambalamohitaḥ ||168|| This man even when disgusted with the wordly existence stays in its midst without any hesitation; in an identical fashion, deluded by the parapharnalia of sensuous enjoyment he stays where he is (i.e. makes no progress) so far as journey on the mokşa-path is concerned.
मीमांसाभावतो नित्यं न मोहोऽस्यां यतो भवेत् । अतस्तत्त्वसमावेशात् सदैव हि हितोदयः ॥१६९॥ mimāṁsābhāvato nityam na moho'syāṁ yato bhavet / atas taltvasamāveśat sadaiva hi hitodayaḥ 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 pene tration into the nature of things. (c) Prabhā - the Seventh Yoga-viewpoint :
ध्यानप्रिया प्रभा प्रायो नास्यां रुगत एव हि । तत्त्वप्रतिपत्तियुता विशेषेण शमान्विता ॥१७०॥ dhyānapriya prabha prāyo nāsyam rug ata eva hi / tattvapratipattiyuta višesena šamānvitā 1117011

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79
.: The stage called Prabhā (1. e. one who occupies this stage constitu
ting 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 accompanied by an acceptance of the correct position as to the essential nature of thłogs and more particularly by a feelivg of calm.
[170] In this verse begius 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 Bhagavaddatta's list, while 'non.ailment seventh place in Bbadanta Bhāskara's list. An alternative reading for 'višeşena samānvita' is 'sal pravşltipadāvaha'; 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॥
dhyānajam sukham asyāñ tu jitamanmathasādhanam / vivekabalanirjalan samasāram sadaiva hi ||177||
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 duhkham sarvam almavasam sukkam etad uktań samāsena lakşanaṁ sukha-duhkhayoh 1/172||
Whateyer lies in the power of other is of the pature of pain, whatever lies in one's own power is of the nature of pleasure these ir brief are the respective definitions of pain and pleasure.
पुण्यापेक्षमपि ह्येवं सुखं परवशं स्थितम् । ततश्च दुःखमेवैतत् तल्लक्षणनियोगतः ॥१७३॥
...
punyāpekşam api hy evan sukham paravasam sthitam / tataś ca duḥkham evaitat tallakşaņaniyogataḥ 111173||

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Viewed thus even tbat pleasure wbich is a couscquence of virtuous acts proves to be dependent on something other than itself; bence 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 Dratrimsaddvatrimsika 24. 19)-reading for tallaksananiyo. gatah' is 'dhyānajam tālluikanı sukhanı'; in that case the later half of the verse will mean: 'hence this pleasure is in fact but pain while real pleasure is that born of meditative coucentration'.
ध्यानं च निर्मले बोधे सदैव हि महात्मनाम् । क्षीणप्रायमलं हेम सदा कल्याणमेव हि ॥१७४॥ dhyanam ca nirmale bodhe sadaiva li maltālmanam / ksinaprayamalam hema sala kalyanam ca hi ||17411
On acconnt of their understanding having been frced from all defilement the great souls are always in possession of nicditative 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 । शिववर्त्म ध्रुवावेति योगिभिर्गीयते ह्यदः ॥१७६॥ एतत्प्रसाधयत्याशु यद्योग्यस्यां व्यवस्थितः । एतत्पदावहैपैव तत्तत्रैतद्विदां मता ॥१७७॥
satpravşltipadam cehāsargānusthānasangatam | mahapathaprayānam yad anāgamipadavaham ||17511
praśāntavāhitāsamjñaṁ visabhāga parikşayaḥ / śivavarima dhruvadhyeti yogibhir gīyale hy adah [/176||
etat prasādhayaty aśu yad yogy asyam yyavasthitah | 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 , mokşa), which is conducive to the state of no-return (i.e. to the state of moksa), which

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the yogins have designated by names like Prasantavahita, Visabhagaparikṣaya, Śivavartman, Dhruvadhvan, 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.
the Eighth Yoga-viewpoint:
erfafagı 3 qe azroşfääffar i सात्मीकृतप्रवृत्तिश्च तदुत्तीर्णाशयेति च ॥१७८॥
[176] These different names (i. e. Praśāntavāhitā,, etc.) current in different circles represent the penultimate stage of the multistaged process of meditative concentration. As Yasovijaya informs us (in the Dvātrimšaddvātrimśikā 24. 55) the word praśāntavāhitā was empolyed by the Sankhyas, visabhagaparikṣaya by the Buddhists, sivavartman by the Saivas and dhruvadhvan by the Mahavratikas.
(d) Parā
samādhiniṣṭhā tu para tadāsangavivarjitā | sātmīkṛtapravṛllis ca taduttiṛṇāśayeti ca ||178||
ド
81..
The stage called Pară (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 a manner that is absolutely natural, and has gone beyond that state where mind is affected by everyday likes and dislikes.
I'
*
निराचारपदो ह्यस्यामतिचारविवर्जितः । आरूढारोहणाभावगतिवत् त्वस्य चेष्टितम् ॥ १७९ ॥
.::
[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 Patanjali's list of spiritual qualifications, 'implementation' (synonym for 'practical endeavour') eighth place in Bhagavaddatta's list, 'non-attachment' eighth place in Bhadanta Bhaskara's list.
ite
nirācārapado hy asyām aticāravivarjitaḥ | ārūḍharohaṇābhāvagativat tv asya cestitam ||179||
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

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VOGADRȘTISAMUCCAYA pying this stage is like that of one who having reached the top (of a. hill, say) does no mounting.
रत्नादिशिक्षादाभ्योऽन्या यथा दृक् तन्नियोजने । तथाऽऽचारक्रियाऽप्यस्य सैवाऽन्या फलभेदतः ॥१८॥ ratnādiśikṣādrgbhyo’ngā yatha dyk tanniyojane /
tatha''cārakriyā'py asya saivā'nya phalabledataḥ ||180/1 Just as the man who deals in 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 outwardly identical with that of ordinary people, has a different aim in view,
तन्नियोगान्महात्मेह कृतकृत्यो यथा भवेत् ।। तथाऽयं धर्मसंन्यासविनियोगान्महामुनिः ॥१८१॥ tanniyogān mahātnieha krtakriyo yatha bhavet /
tathā'yam dharmasannyāsaviniyogān mahāmuniḥ ||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 practisiog 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' (meaping ‘renunciation of kṣāyopaśamika virtues'). This might prove that the eighth yoga--viewpoint of Haribhadra tuns parallel to the gunasthānas Eighth opwards of the traditional Jaina scheme. For we have seen that the process of rep ouncing the kşāyopaśamika virtues begins in the Eighth gunasihānaka 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' signifies the advent also of 'yoga by self-exertion'.
द्वितीयापूर्वकरणे मुख्योऽयमुपजायते । केवलश्रीस्ततश्चास्य निःसपत्ना सदोदया ॥१८२॥ dvitiyāpūrvakarane mukhyo'yam upajāyate /
kevalaśrīs tataś 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 (1. e. unobstructed) and ever-shining

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[182] In this verse Haribhadra explicitly states that the process called ‘renunciation of virtues' begins at the time of the second apūrvakarana, .i. e. it begins with the Eighth gunasthāna. 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 gumasthāna- 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 gunasthāna of the traditional Jaina scheme.
स्थितः शीतांशुवज्जीवः प्रकृत्या भावशुद्धया ।
चन्द्रिकावच्च विज्ञानं तदावरणमभ्रवत् ।।१८३।। sthitaḥ śītāṁśuvaj jivaḥ prakslyā bhavasuddhayā / candrikavac ca vijñānam 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 taduktayoganilāhate/
yada'paiti tada śriman jayate jñānakevali ||1841/ 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 wan, shining in glory, becomes omniscient.
क्षीणदोषोऽथ सर्वज्ञः सर्व लब्धिफलान्वितः । परं परार्थं संपाद्य ततो योगान्तमश्नुते ॥१८५॥ kṣīņadoșo'tha sarvajñaḥ sarvalabdhi phalānvitaḥ / baraṁ parārlhaṁ sampadya toto yogūntam aśnute 1/185//
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 reacbes the culmiBating 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 guṇasthana, The Jaina tradition maintains that a

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:
man is prevented from being an omniscient by the jñānāvaraṇīya- and daršanāšaranīya-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 mohanīya-karmas thus accumulated; in the same manner, the explanation continues, a man is prevented from being omni. potent by the antarāja karmas he has accumulated in the beginningless series of lives. Again, this tradition maintajos that the mohanīya-kamas are entirely got rid of by the time the man reaches the Twelfth gunas.
ina' while the iñānāvaranīya, darśanāvaraniya- and antarāya- karmas are entirely got rid of by the time he reaches the Thirteenth gunasthāna; in other words, a man becomes an absolutely blameless character in the Twelfth gunasthana while he becomes omniscient as well as omnipotent in the Thirteenth. 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 motanīya-, jñānāvaraniya-, darśanavaraniya- and antarāya-karmas, are entirely got rid of. These four types of Karmas are designated ghalin (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 aghalin (i. e. those not marring 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 योगसत्तमात् । भवव्याधिक्षयं कृत्वा निर्वाणं लभते परम् ॥१८६।।
tatra drag eda bhagavān ayogad yogasatlamat / bhavayyadhikṣayan kylvā nirtānan labhale param ||186||
At this stage the Lord (i. e. the man in question), resorting to the highest type of yoga 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 sense of a freedom from all possible involvement in the worldly existence).
5186] In this verse Haribhadra describes the meditative trance (of a very brief duration) which a man performs on the eve of attaining moksa, 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 Haribhadra's scheme.

