Introduction (Indian philosophical schools and the Yogadṛṣṭisamuccaya)

Every Indian philosophical system provides conceptual and doctrinal ideal which can be well-realized in life. Generally every Indian philosophical system has a corresponding Yoga technique for the practical application of its doctrines. Jainism is not an exception to it. As in the present day scientific world technology is related to science, so was Yoga related to philosophy in ancient Indian history. There are three main Yoga-traditions in India: (1) Vedic (2) Jain and (3) Buddhist. The Vedic tradition can be subdivided into (i) Sāṅkhya(ii) Nyāya-Vaiśeṣika. The originator of Vedic tradition is Hiraṇyagarbha and Patañjali is the best exponent of this tradition. The Yogasūtra of Patañjali is supreme in the field. Gautam Buddha is considered to be the originator of Buddhist system of Yoga. Buddhaghoṣa very well compiled and synthesized all yogic concepts and experiences of Buddha from different piṭakas and gave them a coherent exposition in the text Visuddhimagga. In the Jain tradition it is Umāsvāti who compiled all these Jain doctrines and yogic concepts in the Tattvārthasutra. These are the main and chief works of the three main Yoga-traditions in India.

The Jain tradition defines the term Yoga as follows:

kāyavāṅmanaḥkarma yogaḥ ||6.1||
sa āśravaḥ ||6.2||
   –Tattvārthasūtra.

It means that Yoga is the operation of body, mind and speech. The threefold action is the cause of the inflow of karmans. This is the Paudgalika-Yoga. The definition of Yoga, given by Haribhadrasūri, is: “That which joins one with the liberation”. That is any religious activity, which joins one with liberation, is called Yoga. This Yoga is the Pārmārthika-Yoga. The Paudgalika-Yoga is the cause of transmigration. Therefore it is called āśrava (inflow of karmans). The Pārmārthika-Yoga is the cause of liberation. Hence it is called saṃvara (stoppage of karmans).

The Research Problem

The Jain Yoga literature would be incomplete if we exclude Yoga-works of Haribhadrasūri from it. The contribution of Haribhadrasūri to Jain Yoga literature is remarkable. Therefore Haribhadrasūri occupies a very high position in Jain Yoga tradition. There are four Yoga-works of Haribhadrasūri. They are: Yogaviṃśikā, Yogaśataka, Yogadṛṣṭisamuccaya and Yogabindu. The Ṣoḍaśaka of Haribhadrasūri is also considered to be his Yoga-work as its certain chapters pertain to Jain Yoga. Out of the afore-mentioned four Yoga-works of Haribhadrasūri, the first two works are in Prakrit and the last two are in Sanskrit.

Yogaviṃśikā – 20 verses;
Yogaśataka – 100 verses;
Yogabindu – 527 verses;
Yogadṛṣṭisamuccaya – 228 verses.

These four Yoga-works define, divide and discuss the Yoga in Jainism. Among the four works the Yogadṛṣṭisamuccaya is unique from many perspectives and is considered to be the most renowned treatise amongst scholars. One can never have complete knowledge of the Jain Yoga without learning the Yogadṛṣṭisamuccaya. Since the Yogadṛṣṭisamuccaya holds such an important position in the Jain Yoga tradition, the present thesis undertakes the analytical study of the Yogadṛṣṭisamuccaya.

Haribhadrasūri composed many works during his life. The works of Haribhadrasūri can be divided into four types.

They are:

1. The Philosophical works.
2. The Works pertaining to Jain Code of Conduct.
3. The Yoga works.
4. The Story literature.

His Yoga-works distinctly exhibits the path to achieve spiritual growth. Various researches have been conducted on works of Haribhadrasūri in general. Moreover, we also get critical studies pertaining to Yoga-works of Haribhadrasūri, his contribution to Jain Yoga tradition and how Yoga-works of Haribhadrasūri are outstanding in Jain Yoga literature. However, till the present day there has not been undertaken any analytical study of the verses of the Yogadṛṣṭisamuccaya in the light of its auto-commentary, in our knowledge. Hence “An Analytical Study of Yogadṛṣṭisamuccaya of Ācārya Haribhadrasūri” is the subject chosen for the present research work.

