Chapter 6.2 - Yogasāra-prābhṛta by Ācārya Amitagati

The treatise Yogasāraprābhṛta [Yogasāra-prābhṛta] is written by Ācārya Amitagati who flourished in middle of the 10th century A.D. It contains 9 adhikāras and 540 verses in total. Most verses of it are composed in anuṣṭup metre^[1] .

The title of each adhikāra is as follows.:

1. Jīvādhikāra,
2. Ajīvādhikāra,
3. Āśravādhikāra,
4. Bandhādhikāra,
5. Saṃvarādhikāra,
6. Nirjarādhikāra,
7. Mokṣādhikāra,
8. Cāritrādhikāra,
9. Cūlikādhikāra.

Ācārya Amitagati belongs to the Digambara tradition of the Jain religion. The style of presentation and language of Yogasāra-prābhṛta resemble with some of the works ^[2] of Kundakundācārya. The Yogasāra-prābhṛta seems to be the only Digambara treatise, in my knowledge, which is influenced by the Yogadṛṣṭisamuccaya of Haribhadrasūri—A Śvetāmbara Ācārya. Thirty seven out of 540 verses of the Yogasāra-prābhṛta match with the verses of the Yogadṛṣṭisamuccaya. In first six adhikāras of Yogasāra-prābhṛta not a single verse is found which matches with that of the Yogadṛṣṭisamuccaya. It is only seventh, eighth and ninth adhikāras of the Yogasāra-prābhṛta which contain verses resembling with that of the Yogadṛṣṭisamuccaya. Some of the verses of Yogadṛṣṭisamuccaya are reproduced in the Yogasāra-prābhṛta with minute differences.

The following verse of the Yogadṛṣṭisamuccaya is found in seventh adhikāra of the Yogasāra-prābhṛta^[3] with slight change of words.:

āgamenā'numānena, yogābhyāsarasena ca |
tridhā prakalpayan prajñāṃ, labhate tattvamuttamam ||101||

Haribhadrasūri has quoted this verse from Yogasūtra of sage Patañjali. However, Ācārya Amitagati has reconstructed it in his own manner instead of presenting it as the quotation in his composition Yogasāra-prābhṛta. He says dhyānābhyāsarasena in the second quarter and dhyānamāpnoti pāvanam in the fourth quarter of the above mentioned verse.

The description of a beholder of avedyasaṃvedyapada, who is a rejoicer of worldly existence, covers seventy fifth verse to eighty fourth verse of the Yogadṛṣṭisamuccaya. These verses deal with the subject in question’s fondness for materialistic life^[4] . Haribhadrasūri uses various similes to explain the subject in question’s ignorant state ^[5] . Due to wrong faith (mithyātva) the subject in question is unable to distinguish between right and wrong. He sees pleasure in suffering as if drawn to scratch a scab^[6] . He does not utilize his human birth for the welfare of his own soul^[7] . Due to ignorance he runs after decadent worldly enjoyments^[8] . Even without using the term avedyasaṃvedyapada Ācārya Amitagati condemns the worldly enjoyments in the way they are denounced by Haribhadrasūri in the above mentioned verses of the Yogadṛṣṭisamuccaya. The verses 83,84,78,79 and 80 of the Yogadṛṣṭisamuccaya have impact on the verses 7.45,46,47,48 and 49 of the treatise Yogsāraprābhṛta respectively.

The verses of Yogsāraprābhṛta are as follows.:

jñānabījaṃ paraṃ prāpya manuṣyaṃ karmabhūmiṣu |
na saddhyānakṛ ṣerantaḥ pravartante'lpamedhasaḥ ||7.45||
baḍiśāmiṣavacchedo dāruṇo bhoga-śarmaṇi |
saktāstyajanti saddhyānaṃ dhigaho! moha-tāmasam ||7.46||
ātma-tattvamajānānā viparyāsa-parāyaṇāḥ |
hitāhita-vivekāndhāḥ khid yante sāṃpratekṣaṇāḥ ||7.47||
ādhi-vyādhi-jarā-jāti-matृ yu-śokādyupadravam |
paśyanto'pi bhavaṃ bhīmaṃ nodvijante'tra mohinaḥ ||7.48||
akṛtyaṃ durdhiyaḥ kṛtyaṃ kṛtyaṃ cākṛtyamañjasā |
aśarmaśarmamanyante kacchū - kaṇḍūyakā iva ||7.49||

