Yogadrstisamuccaya of Haribhadra Suri (Study)
by Riddhi J. Shah | 2014 | 98,110 words
This page relates 鈥楩our types of Yogins鈥� of the study on the Yogadrstisamuccaya: a 6th-century work on Jain Yoga authored by Haribhadra Suri consisting of 228 Sanskrit verses. The book draws from numerous sources on traditional Yoga. Three important topics are stipulated throughout this study: 1) nature of liberation, 2) a liberated soul, and 3) omniscience.鈥擳his section belongs to the series 鈥淚ntroduction to the Yogadrishtisamuccaya鈥�.
Go directly to: Footnotes.
Chapter 3.3 - The Four types of Yogins
There are four types of yogins.Haribhadras奴ri enumerates them in his treatise 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补 as follows[1] :
- Gotrayogin,
- Kulayogin,
- 笔谤补惫峁泃迟补肠补办谤补测辞驳颈苍,
- 狈颈峁补苍苍补测辞驳颈苍.
Haribhadras奴rihas made these categories in accordance with the eligibility of the yogins who should or should not study the 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补.[2] Among these four categories the second and third categories of yogins are eligible to study the 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补.[3]
1) Gotrayogin:
The gotrayogin [gotra-yogin] is a yogin for name sake only. He takes birth in one of the noble lands (i.e. fifteen 办补谤尘补产丑奴尘颈蝉) in a family where the recent generation no longer inherits the spiritual legacy of the forefathers. For example, if he is born in a Jain family, he and his family members have nothing to do with Jainism. A gotrayogin is not mature enough to be benefited by listening or studying the 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补. Therefore the study of the 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补does not generate spiritual welfare to a gotrayogin.[4]
2) Kulayogin:
Kulayogin [kula-yogin] is the one who has taken birth in the race of yogins and follows the yogins鈥� code of conduct. It is called a dravyakulayogin. Moreover, a 产丑腻惫补办耻濒补测辞驳颈苍 is the one who has not taken birth in the race of yogins but willingly follows the code of conduct of yogins from within.[5] A 办耻濒补测辞驳颈苍鈥檚 inner inclination for spirituality in the present birth is an indicative of his previous births spiritual practices. Such a kulayogin is capable of achieving his own spiritual growth by studying or listening to the treatise 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补. Therefore, a kulayogin is eligible to the study the 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补.
Moreover, Haribhadras奴ri mentions special qualities of a kulayogin as follows[6] :
- Since a kulayogin does not have strong adherence for anything, he never displays enmity towards anyone.[7]
- He has high regards for a preceptor, the God as well as a Brahmin.
- He is kind-hearted.[8]
- He is humble.[9]
- Due to the untied knot of attachment and aversion he possesses the right understanding.[10]
- Due to self-control he keeps his senses under control.[11]
3) 笔谤补惫峁泃迟补肠补办谤补测辞驳颈苍:
The third 辫谤补惫峁泃迟补肠补办谤补测辞驳颈苍 [辫谤补惫峁泃迟补肠补办谤补-测辞驳颈苍] is the one who exerts himself actively in the performance of yogic practices. Haribhadras奴ri says that a 辫谤补惫峁泃迟补肠补办谤补测辞驳颈苍 possesses the first two types of yama namely 颈肠肠丑腻测补尘补 and 辫谤补惫峁泃迟颈测补尘补 and desires to obtain the last two viz. 蝉迟丑颈谤补迟腻测补尘补 and siddhiyama.[12]
Moreover, a 辫谤补惫峁泃迟补肠补办谤补测辞驳颈苍 is characterized by meritorious qualities like the desire to listen the scriptural texts and other seven qualities.[13] He is in possession of the unfailing circumstance (测辞驳腻惫补帽肠补办补) and acquired the remaining two of them (i.e. 办谤墨测腻惫补帽肠补办补 and 辫丑补濒腻惫补帽肠补办补) as well through the first one. The authority on these matters entitles the eligibility to a 辫谤补惫峁泃迟补肠补办谤补测辞驳颈苍[14] to perform yogic practices. Therefore, a 辫谤补惫峁泃迟补肠补办谤补测辞驳颈苍 is eligible for studying as well as listening to the 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补.
4) 狈颈峁补苍苍补测辞驳颈苍:
The fourth type of yogin namely 苍颈峁补苍苍补测辞驳颈苍 [苍颈峁补苍苍补-测辞驳颈苍] is the one who has already achieved the state of ultimate bliss. He is called the accomplished one.
Whatever a 苍颈峁补苍苍补测辞驳颈苍 is supposed to obtain, by the study of the 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补, has been already obtained by him. Therefore, he no more needs to study or hearto the 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补.[15] Hence a 苍颈峁补苍苍补测辞驳颈苍 is also not eligible for the study of 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补.
Thus, the first and last type of yogins among four types do not benefit by the study of the 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补. The second and third types of yoginsare eligible to study it as it can help them to grow spiritually.[16]
Here, Haribhadras奴ri has explained that two out of four types of yoginsare eligible to learn and hear the treatise 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补. Besides it Haribhadras奴ri makes a respectful request to the learned ones who know the matter. He states that the present text should not be offered to an incompetent one by persons who know the matter.[17] He further clarifies his intention of making such a request. He says that the request, of not offering the 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补 to an incompetent one, is not made out of ill-will for an incompetent one. It is made to avoid unfortunate consequences. It is so because even the slightest disrespect shown for the present text results in great unfortunate consequences.[18]
Due to incapability of understanding the content of 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补, an incompetent one may disrespect the text. Disrespecting the 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补is to disregard the entire subject of Yoga. Therefore, Haribhadras奴ri makes a request of not offering the present text to an incompetent one. Apart from this request,Haribhadras奴ri also makes an assertion. He states that by following injunctions and prohibitions, with a mind free from jealousy and with a view to eliminating the hindrances that might obstruct the path of welfare the learned ones must diligently offer the 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补 to a competent one.[19] The usage of the word viraha, in the phrase 尘腻迟蝉补谤测补惫颈谤补丑别峁嘺 is a characteristic mark of Haribhadras奴ri. It indicates that Haribhadras奴ri has composed the present text.
