Haribhadrasuri Aur Unka Yoga Vigyan

Here is a comprehensive summary in English of the Jain text "Haribhadrasuri aur unka Yoga Vigyan" by Dr. Harindrabhushan Jain:

This book, "Haribhadrasuri aur unka Yoga Vigyan" (Acharya Haribhadrasuri and his Yoga Science), delves into the profound contributions of Acharya Haribhadrasuri to the field of Yoga, particularly within the Jain tradition. The author, Dr. Harindrabhushan Jain, presents Acharya Haribhadrasuri as a pivotal thinker who significantly impacted Indian religion, philosophy, culture, and literature, with a particular emphasis on his comprehensive understanding of Yoga.

Acharya Haribhadrasuri and his Scholarly Prowess: The book establishes Acharya Haribhadrasuri as a polymath with mastery over various Indian religions and philosophies. His unique ability to present the philosophical tenets of different Indian schools of thought while harmonizing them with a pure Jain perspective is highlighted, especially concerning his exposition on Yoga. This is why the author designates his Yogic knowledge as "Yoga Science."

Biographical Details and Social Contributions: Following the ancient Indian tradition, Haribhadrasuri did not write extensively about his own life. Information about him is found in biographical works like "Prabhakara Charitam," "Prabandha Kosha," and "Puratan Prabandha Sangraha." Briefly, he was born in Chittorgarh to Shankar Bhatt and Ganga. He was originally a Brahmin and later became a royal priest. He took initiation into the Shvetambar Jain sect under Acharya Jinvallabh Suri. A significant influence on his life was a female ascetic named Yakini Mahattara, whom he respected as a maternal figure. It is also mentioned that he was instrumental in converting a large community in Mewar to Jainism, a community now known as the Porwad caste.

Time Period: Based on internal and external evidence, scholars like Muni Shri Jinavijaya Ji have placed Acharya Haribhadrasuri's time in the late 8th and early 9th centuries Vikram Samvat. This timeline is widely accepted by Indian and Western scholars, including the renowned German Indologist Prof. Hermann Jacobi.

Works: The sheer volume of Haribhadrasuri's works is remarkable. Sources mention that he composed around 1400-1440 chapters, and approximately a hundred smaller and larger texts are attributed to him. A rigorous assessment suggests that around fifty of these are definitively his. His works can be broadly categorized into five groups:

1. Commentaries on Agamas: He was the first scholar to write Sanskrit commentaries on Jain Agamas, such as "Avashyak Brihat Vrutti" and "Dashavaikalik Brihat Vrutti."
2. Narrative Works: Notable independent narrative works include "Samaraichhaka" and "Dhurtakhyana."
3. Works on Religion and Philosophy: He authored significant texts on the concept of Anekanta (non-absolutism), including "Anekanta Jayapataka," "Anekanta Vada Pravesh," and "Anekanta Praghanta." His "Shatdarshan Samucchaya" is a renowned treatise analyzing the six Indian philosophical systems. "Shastra Varta Samucchaya" is another important philosophical work. "Dharmasangrahani" and "Loktattva Nirnay" are also attributed to him. Other philosophical works include "Tattvatarangini," "Tribhangi Sar," "Nyayavatar Vrutti," and "Swayam Siddhi." He also wrote a commentary on Acharya Dignaga's "Nyaya Pravesh."
4. Yoga Shastras: Haribhadrasuri made an exceptional contribution to Indian Yoga. His known Yogic works are:
   • Yogabindu: The most extensive, with 228 verses in Sanskrit, written in the Anushtup meter.
   • Yogadrishti Samucchaya: Also in Sanskrit, written in Anushtup meter.
   • Yogashataka: Composed of 101 Prakrit verses.
   • Yogavishika: Composed of 20 Prakrit verses. In total, these four works comprise 876 verses.
5. Other Works: Haribhadrasuri was a reformer. He not only challenged the laxity prevalent among Jain ascetics of his time but also wrote "Sambodh Prakaran" to address them. He is also credited with works like a commentary on "Tattvarthaadhigama," "Lalitavistara," and Apabhramsha works like "Jasahar Charu" and "Neminath Charu."

