Introduction

The name Haribhadra is associated with a profound legacy in Jain philosophy, which encompasses two distinct figures—Haribhadra Virahāṅka and Haribhadra Yākinīputra. The previous blog post introduced Haribhadra Virahāṅka, whose contributions to Jain yoga emphasized systematic ethical practice and a commitment to the renunciatory path. This week, we explore the life and works of Haribhadra Yākinīputra, the later of the two figures, who engaged with broader Indian philosophical systems and played a significant role in integrating Jain teachings with elements of Buddhism and Vedānta.

Haribhadra Yākinīputra: The Historical and Hagiographical Context

Haribhadra Yākinīputra, believed to have flourished in the 8th century CE, is distinguished from Haribhadra Virahāṅka by his broader intellectual engagement with non-Jain traditions, including Buddhism and Vedānta. The distinction between these two Haribhadras is still a matter of scholarly debate, with Paul Dundas noting the complexity of determining which works belong to which figure, as some texts appear to reference both identities (Dundas 2020). Haribhadra Yākinīputra’s name is traditionally linked to his conversion story, where, as an arrogant Brahman, he was humbled by a Jain nun named Yākinī, leading to his conversion and the adoption of the name "Yākinīputra"—"the spiritual son of Yākinī" (Dundas 2020).

The historical details of Haribhadra Yākinīputra’s life remain elusive, with only a brief reference in a colophon indicating his lineage within the Vidyādhara Kula, a now-defunct renunciant order. The Vidyādhara Kula, named after vidyā (wisdom), was an ancient Jain monastic tradition that has since faded into obscurity. The confusion surrounding Haribhadra Yākinīputra's identity also extends to his works, as many texts attributed to him in both Prakrit and Sanskrit raise questions regarding their authorship and dating.

Until the early 20th century, all works attributed to Haribhadra were thought to belong to a single figure from the 6th century CE. However, in 1919, Muni Jinavijaya proposed a later date, noting that Uddyotanasūri, author of the Kuvalayamālā (779 CE), referenced Haribhadra as his teacher (Dundas 2020). This revision places Haribhadra Yākinīputra in the 8th century, which H. Jacobi and Robert Williams also supported (Williams 1963). Williams further argued that discrepancies in Haribhadra’s teachings on pūjā (devotional worship) and aṇuvrata (lesser vows) indicate the presence of two distinct Haribhadras.

Haribhadra Yākinīputra's Works: A Broader Philosophical Engagement

Haribhadra Yākinīputra authored numerous texts, many of which have had a lasting impact on Jain thought. H.R. Kapadia lists 87 works attributed to Haribhadra, although the scholarly consensus today attributes around 45 works to him. He is known for being the first commentator on the Ardhamāgadhī canon to employ Sanskrit, a significant development in the history of Jain literature. His contributions also extended to the field of doxography—the impartial recording and categorization of intellectual and religious viewpoints—a genre that aligns closely with the Jain principle of anekāntavāda, or non-one-sidedness (Dundas 2020).

Among Haribhadra Yākinīputra’s works, two texts stand out for their contributions to Jain yoga: the Yogavimśikā and the Yogadṛṣṭisamuccaya.

The Yogavimśikā: Twenty Verses on Yoga

The Yogavimśikā, or "Twenty Verses on Yoga," is a short Prakrit text embedded within a larger work called the Vimśati. In the Yogavimśikā, Haribhadra Yākinīputra defines yoga as encompassing all religious practices that lead to liberation. The text provides a distinction between the absolute viewpoint, which regards flawless spiritual conduct as yoga, and the practical viewpoint, which recognizes specific modes of conduct prescribed by the elders as yoga [i]:

mukkhena joyaṇo jogo savvo vi dhammavāvaro / 
Parisuddho viṇṇeo hāṇaigao vi sesaṇam // 1 //

Translation by K.K. Dixit: "All pure religious performance is to be treated as yoga inasmuch as it connects one with mokṣa (i.e., leads one to liberation); however, specific religious practices are to be particularly regarded as yoga" (Dixit 1970).

The Yogadṛṣṭisamuccaya: A Compendium of Views on Yoga

The Yogadṛṣṭisamuccaya is a more substantial and well-known work by Haribhadra Yākinīputra, consisting of 226 verses. This text, first translated and analyzed in English by K.K. Dixit (1970), presents a collection of different perspectives on yoga, including Jain, Vedāntic, and Buddhist viewpoints. The Yogadṛṣṭisamuccaya reflects Haribhadra's inclusive and tolerant approach, asserting that while the truth is one, it is articulated differently by various philosophical systems. Haribhadra emphasizes the unity of the ultimate truth, even as it is expressed in terms like "eternal Śiva," "transcendental absolute," and "liberated self":

"The ultimate truth transcending all states of worldly existence and called nirvāṇa is essentially and necessarily one, even if it be designated by different names. It is called by names such as 'eternal Śiva,' 'transcendental absolute,' 'liberated self,' and 'suchness,' words that have the same meaning and a correct meaning at that" (Dixit 1970).

This inclusive approach also appears in later yoga texts, such as the Yogapradīpa, which states that whether it is Śaṅkara (Śiva) or Jineśa, they are both understood as manifestations of the same supreme being residing in nirvāṇa (Lhoir, unpublished translation, see forthcoming dissertation).

