Acarya Haribhadras Comparative Studies In Yoga

Here's a comprehensive summary of the provided Jain text, focusing on Acarya Haribhadra's comparative studies in Yoga, based on the excerpt from Dr. Nathmal Tatia's paper:

Acarya Haribhadra: A Pioneer of Comparative Yoga Studies

The text introduces Acarya Haribhadra, an 8th-century Jain author renowned for his mastery of Indian philosophy and religion and his lucid writing style. He is credited with fourteen hundred works, many of which are lost. Haribhadra's significant contribution lies in his comparative approach to Yoga, where he meticulously analyzed and critiqued rival philosophical systems, seeking underlying unity. This paper aims to summarize his yogic works, highlighting the comprehensiveness of his vision and depth of insight.

Key Yogic Works of Haribhadra:

• Yogabindu: A foundational work on yoga.
• Yogadrstisamuccaya: A comprehensive text detailing stages of yogic development.
• Yogavimśikā: Focuses on specific yogic practices.
• Sodaśakas: Deals with preliminary requisites for yogic practice.

The paper also notes the revival of Haribhadra's studies by Upadhyaya Yashovijaya, whose commentaries are referenced for a deeper understanding.

Haribhadra's Definition and Practice of Yoga:

Haribhadra defines all spiritual and religious activities leading to final emancipation as yoga. He emphasizes five key activities in Yogavimśikā:

1. Proper Posture (sthāna): Correct physical positioning.
2. Correct Utterance (ūrņa): Proper recitation of mantras or sounds.
3. Proper Understanding of Meaning (artha): Comprehending the significance of teachings.
4. Concentration on an Image (ālambana): Focusing on the perfect form of a Tirthankara.
5. Concentration on Abstract Attributes (anālambana): Meditating on the formless qualities of an emancipated soul.

The first two are categorized as karmayoga (external spiritual activity), and the last three as jñānayoga (inward spiritual urge).

Stages of Yogic Practice:

Haribhadra outlines a progression for practicing these activities, which can only be effectively undertaken by individuals at the fifth or higher spiritual development stages (gunasthāna). The progression involves developing interest (icchā), engaging in practice (pravrtti), achieving steadfastness (sthairya), and finally gaining mastery (siddhi). The order of mastery is posture, utterance, meaning, then concentration on an image, and finally, concentration on abstract attributes.

Spiritual activities can be motivated by fancy (prīti), reverence (bhakti), duty (āgama), or detachment (asanga). Activities driven by fancy or reverence lead to worldly and other-worldly prosperity (abhyudaya), while those done out of duty or detachment lead to final emancipation. The latter two, concentration on Tirthankara images and abstract attributes, are deemed most crucial.

Sālambana and Anālambana Yoga:

• Sālambana Yoga: Involves concentration on a concrete, form-possessing (rūpin) object.
• Anālambana Yoga: Involves concentration on abstract, formless (arūpin) attributes. This occurs at higher spiritual stages (e.g., seventh gunasthāna onwards) and represents a more subtle form of concentration, where the object is not sensory. It is compared to samprajñāta samādhi in Patanjali's system. The consummation of anālambana yoga leads to omniscience, likened to asamprajñāta samādhi.

A higher stage, resembling Patanjali's dharmamegha, involves the total cessation of all gross and subtle mental and sensory activities, leading to final emancipation.

Preliminary Preparation (Sodaśakas):

Before engaging in yogic practices, the mind must be purified of eight primary defects: inertia (kheda), anxiety (udvega), unsteadiness (kṣepa), distraction (utthāna), lapse of memory (bhrānti), attraction for something else (anyamud), mental disturbance (ruk), and attachment (asanga). The mind of a yogin should be calm, noble, pure, and focused on the well-being of others.

The ultimate goal of self-realization is described using various terms across different systems: "supreme bliss" and freedom from nescience (Vedanta), freedom from specific qualities (Nyāya-Vaiseșika), extinguished lamp (Buddhism), extinction of animality, end of suffering, and detachment from elements (Jainism). Haribhadra highlights this unanimity in the conception of final self-realization.

Eight Virtues for Pursuing Truth:

Haribhadra enumerates eight virtues necessary for the pursuit of truth: freedom from prejudice (adveṣa), inquisitiveness (jijñāsā), love for listening (śuśrūṣā), attentive hearing (śravana), comprehension (bodha), critical evaluation (mīmāṁsā), clear conviction (pariśuddha pratipatti), and earnest practice (pravṛtti).