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SECTION VI
THE NATURE OF MOKSA
[Haribhadra's account of yoga as a means of developiug 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 nature of mokşa. The · discussion is divided into four parts, the first (verscs 187–92) contai
ning a reasoned statement of the Jaina 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 discu. ssion-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 mokşã cannot be made to adopt, an upan/mous 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 declare 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 Haribhadra's crusade against sectarianism and metaphysics-mongering. For the rest it ought to be easy to see what Haribhadra is driving at in this part of his argument la (a) The Author's Own View :
व्याधिमुक्तः पुमान् लोके यादृशस्तादृशो ह्ययम् । नाभावो न च नो मुक्तो व्याधिनाऽव्याधितो न च ॥१८७॥ vyadhimuktaḥ pumün loke yādīšas tādņšo hy ayam / nābhavo na ca no mukto vyādhinā'vyadhito na ca 1/187||

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The case of this man (i. e. of the soul having attained mokşa) is like the ordinary case of a man 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 suffering from this ailment
86
भव एव महाव्याधिर्जन्ममृत्युविकारवान् । विचित्रमोहजननस्तीवरागादिवेदनः || १८८ ||
bhava eva mahāvyādhir janmamṛtyuvikāravān | vicitramohajananas tivrarāgādivedanaḥ ||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'yam atmano'nādicitrakormanidānajaḥ | tatha'nubhavasiddhatvāt sarvaprāṇabhṛtām iti ||189||
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॥
etanmuktas ca mukto'pi mukhya evopapadyte | janmadidoṣavigamat tadadoṣatvasangateḥ ||190||
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 of an ailment; and when 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 ॥
tatsvabhavo pamarde'pi tattatsyabhavyayogataḥ | tasyaiva hi tathābhāvāt tadadoṣatvasangatiḥ ||191||
Even though certain features that had characterized the soul till now have vanished from it it certainly retains its inherent nature and

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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 svabhavo yan nijā sattaiva tattvataḥ |
bhāvāvadhir ayam yukto nānyathā'tiprasangataḥ 1119211 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 rearaining 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 one nature throughout its career and that it is impossible for a thing whose nature is 'to exist' to become something whose nature is 'not to exist'. (b) A Refutation of Absolute Momentarism ;
अनन्तरक्षणाभूतिरात्मभूतेह यस्य तु । तयाऽविरोधान्नित्योऽसौ स्यादसन्वा सदैव हि ॥१९३॥ anantarakşaņābhūtir almabhūteha yasya tu / taya'virodhān nityo'sau syad asan va sadaiva hi 1119311
The disputant who maintains that not to exist in the moment immediately preceding 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 'l
स एव न भवत्येतदन्यथाभवतीतिवत् । विरुद्ध तन्नयादेव तदुत्पत्त्यादितस्तथा ॥१९४|| sa eva na bhavaty etad anyathābhavatitivat / piruddham lannayad era tadut patlyüditas tathā ||194||

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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 this 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 ।
azaozza yaula: Bar aðì a afzuf: 1189411
sato'sative tadulpadas tato naso'pi tasya yat | tannastasya punar bhavaḥ sada nase na tatsthitiḥ ||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 क्षणस्थितिधर्माचेद् द्वितीयादिक्षणास्थितौ ।
युज्यते ह्येतदप्यस्य तथा चोक्तानतिक्रमः ॥ १९५॥
sa kṣaṇasthitidharmā ced dvitiyādikṣaṇāsthitau | pujyate hy etad apy asya tatha coktānatikrañaḥ ||196||
It might be said that the destruction in question is but the positive momentary entity arising next to the original (momentary) entityBut this statement will be tenable only in case this second entity 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 नास्थितिर्युक्यसङ्गतेः ।
न पश्चादपि सा नेति सतोऽसत्त्वं व्यवस्थितम् ॥१९७॥
kṣaṇasthitau tadaivasya nästhitir yuktyasangateḥ na paścād api sā neli sato’sallvaṁ vyavasthitam ||197||
For if the destruction of a momentary entity means the positive entity arising next to the original entity it will certainly be untenable to say that this second moment does not contain the original entity but

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THE NATURE OF MO KSA .
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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 verses of the present sub-section are bodily taken from Haribhadra's own Šāstravārtā-samuccaya on which Vasovijaya's commentary too is available. A perusal of Vasovijaya'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 Yogadệstisamuccaya are the verses 4.12–14 of the Sāstravārtāsamuccaya. Hence it is that for the verses 196 and 197 we have here accepted Yašovijaya's-rather than Dr. Mehta's – reading. (c) A Refutation of Absolute Eternalism ;
भवभावानिवृत्तावप्ययुक्ता मुक्तकल्पना । एकान्तकस्वभावस्य न ह्यवस्थाद्वयं कचित् ॥१९८॥ bhavabhāvānivsttāv apy ayuktā muktakal panā /
ekāntaikasvabhāvasya na hy avasthādvayas kvacit ||198| Similarly, it will be untenable to posit the state of mokşa 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 nirarthakan /
tatsvabhāvopamardo'sya nityā tātīvika 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.
दिक्षाद्यात्मभूतं तन्मुख्यमस्य निवर्तते । प्रधानादिनतेहेतुस्तदभावान्न तन्नतिः ॥२०॥
didykşādyātmabhūtam tarmukhyam asya nivartate / . : : : pradhanādinater helus tadabhāyān na tannaliḥ 1/2001| . .1?

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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 praksti etc. - so that this transformation comes to an end when they are no more.
[200] The reference is here to the Sānkhya 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 from 'desire to see' etc.
अन्यथा स्यादियं नित्यमेषा च भव उच्यते । एवं च भवनित्यत्वे कथं मुक्तस्य संभवः ॥२०॥
anyatha syād iyaṁ nityam eşā ca bhava ucyate / evan ca bhavanityatve katham muktasya sambhavaḥ 1/201||
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 mokṣa become a possibility under conditions like these ?
अवस्था तत्त्वतो नो चेन्ननु तत्प्रत्ययः कथम् । भ्रान्तोऽयं किमनेनेति मानमत्र न विद्यते ॥२०२॥ avastha taltrato no cen nanu tat pralyayaḥ katham | bhrānto'yam kim aneneti mānam atra na vidyate (120211
It might be said that the diversity of states (characterizing an entity) is not something real. But we ask how this diversity is experienced 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 mānam cel tadavasthāntaraṁ tu tat . talah kim bhrāntain etat syâd anyatha siddhasadhyatā (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 ger state. One might ask us what we are driving at. Our reply is that

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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 : .. . TilaakaChat ar agrait at ea
व्याधिमुक्तो. न सन्नीत्या कदाचिदुपपद्यते ॥२०४॥ संसारी तदभावो वा तदन्यो वा तथैव हि । मुक्तोऽपि हन्त नो मुक्तो मुख्यवृत्त्येति तद्विदः ॥२०५॥ vyadhitas tadabhāvo vā tadanyo vā yathaiva hi / vyadhimukto na sannityā kadācid upapadyate 1120411 : samsārı tadabhāyo va tadanyo vā tathaiva hi / mukto'pi hanta no mukto mukliyavrtiyeti tadvidaḥ 1/2051/
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,
क्षीणन्याधियथा लोके व्याधिमुक्त इति स्थितः । भवरोग्येव तु तथा मुक्तस्तन्त्रेषु तत्क्षयात् ॥२०६॥ kşınavyādhir yatha loke vyadhimukta iti sthitaḥ / bhavarogy eva tu tathā muktas tantreșu tatkşayat 1/2011
Just as in the ordinary life the man whose ailment is no more with him is called one released from this ailment, similarly the doctrinal 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.

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SECTION VII THÉ CONCLUDING REMARKS (MISCELLANEOUS)
[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 are informed that the material for this text has been collected from pumerous writings on yoga (meaning pera haps writings on yoga belonging to pumerous schools ) and that it has been composed by the author with a view to refreshing his own memory. In the rerse 208–209 it is contended that 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 jamas 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 his 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 funfail. ing circumstances'. Of the four types of gogins, gotragogins' are jogins just for the sake of fame while the kulagogins, pravritacakra-gogins and mspanna. -Yogins seem to be the possessors of jogas that respecti sely correspond togoga by intention', 'goga by scripture' and 'yoga by self-exertion of the earlier description. For in that earlier description we were told that the possessors of yoga by self-exertion' have to use for scriptural texts and here we are being told that the niş panna-jogins - 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 prarytlacakra-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 two fields. As for the four jamas and three unfailing circumstances' Haribhadra's present description seems to suggest that the kula-gogins possess the first two yamas and the first tinfailing circumstance' while the pravşattacakra-yogins all the four yarras and all the three unfailing circumstances'. But much should not be made of this suggestion, for in the verse 21 the upholder of the

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THE CONCLUDING REMARKS (MISCELLANEOUS) 93 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 all
the four yamas but only the first two ) while in the verse 34 he was said to be a possessor of all the three unfailing circumstances'. After general introduction the verses of tbis section can be read as they stand. (a) A General Remark About the Character of the Present Text :
अनेकयोगशास्त्रेभ्यः संक्षेपेण समुद्धृतः । दृष्टिभेदेन योगोऽयमात्मानुस्मृतये परः ॥२०७॥ anekayogaśāstrebhyaḥ samkṣepena samuddhştah /
drsţibhedena yogo'yam ālmānusmộlaye paraḥ 1/207||
Out of numerous texts on yoga this chief yoga-- diversified according to the viewpoints adopted--bas been derived by me 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 caturdḥā yogino yataḥ /
ataḥ paropakāro'pi leśato na virudhyale 1/208||
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.
कुलप्रवृत्तचक्रा ये त एवास्याधिकारिणः । योगिनो न तु सर्वेऽपि तथाऽसिद्धयादिभावतः ॥२०९॥ kulaprav;llacakra ye ta evāsyādhikāriņaḥ /
yogino na tu sarve’pi tatha'siddhyādibhāvataḥ //209|| Among the yogins only those who belong to the types called kulayogins and pravsttacakra-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 case of niş panna-yogins ).
ये योगिनां कुले जातास्तद्धर्मानुगताश्च ये । कुलयोगिन उच्यन्ते गोत्रवन्तोऽपि नापरे ॥२१०॥ ye yogināṁ kule jālās taddharmānugałaś ca ye 'l . · kulayogina' uicyante gotravanto'pi näpare 1/210||