The Jain Eightfold Yoga in the Yogadṛṣṭisamuccaya

Haribhadra Yākinīputra's Yogadṛṣṭisamuccaya introduces several yoga systems, including a Jain adaptation of the eightfold path. This Jain eightfold yoga is presented through stages named after goddesses, partially aligning with the fourteen guṇasthānas—the stages of spiritual development in Jainism. The stages are as follows:

1. Mitrā (Friendly): Corresponds to yama (ethical restraints) in Patañjali's Yoga Sūtras. It emphasizes the practice of the five great vows (mahāvratas) in Jainism, which align with the yamas of Patañjali.
2. Tārā (Protector): Relates to niyama (ethical observances), encouraging the practitioner to engage proactively with the world by performing acts of service.
3. Balā (Powerful): Involves the practice of āsana (postural practice) to develop physical strength and enable prolonged meditation.
4. Dīprā (Shining): Represents prāṇāyāma (breath control), emphasizing internal purification.
5. Sthirā (Firm): A stage resembling pratyāhāra (sense withdrawal), focusing on turning the senses inward.
6. Kāntā (Pleasing): Occupies the niche of dhāraṇā (concentration), directing the mind towards internal focus.
7. Prabhā (Radiant): Corresponds to dhyāna (meditation), likening the yogin to refined gold.
8. Parā (Highest): Represents the culmination of the process, aligning with the fourteenth guṇasthāna, where samādhi is equated with the state of ayoga-kevala, a stage of complete liberation from karma.

This presentation of Jain yoga aligns with the guṇasthānas described by Pūjyapāda in his commentary on the Tattvārthasūtra. The fourteen guṇasthānas represent stages of spiritual progress, from deluded worldviews to complete omniscience (kevalajñāna), with the final stage being ayoga-kevalin, where the soul is liberated from all karmic bondage.

Integration of Other Philosophical Systems

Haribhadra Yākinīputra's engagement with other Indian philosophical systems is a defining feature of his work. The Yogadṛṣṭisamuccaya presents three eightfold yoga systems: one Vedāntic, attributed to Bandhu Bhagavadatta, and one Buddhist, attributed to Bhadanta Bhāskara. The Vedāntic system includes stages such as jijñāsā (desire for knowledge) and śravaṇa (hearing the truth), reflecting the Advaitic emphasis on knowledge as the path to liberation. The Buddhist system, in contrast, uses a sequence of negating terms, such as akheda (no distress) and anudveda (no anxiety), ultimately leading to a state free from attachment.

Haribhadra’s examination of these systems highlights the Jain emphasis on understanding multiple viewpoints while asserting the superiority of the Jain path. Although he recognized that systems like Vedānta, Buddhism, and tantra contained elements of truth, Haribhadra argued that these systems were ultimately incomplete in their approach to spiritual liberation. His innovative work critically evaluated their limitations, demonstrating that only the Jain version presented a complete and effective path to liberation.

Conclusion

Haribhadra Yākinīputra's contributions to Jain yoga are characterized by an inclusive approach that acknowledges elements from Vedānta, Buddhism, and tantra, while maintaining the distinctiveness and completeness of Jain philosophy. His texts, such as the Yogavimśikā and Yogadṛṣṭisamuccaya, reflect a commitment to Jain ethics, asceticism, and the ultimate goal of liberation through the eradication of karma. By critically engaging with other philosophical systems, Haribhadra enriches Jain understanding of yoga, emphasizing the tradition’s unique focus on self-restraint, ethical discipline, and karmic purification.
 

[i] “From the absolute viewpoint, all flawless spiritual conduct that connects the seeker with liberation is known as yoga. From the practical viewpoint, specific modes of religious conduct as prescribed by the elders are known as yoga” (Modi 2013).
 

Arihanta Institute is pleased to welcome Corinna May Lhoir, a PhD student from the University of Hamburg, to Professor Christopher Jain Miller’s MA - Engaged Jain Studies "Jain Yoga" graduate seminar. Lhoir is currently working on an innovative dissertation translating the medieval Jain text, Yogapradīpa. Throughout the semester, she will share her insights from Dr. Miller's seminar in a series of articles. Read Lhoir's first three articles here:

• Jain Yoga – An Introduction
• Exploring Yoga in the Tattvārthasūtra
• Haribhadra's Jain Yoga I: Exploring the Philosophical Divergences with Patañjali, Vedānta, and Buddhism

Bibliography

Chapple, Christopher Key. The Jaina Yogas of Haribhadra Virahāṅka’s Yogabindu. In Yoga in Jainism, edited by Christopher Key Chapple, 71–86. London: Routledge, 2015.

Dundas, Paul. "Haribhadra." In Brill’s Encyclopedia of Jainism, 887–897. Leiden: Brill, 2020.

Dixit, K.K., trans. Yogadṛṣṭisamuccaya and Yogavimśikā of Ācārya Haribhadrasūri. Ahmedabad: Lalbhai Dalpatbhai Bharatiya Sanskriti Vidyamandira, 1970.

Modi, Manish, trans. Acarya Haribhadra's Yoga-Vimśikā: 20 Verses on Yoga. English translation of the original Prakrit text, 2013. Unpublished manuscript.

O’Brien-Kop, Karen. The Philosophy of the Yogasūtra: An Introduction. Bloomsbury Academic, 2023.

Williams, Robert. Jaina Yoga: A Survey of the Mediaeval Śrāvakācāras. London: Oxford University Press, 1963.

Tatia, Nathmal. That Which Is: Tattvārtha Sūtra of Umāsvāti/Umāsvāmī. San Francisco: Harper Collins, 1994.

To learn more about the MA in Engaged Jain Studies check out our webpage or email study@arihantainstitute.org for application and admissions information.