In the seventh adhikāra of the Yogasāra-prābhṛta Ācārya Amitagati talks about listening the spiritual discourses. He says that listening to the spiritual discourses is beneficial to an ascetic in practicing meditation. It is note-worthy that Ācārya Amitagati has used the simile of salty water and sweet water in the same way as they are presented by Haribhadrasūri in verses 61 and 62 of the Yogadṛṣṭisamuccaya.

The verses from Yogasāra-prābhṛta are as follow:

kṣārāmbhastyāgataḥ kṣetre madhuro'mṛta-yogataḥ |
prarohati yathā bījaṃdhyānaṃ tattvaśrutestathā ||7.50||
kṣārāmbhaḥsadṛśītyājyā sarvadā bhoga-śemuṣī |
madhurāmbhonibhā grāhayā yatnāttattvaśrutirbudhaiḥ ||7.51||

Haribhadrasūri in his treatise Yogadṛṣṭisamuccaya mentions importance of hearing the spiritual discourses (tattvaśravaṇa) in the fourth dīprā dṛṣṭi. The Yogadṛṣṭisamuccaya compares an act of listening the spiritual discourses with sweet water and worldly existence with salty water. Haribhadrasūri employs a word bhavayogo’khilo, whereas Ācārya Amitagati uses bhogaśemuṣī for the same. A sprouting seed grows in sweet water, just like that listening of spiritual discourses cause spiritual development to a soul. Even though the verse 7.50 of the Yogasāra-prābhṛta and 61 of the Yogadṛṣṭisamuccaya are similar, the word dhyāna is added in verse number 7.50 while no such word is found in verse number 61.

The verses of Yogadṛṣṭisamuccaya are as follows.:

kṣārāmbhastyāgato yadva-nmadhurodakayogataḥ |
bījaṃ prarohamādatte, tadvat tattvaśrutane rraḥ ||61||
kṣārāmbhastulya iha ca, bhavayogo'khilo mataḥ |
madhurodakayogena, samā tattvaśrutistathā ||62||

While summing up the seventh adhikāra of Yogasāra-prābhṛta Ācārya Amitagati defines the fallacious argumentation (kutarka) as an enemy of meditation.

The verse is:

bodharodhaḥ śamāpāyaḥ śraddhābhaṅgobhimānakṛt |
ku tarko mānasovyādhirdhyānaśatruranekadhā ||7.52||

In the eighty seventh verse of the Yogadṛṣṭisamuccaya we see Haribhadrasūri defining the fallacious argumentation in the similar way.

The verse is as follows:

bodharogaḥ śamāpāyaḥ, śraddhābhaṅgobhimānakṛt |
ku tartaścetasovyakataṃ, bhāvaśatruranekadhā ||87||

Haribhadrasūri advises a true ascetic to stay away from engaging into the fallacious argumentation in the verse 88 of his Yogadṛṣṭisamuccaya. This advice is reverberated in 7.53 of the Yogasāra-prābhṛta with a little difference. Both the Ācāryas advise a seeker in the same way. However Haribhadrasūri says that instead of indulging into the fallacious argumentation, an aspirant should involve himself in scripture, noble conduct and supreme meditation. Whereas Ācārya Amitagati suggests a seeker to remain occupied in the soul instead of engaging into the fallacious argument.

Let us view both these verses from Yogadṛṣṭisamuccaya as well as Yogasāra-prābhṛta respectively in the following lines.:

ku tarke 'bhiniveśasta-nna yukto muktivādinām |
yuktaḥ punaḥ śrute śīle, samādhau ca mahātmanām ||88||
ku tarke 'bhiniveśo'to na yukto mukti-kāṅkṣiṇām |
ātmatattve punaryuktaḥ siddhisaudha-praveśake ||7.53||

In the verses 8.15-19 of the Yogasāra-prābhṛta Ācārya Amitagati discusses about the monks who are non-vigilant, attached with worldly enjoyments and whose monkhood is defiled.While narrating characteristics of a rejoicer of worldly enjoyments in verses 8.18-19 Ācārya Amitagati impliedly convey that these are characteristics of a monk who has not yet obtained true detachment from the worldly enjoyments. Here From the above mentioned verses, verse 8.19th 10 matches with seventy sixth verse of the Yogadṛṣṭisamuccaya where Haribhadrasūri defines a rejoicer of worldly existence. Haribhadrasūri does not specify whether a rejoicer of worldly enjoyment is a monk or a layman.

