Chapter 4.1e - Yogabīja (Seeds of Yoga)

“yogabījaṃ–mokṣayojakā'nuṣṭhānakāraṇaṃ ^[1] ”

The spiritual practice, which connects an aspirant with the liberation, is called Yoga. The cause of such practices is known as Yogabīja [yoga-bīja]. Haribhadrasūri claims that the seeds of yoga are the unfailing causes of the liberation. He also states that the yoga seeds are accumulated by a beholder of mitrā dṛṣṭi^[2] .

Haribhadrasūri more specifically says that a mitrā dṛṣṭi holder performs last yathāpravṛttakaraṇa only after achieving eminently reduced capacity to receive karmans^[3] . It is this stage which is considered to be the right time for accumulating yoga-seeds that are the unfailing cause of liberation^[4] . The subject in question performs last yathāpravṛttakaraṇa under one condition. It is that he must have entered into the last round of matter reception as a result of acquiring matured/ripened destiny to attain liberation (i.e. tathābhavyatva paripāka)^[5] . Haribhadrasūri says that it is only such type of soul who is capable of accumulating yoga-seeds highly pure in nature^[6] .

This is to say that the subject in question has to achieve eminently reduced capacity to receive karmans for entering into the last round of matter reception as well as for performing the last yathāpravṛttakaraṇa. In the following example Haribhadrasūri shows importance of eminently reduced capacity to receive karmans.

It is said in Yogadṛṣṭisamuccaya that:-

tad bhāvamale kṣīṇe, prabhūte jāyate nṛṇām |
karotyavyaktacaitanyo, mahat kāryaṃ na yat kvacit || 30 ||

The accumulation of yoga-seeds takes place in case of the subject in question when his capacity to receive karmans has been diminished immensely; for certainly, one with an undeveloped awareness of the affairs of the world (i.e. a child) is nowhere found to perform big deeds.

A soul who has not achieved least capacity to receive karmans is like a child with undeveloped awareness. And therefore such a soul is not capable of performing the task of accumulating yoga-seeds just like a child who is incapable of performing big deeds viz. earning livelihood and so on.

Haribhadrasūri enumerates six seeds of yoga in his valuable treatise Yogadṛṣṭisamuccaya. They are:

1. To have completely purified and wholesome psyche (citta) which has high regards for Jina, to offer prayers to Jina and to perform acts like bowing down etc. to Jina.

2. To offer respectful and selfless service (vaiyāvṛtya) to preceptors, viz. ācārya, upādhyāya, tapasvī etc. who are genuine. (bhāvayogī).

3. To own a natural feeling of disgust for the transmigration.

4. To practice the physical secret resolution (dravyābhigraha).

5. To undertake writing etc. properly of the scriptural texts.

6. To listen to discourses pertaining to narration of yoga-seeds with firm resolution and high regards for them.

The Psyche (citta) of Yoga seeds gatherer:

Haribhadrasūri with a view to define the psyche of a yoga-seeds gatherer, compares it with that stage of a thing which has entered into the process of ripening^[7] . The psyche of a yoga-seed gatherer is slightly detached from worldly existence. It has come out little from the ocean like transmigration. It has reduced that capacity of transmigration which keeps on moving into the cycle of birth and death. Such psyche is adamant on breaking the knot of intense attachment and aversion^[8] . The following lines of auto-commentary of Yogadṛṣṭisamuccaya^[9] throw light on the psyche of a yoga-seed gatherer.

They are:

...| yathā''huryogācāryāḥ–“yogabījacittaṃ bhavasamudranimagnasyeṣadunmajjanābhogaḥ tatsaktyatiśayaśaithilyakārī prakṛ teḥ prathamavipriyekṣā tathā tadākū takāriṇī mujjhāsamāgamopāyanaṃ cetastaducitacintāsamāveśakṛd granthipavarta paramavajraṃ niyamāt tadbhedakāri bhavacārakapalāyanakālaghaṇṭā tadapasārakāriṇī samāsene”–tyādi |... || 25 ||

Since the subject in question possesses eligibility to accumulate yoga-seeds and his psyche is endowed with afore-mentioned good qualities, he acquires pure yoga-seeds even in the absence of samyagdarśana. Here, Haribhadrasūri states that a sarāga apramatta yogi experiences the inner delight which is similar to that of a vītarāga.

