Acharya Haribhadra Ane Temno Yogdrushtisamucchaya Granth

Here's a comprehensive summary of the provided Jain text, "Acharya Haribhadra ane temno Yogdrushtisamucchaya Granth" by Nagin J. Shah, focusing on the key aspects discussed in the excerpt:

This document is an analysis of the profound contributions of the great Jain Acharya Haribhadrasuri (757-827 CE) and his seminal work, the Yogadrushtisamucchaya Granth.

Acharya Haribhadrasuri's Significance:

• Prolific and High-Quality Literature: Haribhadrasuri was a highly erudite and magnanimous Jain Acharya who produced a vast body of literature of exceptional quality.
• Diverse Contributions: His works span commentaries on Jain scriptures, treatises on various Jain philosophical topics, narrative works (Katha Granthas), and significant compositions on philosophy and Yoga.
• Bilingual Mastery: He wrote proficiently in both Sanskrit and Prakrit.
• Integration of External Knowledge: Notably, Haribhadrasuri enriched Jain literature by thoughtfully incorporating the best philosophical principles from non-Jain Indian traditions prevalent in his time, demonstrating intellectual generosity.
• Intellectual Openness: He wrote a commentary on Dignaga's Buddhist Nyayapravesha, asserting that knowledge is not the monopoly of any particular sect but is accessible to anyone who utilizes it.
• Humility and Magnanimity: He humbly identified himself as the "knowledge-son" of Sadhvi Yakini Mahattara, showcasing his magnanimous heart and pure, liberal disposition.

Focus on the Yogadrushtisamucchaya Granth:

The primary aim of this analysis is to briefly highlight the significant characteristics of the Yogadrushtisamucchaya Granth.

Key Features and Innovations of Yogadrushtisamucchaya:

1. Novel Approach to Spiritual Development:

   • While the Jain tradition typically outlines spiritual progress through fourteen Gunasthanas (stages of spiritual development), Haribhadrasuri's work presents this progression primarily through eight Yoga Drishtis (yogic perspectives/viewpoints): Mitra, Tara, Bala, Deepra, Sthira, Kanta, Prabha, and Para.
   • This is a significant departure from the usual Jain framework. The text also mentions two other methods: classifying stages through Ichhayoga, Shastrayoga, and Samarthyayoga and through Gotrayogi, Kulayogi, Pravrittachakrayogi, and Siddhayogi. However, the eight Yoga Drishtis are presented as the main methodology.

2. Synthesis of Yogic Traditions:

   • Haribhadrasuri made a commendable effort to synthesize various yogic traditions, transcending sectarian narrowness.
   • He extensively studied numerous Yoga Shastras (texts on Yoga) and extracted their essence. He states in the text: "From many Yoga Shastras, this Yoga is briefly extracted, by the difference of viewpoints, for the ultimate remembrance of the Self."

3. Creation of a Broad and Inclusive Framework:

   • Instead of adhering to the definitions or styles of a single tradition, Haribhadrasuri devised a new, comprehensive definition and style.
   • This framework allows for demonstrating how the fundamental principles of Yoga across different traditions are either identical or very close to each other.
   • This approach aims to minimize the mutual ignorance that often prevails between different traditions regarding the essence of Yoga.

4. Emphasis on Purity of Mind and Respect for Other Teachers:

   • The ultimate purpose of Yoga is purification of the mind, liberation from the impurities of attachment and aversion. Haribhadrasuri's work reflects this ideal.
   • He respectfully mentions and recalls acharyas from various traditions, calling Vyasa (author of Yoga Bhashya) "Mahamati," Patanjali (author of Yoga Sutras) "Bhagavan Patanjali," and Bhaskara Bandhu "Bhadanta."
   • He accepts Kapila, Buddha, and Jin as omniscient (Sarvajna), explaining the differences in their teachings as being based on the level of their audience's capacity (Vinayanugunya).
   • He likens these masters to excellent physicians for the disease of worldly existence, prescribing medicine according to the intensity of the ailment.
   • He considers dry logic, debate, and argumentative reasoning that hinder the unity of different traditions as opposed to Yoga practice.