The Yogadṛṣṭisamuccaya, which is extracted from numerous works on Yoga, is a comprehensive work on Yoga. Haribhadrasūri says thus in the Yogadṛṣṭisamuccaya:

“anekayogaśāstrebhyaḥ, saṃkṣepeṇa samuddhṛtaḥ |”.

Besides complete scheme of eight yogadṛṣṭis the Yogadṛṣṭisamuccaya also discusses on topics like the threefold-yoga, four typesyogins, definition of oghadṛṣṭi, the unfailing yoga-triad, nature of subtle understanding (sukṣma bodha), characteristics of a rejoicer of worldly existence, nature of vedyasaṃvedyapada and avedyasaṃvedyapada, futility of the fallacious argument (kutarka). The Yogadṛṣṭisamuccaya contains two major discussions; one regarding the omniscience and the other pertaining to the nature of a liberated soul. The Yogadṛṣṭisamuccaya opens with the benedictory verse where Haribhadrasūri does an auspicious introduction. In the concluding verses of the Yogadṛṣṭisamuccaya Haribhadrasūri talks about the purpose of writing this treatise and also mentions that the Yogadṛṣṭisamuccaya should be taught to a worthy one.

Methodology

Since the Yogadṛṣṭisamuccaya is a treatise on Jain Yoga, in the present research work we have tried to trace definition and usage of the term Yoga in Jain canons and commentaries on canons in the first chapter. We have also referred important Yoga-works of jainācāryas chronologically who belong to the post canonical literature in the first chapter. It is important to acquire knowledge about life, date and works of Haribhadrasūri-the author of the Yogadṛṣṭisamuccaya before studying the Yogadṛṣṭisamuccaya. Hence the second chapter of the present thesis provides us information regarding life, date and works of the author of the Yogadṛṣṭisamuccaya i.e. Haribhadrasūri. The third, fourth and fifth chapters are dedicated to the verses of the Yogadṛṣṭisamuccaya. Wherever we have referred the verses of the Yogadṛṣṭisamuccaya, we have extracted them from the Yogadṛṣṭisamuccaya edited by Shilachandrasūri, published by Khambhat, Shree Jaingranth Prakashan Samiti in 2010. The sixth chapter presents the influence of the Yogadṛṣṭisamuccaya on the post Hāribhadrīya literature on Jain Yoga. For that we have referred three treatises namely Yogasāraprābhṛta, Dvātriṃśad-dvātriṃśikā and Adhyātmasāra. The original references of these three treatises are taken from their following edition in the present chapter. Here, we have referred that recension of the Yogasāraprābhṛta, which was edited by Jugalkishor Mukhtar, published in 1999 A.D. by Bharatiy Gyanpeeth, Varansi. The Dvātriṃśad-dvātriṃśikā, which was published in eight parts by Shree Mahavirsvami Jain Shvetambara Murtipujaka Sangh, Opera, Ahmedabad in 2003 A.D., is referred in the whole thesis. In the sixth chapter we have referred that edition of Adhyātmasāra, which was published by Kamal Prakashan, Ahmedabad, in 1966.

The present thesis gives the time period of either jainācāryas or any other scholars in terms of the century in which they belonged. In order to improve the authenticity of this thesis, we have presented references mostly from original sources. A list of references, from original sources as well as secondary sources, is given in the “Section Endnote”. Each chapter is divided into certain sections. The references of the concerned section are presented at the end of that particular section. Every “Section Endnote” starts with the 1 number.

A list of books in the Bibliography is presented alphabetically. First of all we have given original sources; then the secondary sources. The secondary sources are divided into three parts. They are: English secondary source books, Hindi secondary source books and Gujarati secondary source books. Then we have presented a list of books, original sources and secondary sources, of the Yogadṛṣṭisamuccaya.

The Objective

Apart from being a man of high intellectual powers Haribhadrasūri was also a great visionary. There are certain outstanding characteristics of Haribhadrasūri, which distinguish him from other jainācāryas. The characteristics are: his non-sectarian and unbiased attitude towards metaphysical and ethical thought of other philosophical systems, his style of extracting good qualities from even rival philosophical schools and his way of addressing saintly persons of other philosophical systems with high regards. While analyzing the Yogadṛṣṭisamuccaya, it is very necessary to find how these characteristics of Haribhadrasūri are reflected in his composition-the Yogadṛṣṭisamuccaya. Therefore the present thesis works on the same.

