Yogabindu

Here's a comprehensive summary of the Jain text "Yogabindu" by Ācārya Haribhadrasūri, based on the provided pages:

Title: Yogabindu (meaning "Drop of Yoga" or "Constituent Element of Yoga")

Author: Ācārya Haribhadrasūri

Publisher: L.D. Institute of Indology, Ahmedabad

Edition: First Edition, November 1968, edited and translated into English by Dr. K. K. Dixit.

Overall Purpose and Definition of Yoga:

• Yoga as a Path to Moksha: Haribhadra defines yoga fundamentally as that which leads to moksha (liberation).
• Jaina Foundation of Yoga: As a Jain, Haribhadra equates yoga with the path of "right faith, right knowledge, and right conduct" (samyagdarśana, samyagjñāna, samyakcāritra) that leads to moksha.
• Non-Sectarian Approach: A significant feature of Haribhadra's work is his attempt to present yoga in a non-sectarian manner. He believes that different theological sects may have divergent views on deity worship, metaphysical positions, and social conduct, but these differences should not prevent a unified understanding of what constitutes true yoga. He encourages worship of all deities without distinction and adherence to metaphysical positions that support the doctrine of moksha, along with social conduct promoting harmony.

Key Concepts and Sections of the Yogabindu:

The text is structured into five sections, though the author notes that the first four sections also contain miscellaneous material.

Section I: Introductory

• Benedictory Verse: The work begins with a verse paying homage to the divine.
• Essential Unity of Yoga Paths: Haribhadra emphasizes that all yoga traditions, when understood in their essence, are not in conflict. The aim is moksha, and differences in expression should not be a cause for division.
• Criteria for True Yoga: Yoga is considered genuine if it has a proper object, proper nature, and proper result.
• The Nature of Soul and Bondage: The text defines the soul (ātman) and its worldly existence (saṃsārī) as a consequence of its connection with external elements, and liberation (mukta) as a result of disconnexion. This connection and disconnexion are inherent to the nature of these interactions.
• Critique of Monism: Haribhadra critiques the Advaita Vedanta view that only one soul exists, arguing that if a soul were the only reality, it would always remain identical, making the concepts of worldly existence and liberation mere fancies.
• Role of Inherent Capacity and Causality: The text discusses the importance of an inherent capacity (yogyatā) for connection (with karma) and emphasizes that all phenomena, including divine favor, are based on inherent capacities.
• The Greatness of Yoga: Yoga is lauded as a means to overcome worldly suffering, desires, and the negative influences of vices, akin to a wish-fulfilling tree or jewel. It's described as a purifier of the mind, comparable to fire purifying gold.
• Adhyatma as the Chief Means: The text identifies Adhyātma (spiritual contemplation or introspection) as the supreme means to attain yoga, emphasizing the need to move beyond polemical debates.
• Possibility of Adhyatma in the Last Pudgalavarta: Adhyatma is attainable only in the final phase of a soul's journey through the universe (pudgalāvartā), specifically for those who have progressed significantly spiritually (bhinnagranthi and cāritrin). Souls in earlier stages are deemed too deeply affected by defilements and ignorance to achieve it.
• The 'Preliminary Performance' (Pūrva-sevā): This includes worship of elders and deities, gentlemanly conduct, penance, and non-antipathy towards moksha.

Section II: On Apunarbandhaka

• Nature of Apunarbandhaka: This is an aspirant who has overcome the defects of worldly attachment and whose good qualities are increasing. Their "preliminary performance" is considered genuine, unlike others where it might be figurative.
• Reflection and its Significance: The Apunarbandhaka engages in reflection about the nature of worldly existence and the path to liberation.
• Gopendra's Endorsement: Gopendra is cited as supporting the idea that genuine yoga is possible for such aspirants from the very beginning.
• Haribhadra's Nuance: Haribhadra subtly distinguishes stages, suggesting that while Apunarbandhakas can undertake yoga in a practical sense, genuine yoga in its full sense might be possible only after reaching the stage of "Granthibheda" (untying the knot).
• Three Concomitants of Yoga:
  1. Triply Pure Ethico-Religious Performance: This involves a pure object of action, a pure action itself, and a performance leading to continued pure actions.
  2. Dependence on Right Scriptural Texts: Scriptures are considered essential guides for understanding spiritual matters, unlike mere worldly knowledge or dialectics.
  3. Threefold Feeling of Ascertainment: This involves self-reflection, the preceptor's guidance, and observing auspicious signs, all contributing to the certainty of success in spiritual practice.