5. Influence and Differentiation from Buddhist Texts:

   • The concept of eight Yoga Drishtis appears to be influenced by Buddhist Acharya Vasubandhu's Abhidharmakosa (1.41), which mentions eightfold divisions of Dharma Dhatu related to perception. A quote from the commentary on Abhidharmakosa also shows a similarity in phrasing.
   • Haribhadrasuri also distinguishes between Oghadrushti and Yogadrushti, terms also found in Abhidharmakosa (5.37, 5.38).
   • While the suggestion for the eight Drishtis might come from Abhidharmakosa, the detailed, systematic, and organized presentation of the spiritual development through these eight Drishtis is entirely Haribhadrasuri's original contribution.
   • He synthesized his theory of spiritual evolution through eight Yoga Drishtis by connecting them to Patanjali's eight Angas of Yoga, Bhadanta Bhaskara's eight mental qualities, and Bhagvadatta's eight liberations from mental afflictions (Shiva).
   • The meaningful names given to these eight Drishtis (Mitra, Tara, Bala, Deepra, Sthira, Kanta, Prabha, Para) are also original creations.
   • The text emphasizes the importance of reading and understanding commentaries on Yoga Bhashya, Tattvartha Sutra Bhashya, and Abhidharmakosa Bhashya to gain broader knowledge. It also recommends the Buddhist text Visuddhimagga.

6. Integration with Jain Gunasthana Framework:

   • Haribhadrasuri indicates which stages of the Jain Gunasthana system are included within each of the eight Yoga Drishtis.
   • He also employs specific Jain technical terms like Charam Pudgalaparaavarta, Yathapravartikarana, Apurvakaraṇa, and Anivrittikarana.
   • He considers the Mitra Drishti equivalent to the first Gunasthana.
   • He states that the first Apurvakarana leads to the breakdown of the "granthis" (mental knots), marking the stage of Sthira Drishti, which corresponds to the fourth Gunasthana (Samyagdrushti).
   • In the Para Drishti, the second Apurvakarana leads to the renunciation of Karmic dispositions (Dharma Sanyasa) and the emergence of purely spiritual qualities (Kshayika Dharma) like omniscience. This stage culminates in the A yoga Kevali (one devoid of mental and vocal activity), representing the fourteenth Gunasthana. Thus, the Para Drishti encompasses the spiritual progression from the eighth Gunasthana (Apurvakaraṇa) up to the fourteenth Gunasthana (Ayoga Kevali).

7. Understanding of "Sanyasa" (Renunciation):

   • Following Pandit Sukhlalji's analysis, Haribhadrasuri is credited with being the first Jain acharya to accept and elaborate on the concept of "Sanyasa," prominent in texts like the Gita.
   • He describes three types of Sanyasa: Dharmasanyasa, Yogasanyasa, and Sarvasanyasa. He suggests that the developmental stages described by the Jain tradition through Gunasthanas are encompassed within these three types of Sanyasa.
   • Haribhadrasuri aligns with the Gita's view that Sanyasa is not just the renunciation of action but the renunciation of actions motivated by desire (Kamyakarma). He also emphasizes non-attachment (Anasakti) to the fruits of even obligatory actions.
   • He clarifies that the Jain tradition's core teaching is to abandon Kashayas (passions/afflictions), not action itself, as it is the Kashayas that bind karma. Liberation is achieved through freedom from Kashayas.

8. Classification of Knowledge and Action:

   • Haribhadrasuri, using the Gita's phrase "Buddhirjnanamasammayah" (intellect, knowledge, and freedom from delusion), explains that Asammaya (freedom from delusion) is superior to knowledge, and knowledge is superior to intellect.
   • He uses a jewel analogy to illustrate this hierarchy. He defines:
     • Buddhi: Knowledge based on sensory perception.
     • Jnana: Knowledge derived from scriptural authority.
     • Asammaya: True knowledge that is translated into righteous conduct.

9. Inclusion of Buddhist Practices as Yoga Seeds:

   • Haribhadrasuri considers activities like writing, worshipping, and donating (Lekhana, Pujana, Dana) as seeds of Yoga.
   • He directly quotes an entire verse on these practices from the Buddhist acharya Maitreya's Madhyanta Vibhanga, indicating his deep internalization of Buddhist meditative paths and profound knowledge of Buddhist traditions. Jain scholars also consider such activities as righteous conduct for those with right perspective.

10. Influence of Mahayana Philosophy:

    • Haribhadrasuri's assertion that the differences in the teachings of omniscient beings are due to the differences in the audience's capacity is rooted in the Mahayana Buddhist principle of Upaya Kaushalya (skillful means). The Saddharma Pundarika Sutra itself is named after Upaya Kaushalya, and verses from the Bodhicharyavatara further support this idea of adapting teachings to suit the audience.

In essence, the document highlights Acharya Haribhadrasuri as a bridge-builder in the spiritual landscape, who, through his Yogadrushtisamucchaya, synthesized diverse yogic traditions, presented a novel framework for spiritual advancement, and demonstrated profound respect for different paths while enriching Jain philosophy with his intellectual breadth and inclusive vision.