Yoga Science: The book then moves to define and discuss Yoga as a crucial tool for self-development, acknowledging its importance across Indian philosophical traditions.

Meaning of Yoga: The word 'Yoga' derives from the root 'Yuj,' meaning "to join" or "concentration/meditation." In Indian Yoga philosophy, both meanings are used. Maharshi Patanjali defines Yoga as the cessation of mental modifications (Yoga: citta-vrtti-nirodhah). While Vedic and Buddhist traditions largely interpret Yoga as Samadhi, Acharya Haribhadrasuri defines Yoga as "joining with liberation" (Moksheṇ yojanād yogaḥ), emphasizing its purpose in uniting the soul with liberation.

In Jain philosophy, 'Yoga' has a specific technical meaning: "activity of body, speech, and mind" (kāyavāṅ manaḥ karma yogaḥ). This is categorized into auspicious (shubha-yoga) and inauspicious (ashubha-yoga), both leading to karmic bondage. To achieve liberation, this yoga (activity) needs to be controlled (samvara). Here, 'Yoga' is understood as a technical term distinct from the direct framework of Vedic Yoga.

Harmony in the Meanings of Yoga: The book reconciles the Vedic meaning of "Samadhi" with the Jain meaning of "Sanyog" (joining). It argues that both are not contradictory but rather interconnected aspects of the same goal. Samadhi (cessation of mental modifications) is a process or sadhana, aimed at directing the mind towards liberation. Jain thinkers call the process that connects the soul to liberation "Yoga." Thus, these meanings are complementary, not conflicting.

Indian Yogic Traditions: Indian culture flows through three main streams: Vedic, Buddhist, and Jain. Consequently, there are three distinct Yoga traditions. Despite their individual philosophies, there are significant similarities between them.

• Vedic Yoga Tradition: Yoga's outline became clearer in the Upanishadic and Shaddarshan periods. Patanjali's "Yoga Sutras" are the foundational text, describing the eight limbs of Yoga (Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, Samadhi) as a path to liberation (Kaivalya). The book notes the striking similarity between the five Yamas in Patanjali's Yoga and the five vows (Mahavratas) in Jainism. Haribhadrasuri, in "Yogadrishti Samucchaya," discusses eight Yogic stages inspired by the eight limbs of Patanjali Yoga.

• Buddhist Yoga Tradition: Buddhist literature uses terms like 'Dhyana' and 'Samadhi' for Yoga. The Buddha's Noble Eightfold Path, with 'Samadhi' (Right Concentration) as the eighth limb, is central. The text points out parallels between Buddhist concepts like 'Sheel' (morality) and the Yamas and Niyamas of Vedic Yoga, and between Buddhist 'Samadhi' and the latter five limbs of Patanjali Yoga. 'Prajna' (wisdom) in Buddhism is likened to 'Viveka Khyati' (discriminative discernment) in Yoga Sutras.

• Jain Yoga Tradition: Lord Mahavir's life of intense penance, meditation, and self-reflection is presented as a model of Yoga Sadhana. The Jain Agamas detail the core components of Yoga: the five Mahavratas, five Samitis, three Guptis, and twelve types of penance, which are considered the lifeblood of ascetic practice. In Jainism, 'Dhyana' is used in the sense of Yoga Sadhana. Acharya Umaswati defines Dhyana as the cessation of mental activity on a single subject, classifying it into Arta, Raudra, Dharma, and Shukla Dhyana. The first two lead to worldly existence, while the latter two lead to liberation. This Dhyana aligns with Patanjali's 'Samadhi.'