In the Yogadṛṣṭisamuccaya Haribhadrasūri explicitly proclaims that the basic principles and concepts of three main Indian Yoga traditions are much similar and can be well explained in each other’s terminology. In the Yogadṛṣṭisamuccaya Haribhadrasūri has discussed three basic concepts that create maximum dispute among philosophical schools. The three concepts are-nature of liberation, a liberated soul, the omniscience. The present study on the Yogadṛṣṭisamuccaya analyzes each aspect of the afore-mentioned concepts and elaborates Haribhadrasūri’s views pertaining to unanimity of these three concepts.

The present thesis examines how Haribhadrasūri on one hand corresponds eight yoga-limbs of Pātañjala Yogasūtra with eight yogadṛṣṭis and on the other hand criticizes the absolute eternalism propagated by the Sāṅkhya philosophy. This thesis scrutinizes the implicit difference, which Haribhadrasūri has shown between the rejoicer of worldly existence and the beholder of avedyasaṃvedyapada. The analytical study of the Yogadṛṣṭisamuccaya minutely observes how systematically Haribhadrasūri has presented the spiritual elevation of a soul through the eight yogadṛṣṭis. In this thesis we have discussed how eight yogadṛṣṭis fit in the scheme of fourteen stages of spiritual development (guṇasthānaka).

The Yogadṛṣṭisamuccaya

Yogadṛṣṭisamuccaya, the valuable treatise written by Haribhadrasūri, has been recognized as an important text in Jain Yoga literature. From time to time many scholars have critically edited the treatise Yogadṛṣṭisamuccaya with its auto-commentary. Its first recension was published in 1912 by the Devchandra Lalbhai Pustakoddhar Sanstha, Mumbai. It was critically edited by Prof. Luigi Suali -the Italian Scholar, and a student of Prof. Hermann Jacobi. Other than this edition we also get some of the most important recensions of the text. The text was also published in 1940 by Jaina Granth Prakashaka Sabha, Ahmedabad.

The text is edited carefully in the book named “Hāribhadrayogabhāratī”^[1]. It is published by Divya Darshan Trust, Dholaka. Its first edition was published in 1979, its second edition was published in 1998 and its third edition was published in 2009. The latest recension of Yogadṛṣṭisamuccaya, with its auto commentary was published in 2010 by Shree Jain granth Prakashan Samiti, Khambhat. It was edited by Shilchandrasūri. He prepared critical edition of the text by using two manuscripts. One of them was a palm leaf manuscript which contained very clear writing of the text. From the last lines of this manuscript it is inferred that the manuscript was written down in V. S. 1146 (=1090 A.D.). It seems to be the oldest available manuscript of the text Yogadṛṣṭisamuccaya. Another manuscript of the text is a paper-manuscript. It probably belongs to the V. S. 16th. However it does not contain any information pertaining to its date etc. in the puṣpikā. Moreover the writing of this manuscript more or less follows that of the palm leaf manuscript. While critically editing the text Yogadṛṣṭisamuccaya based on the two afore mentioned manuscripts, Shilachandrasūri has compared their readings with the earlier recensions of the Yogadṛṣṭisamuccaya edited by Prof. Suali as well as the Hāribhadrayogabhāratī. He discovered various important corrections.

Here we would like to present certain examples. They are:

1. The correction of the word nitīraṇa, in place of nirīkṣaṇa or tīraṇa, used in the auto-commentary of the eighth verse of the text Yogadṛṣṭisamuccaya. He found the word nitīraṇa along with a note bauddhānām in the palm-leaf manuscript of the text.

2. The word pāśayantī of the verse eighty two is corrected as pānsayanti.

3. The editor Shilachandrasūri presents sātmīkṛtapravṛttiśca as the correct and appropriate reading of sātmīkṛtapravṛttiśca-third line of the verse one hundred and seventy eight. He makes this change by considering the context of asaṅga anuṣṭhāna in the aforementioned verse. Moreover, he also found the usage of the word sātmībhūta (10.7) in Haribhadrasūri’s Ṣoḍaśaka.