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VOGADRȘTISAMUCCAYA
Those who are ( desertedly) born in the families of yogins of (even when born elsewhere) who follow the yagins' code of conduct, only they are called kula-yogins and not also those in whose case the ( remote ) circumstances of birth are alone favourable for yoga-practice (these latter being called gotra- gogins ).
सर्वत्राद्वेषिणश्चैते गुरुदेवहिजप्रियाः । दयालवो विनीताश्च वोघवन्तो यतेन्द्रियाः ॥२११॥ sarvatrādreșiņaś caite gurudevadvija prijā) /
dayalado vinilaś ca bodhavanlo yatendriyāḥ 1121111 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 have their seoses under control.
प्रवृत्तचक्रास्तु पुनर्यमद्वयसमाश्रयाः । शेषद्वयार्थिनोऽत्यन्तं शुश्रंपादिगुणान्विताः ॥२१२॥ pravstlacakras tu punar samadvayasamāśrayaḥ 1
śeşadvazārthino'tyantañ suśrūşādigunānvitaḥ 11212|| On the other hand, the pravstlacakra-yogins are already in possession of two types of yama while intensely aspiring to acquire the remaining two types, and they are also possessed of the meritorious qualities like desire to listen ( to the scriptural texts ) etc.
आद्यावश्चकयोगाप्त्या तदन्यद्वयळाभिनः । एतेऽधिकारिणो योगप्रयोगस्येति तद्विदः ॥२१३॥ ūdyāvañcakayogāptyā tadanyadvajalabhinaḥ / ete'dhikāriņo yogaprayogasjeli ladvidaḥ 1/213||
Moreover, having availed of the first 'unfailing circumstance' they have, through it, acquired the remaining two of them as well. That the yogins of this description (i. e. the kula-yogins and the pravrtlacakra. 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 ॥२१॥ ihahińsādayah pañca suprasiddha yamāh satām - aparigrahaparyantās lathecchadicaluroidhāh 1/214||
!
.
hadicatural satania i

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THE CONCLUDING REMARKS (MISCELLANEOUS)
95
In this connection the five poble traits of character from poninjury 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॥ tadyatkathāpritiyuta tatha’vipariņāmim /
yameşv icchā'vaseyeha prathamo yama eva tu 11215|| 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 relating to yamas and one that is not 111-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 samasāra tu yamapalanam eva yat / pravsttir iha vijñeya dvitiyo yama eva tat //216||
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').
विपक्षचिन्तारहितं यमपालनमेव यत् । तस्थैर्यमिह विज्ञेयं तृतीयो यम एव हि ॥२१७॥ vipakṣacintārahitan yamapalanam eva yat /
dat sthairgam iha vijñeyaṁ tsilyo yama eva hi 1/217|| • Similarly, by firmness' is here meant the observance of pămas 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।। parārthasadhakaṁ tv etat siddhiḥ śuddhantarālmanah /
acintyasaktiyogena caturlio yama eva tu 1121811 The observance of yamas on the part of a pure-hearted soul and in the interest of others, an observance that becomes possible owing to the

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YOGA DRSTISAMUCCAYA
presence of an ipscrutable 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 Farourbale External Circumstances :
सद्भिः कल्याणसम्पन्नैर्दर्शनादपि पावनः । तथादर्शनतो योग आद्यावञ्चक उच्यते ॥२१९॥ sadbhiḥ kalyanasampannair darśanād api pāvanaiḥ | tathadarśanato Joga ādyāvañcaka ucyale 1/219||
Coming in contact with the poble souls who have stocked in plenty the fruits of virtuous acts and whose Very sight is purifying, and rightly appreciating what is commendable in them is called the first unfailing circumstance' (viz. 'unfailing contact').
तेषामेव प्रणामादिक्रियानियम इत्यलम् । क्रियाऽवञ्चकयोगः स्यान्महापापक्षयोदयः ॥२२०॥
teşām eva praņāmādikrijāniyama ity alam / kriya’rañcakayogaḥ syān mahāpāpakşayodayaḥ ||22011
A mere regular performance of acts like offering bows etc, in relation to these very noble souls--a performance that eliminates great sinsis called 'anfailing act' (i. e. the second 'unfailing circumstance' ).
फलावञ्चकयोगस्तु सद्भ्य एव नियोगतः । सानुवन्धफलावाप्तिधर्मसिद्धौ सतां मता ॥२२१॥ phalārañcakayogas tu sadbhya eva niyogataḥ / sanubandhabhalayaptir dharmasiddhau salam matal122111
In connection with religious accomplishments, by unfailing fruit' (1. e. the third 'unfailing circumstance') the wise men understand the inevitable receiviog 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॥
kulādiyoginam asmān matto'pi jadadhimatām / Sravanat paksapālader upakaro'sti lesatah 11222||

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CONCLUDING REMARKS (MISCELLANEOUS) .
97
The kula-yogins etc. who are even more dull-witted than myself will be somewhat benefited as a result of listening to this work of mine;
for example, this listening might generate in them a feeling of partisan___ship ( for the theses advocated here).
तात्त्विकः पक्षपातश्च भावशून्या च या क्रिया । अनयोरन्तरं ज्ञेयं भानुखद्योतयोरिव ॥२२३॥ tättvikaḥ paksa pātaś ca bhāvašīnyā ca ya kriya /
anayor antaram jneyam bhānukhadyotayor iva //223|| Now between a feeling of partisanship for a true thesis and an 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 bhanor iti bhavyam idam budhaih/122411
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 prarthaniyāḥ syur na hi yogyaḥ kadacana /
yatnah kalyanasattvanarm maharatne sthito yalah //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 इदं प्राह नैतेभ्यो देय आदरात् ॥२२६॥ naitadvidas tv ayogyebhyo dadaty enam tathāpi tu ! haribhadra idam praha naitebhyo deya adarat ||226।।
And though the persons who know the matter do not offer it (i.e. a work like mine) to the incompetent ones, Haribhadra respectfully i requests the former that they do not offer it to the latter,
13.

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VOGA DRŞTISAMUCCAYA अवज्ञह कृताऽपाऽपि यदनाय जायते । अतस्तत्परिहारार्थ न पुनर्भावदोपतः ॥२२७|| avajñeha kļlā'lpa'pi sad anarlhāya jayale / atas tatpariharartham na punar bhavadosatah 1122711
Since in matters like these eren slightest display of disrespect results in unfortunate consequences I have made the above request with a view to avoiding such consequeuces and not out of ill-will (towards those against whom the request is directed).
योग्येभ्यस्तु प्रयत्नेन देयोऽयं विधिनाऽन्वितैः । मात्सर्यविरहेणोच्चैः श्रेयोविघ्नप्रशान्तये ॥२२८॥ yogyebhyas tu prayainena deyo'yan vidhina'nvitaiḥ / mātsaryavirahenoccaiḥ śreyovighna prašāntaye 1/228||
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.
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APPENDIX I
THE TREATMENT OF THE PROBLEMS OF YOGA IN THE YOGABINDU AND THE DVĀTRIMŠADDVĀTRIṀŚIKĀ
One of the major peculiarities of the Yogadṛṣṭisamuccaya is the name given by the author to the subject-matter of his treatize. In common parlance 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 nutshell, by the word yoga 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 present 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 reason 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 connection our basic source-material ought to come from Haribhadra's Yogadṛṣṭisamuccaya and Yogabindu as also from the Dvätrimsikas 10th26th of Vasovijaya's Dvātrimśaddvātrimśikā.1 The Yogadṛṣṭisamuccaya 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 Yogadṛṣṭisamuccaya, while the subjectmatter of both the Vogabindu and the Yogadṛṣtisamuccaya was given a new systematic arrangement - at places also a further elucidation by Yasovijaya in his Dvatrimśikās in question. Hence a summary accountcum-analysis of the Yogabindu and of the Dvatrimšikas 10th 26th of the Dvatrimśadd vatrimśika is being given below just to enable the reader to see in a better light the subject-matter of the Yogadṛştisamuccaya.
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; Dvātriṁśaddvātriṁšikā, Jaina Dharmaprasäraka Sabha, Bhavnagar, Sam, 1966.

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VOGADRȘTISAMUCCAYA
(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 obtaiping between the
authorities dealing with the problem of good conduct ?
Thus when Haribhadra speaks of the five types of yoga Viz. adhyatma, bhāvanā, dhyāna, samatā, drttisankşaya he is in fact enumerating the types of good conduct as he conceires it. In the early part of the text (vv. 68 ff.) Joga is practically identified with adhyātma ( to the exclusion of the remaining four types ) while in the concludiog paits (vy. 379 ff. ) it is practically identified with adhyālma aod vsttisankşayo (to the exclusion of the remaining three types ). Now we can treat adhyalma as a near Synonym for good conduct and here is Haribbadra's definition of it : “ One who maintains propriety in all his dealings, poaders over the essential nature of things on the basis of the scrip tural 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". Elsewhere ( Fr. 370-404 ) we are offered three alternative accounts of adhyālnia 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 speaking, bhāvanā stands for a constant practice of adhraima ( 360 ), dhyāna for meditative concentration (1. 362 ), saniata for not developing an attitude of attachment towards certain things and that of urersion towards certain others (v. 364). Lastly, ofilisaṁkşaya in essence means getting rid of the accumulated karmas and not accumulating per ones (v. 366). These details taken by themselves are not much important but they throw a flood of light on the working of Haribhadra's mial when we fiad him linking his present account of the types of joga 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 manner that an carlier type is less elevated than a later one) :
(i) Welcomer of ibe worldly Existence ( vp. 86-95 ) (ii) d punarbandhaka (ur. 178-251 (iii) Samyagdrsti ( v. 252-351)
(iv) Carilrin ( TT. 352-56 ) 1. References to L. D. Series Edition (1968) 2. auciljad crilaguklasza raconal lallracintanam
m.citryadisaram aijantcm cdryaman tadrido viduh 11 (0.358)

