योगीन्दुदेव और हिन्दी संत-परम्परा
By डॉ. भागचन्द जैन
Summary
The text discusses the life and influence of Yogindudev, a prominent poet in the Apabhramsha literary tradition, often compared to Kundakunda. He is described as a spiritually intense mystic and ascetic whose works are deeply rooted in personal experience and self-realization, making them timeless and non-sectarian. Despite his significance, very little biographical information is available, and his exact period is debated. Based on references in Prakrit grammars by Chandra and Hemachandra, and his influence on later poets like Ramasimha, his time is estimated to be around the 6th-7th century CE. This dating is supported by the impact of his writings on Buddhist Siddha saints, whose own compositions echo his emphasis on inner spiritual practice. Yogindudev is identified as a mystic poet whose ideas were shaped by Kundakunda. His mystical tradition later flourished in the works of Jain poets like Ramasimha, Devasena, and Banarasidas, and was also adopted by Buddhist saints, influencing the broader Hindi Sant literature. Scholars like Parasuram Chaturvedi trace this tradition back to the 10th century but do not mention Yogindudev. However, the text argues that Yogindudev laid the foundational groundwork for the entire Sant tradition, which later poets built upon. The Sant tradition, as articulated by Yogindudev, emphasizes a middle path between renunciation and worldly engagement, prioritizing direct personal experience over external scriptures. He defines a Sant as one who is free from passions like attachment and aversion, embodying supreme bliss and peace. This definition is echoed in later Hindi Sant literature. Key themes in his works include the impermanence of the world, the nature of the self and the supreme self, and the importance of a guru. He distinguishes between the external self (bahiratma), the inner self (antaratma), and the supreme self (paramatma), with the latter being pure, formless, and residing within every individual. Yogindudev criticizes external rituals and idol worship, asserting that the
Conclusion
The document establishes Yogindu as a foundational figure in the Hindi saint tradition, demonstrating that his 6th-7th century Apabhramsha works provided the core framework later adopted by both Jain and Buddhist mystic poets. This challenges conventional narratives that trace the tradition's origins solely to medieval figures like Kabir. The analysis reveals that Yogindu's tripartite division of the self (external, internal, supreme) and his emphasis on inner experience over external ritual directly shaped the vocabulary and conceptual structure of subsequent saint literature. The implications are significant: scholars must now reconsider the timeline and transmission pathways of mystical poetry in North India, recognizing a pre-existing Jain substratum that influenced both nirguna and saguna bhakti traditions. This reframes the Hindi saint tradition not as an independent medieval phenomenon but as a continuation of earlier contemplative lineages, with Yogindu serving as the crucial bridge between classical Jain spirituality and vernacular devotional expression.