4. In the auto-commentary of verse sixteen of the treatise Yogadṛṣṭisamuccaya the word Bhagavadavadhūta, is incorrectly written as Bhagavaddatta or Bhagavadantavādī. The word Bhagavadavadhūta, which is written in the palm-leaf manuscript of the text, refers historically to the saintly person namely Avadhūta.

5. In the auto-commentary on verse thirty two of the text the word sarvatraiva is explained as dīnādau instead of hīnādau. Even though the explanation dīnādau matches with the meaning, Haribhadrasūri implies a lot by writing the word hīnādau instead of dīnādau.

Moreover, the editor Shilachandrasūri, of the latest recension 2010 A.D. of the text, has completed certain incomplete readings of the text and placed appropriate punctuation marks in those sentences. A great example of the same is the lines of the auto-commentary on the verse number seventy three.

The lines are as follow:

... | tathā–tena prakāreṇa, yena sāmānyānuviddhamapravṛttibuddhyā tanmātragrāhiṇyā gṛhitaṃ tathā, pravṛttibuddhyā'pi–tadupādānatyāgāśayātmikayā... ||73||

The same line is as follows in the Yogadṛṣṭisamuccaya edited by L. Suali (1912) A.D. as well as in the first edition (1979) A.D. of Hāribhadrayogabhāratī :

… | tathā–tena prakāreṇa yena sāmānyānuviddhaṃ apravṛttibuddhyāpi–tadupādānatyāgāśayātmikā... ||73||

When we compare the previous line with this line, we will come to know that instead of “yena sāmānyānuviddhaṃ apravṛttibuddhyāpi”, the Yogadṛṣṭisamuccaya edited by Shilachandrasūri contains “yena sāmānyānuviddhamapravṛttibuddhyā tanmātragrāhiṇyā gṛhitaṃ tathā, pravṛttibuddhyā'pi–….”.

Moreover, the systematic presentation of avataraṇikā, citations as well as quotations and appropriate placement of punctuation marks–all these have distinguished the edition in question from other recensions of the Yogadṛṣṭisamuccaya. The edition in question has rendered the meaning of following lines simple by merely arranging the punctuation marks properly.

It is as follows:

“kośapānaṃ vinā jñānopāyo nā'styatra =svabhāvavyatikare yuktitaḥ = śuṣkatarka-yuktyā kaścidaparaḥ |
dṛṣṭānto'pyasyā'rthasyopodvalako vidyate evetyāha-viprakṛṣṭo'pyayaskāntaḥ..^[2].”

Moreover, the edition in question has nine appendices. The ninth appendix presents the list of corrected readings of the text Yogadṛṣṭisamuccaya and its auto-commentary. While composing the treatise Yogadṛṣṭisamuccaya with the auto-commentary Haribhadrasūri has used certain words which are not commonly found in Jain literature. For instance the word agati is used in the sense of anavagama in the auto-commentary of the verse one hundred and five. The word adhimukti used in the verse one hundred and two conveys the meaning of śraddhā in its auto-commentary. The seventh appendix of the edition in question presents the list of such words which are uniquely used by Haribhadrasūri. The eighth appendix of the edition in question contains a list of technical terms which are used in the text Yogadṛṣṭisamuccaya and its auto-commentary. The eighth appendix contains technical terms viz. oghadṛṣṭi, avañcakatrayam, avyakta-samādhiḥ, prātibhajñānam, bhavābhinandi, sukṣmabodha and many others.

Though the Yogadṛṣṭisamuccaya only contains two hundred and twenty eight verses, it comprises discussions on many topics. In order to avoid the confusion pertaining to the classification of the topics the edition in question has presented the descriptive index where textual verses are classified according to their content.

Thus, the classified index, nine appendices, careful editing of the text Yogadṛṣṭisamuccaya with its auto-commentary-are facets that have made the edition in question very useful and authentic. Keeping this in mind, we have considered the reading of this edition as more reliable and have taken reference from the same throughout the thesis.