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APPENDIX I
101
Now Haribhadra tells us that the practice of adlıyātma and bhāvana on the part of a welcomer of the worldly existence is not genuine, their practice on the part of an apunārbandhaka or a samyagdīşli is practically genunine, while their practice on the part of a cârilsin is really genuine (vv. 369-70); as for dhyāna, sarnatā add viltisařkşaya he says that a practice of them is possible only on the part of a carilrin though this practice runs 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 (vv. 371-72 ). This scheme of classifyipg human persoalities and characterizing their conduct can be better followed by the students of the Yogađộstisam uccaya if they forget wbat is here being said about the samyagdrsti : for then the first four yoga-viewpoints of the Yogadrstisamuccaya will be found to characterize the a punarbandhaka of the Yogabindu and the last four yoga-viewpoints of the Yogadrstisamuccaya to characrerize the caritrin of the "Vogabivdu. Perhaps Haribhadra became convinced that the presence of the type Samyagdrști in the Yogabindu account of hunan.personalities was anonalous, but there can be two opininns on the question. In any case, the only vital difference between the Yogabindu and Yogadřştisamuccaya accounts of human personalities is that former recognizes the type Samyagdrsti while the latter does not.
We have just seen that dhyāna, samala and viltisaṁkşaja are the cbatacteristic activities of caritrin of the Yogabivdu äccount. Now it is because dhyāna and samatā ( or something akin to it) charàcterize also the last four yoga-viewpoints of the Yogadęstisaniuccaya account we have found it possible to justitute an almost exact parallelism between tbe caritrin of the Yogabindi and the last four yoga-viewpoints of the Vogadrstisani uccaya. But what about vstlisamkşaya ? Really speaking, vpilisaṁkşaya is 1100 a quality of human character but a concept that proves useful in giving an account of the cãritrin (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-ksaya ). 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 au account is expressly given (in vv. 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 mataphysicsmongeribg.

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VOGADRȘTISAMUCCAYA
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 so 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 and Sankhya positions on the question of onniscience (vv. 438 - 57 ), of the Buddhist doctrine of 10-soul (vv. 476-77), of Sankhya eternalism (vv. 478 -89), of Vedānta nondualismu (vy. 513-23 ) etc. - a refuta. tion baying little direct bearing on ethical problems. Much of this discussion finds no 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, as a result of Haribhadra's studied avoidance of metaphýsical controversies in the Yogadşstisamuccaya his appeal for eschewiog theological sectariabism - which makes its appearance here as in the Yogabindu - sounds more sincere here than in the Yogabindu.
II
The Dvātrimśikās 10th - 26th of Yasovijaya's Dvātrimsaddvātrinsikā bave their own value for a student of the Yogadsstisamuccaya. All these dvalriñśikās deal with the problems of yoga in Haribhadra's sense of the word and they literally borrow the major part of tbeir waterial either from the Yogabindu and its commentary or from the Vogadssti samuccaya and its commentary. For the present let us ignore the dva'trimśikās lith, 20th, 25th and 26th in which for the most part Yasov ijaya either criticizes or endorses - mainly doing the former-certain positions upbeld by Patanjali but left unnoticet by Haribhadra ( the very title of the 11th dvālrimsikā being Pātañiala-vogalaksan 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 Yogadrstisamuccaya (and its commentary) while the 19th is based on that borrowed from both.
Now the very fact that a logician of Yasovijaya's acumen could thus bring together in one writing the material borrowed from the Yogabindu and the Yogadrstisam uccaya should be enough to dispel the likely apprehension that the Haribhadrian writings in question are mutually divergent in any important respect. Such an apprehension wight arise from the fact that the ideal bumau personality is divided by

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APPENDIX I
103 Haribhadra into three broad grades - vizi apunarbandhaka, samyagdrsti and Cāritrin - in the Yogabindu and into two such grades-viz. the first four yoga- viewpoints and the last four yoga-viewpoints - in the Yogadrstisamuccaya. Yasovijaya seems to have taken special care to allay this apprehension. And the distinctive feature of his thinking . on the question is his hint that this kind of difficulty arises even in the case of the Yogabindu taken singly. For in the Yogabindu in the course of his detailed account of the apunarbandhaka and the samyagdęsti Haribhedra makes it amply clear that good conduct on the former's part is only practically genuine while tbat on the latter's part is really genuine. ( v. 203); but later on be maintains that good conduct on the part of an apunarbandhaka or a samyagdrsti is only practically genuine while that on the part of a cãritrin is really genuine (v. 369 ). That is to say, the status of a samyagdssţi is somewhat anomalous in the Yogbiudu itself. By way of removing the anomaly Yaśovijaya virtually comes out with a ruling to the effect that in those cases where a samyagdīsi is said to exhibit a really genuine good conduct the fact taken into consideration is that he is free from the udaya of the anantānuband hikaşāyakarmas 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 vidaritatiurarāgadveşapariņāmasya tu bhavato yogaḥ sambhavati) ... apunarbandhakasya tu na sārvadikas tathapariņāma iti dravyata eveli || Dvatrimsad. 14. 16 / nanu samyagdrsti paryantam anyatra dravyayoga evocyate katham atra bhavato'yam ukta iti cec cäritrapari panthinām anantānubandhinām apagame tadguņaprādurbhāvaniyama ili nišca. yaśrayanāt ... ll Duālrimsad. 14. 18 // ]
Vašovijaya's way of looking at the things has far-reaching impo lications, for it enables us to see as the parts of a harmonious whole the traditional Jaina position on the question, the two positions maintained by Haribhadra in the Yogbindu. and the one maintained by bim in the Yogadrstisam uccaya." In this background we can see why Yaśovijaya found it extremely easy to apply to the eight yoga View3. Really speaking, the verse in question is silent about rhe Sanyagdrsti but since Yalo
vijaya (in the Dvātrimsaddvātrimsikā 19.14) accepts the commentator's suggestion that A punarbandhaka here means A punarbandhaka as well as Saniyagdrsti the above
account of the working of Yasovijaya's mind is not affected by the discrepancy, 4. Little wonder that Yaśnvijaya could confidently declare that yoga signifies absolutely
nothing over and above what the Jaina tradition had known under the heads samiti and gupti (i, e, the moral dos and douts). (samitiguptīnāṁ prapañco... .....yoga ucrate) na hi samitiguptivibhinnasvabhavn yoga padārtho'tiriktaḥ ko'pi vidyatell Dvātrimsad. 18.3011)

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points of the Yogadṛṣṭisamuccaya the distinction between the 'practically genuine' and the really genuine - an application which was obviously allowed by Haribhadra's account of the yoga-viewpoints but was not actually made by him. [mitrādyā api dṛṣṭayas catasraḥ, kim punaḥ sthiradya ity apy arthaḥ | mārgābhimukhabhāvena.........dravyayogatayā mokṣayojanaṁ kurvate | Dualrimśad, 20.31 ||]
104
to
This again explains why Yasovijaya could accommodate in one single dvātriṁśika the material that lay scattered in the body of the Yogabindu and the Yogadṛṣṭisamuccaya and could be utilized in gradating human personalities; this is the deātrimsika 19th whose title is Yogaviveka and about which we have earlier noticed that it borrows its material from both the Yogabindu and the Yogadṛṣṭisamuccaya- The immediately preceding dvātriṁśikā – with the title Yogabheda is devoted the Yogabindu classificaton of yoga into adhyatma, bhāvanā, dhyāna, samatā and vṛttisamkṣaya. Yaśovijaya must have realized that the information conveyed by this classification will also help the reader in better appreciating the contents of the Yogadṛṣṭisamuccaya when a general account of yoga is almost absent (a minor exception being the verse 17 which defines' viewpoint'); hence his placing the doātrimśikā on yogabheda just before that on yogaviveka and making both form a kind of connecting link between the earlier dvātrimisikās based on the Yogabindu and the later ones based on the Yogadṛṣtisamuccaya.
The 10th dvatriṁśikā with the title Yogalaksana is also of use to a student of the Yogadṛṣṭisamuccaya even if its material is borrowed from the Yogabindu. For here Yasovijaya 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 Yogadṛṣṭisamuccaya simply because it is discussed there too, but the first and third are useful in a different manner. The Yogadṛṣṭisaniuccaya account 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 somewhat abrupt. This transition is made smoother in case we are told as in the Yogabindu and in the dualrimsikā under consideration - that the 'welcomer of the worldly existence' might also possibly undertake religious performances but that they will serve по purpose because this man lacks enlightenment. And by raising the general question of enlightenment versus action Yasovijaya has given us a sort of permanent clue-so to say-for unravelling the intricacies of all discussions on the gradation of human personalities. Some further
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APPENDIX I
105
help in the same direction comes from the dvalrimsikas 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) gentlemaply behaviour, (3) penance, and (4) non-antipathy towards mokşa. Now in the dvālrimsikā 12th-with the title Pūrvaseva - Vašovijaya discusses these four constituent elements of Pūrvaseva 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 Yasovijaya - 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 dvätrimśikās 14th-17th contain 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 Samyagdụsti-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 enrlier, the dvātrimśikās with the 21st - 24th borrow their material from the Yogadrstisam uccaya ; of these, the 21st-with the titie 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 Kutarkagrahanivștti--argues against logic-chopping, while the 24th-with the title Saddrsti-discusses the last four yoga-viewpoints.
loria
Even a mere mention of the tittle of these dvairimsikās of Yaśovijaya should enable us to form an idea of the most important topics Haribba. dra sought to cover in his treatment of yoga.
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APPENDIX II
A HINT FOR THE HISTORICO-COMPARATIVE STUDY
OF THE YOGADRSTISAMUCCAYA
• The cultural activities in ancient avd medieval India were on the whole conducted under the supreme guidance of a theological tradition and chief among such traditions were three, viz. the Brabmapical, 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 a sectarian-theological stamp fixed on their face, so to say. Naturally enough, there could be no mistaking about the theological hue of a book in case it dealt with theological or metaphysical matters
tainties 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 and metaphysical matters and where semi popular mode of exposition had been adopted -these being the characterizing features of Haribhadra's Yogadrsti. samuccaga (also of his Yogabindu, if not of his other writiogs on joga). 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 Šāntideva's Bodhicaryāšatāra is certainly a great work belonging
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-joga, jñāna-yoga and karma-joga). Now, Haribbadra's Yogadrstisamuccaya (as also his Yogabindu) even if falling in this broad category, exhibit certain unique features.
So far as ethical questions were concereed even the Brahmanical 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 theology 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 by the Jaina tradition-though he makes deliberate and sustained efforts to see if the positions maintained in this connection