Just like that a mitrā dṛṣṭi beholder, even without cutting knot, experiences inner joy which is similar to that of a samyagdṛṣṭi soul. A mitrā dṛṣṭi beholder has obtained this capacity due to the practice of last yathāpravṛttakaraṇa^[10] .

Haribhadrasūri emphasizes on the highly purified aspect of yoga-seeds^[11] . For that the states required eligibility of a practitioner as well as characteristics of a yoga-seed. Haribhadrasūri’s views pertaining to the eligibility of the practitioner for accumulating yoga-seeds^[12] have already been dealt with in the previous passages. Here we will discuss characteristics of a yoga seed.

The practice of each yoga-seed becomes completely pure only when performed with^[13] :

1. High regards for Jina/vītarāga.
2. Total suppression of all instincts (sañjnā)^[14] spiritual ḍemerits.
3. Absence of any desire for worldly gains.

If every yoga-seed possesses above stated three characteristic marks, then it is considered to be highly pure.

Haribhadrasūri states that if yoga-seeds [Yogabīja—yoga-bīja] are practiced with the presence of instincts as well as desires to obtain worldly gains in the psyche of the subject in question, then their presence would prohibit the yoga-seeds from becoming unfailing cause of liberation^[15] . In other words we may say that their presence stop transformation of yoga-seeds into attainment of liberation. The presence of instincts as well as desires to obtain worldly gains give rise to attachment^[16] for worldly objects. It will obstruct the practitioner’s psyche from having high regards far Jina. Therefore the pre-requisite to turn yoga-seeds into the unfailing causes of liberation the subject in question’s psyche has to be free from arousal of instincts and possession of desires pertaining to materialistic gains. This is so because in practical life also we see that rice grows up from seeds of rice and not from any other seeds^[17] . Similarly liberation can be attained by practicing such yoga-seeds.

Haribhadrasūri says that the state of a maitra yogin, who accumulates yogaseeds, is a step away from the right faith^[18] . Therefore his intellect possesses high regards for Jina as the most worthy subject of worship. He thinks that worshipping Jina is the only worthy act to be performed in this world. Thus he does not get attracted towards any worldly enjoyments^[19] . There is absence of rise of instincts^[20] in him. During the time of practicing yoga-seeds no instinct arises in him^[21] .

While offering prayer to Jina if a thought regarding food comes to mind then that offering of prayer does not become completely pure and therefore may lead to heaven but does never result into the attainment of salvation. If one bows down to the Jina with a view to impress people or to gain their appreciation, his bowing down (praṇāma) mixed up with lokasañjñā. Thus, his bowing down to Jina is not called to be free from arousal of sañjñā. All these sañjās, after all, are meant for materialistic gain, which means that they desire those things which are materialistic (bhavabhogaspṛhā). Whereas the yoga-seeds [Yogabīja—yoga-bīja] can become unfailing cause of liberation only when they are performed without any yearnings for materialistic world (i.e. bhavabhoganispṛhā).

Thus, Haribhadrasūri states that though a religious practice performed with instincts may appear good one, it results into attainment of heaven and not liberation. The reason is in such performance the desire to obtain material enjoyment prevails^[22] .

Thirdly Haribhadrasūri asks that the practice of yoga-seeds become very pure if done without owning any desire for materialistic gains. Here, to become free from the desire of materialistic gains pertaining to present birth of a practitioner^[23].

For example if the subject in question bows down to Jina with a desire to obtain wealth, health, name, power etc. then his practice of it can not be called pure in nature. Hence, such practice is incapable of becoming unfailing cause of liberation.

The stoppage of arousal of instincts while practicing yoga-seeds implies that such practice is devoid of desires for materialistic gains. To own desires for worldly gains is nothing else but one type of arousal of instincts. If the subject in question practices yoga-seed with controlled instincts, then how can there arise any desire for materialistic gains. Therefore, no need to propose these two separately as the first one covers the sense of the second one. This is the question/doubt raised by the opponent^[24] .

Haribhadrasūri states that the reason of mentioning these two separately is as follows.

a. The arousal of instincts intends to own materialistic desires pertaining to the present birth.

b. When Haribhadrasūri says absence of desires to acquire materialistic gains (phālābhisandhirahitaṃ), he means desires pertaining to the present as well as next birth. For example, to have a desire of becoming as prosperous as a celestial deity or to experience luxuries and comforts of the heaven and so on.^[25]

The first Yoga-seed:

The first yoga seed constitutes three components it is considered to be the best yoga seed among all six yoga-seeds^[26] . The three components of first yoga can be understood either as a single yoga-seed or as three independent yoga-seed^[27] .