The Yogadṛṣṭisamuccaya with its auto-commentary is written in Sanskrit by Haribhadrasūri. He has composed its verses in Anuṣṭubha metre. The text is translated into English, Hindi as well as Gujarati languages. The text without its auto-commentary is translated into English by C. K. Chapple and John Thomas Casey. It was published in 2003 A.D. by state University of New York Press. The text without its auto-commentary was previously translated in English by K. K. Dixit. This translation was published in 1970 by the L. D. Institute of Indology, Ahmedabad. In the earlier translation the translators have tried to preserve the phrasing and rhythm of the textual verses to the best of their abilities. In the latter translation, with only rare exceptions, Dixit translates each thirty-two syllable verse in two or more lines. Dixit’s translation includes useful explanatory notes and other interpretative material. The translation by C. K. Chapple and John Thomas Casey exhibit the beauty of language but does not follow the actual meanings of the textual verses in many places. In many cases it seems that the Sanskrit verses are translated into English without considering grammatical order and meaning of words of verses.

The text Yogadṛṣṭisamuccaya is translated without its auto-commentary into Hindi by Chaganlal Shastri in his work Jaina Yoga Grantha Catuṣṭaya. It was published in 1982, by Hajarimalmuni Smruti Granth Prakashan Samiti, Byavar.

The earliest Gujarati translation with explanation of the text Yogadṛṣṭisamuccaya along with its auto-commentary was done by Devavijaya Gaṇi in 1935. It was published by Vijaykamal Keshar Granthmala, Khambhat. The text Yogadṛṣṭisamuccaya with its auto-commentary was translated and paraphrased into Gujarati by Mehta Bhagavandas Mansukhbhai. It was published in Mumbai by Shrimad Rajchandra Gyanmandir. Its first edition was published in 1930. and its second edition was published in 1978. This translation does not seem to present exact interpretations of the textual verses in each and every case. We also have a series of discourses on the Yogadṛṣṭisamuccaya delivered by Ācārya Bhuvanabhanusūri in Gujarati language. It was published in three parts from Ahmedabad, 1999. Another Gujarati translation of the text and its auto-commentary was published in 2000 by Shree Jain Dharma Prasarana Trust, Surat. It was translated by Mehta Dhirajlal Dahyalal. This translation provides explanatory notes on each and every verse of the text. This translation has presented the concepts of textual verses with their auto-commentary in a very easy and lucid manner. It is very useful from the student’s perspective. The text Yogadṛṣṭisamuccaya and its auto-commentary were also translated by Mota Pravinchandra Khimaji in Gujarati. It was published in three parts by Gitarth Ganga, Ahmedabad in 2006 Mota’s translation presents a verse, its anvayārtha, the meaning of that verse, auto-commentary on it, the meaning of its auto-commentary and bhāvārtha of the entire verse. This is how every verse of the text is translated and explained with its auto-commentary in Mota’s translation.

