Acharya Haribhadra Ki Ath Yoga Drushtiya - Book Summary

Here's a comprehensive summary of the provided Jain text, "Acharya Haribhadra ki Ath Yoga Drushtiya" by Satishchandramuni, focusing on the core concepts discussed:

This book, "Acharya Haribhadra ki Ath Yoga Drushtiya" (Acharya Haribhadra's Eightfold Yoga Perspectives), authored by Satishchandramuni, delves into the profound contributions of the 8th-century Jain Acharya Haribhadra to the understanding and practice of Yoga. The text highlights that while Vedic, Buddhist, and Jain traditions all acknowledge the importance of Yoga, Haribhadra, following the path laid by Patanjali, focused on Yoga as a process of controlling mental modifications for spiritual development. In essence, Yoga is defined as a process for the complete development of all soul-powers and a soul-centered practice for uncovering all soul-qualities.

The text points out that prominent Jain ācāryas like Kundakunda, Samantabhadra, Pujyapada, and Siddhasena described Yoga primarily as meditation. Earlier Jain scriptures like the Samavāyāṅga mention 32 types of commendable yogas, and the Uttarādhyayana lists 73 stages from fervor to inactivity. While these descriptions differ in presentation from Patanjali's, their underlying meaning and intent are largely similar. Haribhadra, along with later ācāryas like Hemachandra, Shubhamchandra, and Yashovijaya Gani, based their Yoga descriptions primarily on Patanjali's Yoga Sutras, each bringing their unique originality to the subject.

Acharya Haribhadra is recognized as the first among Jain ācāryas to extensively document Yoga, authoring four key texts: Yogabindu, Yogadṛṣṭi Samuccaya, Yogaśataka, and Yoga Viśikā. While some of his other works also touch upon Yoga, their essence is covered in these four. Yogabindu contains 527 verses, Yogadṛṣṭi Samuccaya has 227 verses, Yogaśataka has 100 verses as per its name, and Yoga Viśikā contains 20 verses.

A significant contribution of Haribhadra, particularly in Yogadṛṣṭi Samuccaya, is his detailed exposition of eight Yoga Perspectives (Ath Yoga Drushtiya). He posits three levels of Yoga practice: Ichcha Yoga (Yoga of Desire), Shastra Yoga (Yoga of Scripture), and Samarthya Yoga (Yoga of Capability), considering Yoga Sanyasa (Yoga of Renunciation) as the cause of liberation.

Haribhadra defines 'dṛṣṭi' (perspective) as the human understanding of truth. The state of ignorance is termed 'Ogha Dṛṣṭi' or 'Sahaja Dṛṣṭi' (natural perspective), while the state of knowledge is called 'Yoga Dṛṣṭi' or 'Samyak Dṛṣṭi' (right perspective). After describing the eight limbs of Yoga, he elucidates the eight types of perspectives gained from this practice.

The eight limbs of Ashtanga Yoga are presented with their common names:

Yama: Ahimsa (non-violence), Satya (truthfulness), Asteya (non-stealing), Brahmacharya (celibacy), Aparigraha (non-possession).
Niyama: Shaucha (purity), Santosha (contentment), Tapas (austerity), Swadhyaya (self-study), Ishwara Pranidhana (surrender to the divine).
Asana: While many postures are described, 84 are considered significant, with Siddhasana, Padmasana, Swastikasana, and Simhasana being the most important.
Pranayama: Associated practices include Neti, Dhauti, Nauli, Gharshana (Kapalbhati), and Trataka, collectively known as Shatkarma. There are nine types of Pranayama and nine specific Mudras (postures) related to it, such as Mahamudra, Mahabandha, Mahavedha, Viparitakarani, etc.

The first four limbs (Yama, Niyama, Asana, Pranayama) are considered Hatha Yoga as they involve physical exertion. The subsequent limbs are: 5. Pratyahara: Withdrawal of the senses. 6. Dharana: Concentration, aided by various Mudras like Agocharo, Bhucharo, etc. 7. Dhyana: Meditation, categorized into Alambana (with support) and Niravalambana (without support). 8. Samadhi: Absorption, divided into Samprajnata (with seed) and Asamprajnata (without seed).

The last four limbs (Pratyahara, Dharana, Dhyana, Samadhi) are collectively called Raja Yoga. The simultaneous focus of Dharana, Dhyana, and Samadhi on a single subject or goal is known as Samyama.

Alongside the eight limbs, Haribhadra outlines eight stages of yogic development leading to the purification of karmic impurities and the attainment of Samyak Dṛṣṭi. These stages are called Yoga Perspectives due to their connection with Yoga, and their number is also eight: Mitra, Tara, Bala, Dipta, Sthira, Kanta, Prabha, and Para.

These eight perspectives are described as sequential steps in the development of clarity and purity of vision in a person who has attained right knowledge (Samyak Dṛṣṭi). Their increasing subtlety and sharpness are compared to the radiance of naturally available objects. Specifically, they are likened to the glow of fire from grass, cow dung, and wood; the light of a lamp, a jewel, a star, the sun, and the moon, respectively.

The attainment of these eight Yoga Perspectives helps to overcome eight specific defects: Kheda (vexation), Udvega (agitation), Kshepa (distraction), Utthana (arousal), Bhranti (delusion), Anyamuda (other-mindedness), Ruk (pain), and Asanga (attachment). Conversely, they foster the company of eight virtues: Advesha (non-aggression), Jijñasa (inquiry), Sushrusa (eagerness to learn), Shravana (listening), Bodha (understanding), Mimamsa (investigation), Parishuddha Pratipatti (pure conviction), and Prasada (serenity).