The three components are^[28] :

1. To own completely purified and wholesome psyche which has high regard for the Jina.
2. To offer prayers to the Jina.
3. To do acts like bowing down and so on to the Jina.

Here, Haribhadrasūri very emphatically and confidently claims that the first yoga-seed is the best among all yoga-seeds because its object of worship is Jina himself and no one else^[29] . The etymological meaning of the word Jina is the one who has conquered attachment, aversion and other vices However, Jina has become pattern word for Jains who are known as followers of Jina.

In Jainism there are two types of Jina.

1. Sāmānya Jina,
2. Tīrthaṅkara Jina.

In the Jain tradition, Jina denotes a soul who has acquired omniscience and who has become vītarāga. According to Jainism it is the supreme state that a soul obtains. Hence, the first yoga seed, which pertains to worship of Jina, is called to be the best yoga-seed by Haribhadrasūri.

By stating three components of first yoga-seed Haribhadrasūri refers to the activities of mind, speed and body of a maitra yogin. Haribhadrasūri says that the psyche of the subject in question does not have aversion^[30] , indifference^[31] for Jina and possesses liking (priti)^[32] for the same. When his such psyche develops high regards for Jina, it is called jineṣu kuṣalaṃ cittaṃ. This is the mental activity of the subject in question^[33] . The subject in question with such a pure psyche offers prayers to the Jina^[34] . Haribhadrasūri claims it to be the vocal activity of the subject in question^[35] . His act of bowing down by bending five limbs^[36] and other such acts^[37] refer to his bodily activities. In the auto-commentary on the present twenty third verse of Yogaḍṣṭisamuccaya Haribhadrasūri does not write words like “ityanena tu kāyayogavṛtti” just like he writes manoyogavṛtti and vāgyogavṛtti. However, Mr. Mota^[38] thinks that one should assume the words, “ityanena tu kāyayogavṛttimāha”, as ellipsis over here.

The second Yoga-seed:

To serve the preceptor etc. (viz. ācārya, upādhyāya, tapasvī)^[39] completely with the pure psyche is considered to be the second yoga-seed by Haribhadrasūri. To serve the preceptor means to bring food for them and so on^[40] . Haribhadrasūri has used vaiyāvṛtya, the Jain technical term, for it. To look after ācārya, upādhyāya, ascetics, aged monks, ill monks by fulfilling their every smallest need as well as requirement is called vaiyāvṛtya.

Haribhadrasūri proposes three pre-requisites for services to preceptors^[41] . He says that the preceptor should be a genuine one. Secondly he should be served properly by understanding “dos” and “do nots”^[42] . Thirdly the server i.e. the subject in question should serve with a pure psyche. For it Haribhadrasūri uses words “śuddhacittaprabandhaviśeṣeṇa”^[43] . A word prabandha used in this compound is interpreted in two meanings in the present context. The first meaning is uninterrupted or succession. The subject in question remains so deeply engrossed in the act of various services that nothing else comes to his mind. Even he is least concerned about what people around him speak about him. He keeps on serving uninterruptedly irrespective of external circumstances. The second meaning of the word prabandha is bound or to tie. The subject in question has so intensely tied his psyche with the individual who he is serving that now his does not even think of his own health, comfort or any personal need. His psyche remains bound with the one whom he is serving for all the time.

Upādhyāya Yaśovijaya in his Dvātriṃśad Dvātriṃśikā states that the services offered to preceptor should be free from following four flaws^[44] . They are:

1. The one who serves preceptor should not have expectations such as, others praise me, I should be recognized among people as a reputed server and so on.

2. Only genuine preceptor (bhāva yogin) should be served and not fake preceptor (dravya yogin) A fake preceptor is the one who is preceptor by mere external appearance and does not possess any quality or virtues.

3. The services should be done by following injunctions as well as prohibitions as they are prescribed in the scriptural texts.

4. The subject in question should do services with true interest and inner involvement.

Haribhadrasūri emphasizes that all the services and worships should be done of a genuine preceptor and net an unreal one. If the subject in question recognizes the fakeness of a particular preceptor and still serves him as a genuine one, then the subject in question’s such services would not be considered to be pure yoga-seed [Yogabīja—yoga-bīja] which is unfailing cause of liberation.^[45] Thus, the subject in question must have capacity to discriminate between a genuine as well as an unreal preceptor.