Footnotes and references:
[1]:
[2]:
Haribhadras奴ri says in the auto-commentary on verse two hundred and nine that 迟别别惫腻'蝉测补-测辞驳补艣腻蝉迟谤补蝉测补补诲丑颈办腻谤颈峁噊'谤丑腻岣�. He has not clarified whether by the word 测辞驳补艣腻蝉迟谤补 he means the text 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补 or the scriptures on Yoga. Since Haribhadras奴ri has used singular form that is 测辞驳补艣腻蝉迟谤补sya, we have interpreted it as the text 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补 only.
[3]:
ku laprav峁泃tacakr膩 ye ku layogina岣� prav峁泃tacakr膩艣ca ya ityartha岣�, te ev膩'sya - 测辞驳补艣腻蝉迟谤补sya adhik膩ri峁噊'rh膩岣� |
yogino na tu sarve'pi 蝉腻尘腻苍测别苍补 | ... ||209||
鈥� Ibid.
[4]:
鈥�驳辞迟谤补测辞驳颈苍腻尘补蝉颈诲诲丑颈产丑腻惫腻迟 .... || 209 ||
鈥揑bid.
[5]:
ye yogin膩峁� ku le j膩t膩-staddharm膩nugat膩艣ca ye|
ku layogina ucyante, gotravanto'pi n膩'pare || 210 ||
...., taddharm膩nugat膩艣ca yogidharm膩nugat膩艣ca ye 辫谤补办峁泃测腻'nye'pi, ku layogina ucyante iti gamyate dravyato bh膩vata艣ca... || 210 ||
鈥揂uto-commentary on 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补 (2010).
[6]:
别迟补诲惫颈艣别峁濒补办峁峁嘺尘补诲丑颈办峁泃测腻''丑补鈥�
蝉补谤惫补迟谤腻'诲惫别峁峁嘺艣肠补颈迟别, 驳耻谤奴诲别惫补诲惫颈箩补辫谤颈测腻岣
day膩lavo vin墨t膩艣ca, bodhavanto yatendriy膩岣� || 211 ||
鈥揂uto-commentary on 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补 (2010).
[7]:
蝉补谤惫补迟谤腻'诲惫别峁峁嘺艣惫补颈迟别-迟补迟丑腻''驳谤补丑腻产丑腻惫别苍补,... || 211 ||
鈥揂uto-commentary on 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补 (2010).
[8]:
, tath膩 day膩lava岣�-辫谤补办峁泃测腻 kli峁ａ弓ap膩p膩bh膩vena,... || 211 ||
鈥揑bid.
[9]:
, vin墨t膩艣ca ku 艣al膩nubandhibhavyatay膩,... |211 ||
鈥揑bid.
[10]:
, tath膩 bodhavanto granthibhedena,... || 211 ||
鈥揑bid.
[11]:
, yatendriy膩艣c膩ritrabh膩vena... || 211 ||
鈥揑bid.
[12]:
prav峁泃tacakr膩stu puna岣测补尘补诲惫补测补蝉补尘腻艣谤补测腻岣
艣别峁诲惫补测腻谤迟丑颈苍辞'迟测补苍迟补峁�,.... || 212 ||
...鈥�测补尘补诲惫补测补蝉补尘腻艣谤补测腻岣� 鈥�
颈肠肠丑腻测补尘补-prav峁泃tiyam膩艣ray膩 ityartha岣�, 艣别峁诲惫补测补谤迟丑颈苍补岣�鈥�
sthirayama-siddhiyamadvay膩rthina ityukta峁� bhavati,... || 212 ||
鈥揂uto-commentary on 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补 (2010).
[13]:
[14]:
腻诲测腻惫补帽肠补办补测辞驳腻辫迟测腻, 迟补诲补苍测补诲驳补测补濒腻产丑颈苍补岣
ete'dhik膩ri峁噊 yoga-prayogasyeti tadvida岣� || 213 ||
鈥揂uto-commentary on 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补 (2010).
[15]:
苍颈峁补苍苍补测辞驳颈苍膩峁� tu siddhibh膩v膩diti || 209 ||
鈥揂uto-commentary on 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补 (2010).
[16]:
ku laprav峁泃tacakr膩 ye ku layogina岣� prav峁泃tacakr膩艣ca ya ityartha岣�, te ev膩'sya-测辞驳补艣腻蝉迟谤补sya adhik膩ri峁噊'rh膩岣.... || 209 ||
鈥揑bid.
[17]:
补测辞驳测补诲腻苍补诲辞峁辫补谤颈丑腻谤腻测腻''丑补鈥�
naitadvidastvayogyebhyo, dadatyena峁� tath膩pi tu|
haribhadra ida峁� pr膩ha, naitebhyo deya 膩dar膩t || 226 ||
鈥揂uto-commentary on 驰辞驳补诲峁涐梗峁璱蝉补尘耻肠肠补测补 (2010).
[18]:
avaj帽eya k峁� t膩'lp膩'pi, yadanarth膩ya j膩yate|
补迟补蝉迟补迟辫补谤颈丑腻谤腻谤迟丑补峁�, na punarbh膩vado峁ta岣� || 227 ||
鈥揑bid.