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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 Yogadṛṣṭisamuccaya 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 Yogadṛṣṭisamuccaya (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 in comparison to that of a work like the Gita and in comparison to that of a work like the Bodhicaryavatara. The reason for this unfortunate state of affairs is Haribhadra's feeling that a general faith in the doctrines-- rather dogmas of mokşa 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 mokşa 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 at a time when theological bigotary was the order of the day.
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YOGAVIMŚIKĀ

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INTRODUCTION
The Yogavimślka is one of the twenty Prakrit tracts (each containing 20 verses) that Acarya Haribhadra wrote with a view to popularizing his ideas on 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 ones in Prakrit) that the same Acarya wrote on what he calls yoga. This preliminary 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) manner. In his writings on Yoga Haribhadra is most usually 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 his central thesis by way of distinguishing between 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 uneven 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

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INTRODUCTION
epithet attributed by the traditional Jaina 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 notions, 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 Yasovijaya - medieval titan of Jaina logic, and a Hindi translationcum-commentary by Pandit Sukhlalji - the modern counterpart of Yasovijaya. 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 no 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. Abhyankar'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 Yašoviiaya 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 evamatyan, in verse 19 rūvamarūdt has been changed into tūvimarūvi, In verse 14 Panditji reads nalanbana jan sasamaemeva and conjectures that the correct reading might be elthań nalarnbana jamemeya ; but the Ratlam editionperhaps gives us the really correct reading - nalambañamittha sa emeva which we have accepted.
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".
॥ योगविंशिका ॥
मुक्खेण जोयणाओ, जोगो सब्बो वि धम्मवावारो । परिसुद्धो विन्नेओ, ठाणाइगओ विसेसेणं ॥ १॥
mukkheņa joyaṇão, jogo savvo vi dhammavāvāro | parisuddho vinneo, thanaigao visesenam ||1||
All pure religious performance is to be treated as yoga inasmuch as it connects one with. mokṣa (i. e. leads one to moksa); however, sthana etc. (to be described in the sequel) are to be particularly so treated.
ठाणुन्नत्थालंबण-रहिओ तन्तम्मि पंचहा एसो । दुगमित्थकम्मजोगो, तहा तियं नाणजोगो उ ॥२॥
thaṇunnatthalambaṇa-rahio tantammi pamcaha eso | dugamitthakammajogo, taha tiyaṁ nāṇajogo u ||2|||
According to Yoga-texts, this yoga is of five types, viz sthāna, ūrṇa (=varna), artha, ālambana 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 one is said to perform the sthana type of yoga while insofar as one properly utters the concerned benedictory chant etc. one is said to perform the urna 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 deity. 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 ananlambana type of yoga. (Thus alambana yoga is yoga having for its object a gross something while analambana yoga
15.

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YOGAVIMŠIKĀ
is yoga having its object a subtle something). It should not be difficult to see why sthana and ūrṇa 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.
114
देसे सब्वे य तहा, नियमेणेसो चरित्तिणो होइ ।
इयरस्स बीयमित्तं इत्तु च्चिय के
इच्छंति ||३||
dese savve ya taha, niyameneso iyarassa biyamittam, ittu cciya kei
carittino hoi / icchamti ||3||
Now yoga is performed without fail by a desa-caritrin and by a sarva-cāritrin; this precisely is why certain authorities (on yoga) are of the view that what the lesser Yoga-seekers succeed in attaining 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 deśa-caritra is the first and sarva-caritra 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 yoga consists not in a mere acquisition of the correct understanding 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 । इच्छापवित्तिथिर सिद्धिभेयओ समय नीईए || ४ ||
ikkikko ya cauddha, ittham puna tattao muneyavvo | icchapavittithirasiddhibheyao samayantie ||4||
Again, we are to note that the Yoga-tradition technically divides each of these (five) types of yoga into four sub-types, viz. iccha, pravṛlli, sthira, siddhi,
तजुत्तकहा पीईइ संगया विपरिणामिणी इच्छा । सव्वत्युवसमसारं, तप्पालणमो पवत्ती उ. ||५||
tajjullakahāpīti saṁgayā vipariṇāmiņī icchā | savvatthuvasamasaram, tappalaṇamo pavatti u ||5||

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- VOGAVIMŠIKÄ
-1-15
तह चेव एयवाहग-चिनारहियं थिरत्तणं नेयं । सव्वं परत्थसाहग रूवं -पुण होइ सिद्धित्ति ॥६॥ talia ccva eyabalaga-ciņtārahiyaṁ thirattanam neyam /
savvam paralthasahaga-Tüvam puna hoi siddhitti 1/61/ ... 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 concerning the likely obstacles, while siddhi-yoga is possessed of an additional characterstic in that it wholly proves beneficial to others.
एए य चित्तरूवा, तहाखओवसमजोगओ टुति ।
तस्स उ सद्धापीयाइजोगमओ भव्वसत्ताणं |७|| .ee ya cittarūva, tahakhaovasamajogao humti /
lassa u saddhapiyaijogao bhavvasatlāņam 11711 These various types and sub-types of yoga become possible as a result of the ksayopasama of this or that sort which 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 iu a future one. Again, it is believed that through. a soul's own endeavour the iškely intensity of the fructification of a karma accumulated by this soul can be reduced the extreme case being when it is reduced to zero). Ksayopasama is the technical name for the elementary type of such a reduction -the corresponding names for the intermediate and advanced types being upasama and kşaya respectively. (It is kşaya that stands for the intensity in question being reduced to zero). In the present verse 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).
. अणुकंपा निव्वेओ, संवेगो होइ तह य पसमु त्ति ।
एएसिं अणुभावा, इच्छाईण जहासंखं ॥८॥ aņukampā nivyeo, samuego hoi taha ya pasamu iti / eesiñ anubhavā, icchanam jahāsamkhan 1/8//

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YOGAVIMŠIKĀ
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, pravṛtti-yoga, sthira-yoga, siddhi-yoga).
116
Note: The meritorious qualities here enumerated by Haribhadra are known to the Jaina tradition as ones that a man comes to develop on acquiring the correct understanding as to the nature of things. Now Haribhadra has earlier told us that yoga does not consist in a mere 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 | चिइवंदणेण नेया, नवरं तत्तण्णुणा सम्मं ॥९॥
•
evam thiyammi tatte, nāeņa u joyaṇā imā payaḍā | ciivamdanena neyā, navaram tattannuṇa sammaṁ |19||
This is how matters really stand (in respect of yoga) but with the help of the illustration of Caitya-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.
Note: Caitya-vandana involves making certain VOWS of a moral nature and treating as a witness thereof some venerated deity.
personage or
अरिहंतचेयाणं, करेमि उस्सग्ग एवमाईयं ।
सद्धाजुत्तस्स तहा, होइ जहत्थं - पयन्नाणं ॥ १० ॥
एयं चत्थालंबण जोगवओ पायमविवरीयं तु Ї इयरेसि ठाणाइसु, जत्तपुराणं परं सेयं ॥ ११ ॥
arihamtaceiyāṇam, karemi ussagga evamāiyaṁ | saddhajuttassa taha, hoi jahattham payannāṇam ||10||
eyam ca'tthalambaṇa-jogavao pāyamavivariyaṁ tu | iyaresim thaṇaisu, jattaparāṇaṁ param seyam ||11||

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YOGAVIMŚIKĀ
117
Thus when a man who is full of faith (in religious truths) duly utters the (prescribed) resolve : arilantaceiyānam karemiussagam (Skt : arhaccaityānām karomy utsargant ; lit. 'I keep (iny body, mind, tongue 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 an unfailing (and 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 ārņa type of yoga).
.: Note : Arhat is the techmical name for the holiest personages posited by the Jaina tradition.
इहरा उ कायवासियपायं अहवा महामुसावाओ । ता अणुरूवाणं चिय, कायव्वो एयविन्नासो ॥१२॥
iharā u kāyavāsiya pāyan ahavā mahāmusavão / tā aṇurūvānañ ciya, kayavvo eyavinnäso ||12||
.
. in
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 sthāna or the
uraņa 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 । सुव्वइ विरईए इम, ता सम्मं चिंतियव्वमिणं ॥१३॥ je desaviraijutta, jamha iha vosarāmi kāyam ti / suvvai virate imań, tā samman cimtiyavvamiņam || 13/1
Now those persons alone are thus fit (to receive religious training) who are possessed of desa-virati ; for here one is found to make declara.
tion 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 matter has to be pondered over.
Note : Desa-virati is a synoym for desa-cāritra. And in view of : what has earlier been said about desa-caritra (and sarva-caritra) virati should be paraphrased as "practical desistence from a sinful act'. Hence Haribba. dra's present argument.

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118
YOGAVIMŚIKĀ तित्थस्सुच्छेयाइ वि, नालंबणमित्थ ज स एमेव । सुत्तकिरियाइ नासो, एमो असमंजस विहाणा ॥१४॥ tillhassuccheyāi vi, nalambañamittha jam sa emeva /
sutlakiriyāi nāso, eso asamañjasavihāņā ||14|| Even in the name of maintaining the continuity of the religious tradition should one not impart religious trajning to an upfit 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 continuity of the religious tradition, encourages an improperly under taken religious observance will find his purpose defeated in the long run.
सो एस वंकओ चिय, न य सयमयमारियाणमविसे सो । एयं पि भावियवं, इह तित्थुच्छेयभीरूहि ॥१५॥ so esa vankan ciya, na ya sayamayamāriyānamaviseso / eyan pi bhāviyadvař, iha tilthuccheyabhtrūhim ||15||
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.
मुत्तण लोगसन्नं उड्ढण य साहुसमयसमावं । सम्मं पयट्टियव्वं, वुहेणमइनिउणवुद्धीए ॥१६|| multūra logasannañ uddhūņa ya sāhusamayasabbhāvan | samman payalligarvan, buhenamainiunabuddhie 111611
Thus giving up the pathetic desire to please the commonfolk and grasping the true import of teaching of the noble opes an intelligent person, appiying his keen wit, should pursue what is the proper path.
Note : Sañjna is the technical name for a certain group of patbetic fecling (enumerated as ien - sometimes as four). Loka-sanjña is a member of this group.