In the eighth adhikāra namely cāritrādhikāra Ācārya Amitagati describes why people are rewarded with dissimilar results of the one action.^[9] He pronounces that differences in intensity of aversion and attachment and possession of different types of understanding namely buddhi, jñāna and asaṃmoha in people are reasons of it.^[10] Moreover, Ācārya Amitagati defines these three types of understandings. ^[11] Each type of understanding yields different fruits. He also specifies which sort of result is obtained by an aspirant who owns any of the three understandings.^[12] These discussions are also found in verses numbered 118 to 116 of the treatise Yogadṛṣṭisamuccaya. The definitions of buddhi, jñāna, and asaṃmoha presented by Haribhadrasūri in his Yogadṛṣṭisamuccaya seem to be reproduced as it is by Ācārya Amitagati in his Yogasāra-prābhṛta. Haribhadrasūri in his Yogadṛṣṭisamuccaya gives an example of three stages (perceiving, knowing and gaining) of a jewel to make the concept of buddhi, jñāna, and asaṃmoha more understandable. ^[13] It is note-worthy that no such example is seen in Yogasāra-prābhṛta of Ācārya Amitagati.

Both the Ācāryas namely Haribhadasūri and Ācārya Amitagati define a person, who is desirous of walking on the path of liberation, in a similar way. The former calls him bhavātītādhvayāyin and the latter bhavātītādhvagāmin. The following verses from Yogadṛṣṭisamuccaya and Yogasāra-prābhṛta would demonstrate how they are similar and dissimilar to one another. Haribhadrasūri says prākṛ teṣviha bhāveṣu, yeṣāṃ ceto nirutsukam|, whereas Ācārya Amitagati utters bhāveṣu kamarjātaṣeु mano yeṣāṃ nirudyamam |.

The verses are:

prākṛ teṣviha bhāveṣu, yeṣāṃ ceto nirutsukam |
bhavabhogaviraktāste, bhavātītādhvayāyinaḥ ||127||
eka eva tu mārge'pi, teṣāṃ śamaparāyaṇaḥ |
avasthābhedabhede'pi, jaladhau tīramāgarvat ||128||
   –Yogadṛṣṭisamuccaya

bhāveṣu kamarjātaṣeु mano yeṣāṃ nirudyamam |
bhava-bhoga-viraktāste bhavātītādhvagāminaḥ ||8.87||
eka eva sadā teṣāṃ panthāḥ samyaktvacāriṇām |
vyaktīnāmiva sāmānyaṃ daśābhede'pi jāyate ||8.88||
   - Yogasāra-prābhṛta

The Yogadṛṣṭisamuccaya and the Yogasārapraprābhṛta -both these treatises have same opinion regarding the ultimate truth (nirvāṇa). They claim that even if the ultimate truth is designated by different names, it is essentially and necessarily one and the same. ^[14] Haribhadrasūri and Ācārya Amitagati characterize the ultimate truth in a similar way in the following verses. Though both convey the same thing, somewhere different words are employed in them.

The verses are:

tallakṣaṇāvisaṃvādā-nnirābādhamanāmayam |
niṣkriyaṃ ca paraṃ tattvaṃ, yato janmādyayogataḥ ||131||
   –Yogadṛṣṭisamuccaya

tallakṣaṇāvisaṃvādā nirābādhamakalmaṣam |
kāryakāraṇatātītaṃ janmamṛtyuviyogataḥ ||8.91||
   – Yogasāra-prābhṛta

Both the Ācāryas agree that if the nature of the ultimate truth is comprehended through the asaṃmoha type of understanding, then there arises no dispute among thoughtful persons pertaining to the reverence towards the ultimate truth. There is a short and straight path leading from omniscience (sarvajñatva) to the ultimate truth. Furthermore, only an omniscient (sarvajña) can attain the ultimate truth. Hence, if there is no dispute related to the oneness of the ultimate truth, then how can there be a conflict regarding oneness of the omniscience. The verses of Yogadṛṣṭisamuccaya and Yogasāra-prābhṛta, though differ little in words, say these ideas in a very comprehensive manner.