It is noted that the first four perspectives (Mitra, Tara, Bala, Dipta) are considered "Sa-paya-a-paya" or "Vadhayukta" (prone to obstacles or with impediments) because they can be corrupted. The remaining four are free from such obstacles.

The text then elaborates on each of the eight Yoga Perspectives:

Mitra Drishti: The practitioner begins to orient towards right faith and gains mild understanding. They start practicing the initial aspects of Yama. This perspective signifies the first stirrings of soul-qualities and internal development, akin to the first stage of spiritual growth where the vision is not yet fully right but marks the beginning of inner awakening. It fosters respect for the virtuous, compassion for the suffering, and inclination towards good deeds.
Tara Drishti: The second limb, Niyama, is cultivated, leading to purity, contentment, austerity, self-study, and introspection. Enthusiasm for self-welfare and curiosity towards truth arise. The practitioner remains interested in Yoga discussions, respects yogis, and serves them, which brings grace, develops faith, eliminates minor disturbances, and earns respect from the wise. There is less fear of the cycle of birth and death, and unintentional wrong actions are avoided, with a gradual inclination towards virtuous thoughts.
Bala Drishti: The third limb, Asana, is perfected, leading to a stable and comfortable posture. A strong desire to listen to the truth arises, and distractions are minimized. The craving for worldly objects diminishes, and a sense of pervasive pleasantness is experienced. Stability enters life, making actions smooth and careful. This perspective prevents disturbances in contemplation and fosters skill in auspicious endeavors, with a constant effort towards the goal and abandonment of sinful tendencies, thus removing obstacles in Yoga practice and leading to great self-advancement.
Dipta Drishti: The fourth limb, Pranayama, is mastered. There is a continuous flow of inner experience that keeps the mind engaged in Yoga. This perspective signifies an inner inclination towards truth, with the beginning of internal absorption, though not yet complete. The practitioner holds religion in higher regard than life itself, even in life-threatening situations. They are filled with virtuous feelings, are vigilant about their welfare through listening to the truth, experience the joy of devotion to the Guru, and achieve both worldly and otherworldly well-being.
Sthira Drishti: The fifth limb, Pratyahara, is achieved, strengthening faith through scripture, logic, and self-experience. The senses and mind withdraw from their respective objects and begin to perceive according to their true nature. Actions become flawless and subtly understood. This perspective prioritizes the relationship between the knower and the known. It is of two types: Niratichara (without transgression) and Satichara (with transgression). In Niratichara, faith remains firm and unwavering, while in Satichara, perception can be transient and unstable. For the Sthira Drishti practitioner, the knots of ignorance are severed, and worldly affairs appear like houses built by children. They develop discernment, perceiving external possessions as illusions. They gain self-other distinction, are devoted to Pratyahara, and strive to overcome obstacles in spiritual practice.
Kanta Drishti: Right faith becomes uninterrupted. The yogi becomes dear to all due to the glory of Dharma and the purity of right conduct. They become imbued with Dharma. Their devotion to the Self is so strong that even while the body is engaged in other activities, the mind remains absorbed in scriptures under the guidance of a good Guru. They are naturally drawn towards the Self and become detached, so worldly enjoyments no longer cause them to wander in the cycle of birth and death. They are constantly engaged in contemplation and inquiry, remaining unaffected by delusion and progressively advancing their self-welfare.
Prabha Drishti: This perspective is directly conducive to meditation, with the yogi being mostly engaged in it. The seventh limb, Dhyana, is perfected. The three-fold afflictions of attachment, aversion, and delusion do not hinder them. The seeker of truth attains direct experience of reality, with a natural inclination towards virtuous conduct. They experience the joy of meditation, which overcomes sensory desires and arises from strong discriminative power. Serenity prevails, and their virtuous conduct is known as 'Asanganushthana' (practice without attachment). This is of four types: Preeti (affection), Bhakti (devotion), Vachana (speech), and Asanga (non-attachment). Asanganushthana, devoid of all forms of attachment, is also called Analambana Yoga, leading to the attainment of the eternal state.
Para Drishti: The eighth limb, Samadhi, is achieved. This is the state of complete non-attachment, where the true nature of the Self is naturally realized, leading to corresponding natural conduct. Mental tendencies become stable, devoid of any residual desires. The yogi becomes free from transgression, attains a high state, and achieves the ultimate stage of self-development. They become omniscient, omniscient, and detached from worldly activities.

Based on the progression through these perspectives, Haribhadra classifies yogis into four categories: Gotra Yogi (familial yogi), Kulayogi (lineage yogi), Pravrittachakra Yogi (yogi engaged in the cycle of action), and Nishpanna Yogi (accomplished yogi). The first category can never achieve full self-realization, while the fourth category has already attained it. Therefore, Yoga is primarily considered beneficial for the second and third categories.

The text concludes with an analogy, stating that just as a kingdom without a minister, an army without weapons, a face without eyes, rain without clouds, a rich person without generosity, food without ghee, a wife without chastity, a king without valor, a disciple without devotion, an elephant without tusks, a temple without an idol, a horse without speed, a night without the moon, a flower without fragrance, a lake without water, a tree without shade, a son without virtues, or a muni without conduct is not praiseworthy, similarly, a human without Dharma (righteousness) is not praiseworthy. Dharma is described as a wish-fulfilling cow, a wish-fulfilling jewel, a kalpa tree, an indestructible treasure, a mantra for attracting wealth, the supreme deity, and the source of the river of happiness.