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YOGAVIÑŠIKĀ
119 कयमित्थ पसंगेणं, ठाणाइसु जत्तसंगयाणं तु । हियमेयं विन्नेयं, सदगुट्ठाणत्तणेण तहा ||१७|| kayamittha pasaṁgeņa, thânăisu jattasaṁgayānañ tu /
hijameyam vinneyam sadanutthānaltaņeņa tahā 111711 Enough of digressiov, let us only note that a religious observance (liké caitya--vandana) is conducive to welfare ipsofar 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'... . . Tai a PIFATTATYTI AR BTHTIGUÉ I
नयं चउव्विहं खलु, एसो चरमो हवइ जोगो ॥१८॥ eyam ca pribhattāgamānugam taha asamgayājuttan / neyam cauvvihar khalu, eso coramo havai jogo 1/18||
'.
A proper (ethico-religious) observance is of four types, viz. one towards which ibe agent has developed a feeling of attachment, one towards which the agent has developed a feeling of devotion, one the scriptural sanction behind which is well understood by the agent, ope 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 presept names of the types in question are somewhat technical in nature-perhaps, first employed by Haribbara himself in the Șodaśaka 10. 3-7. The English trapslation of these names seeks to summarize the corresponding definitions given by Haribbadra.
आलम्बणं पि एयं रूविमरूवी य इत्थ परमु त्ति । तग्गुणपरिणइरूवो सुहुमोऽणालंबणो नाम' ॥१९॥ alambanam pi eyan rūvinarūvi ya ittha paramu tti / taggunapariņairūvo suhumo'nalambano nāma ||19||
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 a yoga-type that is of the form ... 1. An alternative reading is GEHT BITESTUTT FTA (Skt. Trasferi ara)

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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 comprebension 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 õlambana and anālambana types of yoga.
एयम्मि 'मोहसागरतरणं सेढी य केवलं चेव । तत्तो अनोगजोगो, कमेण परमं च निव्वाणं|॥२०॥ eyammi mohasāgaralaranan sedhi ya kevalan ceva /
tatto ajogajogo, kameņa paramam ca nivvāņam 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 Sreni-ārohana; after that, one first attalas omniscience, then performs the meditative trance that involves the cessation of all bodily, mental and vocal operations, and finally attains miokşa.
Note : The Jaina tradition posits eight general types of Karmas, of which the most dangerous is technically called mohanīja (lit. the type wbich causes delusion). Sreni-ārohana (more precisely, the Kșapaka type of śreni-ārohana- for there is also another type of śreņi-ārohana whose fuoction is different) is the technical name 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 mohaniya karmas becomes omniscient. Lastly, 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 (kşa paka-)śreni-arohana.
.
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॥ योगविशिका॥ . .: [संस्कृतछाया ] मोक्षेण योजनाद् योगः सर्वोऽपि धर्मव्यापारः । परिशुद्धो विज्ञेयः स्थानादिगतो विशेषेण ॥१॥ स्थानोार्थालम्बनरहितस्तन्त्रे 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 तुः योजनेयं प्रकटा । चैत्यवन्दनेन ज्ञेया केवलं तत्त्वज्ञेन सम्यक् ॥९॥ अर्हचैत्यानां करोम्युत्सर्गमेवमादि । श्रद्धायुक्तस्य तथा भवति यथार्थ पदज्ञानम् ॥१०॥ एतच्चालिम्बनयोगवतः प्रायोऽविपरीतं तु । इतरेषां स्थानादिषु यत्नपराणां परं श्रेयः ॥११॥
16

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इतरथा तु कायवासितप्रायमथवा महामृषावादः । ततोऽनुरूपाणामेव कर्त्तव्य एतद्विन्यासः ॥१२॥ ये देशविरतियुक्ता यस्मादिह व्युत्सुनामि कार्यमिति । श्रूयते विरताविदं तत् सम्यक् चिन्तयितव्यमेतत् ॥ १३ ॥ तीर्थस्योच्छेदाद्यपि नालम्वनमत्र यत् स एवमेव । सूत्रक्रियाया नाश एषोऽसमासविधानात् ॥ १४ ॥ स एष वक्र एव न च स्वयंमृतमा रितयोरविशेषः । एतदपि भावितव्यमिहतीर्थो च्छेद भीरुभिः ॥ १५ ॥ मुक्त्वा लोकसंज्ञां वोढ्वा च साधुसमय सद्भावम् । सम्यक् प्रवर्त्तितव्यं वुधेनातिनिपुणवुद्धचा ॥१६॥ कृतमत्र प्रसङ्गेन स्थानादिषु यत्नसंगतानां तु । हितमेतद् विज्ञेयं सदनुष्ठानत्वेन तथा ॥ १७॥ एतच्च प्रीतिभक्त्यागमानुगं तथाऽसंगतायुक्तम् । ज्ञेयं चतुर्विधं खल्वेष चरमो भवति योगः ॥ १८ ॥ आलम्बनमप्येतद्रूप्यरूपी चात्र परम इति । तद्गुणपरिणतिरूपः सूक्ष्मोsनालम्बनो नाम ॥ १९ ॥ एतस्मिन् मोहसागरतरणं श्रेणी च केवलमेव । ततोऽयोगयोगः क्रमेण परमं च निर्वाणम् ॥२०॥
*****

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१. योगदृष्टिसमुच्चय-श्लोकसूची
[ आद्यः पृष्ठाङ्कः, अन्त्यस्तु श्लोकाङ्कः] ४४ अतस्तु नियमादेव ६३ ।।
... ६४ इन्द्रियार्थाश्रयावुद्धि १२१ २१ अतस्त्वयोगो योगानां ११
२८ इयं चावरणापायं १८ ५९ अतीन्द्रियार्थसिद्धयर्थ ९८
६३ इष्टापूर्तानि कर्माणि ११५ ५७ अतोऽग्निः क्लेदयत्यम्बु ९३ . ९४ इहाहिंसादयः पञ्च २१४ ४९ अतोऽन्यदुत्तरास्वस्मात् ७०
१७ इहैवेच्छादियोगानां २ ४१ अत्वरापूर्वकं सर्व ५१
३२ उपादेयधियाऽत्यन्तं २५ ८७ अनन्तरक्षणाभूति १९३ .
६३ ऋत्विग्भिर्मन्त्रसंस्कार ११६ ९३ अनेकयोगशास्त्रेभ्यः २०७
६६ एक एव तु मार्गोऽयं १२८ ९..अन्यथा स्यादियं नित्यं २०१
४३ एक एव सुहृद् धर्मो ५९ ४८ अपायदर्शनं तस्मा ६९ .
६८ एकाऽपि देशनेतेषां १३६ ४८ अपायशक्तिमालिन्यं ६८ .
३५ एतच्च सत्प्रमाणोदि ३५ . ३७ अपूर्वासन्नभावेन ३९. .
२४ एतत् त्रयमनाश्रित्य १२ ७५ अवाह्यं केवलं ज्योति . १५७
५९ एतत्प्रधानः सच्छ्राद्धः १०० .६३ अभिसन्धेः फलं भिन्न ११८
८० एतत्प्रसाधयत्याशु १७७ ३६ अल्पव्याधियथा लोके ३७
३३ एतद्भावमले क्षीणे ३० ९८ अवह कृताऽल्पाऽपि २२७
५८ एतद्वन्तोऽत एवेह ७८ ९० अवस्था तत्त्वतो नोचेद् २०२।
८६ एतन्मुक्तश्च मुक्तोऽपि १९० ५६ अविद्यासङ्गता प्रायो ९०
३४ एवंविधस्य जीवस्य ३३ .. ४७ अवेद्यसंवेद्यपदं ६७ . .
७५ एवं विवेकिनो धीराः १५८ ५१ अवेद्यसंवेद्यपदं ७५
३१ करोति योगवीजाना २२ ५० अवेद्यसंवेद्यपद ७२
. १८ कर्तुमिच्छोः श्रुतार्थस्य ३ ५४ अवेद्यसंवेद्यपद ८५ . ४१ कान्तकान्तासमेतस्य ५२ ६५ असंमोहसमुत्थानि १२६
७६ कान्तायामेतदन्येषां १६२ ७७ अस्यां तु धर्ममाहात्म्यात् १६३ . ५३ कुकृत्यं कृत्यमाभाति ८० ५९ आगमेनानुमानेन १.१
५६ कुतर्केऽभिनिवेशस्तन् ८८ - ३२ आचार्यादिप्वपि येतद् २६ .
३९ कृत्येऽधिकेऽधिकगते ४६ । ' ५३ आत्मानं पाशयन्त्येते ८२ .
७० कुदृष्ट्यादिवन्नो सन्तो १४३ . १५ आदरः करणे प्रीति १२३
९३ कुलादियोगमेदेन १०८ . . ९४ आद्यावश्चकयोगाप्त्या २१३
९६ कुलादियोगिनामस्मात् २२२ ४४ इत्यं सदाशयोपेत ६० .
७४ कृतमत्र प्रसजेन १५३ ५२ इत्यसत्पारिणमार्नु ७७
५७ कोशपानादृते ज्ञानों ९४ .
चपद ७२