Acharya Haribhadrasuri's Yoga Science and Jain Yoga Acharyas: Acharya Haribhadrasuri is presented as the foremost exponent of Jain Yoga. Acharyas like Hemachandra, Shubha Chandra, and Upadhyay Yashovijaya built upon his work. Acharya Hemachandra, in his "Yogashastra," adapted the eight limbs of Patanjali Yoga for Jain householder and ascetic life. Acharya Shubha Chandra discussed the nature and types of Pranayama and meditation from a Jain perspective in "Gyanarnav." Upadhyay Yashovijaya's commentaries on Haribhadrasuri's "Yogavishika" and "Shodashak" are particularly noted for furthering Haribhadrasuri's synthesis of Jain Yoga.

Subject Matter of Acharya Haribhadrasuri's Yoga Works:

• Yogabindu:

  • Etymology and Stages of Yoga: Defines Yoga as "joining with liberation" and outlines five stages: Adhyatma (self-realization), Bhavana (contemplation), Dhyana (concentration), Samata (equanimity), and Vrittikshay (cessation of mental modifications). The first four stages are compared to Sampradnyata Samadhi and the last to Asampradnyata Samadhi in Patanjali Yoga.
  • Six Types of Yoga: Discusses six types: Tattvika (authentic), Pratattvika (non-authentic), Sanubandha (continuous), Niranubandha (intermittent), Sasrava (karmic influx), and Anasrava (non-karmic influx). These are seen as different states of Yoga.
  • Glory of Yoga: Compares Yoga to a wish-fulfilling tree and a divine jewel, highlighting its role as the foremost of all dharmas and the sole cause of liberation. It can also lead to pleasant dreams that resolve doubts and even grant visions of deities.
  • Eligibility for Yoga: Defines eligible individuals as those who are in the last stage of their worldly existence (Charama Pudgalavarta), free from the darkness of delusion (Shuklapakshika), have broken the knot of false belief (Bhinnagranthi), and are committed to ethical conduct (Charitra).
  • Types of Eligible Individuals: Categorizes eligible souls into four types: Apunabandhak (those developing good qualities), Bhinnagranthi (those whose ignorance is dispelled), Samyag-drishti (Bodhisattva - those with right faith), and Charitra (those engaged in virtuous conduct).
  • Five Types of Practices: Describes five types of practices: Vish (poisonous - motivated by desire for supernatural powers), Gar (venomous - associated with sensual desires), Anushthan (practice - done without conscious intent), Tadhetu (cause for that - driven by attachment to rituals), and Amrit (nectar - motivated by detachment and devotion to the path taught by the Jinas). The first three are considered improper, and the last two are proper.

• Yogadrishti Samucchaya:

  • Three Types of Yoga: Introduces three types: Ichha-yoga (yoga born of desire), Shastra-yoga (yoga according to scriptures), and Samarthya-yoga (yoga based on inherent strength).
  • Eight Yogic Perspectives (Drishtis): Categorizes spiritual progress into eight stages: Mitra (friendly), Tara (star-like), Bala (powerful), Deepra (luminous), Sthira (stable), Kanta (beloved), Prabha (radiant), and Para (supreme). These are linked to the eight limbs of Patanjali Yoga and Buddhist concepts.
  • Four Types of Yogis: Classifies yogis into Gotra-yogi (not eligible), Kula-yogi (family yogi), Pravritta Chakra-yogi (active-cycle yogi), and Nishpanna-yogi (accomplished yogi). Only the latter two are considered truly eligible.
  • Yoga to Ayoga (Liberation): Explains that the veils of karmas are removed by the "wind" of Yoga, leading to omniscience and finally to Ayoga (complete cessation of activities), resulting in supreme Nirvana.