The verses are as follows.:

jñāte nirvāṇatattve'smi-nnasaṃmohena tattvataḥ |
prekṣāvatāṃ na tadbhaktau, vivāda upapadyate ||132||
sarvajñapūrvakaṃ caita-nniyamādeva yat sthitam |
āsanno'yamṛjurmārga-stadbhedastatkatham bhavet ? ||133||
   –Yogadṛṣṭisamuccya

jñāte nirvāṇa-tattve'sminnasaṃmohena tattvataḥ |
mumukṣūṇāṃ na tadyuktau vivāda upapadyate ||8.92||
sarvajñena yato dṛṣṭo mārgo muktipraveśakaḥ |
prāñjalo'yaṃ tato bhedaḥ kadācinnātra vidyate ||8.93||
   –Yogasāra-prābhṛta

Haribhadrasūri and Ācārya Amitagati further mention the reason for diversity exhibited in the sermons of the omniscient people in the following verse.:

citrā tu deśanaiteṣāṃ, syād vineyānuguṇyataḥ |
yasmādete mahātmāno, bhavavyādhibhiṣagvarāḥ ||134||
   –Yogadṛṣṭisamuccaya

vicitrādeśanāstatra bhavyacittanurodhataḥ |
ku rvanti sūrayo vaidyā yathāvyādhyanurodhataḥ ||8.94||
   –Yogasāraprābhṛta

Unlike Haribhadrasūri, Ācārya Amitagati does not involve himself in the detail of reasons for diversity in the sermons of the omniscient. Haribhadrasūri has devoted verses numbered 134 to 138 in his composition namely Yogadṛṣṭisamuccaya for this discussion.

While describing the seventh prabhā dṛṣṭi in his Yogadṛṣṭisamuccaya Haribhadrasūri speaks out that only that pleasure is real which is born out of the meditation. Other than such pleasure all pleasures are in fact but pain.

The verses from Yogadṛṣṭisamuccaya are as follow.:

sarvaṃ paravaśaṃ duḥkhaṃ, savarmātmavaśaṃ sukham |
etaduktaṃ samāsena, lakṣaṇaṃ sukhaduḥkhayoḥ ||172||
puṇyāpekṣamapi hayevaṃ sukhaṃ paravaśaṃ sthitam |
tataśca duḥkhamevaitad, dhyānajaṃ tātvikaṃ sukham ||173||

Similar verses are also found in the Yogasāra-prābhṛta. Though the verse 173 of the Yogadṛṣṭisamuccaya and 9.93 of the Yogasāra-prābhṛta convey the same thing, they differ in words.

The verses from Yogasāra-prābhṛta are as follows:

sarvaṃ paravaśaṃ duḥkhaṃ sarvamātmavaśaṃ sukhaṃ |
vadantīti samāsena lakṣaṇaṃ sukha-duḥkhayo ||9.12||
tataḥ puṇyabhavā bhogā duḥkhaṃ paravaśatvataḥ |
sukhaṃ yogabhavaṃ jñānaṃsvarupaṃsvavaśatvataḥ ||9.13||

Both the ācāryas seem to use the simile of a purified gold in the context of meditation.

The verse of Yogadṛṣṭisamuccaya and Yogasāra-prābhṛta are respectively as follow.:

dhyānaṃ ca nimarle bodhe, sadaiva hi mahātmanām |
kṣīṇaprāyamalaṃ hema, sadā kalyāṇameva hi ||174||
dhyānaṃ vinimarlajñānaṃ puṃsāṃ saṃpadyate sthiram |
hemakṣīṇamalaṃ kiṃ na kalyāṇattvaṃ prapadyate ||9.14||