Moreover, Haribhadrasūri states that to have wholesome and completely pure psyche which has high regards for preceptors, to offer prayer to them and to bow down them, is also considered to be a part of the second yoga-seed^[46] .

The Third Yoga-seed:

Haribhadrasūri states that the feeling of dislike/disgust for transmigration, which arises naturally in the subject in question, is third yoga-seed^[47] . If the dislike for transmigration is caused by either separation from dear one or union with undesired ones, then such dislike cannot be called natural. Since it is born out form pain, it becomes of the nature of (ārtadhyāna). The feeling of dislike for transmigration arises naturally in the subject in question only when he realizes the true nature of transmigration as on endless chain of birth and death^[48] .

Here, Haribhadrasūri quotes^[49] line from some well-known text which says, of feeling of despondency for the worldly existence arises out of miseries then such despondency is called vairāgya.

The Fourth Yoga-seed:

The practice of secret resolution (abhigraha) is called the fourth yoga-seed by Haribhadrasūri^[50] . The word abhigraha is a Jain technical term. It is used here to convey the meaning of niyama. Hence, abhigraha means taking any niyama voluntarily. Hence, abhigraha means any voluntary or self-imposed secret religious resolution. Let us understand it with a following example. A group of monks arrive for stay in a village for stay where the subject in question stays. At that time he would determine in his mind secretly that if in case any monk among the group requires medicine, I will offer him the medicine. Now, the subject in question behaves as per his determination when gets such opportunity. This is what is called abhigraha^[51] . There are many other such secret resolutions which one can practice.

Haribhadrasūri says that the secret resolutions of a maitra yogin are of the nature of mere physical practice (dravyābhigraha). Though a maitra yogin follows secret resolution with wholesome mind and complete dedication, his secret resolution can not reach the level of bhāvābhigraha. Haribhadrasūri proposes the reason for it. He says that since a maitra yogin has not achieved cutting of the knot of attachment and aversion (granthibheda), he is incapable of practicing bhāvābhigraha^[52] .

The Fifth Yoga-seed:

To undertake writing etc. of the scriptural texts, by spending morally earned money, is considered to be the fifth yoga-seed by Haribhadrasūri^[53] . He states that by words writing etc following things should be understood.

They are^[54] :

1. Lekhanā,
2. Pūjanā,
3. Dāna,
4. Śravaṇa,
5. Vācana,
6. Udgraha,
7. Prakāśanā,
8. Svādhyāya,
9. Cintanā and
10. Bhāvanā.

Let us know each one in detail.

1. Lekhanā^[55] :-The scriptural texts were written down by scribes in ancient times. This was done to preserve the scriptural texts. History says that many noble Jain laymen used to write scriptural texts by themselves due to high regard for them.

2. Pūjanā^[56] :-To worship the sacred treatises by offering flowers, clothes etc. to them.

3. Dāna^[57] :-To donate treatises and to donate money for writing as well as printing them or to donate stationaries viz. paper, pen, ink etc. for writing them.

4. Śravaṇa^[58] :-To listen to discourses pertaining to the scriptural treatises.

5. Vācanā^[59] :-To read them by one’s own self.

6. Udgraha^[60] :- Udgraha means to grasp the meanings of scriptural texts by following proper way (vidhi). For instance, while grasping their meanings the subject in question’s mind, body and speech should be completely dedicated to the act of grasping, he should have regards for the one who delivers a discourse, arrange proper sitting place for the preceptor (who deliver discourse), sit in a proper posture while grasping the meanings.

7. Prakāśanā^[61] :- Prakāśanā is to bring to light the essence of scriptures to the worthy souls (bhavya jīvas). It will cause the feeling of gratitude and respect in their heart. Ultimately it will inspire them to read and enquire into the matters of scriptures.

8. Svādhyāya^[62] :-To study the sacred texts is also called a yoga-seed. Svādhyāya is of five types: Vācanā, Pṛcchanā, Parāvartanā, Anuprekṣā, Dharmakathā.

9. Cintanā^[63] :-To ponder deeply over the subtle meanings of the scriptures is considered to be a yoga-seed.

10. Bhāvanā^[64] :- Bhāvanā means to imbibe the essence of the scriptural texts by repeatedly thinking and pondering over the subject of scriptural texts.