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१२४
१. योगदृष्टिसमुच्चय लोकसूची
८८ क्षणस्थितौ तदैवास्य १९७
३८ तारायां तु मनाक् सष्ट ४१ . ४४ क्षाराम्भस्तुल्य इह च ६२
२, तृणगोमयकाष्टानि १५ . ४४ क्षाराम्भस्त्यागतो यद्वन् ६१
९६ तेपामेव प्रणामादि २२० ८३ क्षीणदोपोऽथ सर्वनः १८५
८९ दिक्षाद्यात्मभूतं तद् २०० ९१ क्षीणव्याधिर्यथा लोके २०६
४. दुःखरूपो भयः सर्व ४७ । ५२ क्षुद्रो लाभरतिदीनो ७६ ।
३४ दुःखितषु दयाभ्यन्त ३२ . ९७ खद्योतकस्य यत् तेजस् २२४
५७ दृष्टान्तमात्रं सर्वत्र ९५. ७२ गुरवो दवता विप्रा १५३
५८ द्विचन्द्रत्वप्नविज्ञान" ९६ ४५ गुरुभक्तिप्रभावन ६४
२१ द्वितीयापूर्वकरगे १०. ५९ गोचरस्त्वागमस्यैव ९९
८२ द्वितीयापूर्वकरणे १७२ ७१ ग्रहः सर्वत्र तत्त्वेन १४८
२१ द्विधाऽयं धर्मसंन्यास ९ ८३ घातिकभ्रिकल्पं तद् १८४
५३ धर्मवीजं परं प्राप्य. ८३ ३१ चरमे पुद्गलावते २४
७६ धमादपि भवन् भोगः १६० ३४ चरमे पुद्गलावर्ते ३१
८. ध्यानं च निर्मले बोधे १७४ ६२ चित्रा चाद्येषु तद्राग ११२
७९ ध्यान सुखमस्यां तु १७१ ६१ चित्राचित्रविभागेन ११०
७८ ध्यानप्रिया प्रभा प्रायो १७० ६८ चित्रा तु देशनैतेषां १३४
७. न चानुमानविपयं १४४ ।। ५२ जन्ममृत्युजराव्याधि ७९
७१ न चैतदेवं यत्तस्मा १४७ ५७ जातिप्रायश्च सर्वोऽयं ११
१९ न चैतदेवं यत् तस्मात् ८ ३१ जिनेषु कुशलं चित्तं २३
५९ न तत्त्वो भिन्नमताः १०२ ५५ जीयमाने च नियमा ८
१६ न त्वेच्छायोगतोऽयोग १ ६७ ज्ञाते निर्वाणतत्त्वेऽस्मिन् १३२
६१ न भेद एव तत्त्वेन १०९ . ६५ ज्ञानपूर्वाणि तान्येव १२५
६९ न युज्यते प्रतिक्षेपः १४० ७३ ज्ञायेरन् हेतुवादन १४६
७५ न ह्यलक्नीसखी लक्ष्मी १५९ ५० तत्पदं साध्ववस्थानाद् ७?
४० नास्माकं महती प्रज्ञा ४८ . ८६ तत्स्वभावोपमर्देऽपि १९१
३५ नास्मिन् घने यतः सत्सु ३६ ८४ तत्र दागेव भगवान् १८६
४१ नास्यां सत्यामसत्तृष्णा ५० ७१ तदत्र महतां वर्त्म १४९
८१ निराचारपदो ह्यस्या १७९ ८९ तदभावे व संसारी १९९ .. ६९ निशानाथप्रतिक्षेपो ११० ६९ तदभिप्रायमज्ञात्वा ३२
७० निश्चयोऽतीन्द्रियार्थस्य १४३. ९५ तद्वत्कथाग्रीतियुता २१५
९७ नैतद्विदस्त्वयोग्येभ्यो २२६ ... ८२ तन्नियोगान्महात्मेह १८१
७२ परपीडेह सूक्ष्माऽपि १५० ६७ तल्लक्षणाविसंवादात् १३१ ।
९५ परार्थसाधकं तत्वेतत् २१८ ६२ तस्मात् तत्साधनोपायो ११४ . ४२ परिष्कारगतः प्रायो ५६ . . ६० तस्मात् सामान्यतोऽप्येन १८६.. ७२ पापवत्स्वपि चात्यन्तं १५२ ९७ तात्त्विकः पक्षपातश्च २२३ . . . . ७९ पुण्यापेक्षमपि स्यवं १४३ .
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१. योगदृष्टिसमुच्चय-लोकसूची - ६० प्रतिपत्तिस्ततस्तस्य १०४
६८ यथाभव्यं च सर्वेषा १३७ २९. प्रतिपातयुताश्चाद्या १९
३९ यथाशक्त्युपचारश्च ४३ ३७ प्रथमं यद् गुणस्थानं ४०
.६१ यथैवैकस्य नृपते १०७
६९ यद्वा तत्तन्नयापेक्षा १३८ २९ प्रयाणभङ्गाभावेन २०
२६ यमादियोगयुक्तानां १६ • ९४ प्रवृत्तचक्रास्तु पुनः २१२ ..८०. प्रशान्तवाहितासंज्ञं १७६ .
६८ यस्य येन प्रकारेण १३५ ६६ प्राकृतेप्विह भावेयु १२७
१५ ये योगिनां कुले जाताः २१० ४२ प्राणायामवती दीपा ५७
३५ योगक्रियाफलाख्यं यं ३४ .४३ प्राणेभ्योऽपि गुरुर्धर्मः ५८ ..
९० योगिज्ञानं तु मानं चेत् २०३
९८ योग्येभ्यस्तु प्रयत्नेन २२८ - ९६ फलावञ्चकयोगस्तु २२१ ... ५४ वडिशामिषवत् तुच्छे ८४
८२ रत्नादिशिक्षादग्भ्योऽन्या १८०
६४ रत्नोपलम्भतज्ज्ञान १२२ -- ७४ वालधुलीगृहक्रीडा १५५
६३ रागादिभिरयं चेह ११९ .. ५६ वीजं चास्य परं सिद्ध ८९
३९ लाभान्तरफलश्चास्य ४४ : ३३ वीजश्रुतौ च संवेगात् २९ ।
३३ लेखाना पूजना दानं २८ - ६५ वुद्धिपूर्वाणि कर्माणि १२४ . .
६३ वापीकूपतडागानि ११७ '. ६४ वुद्धिर्ज्ञानमसंमोह १२०
९५ विपक्षचिन्तारहितं २१७ ....५६ वोधरोगः शमापायः ८७ ., .
६० विशेषस्तु पुनस्तस्य १०५ ४१ वोधाम्भःस्रोतसवैषा ५३ .
५० वेद्यं संवेद्यते यस्मिन् ७३ . ३९ भयं नातीव भवज ४५
४९ वेद्यसंवेद्यपदतः ७१ . ८६ भव एव महाव्याधि १८८ .
९१ व्याधितस्तदभावो वा २०४ -- ३८ भवत्यस्यां तथाऽच्छिन्ना ४२.
८५ व्याधिमुक्तः पुमान् लोके १८७ : ८९ भवभावानिवृत्ताच १९८ ... । ... ४७ भवाम्भोधिसमुत्तारात् ६६ .
१८ शास्त्रयोगस्त्विह ज्ञेयो ४ ३३. भवोद्वेगश्च सहजो २७
१८ शास्त्रसंदर्शितोपाय ५ - ७८ भोगतत्त्वस्य तु पुनः १६७ .
४२ शुभयोगसमारम्भे ५५
९७ श्रवणे प्रार्थनीयाः स्युः २२५ ७६ भोगात् तदिच्छाविरतिः १६१ '७७ भोगान् स्वरूपतः पश्यन् १६६ ।
७७ श्रुतधर्मे मनो नित्यं १६४ ७५ मायामरीचिगन्धर्व १५६
४२ श्रुताभावेऽपि भावेऽस्याः ५४ ७७ मायाम्भस्तत्त्वतः पश्यन् १६५ .
६६ संसारातीततत्त्वं तु १२९ -: .२४ मित्रा तारा वला दीपा १३
६२ संसारिणां हि देवानां ११३ ३. मित्रायां दर्शनं मन्द २१ ।
६२ संसारिषु हि देवेषु १११ ७८ मीमांसाभावतो नित्यं १६९
९१ संसारी तदभावो वा २०५ ..८६ मुख्याऽयमात्मनोऽनादि १८९
८७ स एव न भवत्येतत् १९४ ७० यत्नेनानुमितोऽप्यर्थः १४५ ।। ८८ स क्षणस्थितिधर्मा चेद् १९६ ५३. यथा कण्ड्यनेष्वेषां ८१
२७ सच्छ्रद्धासंगतो. बोधो १७ ३६ यथाप्रवृत्तिकरणे ३८ ।
७८ स तत्रैव भवोद्विग्नो १६८

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१२६
२. योगनिशिका-गाभानामनुमनः ८८ गतोऽसत्त्वे तदुत्पाद १९..
६. गर्व नामक मशिन. १० ८. सत्यपनिर हा १७
९५ समेत रामनार २१६ ६६ सदाशिवः परं ब्रा १३०
९. मनापिगमेने १११ ९६ सद्धिः कल्याणाम्पन्नः २१९
२.मगा जमिदान ८१ समाधिनिधनु पग १६८
१९ बिशायदा : २५ समेघाघराच्यादी ११ ५. सम्यग्न्यादिभेदन ५
५. समायोरपन्न ५९, सर्व पायशं दुल १७२
८७ सामानोऽस्य स्वभायो सन् १९२ ५८ सर्व सर्वत्र चाप्नोति ९७
८३ सिनः पिस्तीयः ११३ ६१ सर्वज्ञतत्त्यामेदन १०८
७१ स्थिरायां दर्शन नियं ४ ६. सर्वज्ञपूर्वकं नंतर १३३
२. योगविंशिका गायानामनुक्रमः । ११, अणुकंपा निवेमा ८
११९ कपमित्य पांगेगं १७ ११६ मरिहंतचेझ्याणं १०
११७ जे देसविरदजुत्ता १३ ११९ आलम्वणं पि एवं ११
११३ ठाणुमायालंपण २ १११ इधिको य चउद्धा ?
११४ तज्जुत्तकहापीइ ५ ११७ इहरा उ कायवानिय २
११५ तह चैव एयवाहर्ग : ११६ एयं चऽस्थालंवण ११
११८ तित्यस्तुच्छेयाइ १५ ११९ एयं च पिइभा १८
११४ देसे सव्चे य तहा ३ ११६ एवं ठियम्मि तत्ते ९
११३ मुक्वेग जोयणामो १ ११५ एए य चित्तल्या ७
११८ मुत्तुण लोगसन्नं १६ १२० एयम्मि मोहसागर
११८ सो एस कमो चिय १५