Haribhadrasūri establishes transient and fake nature of worldly enjoyments by comparing them with a juggler’s trick, a mirage, a fata morgana, a dream. He also states that it is a beholder of fifth dṛṣṭi, who has obtained the right faith (samyagdarśana), perceives such worldly enjoyments as a child’s play of a house made with sand. ^[15]

The following two verses from Yogadṛṣṭisamuccaya and Yogasāra-prābhṛta respectively express the comparison in a similar way:

māyāmarīcigandharva-nagarasvapnasannibhān |
bāhayān paśyati tattvena, bhāvān śrutavivekataḥ ||156||
gandhavarnagarākāraṃ viniśvaramavāstvavam |
sthāvaraṃ vāstavaṃ bhogaṃ budhyante mugdhabuddhayaḥ ||9.15||

Haribhadrasūri further elaborates thinking of the fifth dṛṣṭi beholder about the nature of the worldly enjoyments in the following verses of the Yogadṛṣṭisamuccaya.

na hayalakṣmīsakhī lakṣmī-yarthā''nandāya dhīmatām |
tathā pāpasakhā loke, dehināṃ bhogavistaraḥ ||159||
dharmādapi bhavan bhogaḥ, prāyo'narthāya dehinām |
candanādapi sambhūto, dahatyeva hutāśanaḥ ||160||

The similar verses are found in the Yogasāra-prābhṛta of Ācārya Amitagati. The verses are:

dharmato'pi bhavo bhogo datte duḥkha-paraṃparām |
candanādapi saṃpannaḥ pāvakaḥploṣate na kim ||9.25||
vipatsakhī yathā lakṣmīrnānandāya vipaścitām |
na kalmaṣasakho bhogastathā bhavati śarmaṇe ||9.26||

While elucidating the sixth dṛṣṭi Haribhadrasūri defines the state of a beholder of the sixth dṛṣṭi. He says that since the mind of the subject in question is firmly grounded in reflecting upon the religious truths derived from scriptures, one’s worldly enjoyments do not become a cause of further worldly existence. It is so because the subject in question has realized the real nature of worldly enjoyments. That is to say he has recognized them as fake and impermanent as the illusory water of a mirage. Haribhadrasūri has asserted these ideas in verses numbered 164 to 168 of the Yogadṛṣṭisamuccaya. We find four verses of the treatise Yogasāra-prābhṛta which resemble with 165 to 168 verses of the Yogadṛṣṭisamuccaya.

The verses from Yogasāra-prābhṛta are as follow.:

māyāmbho manyate'satyaṃ tattvato yo mahāmanāḥ |
anudvigno nirāśaṅkastanmadhye sa na gachati ||9.21||
māyātoyopamā bhogā dṛśyante yena vastutaḥ |
sa bhuñjāno'pi niḥsaṅgaḥ prayāti paramaṃ padam ||9.22||
bhogāṃstattvadhiyā paśyan nābhyeti bhavasāgaram |
māyāmbho jānatāsatyaṃ gamyate tena nādhvanā ||9.23||
sa tiṣṭhati bhayodvigno yathā tatraiva śaṅikataḥ [śaṅkitaḥ?] |
tathā nirvṛtimārge'pi bhogamāyāvimohitaḥ ||9.2||

Conclusion:

When we go through each verse of the Yogasāra-prābhṛta discussed above, we acknowledge very easily the impact of Yogadṛṣṭisamuccaya on it. It seems that Ācārya Amitagati has special liking for similes used by Haribhadrasūri. Even though Ācārya Amitagati has altered some words or phrases in the verses of Yogasāra-prābhṛta which resemble with that of Yogadṛṣṭisamuccaya, he has not made even the slightest change in most of the similes used by Haribhadrasūri in his Yogadṛṣṭisamuccaya. A fish running after meat attached to a fish-hook (baḍiśāmiṣavat) is compared with a person who craves for decadent worldly pleasures. This simile is commonly used by both Ācāryas in the same context in their compositions Yogadṛṣṭisamuccaya and Yogasāra-prābhṛta respectively^[16] . Moreover, similes like scratching a scab (kacchūkaṇḍūyaka) ^[17] , sweet water and salty water (kṣārāmbha and madhurāmbha) ^[18] , competent physician^[19] , mirage-illusory water (māyāmbha)^[20] , sandal wood fire (candanajogni)^[21] are used in Yogadṛṣṭisamuccaya and Yogasāra-prābhṛta.