The Sixth Yoga-seed:

Haribhadrasūri states that while listening to the discourses pertaining to yoga-seeds a maitra yogin, who owns preeminent faith in them and whose psyche is free from doubts, regarding them, acquires firm-mindedness for whatever he listens. He accepts resolutely the worthiness of yoga-seeds [Yogabīja—yoga-bīja]. It gives rise to high regards for them in him. His feeling of high regards is so pure that he does not possess even curiosity related to obtainment of results by practicing yoga-seeds. His such high regards is the cause of liberation^[65] . Therefore such state of a maitra yogin, itself, is a seed of yoga^[66] .

Footnotes and references:

[1]:

See, verse-23, pg: 14 line: 15, auto-com. Of Yogadṛṣṭisamuccaya, Also see, 21.8, auto-commentary on Dvātriṃśad Dvātriṃśikā, vol: 5, Pg: 1439, line: 2.

[2]:

karoti yogabījānā–mupādānamiha sthitaḥ |
avandhyamokṣahetūnā-miti yogavido vidaḥु || 22 ||
.... | kiṃ viśiṣṭānāṃ yogabījānāmityāha-avandhyamokṣahetūnāmiti |
na hi yogabījamayogaphalaṃ nāma, yogaścā'mokṣaphala iti |... || 22 ||
   – Yogadṛṣṭisamuccaya and its auto-commentary (2010).

[3]:

, bhavamale–tattatpudgalādisambandhayogyatālakṣaṇe kṣīṇe sati, nastoke kiṃ tu prabhūte–prabhūtapudgalaparāvartākṣepake,......
   –auto-commentary on Yogadṛṣṭisamuccaya (2010)

[4]:

etadanantaroditamakhilameva yadopajāyate tadā'bhidhātumāha–
yathāpravṛttakaraṇe, carame'lpamalatvataḥ |
āsannagranthibhedasya, samastaṃ jāyate hayadaḥ || 38 ||
   – Yogadṛṣṭisamuccaya (2010)

[5]:

| atrā'pi kāraṇamāha-tathābhavyatvapākata iti |
tathābhavyatvapāke na tatastathāmithyātvakaṭukatvanivatृtyā manāg mādhuryasiddheḥ |... || 24 ||
   –Auto-commentary on Yogadṛṣṭisamuccaya (2010)

[6]:

yadaitad bhavati tatsamayamabhidhātumāha–
carame pudgalavarte, tathābhavyatvapākataḥ |
saṃśuddhametanniyamā-nnā'nyadā'pīti tadvidaḥ || 24 ||
carame pudgalāvarte iti |
pudgalānāmāvartāstathātathā tattadgrahaṇasantyāgābhyāmiti pudgalāvartāḥ | “ete hayanādau saṃsāre tathābhavyatvākṣiptāḥ kasyacit kiyanto'pi” iti vacanaprāmāṇyāccaramapade caramāvartābhidhānāt |............ || 24 ||
   – Yogadṛṣṭisamuccaya and its auto-commentary (2010)

[7]:

| etacca tathāvidhakālādibhāvena tattatsvabhāvatayā phalapākārambhasadṛśamiti || 25 ||
   –Auto-commentary on Yogadṛṣṭisamuccaya (2010)

[8]:

īṣadanु majjanā'bhogo yogacittaṃ bhavodadhau |
tacchavattthatiśayocchedi dambholirgranthiparvate || 21.12 ||
   –Dvātriṃśad Dvātriṃśikā of Upādhyāya Yaśovijaya.

[9]:

Verse: 25, Pg: 15, lines: 21-25, 2010.

[10]:

| etattvabhinnagrantherapi tadaivaṃ bhavati caramayathāpravṛttakaraṇasāmārthyena tathāvidhakṣayopaśamasāratvādapramattayateḥ sarāgasyaiva vītarāgabhāvakalpam |... || 25 ||
   –Auto-commentary on Yogadṛṣṭisamuccaya.

[11]:

saṃśuddhaṃ, yogabījaṃ.. || 23 ||
   –the second line of the twenty third verse of Yogadṛṣṭisamuccaya.

