Haribhadra Ke Prakrit Yoga Grantho Ka Mulyankan

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This scholarly essay, "An Evaluation of Haribhadra's Prakrit Yoga Texts" by Dr. Chhaganlal Shastri, a Professor at the University of Madras, delves into the significance of Prakrit language in Indian literature and then focuses on the contribution of Acharya Haribhadra Suri to the field of Jain yoga literature in Prakrit.

The Importance of Prakrit:

The essay begins by establishing the importance of Prakrit in the Indian literary tradition. It highlights that while Sanskrit was the language of scholars and elites, Prakrit served as the language of the masses across various regions of India. The author references Mahābhāṣya, where Patañjali emphasizes the correct usage of words in practical life, suggesting that colloquial speech (Prakrit) was the medium for this. Language scholars classify Prakrit as Middle Indo-Aryan Languages, with its development tracing back to ancient Aryan languages and ultimately Vedic Sanskrit. However, the author argues that Vedic Sanskrit was likely a literary form, and Prakrit represented the spoken dialects of the people even during the Vedic period. This widespread use of Prakrit is evident in the literary works of both Jainism and Buddhism.

Jainism and Prakrit:

The text emphasizes the deep connection between Jainism and Prakrit. Early Jain literature, the Dvādaśāṅgī (Twelve Limbs of the Jain Canon), is primarily in Ardhamāgadhī. The author points out that Lord Mahavira preached in Ardhamāgadhī, and Lord Buddha in Māgadhī (Pali), indicating that these Prakrit languages were the languages of religious discourse for the common people. The essay notes that Prakrit was not exclusive to Jains; it was widely used in Sanskrit dramas for common characters, showcasing its accessibility to the general populace. Over time, Mahārāṣṭrī Prakrit emerged as a significant literary Prakrit.

Acharya Haribhadra Suri and His Contribution to Yoga Literature:

The essay then shifts focus to Acharya Haribhadra Suri, a prominent Jain scholar. His approximate period of activity is established as 700-770 AD, based on the research of Muni Jinavijay. Haribhadra was originally from a Brahmin priestly family but was drawn to Jainism through a Jain nun and subsequently became a Jain monk. He was a renowned scholar of Vedic tradition and a deep connoisseur of Buddhist philosophy, which contributed to his profound understanding of Jain scriptures.

Haribhadra is credited with a vast literary output, including commentaries on Agamas, philosophical works, and narrative literature. His contribution to yoga literature in Prakrit is particularly significant. At a time when various Indian traditions were actively engaged in spiritual practices under the umbrella term "Yoga," Haribhadra sought to present the Jain approach to spiritual discipline in a yogic framework.

Haribhadra's Yoga Texts:

Haribhadra authored four key works on Yoga in Prakrit:

1. Yogadṛṣṭisamuccaya (Collection of Yoga Perspectives)
2. Yogabindu (The Seed of Yoga)
3. Yogaśataka (Hundred Verses on Yoga)
4. Yogaviṁśikā (Twenty Verses on Yoga)

These texts, written in the Anuṣṭubh meter, are characterized by their comparative and syncretic approach, integrating the ideas from various yoga traditions with the Jain spiritual path.

Jain Yoga vs. Patanjali's Yoga:

The essay clarifies that the Jain concept of "Yoga" differs from Patañjali's definition of "nirodha" (cessation of mental modifications). In Jainism, Yoga is closely linked to āsrava (influx of karma), encompassing mental, verbal, and bodily activities. The ultimate goal in Jainism is the purification of consciousness, refinement of the inner self, and the exhaustion of karma through asceticism (tapas).

Haribhadra's work is presented as a response to the prevailing yogic practices of his time, including those of the Avadhūtas (renunciates) and Tāpasas (ascetics). He aimed to synthesize these practices with the Jain philosophical framework, making it accessible and acceptable to a wider audience.

Key Concepts in Haribhadra's Yoga Works:

• The Nature of Yoga: Haribhadra defines Yoga as the "yojanā" (union or connection) of the soul with mokṣa (liberation). This connection is seen as the essence of all religious activities aimed at purification.
• Eligibility for Yoga (Apunarbandhaka): A crucial concept is the "apunarbandhaka" (one who does not bind further karma), referring to a soul that has exhausted all karmic possibilities for a lifetime, implying a stage of minimal karmic residue. This marks the beginning of the path towards liberation, where the soul is receptive to the right path and its delusionary karmic bonds are broken.
• "Pūrva Sevā" (Previous Service): Haribhadra emphasizes the importance of virtues like non-violence, serving elders and guests, compassion, and righteous conduct as foundational to yogic practice. These are described as "lokadharma" (worldly duties) that prepare the aspirant for the spiritual journey.
• Sāmāyika (Equanimity): Sāmāyika, a core practice in Jainism, is integrated into the yogic path. Haribhadra stresses the importance of maintaining equanimity and avoiding attachment (rāga) or aversion (dveṣa) towards actions that are prescribed or prohibited, emphasizing a balanced approach.
• Karma Vāda (Theory of Karma): Haribhadra expounds on the Jain theory of karma, explaining its implications for the soul's journey.
• Siddhis (Supernatural Powers): The texts briefly touch upon the attainment of spiritual powers (labdhi in Jainism, siddhis in Patañjali) that can arise from advanced yogic practice, such as anima (becoming small) and amāyika (healing through touch).
• Mindfulness and Mental Purity: A significant emphasis is placed on mental purification (manah śuddhi or manojaya). Haribhadra distinguishes between outward purification (like external penance) and inward purification through contemplation and mental discipline, likening the latter to refined "ash" that effectively eliminates impurities.
• Dietary Purity: Haribhadra also discusses the importance of pure conduct in daily life, particularly for mendicants, emphasizing the need for detachment in accepting alms.
• Chaitra-Vandana (Worship of Sacred Edifices): Haribhadra connects the significance of Chaitra-Vandana to the practice of yoga. He argues that true efficacy of Chaitra-Vandana arises when it is accompanied by practices like the "artha-yoga" (yoga of meaning) and "ālambana-yoga" (yoga of reliance on an external symbol), and ultimately leads to "moksha" if performed with the right understanding and by qualified individuals. He criticizes the superficial performance of rituals by those who lacked genuine practice and adherence to Jain principles.
• Types of Yoga: In Yogaviṁśikā, Haribhadra outlines five types of yoga: sthāna (posture), ūrṇa (mantra repetition), arthayoga (yoga of meaning), ālambanayoga (yoga of symbols), and anālambanayoga (yoga without symbols). These are further classified, leading to a total of eighty variations.

Haribhadra as a Reformer:

The essay concludes by portraying Acharya Haribhadra not just as a scholar but also as a revolutionary religious leader. He was concerned about the decline in the ethical standards of the monastic community in his time, where some monks were more focused on outward rituals like Chaitra-Vandana than on true spiritual practice. His integration of yoga into the Jain framework was a strategic move to revitalize and deepen the spiritual journey of the adherents, emphasizing that true religious practice requires more than mere external gestures.

In essence, "Haribhadra ke Prakrit yoga Grantho ka Mulyankan" highlights the intellectual brilliance and spiritual foresight of Acharya Haribhadra Suri in enriching Jain philosophy with a yogic perspective, using the accessible and profound medium of Prakrit.