• Yogashataka:

  • Two Types of Yoga: Defines "Nischaya Yoga" as the connection of the soul with right faith, right knowledge, and right conduct, and "Vyavahara Yoga" as the connection of the causes of these with the soul.
  • Eligible and Non-eligible: Similar to Yogabindu, it describes eligible individuals and divides them into Apunabandhak, Samyag-drishti, etc.
  • New Practitioner: Discusses the practices a new practitioner should engage in, such as contemplation, scripture study, pilgrimage, listening to scriptures, understanding their meaning, introspection, and observing one's faults.
  • Two Types of Contemplation: Describes 'Dosh Chintan' (contemplation of faults - analyzing desires, aversions, and delusions) and 'Sachintan' (good contemplation - cultivating friendliness, compassion, and equanimity towards all beings).
  • Yogic Siddhis (Powers): Mentions extraordinary powers like 'Ratna' (gems), 'Anima' (becoming tiny), and 'Aamosahi' (healing by touch), which are called 'Vibhutis' in Yoga Sutras and 'Abhijnas' in Buddhism.
  • Diet: Emphasizes moderate and pure alms (Bhiksha) as essential for the yogi, comparing it to a healing balm applied in the correct measure.
  • Knowledge of Time of Death and Renunciation: Discusses how a yogi can know their time of death through dreams, divine signs, and intuition. A yogi with a pure mind should renounce the body through pure fasting. This leads to the state of 'Bhavaviraḥ' (freedom from worldly existence) and eternal liberation.

• Yogavishika:

  • Brief Description of Yoga: Consists of only twenty Prakrit verses, briefly describing Yoga and outlining eighty types of Yoga.
  • Meaning of Yoga: Defines Yoga as any religious activity that connects to liberation, and in this context, it refers to practices like Asanas and exercises.
  • Five Types of Yoga: Discusses five types: Sthan (postures), Urna (mantras uttered during practice), Artha (understanding the meaning of verses), Palambana (support in meditation), and Analambana (meditation without external support, i.e., nirvikalpa samadhi). The first two are Karmayoga, and the last three are Jnanayoga.
  • Four Types of Yoga (Stages): Each of the above five types is further divided into four: Ichha (desire), Pravritti (practice), Sthirta (stability), and Siddhi (accomplishment), representing stages of development.
  • Four Types of Practices (leading to 80 types of Yoga): These twenty types are further categorized by four types of practices: Preeti (intense liking for Yoga), Bhakti (reverence for the object of meditation), Agama (practice according to scriptures), and Asangata (spontaneous practice without reliance on scriptures due to strong impressions).
  • Ultimate Goal of Yoga: The fulfillment of Palambana Yoga leads to crossing the ocean of delusion, reaching the stage of Kevala Jnana (absolute knowledge), and finally achieving Nirvana through Ayoga.

Acharya Haribhadrasuri's Contribution to Indian Yoga Philosophy: The book concludes by summarizing Haribhadrasuri's immense contribution:

1. He was the first to consolidate scattered Yoga principles from Jain Agamas into systematic works.
2. He defined Yoga from a Jain perspective, outlining its nature, types, and the ultimate goal of liberation.
3. He described the eligibility criteria and classification of yogis.
4. He detailed the methods and stages of Yoga Sadhana.
5. He integrated the entire Jain conduct tradition within the eight Yogic perspectives, giving Yoga a distinctly Jain character.
6. His work laid the foundation for Jain Yoga philosophy as a distinct school of thought.
7. Later Acharyas like Hemachandra, Shubha Chandra, and Yashovijaya built upon his legacy, further developing and propagating Jain Yoga.
8. Modern Jain scholars and leaders owe a debt to Haribhadrasuri for his foundational work, which revived and revitalized the ancient Jain Yoga tradition, presenting it as a significant contribution to Indian Yoga philosophy.

In essence, the book positions Acharya Haribhadrasuri as a visionary who not only revived and reformed Jain Yoga but also elevated it to a prominent position within the broader landscape of Indian Yoga philosophy, a contribution that will be eternally remembered in the annals of Indian culture and literature.