The text Yogadṛṣṭisamuccaya is comprised of two hundred and twenty eight verses. The text with its auto-commentary was written in Sanskrit by Haribhadrasūri. Haribhadrasūri himself names the treatise as Yogadṛṣṭisamuccaya in the first line of its auto-commentary. The title itself suggests that the treatise is about the collection of Yogadṛṣṭis. Each verse is made up of thirty two syllables which is generally divisible into two sixteen-syllables lines and further divided into two eight syllables units. It is called anuṣṭup metre. The text opens with a benedictory verse. The verses 2-12 describe the three-fold yoga. Haribhadrasūri says that the eightfold classification of Yogadṛṣṭi has arisen out of the three fold Yoga^[3]. While describing the threefold yoga, Haribhadrasūri has clearly defined the scope as well as the limitations of the yoga by scripture (śāstrayoga) and the yoga by self-exertion (sāmarthyayoga). He has also defined the technical term prātibhajñāna in the above-mentioned verses^[4]. The yoga by self-exertion is divided into two parts namely dharmasaṃnyāsa and yogasaṃnyāsa^[5]. During the course of the verses 2 to 11 Haribhadrasūri refers to the sixteen characteristics of a soul who is desirous of initiation^[6]. Haribhadrasūri has extracted them from the treatise Dharmabindu which is also written by him. Moreover, the auto-commentary on verse ten contains verses extracted from the text Viśeṣāvaśyakabhāṣya^[7]. The verses 13 to 20 of the text Yogadṛṣṭisamuccaya deal with the general introduction of eight yogadṛṣṭis. The term dṛṣṭi is translated as “viewpoint” by K. K. Dixit in his translation (1970) of the text. However, instead of translating the word dṛṣṭi as view-point, we have kept it as dṛṣṭi only. Haribhadrasūri has mentioned the correspondence of eight yogadṛṣṭis with the eight yoga-limbs from Patañjali’s Yogasūtra. Moreover the corresponding eradication of eight vices viz. kheda etc., propounded by Bhadanta Bhāskara, take place with the acquisition of the respective yogadṛṣṭi. A search of various sources has not yielded any confirmation regarding the life and works of Bhadanta Bhāskara. The prefix Bhadanta, which is attached to him, becomes bhante in the Pāli tradition. The honorific term Bhadanta is usually reserved for Buddhist monks. Thus, looking at his name with the prefix Bhadanta and then at some generic features of how he describes yoga, it can be speculated that Bhāskara was most likely a Buddhist. Haribhadrasūri’s eightfold classification of yogadṛṣṭis also corresponds with the eight respective qualities viz. adveṣa etc. propounded by Bandhu Bhagavadavadhūta^[8]. As with Bhadanta Bhāskara we have no external confirmation for the life or work of Bandhu Bhagvadavadhūta. According to Sukhalal Sanghavi Bandhu Bhagavadavadhūta might have been a Śaiva or Paśupata teacher^[9]. C. K. Chapple assumes Bandhu Bhagavaddatta as either the author of texts that have been lost or a prominent teacher during the time of Haribhadrasūri or both^[10]. From all these assumptions Bandhu Bhagavadavadhūta seems to be a Vedāntin.

The eight vices viz. kheda etc^[11] and eight qualities viz. adveśa etc^[12] are explained by Haribhadrasūri in his own composition Ṣoḍaśaka. Moreover, all these vices as well as qualities are dealt with in the treatise Dvātriṃśad-dvātriṃśikā^[13] of Upādhyāya Yaśovijaya.

For verses 21-40 Haribhadrasūri describes the first mitrā dṛṣṭi. It contains enumeration of seeds of yoga (yogabīja) which a mitrā dṛṣṭi beholder accumulated in the present time. For the next eight verses 41 to 48, Haribhadrasūri discusses the second tārā dṛṣṭi. Another eight verses 49 to 56 are dedicated to balā dṛṣṭi. The following eight verses 57 to 64 discuss the fourth dīprā dṛṣṭi. The verses 65 to 101 are dedicated to the description of the subtle understanding (sukṣmabodha) and uselessness of fallacious argument (kutarka). These verses talk about the nature and characteristics of a soul who enjoys worldly existence (bhavābhinandi). The two unique technical terms namely avedyasaṃvedyapada and vedyasaṃvedyapada are defined and discussed by Haribhadrasūri in these verses of the text Yogadṛṣṭisamuccaya. The avedyasaṃvedyapada is characterized by wrong belief (mithyātva). It is possessed by a rejoicer of worldly existence (bhavābhinandi) as well as a beholder of any of the first four yoga dṛṣṭis. Haribhadrasūri’s characterization of a rejoicer of worldly existence moves a reader deeply from within. It is through these verses, Haribhadrasūri advices a true aspirant to refrain from indulgence in fallacious argument.

In the verses 102 to 144, Haribhadrasūri explains the element of omniscience, the omniscient persons, their oneness, the diversity found in their sermons and so on. For establishing the unity of omniscience element, which is present in various omniscient persons, Haribhadrasūri uses different illustrations. Haribhadrasūri also mentions how worthless it is to repudiate any omniscient person. In verses 146 to 148, Haribhadrasūri says that one should not indulge in useless and dry fallacious argumentation. The verses 149 to 152, teach an aspirant the virtue of morality. These verses convey the message that an aspirant should not hurt anyone, should worship the great soul, should follow the saintly personage and so on. The verses from 65 to 152, are analyzed in the chapter five of this thesis. An attempt is made to explain these verses in the light of the auto-commentary written on them.