[12]:

The practitioner, who possesses mitrā dṛṣṭi, who has entered into the last round of matter reception, whose destiny to attain liberation has ripened and who practices last Yathāpravṛttakaraṇa, is eligible to accumulate yoga-seeds. Though this eligibility is presented by Haribhadrasūri in his composition Yogadṛṣṭisamuccaya, it is accepted and proposed by all experts in Yoga. (iti yogavidovidaḥु )

[13]:

upādeyadhiyā'tyanta,ṃ saṃsāviṣkambhaṇānvitam |
phalābhisandhirahitaṃ, saṃśuddhaṃ hayetadīdṛśam || 25 ||
   – Yogadṛṣṭisamuccaya (2010)

[14]:

| tathā cā''ṣarm –“kaivihāṇaṃ bhante sannā pannattā? goyamā! dasavihā, taṃ jahā-āhārasannā, bhayasannā, mehuṇasannā, pariggahasannā, kohasannā, māṇasannā, māyāsannā, lobhasannā, ohasannā, logasannā” iti |
   –Auto-commentary on Yogadṛṣṭisamuccaya (2010)

[15]:

| tadabhisandherasundaratvāt tadapuाttasyā'syasvataḥ pratibandhasāratvāt |
eta drahitaṃ cedamapavagarsādhanam |svapratibandhasāraṃ tuttatsthānasthitikārye va tathāsvabhāvatvāt, gautamabhagavadbahumānavat |..... || 25 ||
   –ibid.

[16]:

| pratibandhena = āsaṅgena ujjhitaṃ (= pratibandhojjhitaṃ) āhārādisaṃjñaudayā'bhāvāta,् phalā'bhisandhirahitatvācca |
tadapuाttasya tusvataḥ pratibandhasāratvāt |..... || 21.9 ||
   –Auto–commentary on Dvātriṃśad-Dvātriṃśikā, Vol: 5, Pg: 1440-1441.

[17]:

| evambhūtasyaiva yoganiṣpādakatvāt |
na hayaśālibījāt kālenā'pi śālyaṅku raḥ |..... || 25 ||
   –Auto-commentary on Yogadṛṣṭisamuccaya (2010)

[18]:

, tathāparipākāt samyagjñānarūpatvena,.................. || 25 ||
   –ibid.

[19]:

upādeyadhiyā–upādeyabuddhyā |
atyantaṃ-sarvānyāpohena................. || 25 ||
   –ibid.

[20]:

| saṃjñā āhārādibhedena daśa |........... || 25 ||
   –ibid.

[21]:

| saṃjñāviṣkambhaṇānvitaṃ–kṣayopaśamavaicitryādāhārādi-saṃjñodayābhāvayuktam | … || 25 ||
   –ibid.

[22]:

| etatsamprayuktāśayānuṣṭhānaṃ sundaramapyabhyudayāya, na niḥśreyasāvāptaye pariśuddhābhāvād, bhavabhoganiḥspṛhāśayaprabhavametaditi yoginaḥ |......... || 25 ||
   –ibid.

[23]:

| phalābhisandhirahitaṃ-bhavāntargataphalābhisandhyabhāvena | … || 25 ||
   –ibid.

[24]:

āha-asambhavyeva saṃjñāviṣkambhaṇe yathoditaphalābhisandhiḥ | … || 25 ||
   –ibid.

[25]:

|syamevam ettadbhavāntagarta phalamadhikṛtya, iha tu tadanyabhavāntagarta mapi sāmānikādilakṣaṇaṃ phalamadhikṛtya gahṛ yate |
tadabhisandherandarutvāt tadapuाttasyā'syasvataḥ pratibandhasāratvāt |
etadrarahitaṃ cedamapavagarsādhanam |........ || 25 ||
   –ibid.

[26]:

|
...................., yogabījamanuttamam || 23 ||
   –Yogaḍṣṭisamuccaya (2010)

[27]:

| tatsarvameva sāmastya-pratyekabhāvābhyāṃ… || 23 ||
   –Auto-Commentary on Yogaḍṛṣṭisamuccaya (2010)

The following lines from Nayalatā–the commentary on Dvātriṃśad Dvātriṃśikā throw light on above mentioned werds of Yogaḍṛṣṭisamuccaya, the lines are:

…|... sāmastya-pratyekabhāvābhyāṃ =
saṃmilitatvā'saṃmilitatvābhyāṃ... |
eteṣāṃ pratyekamapi mokṣayojakā'nu, ṭhānā''kṣepasāmathyarm |
paraṃ mitho militatve tu tādṛśasāmarthyaṃ viśiṣṭataramavaseyam, avilambanena tatsāmagrīsampādakatvāt |... || 21.8 ||
   –Vol-5, Pg: 1439, Lines: 15-18.

