Akulagam Ka Parichay - Book Summary

This document, titled "Akulagam ka Parichay" (Introduction to Akulagam) by R. P. Goswami, is an essay published in the "Shri Pushkarmuni Abhinandan Granth." It provides an introduction and analysis of a significant Jain text related to Yoga, the Akulagam Shastra.

Here's a comprehensive summary of the key points:

1. The Nature of Spiritual Guidance and the Importance of Yoga:

The essay begins by noting a commonality among founders of religions: they were accomplished in self-realization. However, detailed information about their sadhana (spiritual practice) period is often scarce, with only glimpses of their childhood or post-realization lives preserved.
It's emphasized that these enlightened beings often incorporated Yoga and Yoga Shastra into their lives. They were knowledgeable about the general processes of Yoga and shared this knowledge selectively with chosen disciples.
In the modern era, previously guarded knowledge, including ancient Vidyas (sciences/arts) like Yoga, is becoming accessible to the public.

2. The Secrecy and Accessibility of Yoga:

Historically, all Vidyas, including Yoga, were considered secret, akin to weapons, due to concerns about misuse by undisciplined individuals. Knowledge was transmitted orally from guru to disciple.
Yoga Vidya, in particular, required extreme caution because even minor carelessness could be dangerous for the practitioner. Furthermore, possessing specific powers through Yoga could lead to their misuse if the practitioner lacked discretion.
The essay highlights that Yoga Vidya is generally accessible to all individuals because it requires fewer specific tools, places, times, or caste restrictions. The effort of those who transcribed this oral tradition into written form is lauded for making it available to future generations.

3. The Akulagam Shastra - An Overview:

The essay introduces the Akulagam Shastra as a Yoga Shastra that embodies these characteristics.
Form and Content: It's primarily a Sanskrit text presented in the form of a dialogue between Shiva and Parvati, purportedly conveyed by Lord Narayana to Narada. It contains approximately 700 verses and is divided into nine or ten patalas (chapters).
Syncretic Nature: The structure suggests a synthesis of both Shaivite and Vaishnavite traditions. It shows a significant influence of the Bhagavad Gita and imitates the style of some medieval texts.
Availability: The text appears to be largely unprinted. Mentions of manuscripts are found in various libraries, including India Office Library (London), Asiatic Society (Kolkata), Bhandarkar Oriental Research Institute (Pune), and the University of Pennsylvania (USA).
Manuscript Variations: There are variations in the number of patalas (9 or 10) and the total verse count among different manuscripts (ranging from 663 to 767 verses, with one mention of 1000 verses).
Dating: While one scholar dates its composition to the 18th century based on a manuscript's script, the presence of a manuscript from 1628 CE suggests an earlier origin, likely before that year.

4. The Significance of the Name "Akulagam":

Another name for the text is Yogasarasamuccaya, suggesting it might be the original title. The name Akulagam might have been given later when it was framed within the Shiva-Parvati dialogue for added authority.
Shaivite Connection: The term "Akula" holds significance in Kashmir Shaivism. The essay speculates a possible connection to the Lakulisha sect, perhaps through a misinterpretation of the initial "Na" in "Nakulisha" as negative, leading to "Akulisha" and then "Akula."
"Kula" and "Akula": In Shaivism, "Kula" refers to the Sushumna or Kundalini path, and "Akula" signifies the supreme Shiva beyond that path. The essay quotes a verse defining "Akula" as synonymous with "Niruttara" (beyond question) due to its unattached, undivided, and non-dependent nature.
"Akula" as Breath/Prana: In one instance, "Akula" is interpreted as "Prana" (breath) in the text, which the author believes is the essence of the soul and mind, and even the divine. This interpretation helps unlock the meaning of the name.
Alternative Interpretation: "Akula" is also seen as a name for Shiva, suggesting the text is called Akulagam because Shiva himself proclaimed it.