The Principle of Unity in Difference (Yogabindu):

Haribhadra asserts that while different systems use varied terminology, the fundamental principles of worldly existence and liberation are the same. For instance, consciousness is puruṣa in Vedanta and Jainism, kṣetravit in Sānkhya, and jñāna in Buddhism. Similarly, the cause of worldly existence is avidyā (Vedanta/Buddhism), prakṛti (Sānkhya), and karman (Jainism). The connection between matter and spirit is bhrānti (Vedanta/Buddhism), pravṛtti (Sānkhya), and bandha (Jainism).

He advocates for seeing unity amidst differences and avoiding superficial compromises. The course of self-realization is presented as universally agreed upon:

1. Adhyātma: Contemplation of truth with moral conduct.
2. Bhāvanā: Repeated practice with mental steadfastness.
3. Dhyāna: Concentration of the mind.
4. Samatā: Equanimity.
5. Vṛttisaṁkṣaya: Annihilation of karmic influences.

The "Knot" and the White Period:

Spiritual progress is often marked by the cutting of the "knot" (granthi) of passions. The period before this is the "dark period" (kṛṣṇa), and after is the "white period" (śukla). Only souls in the white period, adhering to moral conduct and at a higher spiritual stage, are capable of yoga. This transition is attributed to the inherent nature of things.

Bodhisattva and Tirthankara Ideals:

Haribhadra connects the concept of a bodhisattva to Jain ideals. Souls naturally inclined towards universal well-being and destined to become Tirthankaras are considered true bodhisattvas. He distinguishes three categories of emancipated souls:

1. Tirthankaras: Souls dedicated to redeeming the world immediately after enlightenment.
2. Ganadharas: Souls focused on the well-being of a limited circle, becoming chief disciples of Tirthankaras.
3. Ordinary Kevalins: Souls striving for their own well-being with less concern for others.

Stages of Yogic Development (Yogadṛṣṭisamuccaya):

The Yogadṛṣṭisamuccaya elaborates on yogic development through eight dṛṣṭis (attitudes towards truth), representing a novel classification. These are preceded by a threefold division of yoga:

1. Icchāyoga: Faltering practice, even with knowledge and will, due to spiritual inertia.
2. Śāstrayoga: Practice that strictly follows scriptural injunctions, showing penetrating insight.
3. Samarthyayoga: Mastery over scriptural injunctions, with the power to transcend them. This has two sub-types: dissociation of virtues and stoppage of all activity.

The eight dṛṣṭis are:

1. Mitrā: Faint enlightenment, accumulation of yogic seeds.
2. Tārā: Slightly distinct enlightenment, self-restraint, inquisitiveness.
3. Balā: More distinct enlightenment, strong desire to hear truth, control over posture.
4. Dīprā: Control over breath, free from yoga lapses. This stage is characterized by understanding the subtlties of truth, with religion held dearer than life. However, real spiritual progress and the dawn of truth are yet to occur. These first four stages are described as avedya-saṁvedyapada (not accompanied by the knowledge of truth).

The next four stages are vedya-saṁvedyapada (attended with the knowledge of truth):

5. Sthirā: Cutting the knot of passions, dawn of enlightenment, infallibility, subtle thinking, sinless conduct.
6. Kāntā: Development of personality, attraction of others, engrossment in spiritual contemplation, loss of worldly attraction.
7. Prabhā: Capacity for self-concentration, freedom from mental disturbances, peace of mind, full development of discriminative power. This stage is on the verge of the eighth spiritual stage, leading towards an irrevocable destination.
8. Parā: Complete freedom from worldly attachment, ecstasy (samādhi), consummation of dhyāna, pure and perfect activities. This stage leads to omniscience and final emancipation.

Haribhadra also classifies yogins into four types: gotrayogin, kuluyogin, pravṛttacakrayogin, and niṣpannayogin, with the latter two requiring instruction.

Conclusion:

Haribhadra's work demonstrates a profound understanding of yoga as a path to liberation, characterized by rigorous practice, mental discipline, and a deep comparative analysis of various spiritual traditions. His emphasis on seeking underlying unity and his detailed mapping of yogic stages provide a comprehensive framework for understanding spiritual progress.