Section III: On Samyagdrsti

• Nature of Samyagdrsti: This is an aspirant who has undergone "Granthibheda" (untying the knot of ignorance and passion), leading to a purified mind and spiritual calmness.
• Characterizing Marks: These include a strong desire to hear scriptural texts, attachment to religious activities, and worship of elders/deities.
• Comparison with Bodhisattva: The Samyagdrsti is likened to a Bodhisattva in Buddhist traditions due to shared characteristics like performing actions for the welfare of others, intelligence, and following the righteous path.
• Possibility of Samyagdrsti-hood: This spiritual attainment is seen as arising from an inherent capacity within the soul, further developed through various stages and influences.
• Post-Granthibheda State: After untying the knot, the aspirant experiences profound joy and clarity, similar to a diseased person recovering with potent medicine. This stage marks a significant spiritual advancement, leading towards liberation.
• The Problem of Fate vs. Perseverance: The text explores the interplay between destiny (karma) and self-effort (puruṣakāra). Both are seen as powerful and interdependent. Ultimately, perseverance (especially in the last phase of existence) plays a crucial role in overcoming negative karma and achieving spiritual progress, including Granthibheda.

Section IV: On Caritrin

• Nature of Caritrin: This is a higher spiritual stage, attained after overcoming specific durations of karmic bondage. A Caritrin is characterized by righteousness, faith, liking for spiritual instruction, admiration for virtues, perseverance, and initiating noble actions.
• Five Species of Yoga: Haribhadra elaborates on five species of yoga practiced by such aspirants:
  1. Adhyātma: Spiritual contemplation/introspection.
  2. Bhāvanā: Repeated practice of Adhyātma, leading to mental concentration and progress.
  3. Dhyāna: Focused meditation on auspicious subjects, unwavering like a flame.
  4. Samatā: Equanimity and balanced perspective, achieved through detachment from worldly likes and dislikes.
  5. Vṛttisamkṣaya: Cessation of worldly operations and karmic bondage, leading ultimately to omniscience and liberation.
• Stages of Yoga Practice: The text explains how these yoga practices are undertaken by different spiritual aspirants (Apunarbandhaka, Samyagdrsti, Caritrin) and how their genuineness varies based on spiritual advancement and freedom from karmic defilements. The Caritrin is described as practicing these yogas in a truly genuine and pure manner.

Section V: Miscellaneous

• Recapitulation: A brief reiteration of the yoga path and its ultimate fruit.
• Adhyātma Variously Described: Adhyātma is presented as Japa (chanting), self-assessment, and deity worship/friendliness.
• Vṛttisamkṣaya: This is described as the ultimate cessation of karmic bondage and the source of omniscience and liberation.
• Problem of Omniscience: Haribhadra defends the Jaina concept of omniscience against criticisms from Buddhist and Sankhya schools. He argues that consciousness is inherent to the soul and, when unobscured, naturally leads to knowing all things. He refutes the idea that knowledge is merely a product of external factors or limited by the cessation of desires.
• Doctrine of No-Soul Refuted: The text argues against the Buddhist doctrine of no-soul (nairātmya), pointing out logical inconsistencies and the lack of a self-referential basis for such a doctrine.
• Doctrine of Absolute Permanence Refuted: Haribhadra criticizes the idea of an absolutely permanent soul, arguing that it makes distinctions between bondage and liberation, or between different types of actions, logically impossible. He highlights that change and transformation are inherent to existence.
• Jaina View on Permanence and Change: The Jaina perspective acknowledges both continuity (permanence of the soul's inherent nature) and change (transformation of states and karmic influences). This view allows for a meaningful understanding of yoga practice and liberation.
• Application to Yoga Practice: This understanding of change and permanence is applied to the practice of yoga, explaining how the soul gradually sheds karmic bondage and moves towards liberation.
• Grand Conclusion: The text concludes by urging readers to critically examine the teachings with an open mind, prioritizing logic and scriptural evidence over sectarian biases. Haribhadra presents Yogabindu as a distillation of yogic knowledge for the benefit of the less intellectually inclined, hoping it will lead them to a "yoga-eyed" vision, free from worldly blindness.

In essence, the Yogabindu presents a comprehensive Jain perspective on yoga, integrating philosophical concepts, ethical conduct, and practical spiritual discipline, all aimed at achieving liberation (moksha) through self-purification and right understanding.