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अखेद २१ (पृष्ठ)
अचित्रा (भक्ति) ११२
अतिचार १७९ अतीतार्थयायिन् १११
मतीन्द्रिय १४६
अतीन्द्रिय (अर्थ) १००
मतीन्द्रियार्थ ९८, १४३ अदोपत्वसङ्गति १९०, १९१
अद्वेष २१, ३२
भद्वेषादि १६
अधिमुक्ति १०२ अनागामिपद १७५
अनाभोग ४५
अनुकम्पा १५२
अनुद्वेग ४१
अनुमान १०१, १४४
अन्तर्वेदी ११६
अन्यमुद्र १६२
अपरिग्रह २१४
अपाय ५१
अपाय दर्शन ६९
अपायशक्ति ६८
३. योगदृष्टिसमुच्चय - विशिष्टशब्दसूची
अपूर्व ३९ अपूर्वकरण १०
अप्रवृत्तिबुद्धि ७३ भयोग १, ११
भर्वाग्रहग् ९२
अर्वाग्टशा १३९, १४०
अल्पमल ३८
अवश्चक ३३
अवञ्चकत्रय ३४
अवज्ञा २२७
अवस्था २०२
अविद्या ९.०
भवेद्यसंवेद्यपद ६७, ७२,
७५, ८५
असङ्गविवर्जित १७८
असङ्गानुष्टान १७५
असंमोह १२६ असत्प्रवृत्ति १७
असदपरिणाम ૧૭ असिरावनिपकूपवत् ५३ अहिंसादि २१४ आक्षेपकज्ञान १६४
. आगम ९९, १०१, १२१. आगमयोग ८५
आचारक्रिया १८०
आचार्य २६
आद्यावञ्चक २१९
आयोज्यकरण १० आरुढारोहणाभावगतिवत् १७९
आर्यापवाद १४१
आवरण १८, १८३.
आसन्नग्रन्थि ३८
इच्छा २१, २१५
इच्छादि २१४
इच्छादियोग २
इच्छापरिक्षय ८१
इच्छा योग १, ३
इन्द्रियार्थ १२१
इष्ट ११६
इष्टापूर्त ११५
उग्रह २८
उपचार ४३
उपभोक्तृ ११९ उपायकौशल ५५
ऋत्विग् ११६ पेश्वर्य ११३,
ओदृष्टि १४ कच्छुकण्ड्यकादिवत् ८०
कर्म ६६, ७०
कर्मक्षय ५४
कर्मभूमि ८३
कान्ता १३, १६२
काय १११
कुतर्क ८७, ८८, ९० कुतर्कविषमग्रह ८६ कुदृष्टि. १४२
कुलप्रवृत्तचक्र २०९
कुलयोगिन् १२५, २१०
कुलादियोग २०८
कुलादियोगिन् २२२
केवलश्री १८२
कोशपान ९४
क्रिया २२३ क्रियावचक्योग २२०
क्षण १९३.
क्षणस्थिति १९६ क्षायोपशमिक ९
क्षीणदोष १८५
क्षेप ४९, ५५
खेदादि १६
गुणस्थान १६, ४० गुरु १५१
गुरुभक्ति ६३, ६४ गोत्रवन्त २१०

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१२८
३. योगदृष्टिसमुच्चय-विशिष्टशब्दसूची
ग्रह १४८ घातिकम १८४ चन्द्रसूर्योपरागादिसंवादि 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 (अबाह्य) १५७ ज्ञान १२०, १२१, १२५ ज्ञानकेवली १८४ क्षय ६६ तम्भसेवा १२३ तत्त्व १०१, १११ तत्वनिर्णय ६५ तत्वप्रतिपत्ति १७० तत्त्वशुधृपा ४९ तत्त्वश्रवण ५७, ६० तत्त्वश्रुति ६१, ६२ तत्यसमावेश १६९ तत्स्यागाच्यादि ९३ तथता १३० तन्त्र ७१, २०६ तयोधन १५ तप्तलोहपदन्याम 10 तमोगन्धियिमेद १५५ तारा 1३.११ ताकदर्शन ४
मा ५०
दान २८
परार्थकरण ८९ 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, १७० १५२, १५८, १६३
प्रवृत्तचक्र २१२ धर्मवीज ८३
प्रवृत्ति ११६ . धर्मयोग ३
प्रशान्तवाहिता. १५६ धर्मसंन्यास ९, १८१
प्राणायाम ५७ धारणा १६२
प्रातिभज्ञान ८ ध्यान १७१, १७४
प्राप्ताप्राप्तविकल्पवत् ९१ ध्यानप्रिया १७०
फलाभिसन्धि २५ ध्रुवाध्य १७६
फलावबकयोग २२१ . नियम ४१
वडिशामिपवत् ८४ निराचारपद १७९
याला १३ निरालम्बनता ९६
चालधूलिगृहकीडा १५५ . निर्वाण ६४, १२६, १२९, १८६ वाह्य १५६ निर्वाणतत्त्व १३२
वीज ६१ . :. न्याय ९२
वीजाधान १३५ .. . . न्यायगति १०४
बुद्धि ११९, १२०, १२१, पक्षपात २२३
१२२, १२४ .... पक्षिन्यायाजलचर प्रवृत्ति ६७
वोध १७, ५३, ७७, . . परं तत्त्व १३१
१२०, १७४ परं ब्रह्म १३०
वोधरोग ८७ परपीटा १५०
भयित ११०, १११
भद्रमूर्ति ३३
.
. .

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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
भव्यत्व २४
भाव १५६
भावना २८
भावमल ३०, ३५ भवयोगी २६.
भांवशत्रु ८७
भिन्नप्रन्थि ७४
भिन्नाचार १००
भोग १६०, १६१, १६४,
१६६, १६८
भोगविस्तर १५९ भोगाइ ८१
मन्त्र ११६
मन्मथ १७१
मल १७४
महापथ १७५
महामति १०० मायामरीचिगन्धर्वनगरस्य
प्रसन्निभान् १५६
मायोदक १६७ मायोदकोपमान् १६६
मित्रा १३, २१
. मिध्यादृष्टि १४
मीमांसा १६२ १६९
३. योगदृष्टिसमुच्चय - विशिष्टशब्दसूची.
मुक्तिवादिन् ८८ मोक्षमार्ग १६८
मुक्त १८७, १९ २०१,
२०५, २०६
,
मोह १०२, १६९
यति १५१ यथाप्रवृत्तिकरण ३८
यम १६, २१, २१२, २१४
२१५, २१६२१७ 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
रुग् १७०
लब्धि १८५
लेखना २८
लोकद्वय ६३
वाचना २८.
विकल्प ९०
विघात ५६
विनेय १३४
विपाक १२४
विप्र १५१
विवाद १४३ विवेक १७१
विपसंपृक्तकान्नवत् ७७
विभागपरिक्षय १७६
वेद्यसंवेद्य ७४
वैद्यसंवेद्यपद ६५, ७१, ७२
वैयावृत्य २६
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 शुकतर्क ९८, १४७
श्रद्धा ८७
श्रवण २८
१२९
श्रुत ५३, ५४, ६९, ८८
श्रुतधर्म १६४
श्रुतविवेक १५६
संज्ञा २५
संत्रास ४६
संमोह १२, १२१, १३२
संवेग २९, ७१
संसार १२४
संसारातीततत्त्व १२९
संसारी २०५
संस्कार ११६
सत्प्रमाणादि ३५
सत्प्रवृत्ति १७
सत्प्रवृत्तिपद १७५
सत्श्रद्धा १७
सत्संग ८५
सदनुष्ठान १२१, १२३
सदाशय ६०

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१३० सदाशिव १३० सद्दष्टि १५ सन्त १४२ समाचार १६३ समाधि ८८ समाधि ( परा) १७४ समापत्ति ६४ समारोप ७५ सर्वज्ञ १०२, १०३, १०९,
१:३, १८५ सर्वज्ञतत्त्व १०८
३ योगदृष्टिसमुच्चय-विशिष्टशब्दसूची
सर्वज्ञत्व ७, ८ . सुखासन ४८, ५० सर्वज्ञवादिन् १०८ . सूक्ष्मवोध ५७, ६५, ६८,.. सर्वसंन्यास ११
१५४ सांप्रतेक्षिन् ७८
सेवन ३२ . . सामर्थ्ययोग ८
स्वप्नविज्ञान ९६ सामर्थ्याख्य ५
स्वभाव १९२ साद्यपरिहार ५६
स्वभावोत्तर ९२ सिद्ध ६
स्वाध्याय २८ . सिद्धात्मा १३०
स्थिरा १३. १५४ सिद्धिपद ७
हरिभद्र २२६ सुख १७१, १७२, १७३ हेतुवाद १५६
*
*
*
*
*
अशुद्धम् क्षयोपशामिका
शुद्धिपत्रकम् शुद्धम् पृ० पं० अशुद्धम् क्षायोपंशमिका २१ २ .
पुनजिह्वा
वाघापरि एव हि
वुधैः कर्माणि ६५ १२ ठियम्भि
शुद्धम् पुनर्जिा 'वाधापरि बुधैः ठियम्मि
पृ० ६९ २७ ७५ २७ ९७ १३ ११६ . १६
एवहि
कर्माणि

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