Though the verse 7.45 of Yogasāra-prābhṛta resembles with the verse 83 of the Yogadṛṣṭisamuccaya, Ācārya Amitagati uses jñānabīja instead of dharmabīja and saddhyānakṛṣerantaḥ instead of satkarmakṛṣāvasya. The verse 84 of the Yogadṛṣṭisamuccaya is presented with little differences in Yogasāra-prābhṛta as a verse 7.46. Ācārya Amitagati replaces tutche, kusukhe dāruṇodaye, and sacceṣṭāṃ with chedo, dāruṇo bhoga-śarmaṇi and satdhyānaṃ. The second, third and fourth quarters of the verse 7.47 of the Yogasāraprābhṛta are same as the verse 78 of the Yogadṛṣṭisamuccaya. It is only the first quarter of both these verses that differs in words. Haribhadrasūri starts the verse with words like Etadvanto’ta eveha, whereas Ācārya Amitagati opens the verse by using words like Ātma-tattvamajānānā. The verse 7.48 of Yogasāra-prābhṛta seems to be influenced by the verse 79 of the Yogadṛṣṭisamuccaya. In these verses both Ācāryas have mentioned the stages of worldly life. Haribhadrasūri says: “janmamṛtyujarāvyādhu-rogaśokādyupadrutam |”, whereas Ācārya Amitagati speaks: “ādhi-vyādhi-jarā-jāti-mṛtyu-śokādyupadravam |”. It is note-worthy that though verse number 80 of the Yogadṛṣṭisamuccaya and 7.49 of the Yogasāra-prābhṛta do not contain similar words except the phrase kacchūkaṇḍūyaka, both these verses convey similar meaning in different words. However, the third quarter of both the verses differs a lot. In the Yogadṛṣṭisamuccaya it is written as “duḥkhe sukhadhiyā’kṛṣṭāḥ” while in the Yogasāra-prābhṛta it is said that “aśrma śarma manyante”.

The verses 61 and 62 of the Yogadṛṣṭisamuccaya are found to be reproduced as verses 7.50-51 in the treatise Yogasāraprābhṛta [Yogasāra-prābhṛta] with slight difference. However, both the treatises employ these verses in different context. Ācārya Amitagati defines the fallacious argumentation (kutarka) in the way it is defined by Haribhadrasūri in his Yogadṛṣṭisamuccaya. When we compare the verse 7.52 of the Yogasāra-prābhṛta and 87 of the Yogadṛṣṭisamuccaya, the last line of both these verses differs from each other.

It is as follows:

1. kutarkaścetasovyaktaṃ, bhāvaśatruranekadhā ||87||
2. kutarko mānasovyādhirdhyānaśatruranekadhā ||7.52||

Both Ācāryas have same opinion regarding oneness of the path leading to liberation. While explaining it Haribhadrasūri uses a simile of a sea-shore. He says that just as the path leading to the sea-shore is one, even if those traversing this path might be more or less distant from the sea-shore, similarly the path, characterized by a predominance of calm, is one and the same. Ācārya Amitagati repeats the same in 8.88 of his treatise Yogasāra-prābhṛta without using the simile of a sea-shore. Moreover, the word samyaktvacāriṇām is added by Ācārya Amitagati in 8.88, while Haribhadrasūri uses teṣāṃ in 128 of Yogadṛṣṭisamuccaya instead of samyaktvacāriṇām.

Footnotes and references:

[1]:

See page 14, lines: 30-35, Yogasāraprābhṛta, edited and explained by Jugal Kishore Mukhtar, (1999) second edition.

[2]:

See page 15, lines:19-20, -ibid.

[3]:

“āgamenānumānenadhyānābhyāsarasena ca |
tradhā viśodhayan buddhiṃdhyānamāpnoti pāvanam ||

[4]:

janmamatृ yujarāvyādhi-rogaśokādyupadratu m |
vīkṣamāṇā api bhavaṃ nodvijante'timohataḥ ||79||
   – Yogadṛṣṭisamuccaya

[5]:

etadvanto'ta eveha, viparyāsaparā narāḥ |
hitāhitavivekāndhāḥ, khidyante sāmpratekṣiṇaḥ ||78||
   –ibid.