[28]:

jineṣu ku śalaṃ cittaṃ tannamaskāra eva ca |
praṇāmādi ca saṃśuddha,ṃ yogabījamanuttamam || 23 ||
   – Yogaḍṛṣṭisamuccaya (2010)

[29]:

, anuttamamiti sarvapradhānaṃ, viṣayaprādhānyāditi || 23 ||
   –Auto-Commentary on Yogaḍṛṣṭisamuccaya (2010)

[30]:

jineṣu-bhagavadahetsu ku śalaṃ citta-ṃdveṣādyabhāvena prītyādimat |.... || 23 ||
   –Ibid.

[31]:

In dveṣādyabhāvena the word ādi convey upekṣā and other such vices.

[32]:

prītyādimat = prīti-bhakti-śraddhā-bahumānādiyuktaṃ cittam |.... || 21.8 ||
   –Nayalatā–the commentary on Dvātriṃśad Dvātiṃśikā, vol: 5, Page: 1437, Lines: 24.

[33]:

| anena manoyogavṛtti māha |.... || 23 ||
   –Auto-Commentary on Yogaḍṛṣṭisamuccaya (2010)

[34]:

(a)... | tannamaskāra eva ca–jinanamaskāra eva ca tathāmanoyogaprerita iti |...... || 23 ||
   –ibid (b)... | jinanamaskāra eva ca tathā manoyogapreritaḥ =.... |
upalakṣaṇājjinastavana-stutyāderapyatra grahaṇaṃ kāyarm |... || 21.8 ||
   –Nayalatā, Vol: 5, Pg: 1438, Line: 16-17.

[35]:

| anena tu vāgyogavṛttim |...... || 23 ||
   –Auto-Commentary on Yogaḍṛṣṭisamuccaya (2010)

[36]:

pañcāṅgādilakṣaṇaṃ = bhūminyastaśirojānudvaya-karayugalādisvarūpaṃ pañcāṅgapraṇipātādyaparābhidhānaṃ,...... || 21.8 ||
   –Nayalatā, Vol: 5, Pg: 1438, Line: 21-22.

[37]:

, ādiśabdāt maṇḍalādigrahaḥ = pradakṣiṇā'bhyutthānādiparigrahaḥ |....... || 21.8 ||
   –Nayalatā, Vol: 5, Pg: 1438, Line: 22.

[38]:

See his translation with explanatory notes of Yogaḍṛṣṭisamuccaya, Vol: 1, Pg: 106, Line: 4

[39]:

ācāryādiṣvapi-ācāryopādhyāyatapasvyādiṣvapi......................... || 26 ||
   –Auto-commentary on Yogaḍṛṣṭisamuccaya. (2010)

[40]:

? vaiyāvṛttyaṃ ca-vyāvṛttabhāvalakṣaṇamāhārādinā,...................... || 26 ||
   –ibid.

[41]:

, viśuddhaṃ bhāvayogiṣu |
vaiyāvṛttyaṃ ca vidhivacchu ddhāśayaviśeṣataḥ || 26 ||
   – Yogaḍṛṣṭisamuccaya. (2010)

[42]:

, vidhivata-् sūtroktavidhiyuktaṃ purūṣādyapekṣayetyatharḥ |
yadāha–“purisaṃ tassuvayāraṃ, avayāraṃ cappaṇo ya ṇāūṇa |
kujjā veyāvaḍiyaṃ āṇaṃ kāuṃ ṇirāsaṃso || ” (3.5.237)................... || 26 ||
   –Auto-commentary on Yogaḍṛṣṭisamuccaya. (2010)

[43]:

| ata vā''ha-śuddhāśayaviśeṣataḥ-śuddhacittaprabandhaviśeṣeṇa |.... || 26 ||
   –ibid.

[44]:

ślāghanādyasadāśaṃsāparihārapuraḥ saram |
vaiyāvṛttyaṃ ca vidhinā teṣvāśayaviśeṣataḥ || 21.14 || -Vol: 5, Page: 1447.