Haribhadrasūri explains the fifth sthirā dṛṣṭi from verses 153 to 161. The sixth kāntā dṛṣṭi is explained in 162 to 169 verses of the text by Haribhadrasūri. The verses 170 to 177 are dedicated to the seventh prabhā dṛṣṭi. For verses 178 to 186 Haribhadrasūri discusses the eighth dṛṣṭi namely parā dṛṣṭi. Except the first and eighth dṛṣṭi, the rest six dṛṣṭis are explained in the span of eight verses only. Haribhadrasūri discusses the nature and characteristics of a liberated soul in verses 187 to 206. In the last few verses Haribhadrasūri deals with four types of yogins, the unfailing triad and the four sub-types of each yama. He also mentions that the treatise Yogadṛṣṭisamuccaya should be made accessible to worthy ones only. This is how Haribhadrasūri concludes his valuable composition.

Haribhadrasūri is peculiar in the explanation of textual verses. When he describes the word yogigamya^[14] in the auto-commentary, he explains the word yogin as śrutajina etc.^[15], whereas the meaning of the word yogin in the phrase yogināmupakārāya^[16] is different. In the auto-commentary Haribhadrasūri states that, here, yogin means kulayogin and pravṛttacakrayogin^[17].

Footnotes and references:

[1]:

It contains critically edited four Yoga works namely Yogaviṃśikā, Yogaśataka, Yogadṛṣṭisamuccaya, Yogabindu.

[2]:

See line-16to18, p.34, verse-94, - Yogadṛṣṭisamuccaya (2010).

[3]:

etattrayamanāśritya, viśeṣeṇaitadudbhavāḥ |
yogadṛṣṭaya ucyante, aṣṭau sāmānyatastu tāḥ || 12 ||
   -Yogadṛṣṭisamuccaya (2010)

[4]:

na caitadevaṃ yat tasmāt prātibhajñānasaṅgataḥ |
sāmarthyayogo'vācyo'sti, sarvajñatvādisādhanam || 8 ||
   -ibid.

[5]:

sāmarthyayogabhedābhidhānāyā''ha–dvidhā'yaṃ dharmasaṃnyāsa-yogasaṃnyāsasaṃjñitaḥ | kṣāyopaśamikā dharmā, yogāḥ kāyādikarma tu || 9 ||
   -ibid.

[6]:

See p. 9 lines: 4 to 11, -ibid.

[7]:

See p. 9 lines: 18 to 26 and pg: 10, lines: 1 to 2, -ibid.

[8]:

He is also known Bhandhu Bhagavaddatta in Hāribhadrayogabhāratī (second edition–1998)

[9]:

Sanghavi Sukhalal, Samadarśī Ācārya Haribhadrasūri, published in Bombay by Mumbai University, 1961.

[10]:

See p.: 40, lines: 27-29, C. K. Chapple (2003)

[11]:

See, 14.3, Ṣoḍaśaka.

[12]:

See, 16.14, Ṣoḍaśaka.

[13]:

See part-….., P. ….., Dvātriṃśad-dvātriṃśikā.

[14]:

........................, yogigamyaṃ.............. | -First verse of Yogadṛṣṭisamuccaya (2010)

[15]:

...| yogināṃ gamyo yogigamyaḥ, tam |
yogino'tra śrutajinādayo gṛhayante |... || 1 ||
   -Auto-commentary on Yogadṛṣṭisamuccaya (2010)

[16]:

Verse-2, second line, Yogadṛṣṭisamuccaya.

[17]:

kimarthametadityāha-yogināmupakārāya iti | yogino'tra kulayogi-pravṛttacakrā gṛhayante vakṣyamāṇalakṣaṇāḥ, na niṣpannayogā vakṣyamāṇalakṣaṇā eva, teṣāmata upakārābhāvāt, tadireṣāmevopakārārtham |... || 2 ||
   -Auto-commentary on Yogadṛṣṭisamuccaya (2010)