[6]:

ku kṛtyaṃ kṛtyamābhāti, kṛtyaṃ cā'kṛtyavat sadā|
daḥु khe sukhadhiyā'kṛṣṭāḥ, kacchū kaṇḍūyakādivat ||80||
   –ibid.

[7]:

dharmabījaṃ paraṃ prāpya, mānuṣyaṃ karmabhūmiṣu |
na satkarmakṛ ṣāvasya, prayatante'lpamedhasaḥ ||83||
   –ibid.

[8]:

baḍiśāmiṣavattucche, ku sukhe dāruṇodaye |
saktāstyajanti sacceṣṭāṃ, dhigaho! dāruṇaṃ tamaḥ ||84||
   –ibid.

[9]:

yataḥ same'pyanuṣṭhāne phalabhedo'bhisandhitaḥ |
sa tataḥ paramastatra jñeyo nīraṃ kṛ ṣāviva ||8.79||

[10]:

bahudhā bhidyate so'pi rāgadveṣādibhedataḥ |
nānāphalopabhoktṝṇāṃ buddhyādibhedataḥ ||8.80||

[11]:

buddhirjñānamasaṃmohastrividhaḥ prakramaḥsmṛtaḥ |
savarkarmi ṇa bhidyante tadbhedācca śarīriṇām ||8.81||
buddhimakṣāśrayaṃ tatra jñānamāgamapūvarkam |
tadev sadanuṣṭhānamasaṃmohaṃ vido vidaḥु ||8.82||

[12]:

buddhipūrvāṇi karmāṇi samastāni tanubhṛtām |
saṃsāraphaladāyīni vipākavirasatvataḥ ||8.84||
tānyeva jñāna-pūrvāṇi jāyante muktihetave |
anubandhaḥ phalatvena śrutaśaktiniveśitaḥ ||8.85||
santyasaṃmohahetūni karmāṇyatyantaśuddhitaḥ |
nirvāṇaśamardāyīni bhavātītādhvagāminām ||8.86||

[13]:

ratnopalambhatajjñāna-tatprāptyādi yathākramam |
ihodāharaṇaṃ sādhu, jñeyaṃ buddhyādisiddhaye ||122||

[14]:

saṃsārātītatattvaṃ tu, paraṃ nirvāṇasaṃjñitam |
taddhayekameva niyamā-cchabdabhede'pi tattvataḥ ||129||
sadāśivaḥ paraṃ brahama, siddhātmā tathāteti ca |
śabdaistadacु yate'nvathā -dekamevaivamādibhiḥ ||130||
   – Yogadṛṣṭisamuccaya

nirvāṇasaṃjñitaṃ tattvaṃ saṃsārātītalakṣaṇām |
ekamevāvaboddhavyaṃ śabdabhede'pi tattvataḥ ||8.89||
vimukto nivartṛḥ siddhaḥ paraṃbrahamābhavaḥ śivaḥ |
anvarthaśabdabhede'pi bhedastasya na vidyate ||8.90||
   – Yogasārapraprābhṛta

[15]:

bāladhūlīgahṛ krīḍā-tulyā'syāṃ bhāti dhīmatām |
tamogranthivibhedena, bhavaceṣṭā'khilaiva hi ||155||
   – Yogadṛṣṭisamuccaya

[16]:

See verse 84 of Yogadṛṣṭisamuccaya and 7.46 of the treatise Yogasāraprābhṛta.

[17]:

See verse 80 of Yogadṛṣṭisamuccaya and 7.49 of Yogasāraprābhṛta.

[18]:

See verses 61-62 of Yogadṛṣṭisamuccaya and 7.50-51 of Yogasāraprābhṛta.

[19]:

See verse 134 of Yogadṛṣṭisamuccaya and 8.94 of Yogasāraprābhṛta.

[20]:

See verses 165-168 of Yogadṛṣṭisamuccaya and 9.21-24 of Yogasāraprābhṛta.

[21]:

See verse 160 of Yogadṛṣṭisamuccaya and 9.25 of Yogasāraprābhṛta.