[45]:

| kiṃ viśiṣṭeṣvityāha-bhāvayogiṣu–na dravyācāryādiṣa,ु dhamarja lakṣaṇeṣa,ु kū ṭarūpe khalbakū ṭabuddherapyasundaratvāt | naitadeva ke valaṃ yogabījam,... || 26 ||
   –Auto-commentary on Yogaḍṛṣṭisamuccaya. (2010)

[46]:

ācāryādiṣvapi.............. etadeva ku śalacittādi viśuddhaṃ-saṃśuddhamevetyarthaḥ |................. || 26 ||
   –ibid.

[47]:

bhavo vegaśca sahajo...........................|
.................................................. || 27 ||
   –Yogaḍṣṭsamuccaya (2010)

[48]:

bhavodvegaśca-saṃsārodvegaśca janmādirūpatayā bhavatyasya, sahajo neṣṭādiyogādinimittaḥ, tasyā''ttardh yānarūpatvāt |...|| 27 ||
   –Auto-commentery on Yogaḍṣṭsamuccaya (2010)

[49]:

| ukta ca–“pratyutpannāttu yo daḥु khānnirvedodvaṣe īdṛśaḥ, na vairāgyamityādi |”.... || 27 ||
   –ibid.

[50]:

, dravyābhigrahapālanam |
................,.............. || 27 ||
   – Yogaḍṛṣṭisamuccaya.

[51]:

| tathā dravyābhigrahapālanam |
auṣadhisamādānamadhikṛtya |................ || 27 ||
   –Auto-commentary of Yogaḍṛṣṭisamuccaya.

[52]:

| bhāvābhigrahasya viśiṣṭakṣayopaśamabhāvarūpasyā'bhinnagrantherasambhavād dravyābhigrahagrahaṇam |.... || 27 ||
   –ibid.

[53]:

,........................... |
tathā siddhāntamāśritya, vidhinā lekhanādi ca || 27 ||
   – Yogaḍṛṣṭisamuccaya (2010)

[54]:

ādiśabdārthamāha–
lekhanā pūjanā dānaṃ, śravaṇaṃ vācanodgrahaḥ |
prakāśanā'thasvādhyāya-ścintanā bhāvaneti ca || 28 ||
   –ibid.

[55]:

lekhanā-satpuske ṣu.... || 28 ||
   –Auto-commentary on Yogaḍṛṣṭisamuccaya (2010)

[56]:

, pūjanā puṣpavastrādibhiḥ,.... || 28 ||
   –ibid.

[57]:

,...., dānaṃ pustakādeḥ,.... || 28 ||
   –ibid.

[58]:

,....,...., śravaṇaṃvyākhyānasya,.... || 28 ||
   –ibid.

[59]:

, vācanāsvayamevā'sya,.... || 28 ||
   –ibid.

[60]:

, udgrahaḥ-vidhigrahaṇasamasyaiva,.... || 28 ||
   –ibid.

[61]:

, prakāśanā gṛhītasya bhavyeṣu,.... || 28 ||
   –ibid.

[62]:

, athasvādhyāyo–vācanādirasyaiva,.... || 28 ||
   –ibid.

[63]:

, citanā granthārthato'syaiva,.... || 28 ||
   –ibid.

[64]:

bhāvaneti ca etadgocaraiva,.... || 28 ||
   –ibid.

[65]:

tathā–
bījaśrutau ca saṃvegāta,् pratipattiḥ sthirāśayā |
tadapuाdeyabhāvaśca, pariśuddho mahodayaḥ || 29 ||

bījaśrutau ca tayathoktagocarāyām saṃvegāt –śraddhāviśeṣāt pratipattiḥ–“ evameta ” dityevaṃrūpā sthirāśayā tathāvidhacittaprabandhato visrotasikā'bhāvena | tadapuाdeyabhāvaśca-bījaśrutyupādeyabhāvaśca, pariśuddhaḥ-phalautsukyebhāvena, mahodayaḥ-ata evā''nuṣaṅgikābhyudayato niḥśreyasasādhanāditi || 29 ||

   – Yogaḍṛṣṭisamuccaya and its auto–commentary (2010)

[66]:

bījaśrutau parā śraddhāntarviśrotasikāvyayāt |
tadapuाdeyabhāvaśca phalautsukyaṃ vinā'dhikaḥ || 21.17 ||
bījeti |.... vinā adhikaḥ = atiśayito yogabījam || 21.17 ||
   –Dvātriṃśad Dvātrīṃśikā and its auto-commentary, Vol: 5, Pg: 1455, 1456.