5. Dating and Prophetic Utterances:

The essay discusses a prophecy within the text that states: "Four thousand and forty years of Kali Yuga will pass. Then, Oh Maheshwari, in the southern part of Vindhya, on the southern bank of the Ganga (perhaps Godavari?), I will present the Akulagam in the form of a Dvija (twice-born)."
This prophecy, equating Kali Yuga year 4040 to 640 CE, is presented as a potential clue to the text's original composition period. If interpreted as a prediction of its dissemination, it doesn't necessarily pinpoint the initial composition.
The text's style and philosophical references suggest a possible origin around the 10th century CE, aligning with the discourse of Nath Siddhas.

6. Thematic Structure and Content of the Patalas: The essay provides a chapter-by-chapter summary of the text's themes:

Patal 1: Introduction: Praises the yoga path, discussing the six limbs of Yoga (omitting Yama and Niyama from the enumeration but mentioning them later), the connection of the navel, heart, etc., to these limbs, the union of Jiva, Shakti, mind, and Prana for liberation, and the importance of Pranayama and the recitation of Om.
Patal 2: Karma and Mind: Discusses the nature of Karma, the Shiva-originating lotus at the navel, auspiciousness and inauspiciousness, four states of mind and their locations, the concepts of bondage and liberation, life and death, and four types of Yoga.
Patal 3: Metaphorical Interpretations: Interprets traditional concepts like Madya (wine), Mansa (meat), and Maithuna (sexual union) metaphorically. Unwisdom is wine, wisdom is meat, and their union is Mathuna. The breath (Prana and Apana) is considered the union. The movement of "Bindu" (seed/essence) is discussed in relation to karma and liberation. It also discusses the nature of truth, the role of Om, and the significance of Bindu's stability for longevity and mental stillness.
Patal 4: Paths and the Divine Swan: Discusses fiery and smoky paths, the locations of Prana and Apana, and the concept of Prana-Agni-Hotra. It introduces the divine Swan (Hamsa) as the manifestation of the Supreme, with one aspect for creation and another for destruction. Union of Prana and Apana stabilizes this Swan, leading to liberation. The concept of Vishuva (equinox) as a state of balance is also mentioned.
Patal 5: Gunas and Liberation: Focuses on how actions influenced by Gunas (qualities) lead to bondage and downward paths, while being devoid of Gunas leads to liberation.
Patal 6: Brahman Arpanam and the Self: Explains "Brahman Arpanam" (offering to Brahman) as the renunciation of mental actions. The breath within the body is identified as the soul and Hari (Vishnu), attained through Yoga practice. The union of Apana and Prana is Yoga, and channeling Prana through inner channels is Brahman Arpanam, including the piercing of the six chakras.
Patal 7: Six Chakras and Practices: Discusses the piercing of the six chakras, emphasizing the importance of "Achara" (conduct) and rituals like purification, bathing, and chanting. It highlights that renouncing actions while practicing Yoga can lead to obstacles. It identifies the chakras with specific bodily locations and relates them to the primal sounds (varnas). The ultimate aim is the union of Prana with the formless Brahman.
Patal 8: Diksha (Initiation): Defines Diksha as the process of imparting knowledge and purifying actions, categorizing it into Shambhava, Vaidya, and Aarava. True initiation comes from good company (Satsanga).
Patal 9: Ashramas, Karma Yoga, and Ultimate Reality: Discusses the four Ashramas (stages of life), the meditation on the formless and manifest Brahman, and the concept of Prana-linga. It elaborates on the meaning of various terms like Tridandi, Ekadandi, Hansa, and Paramahamsa. It criticizes the renunciation of duties and emphasizes the study of "Sooddoha" (possibly a specific practice or scripture). The essay contrasts Karma Yoga with knowledge, stating that knowledge leads to the cessation of birth, existence, and dissolution caused by karma. It concludes that Yoga is the ultimate goal of all Ashramas and the path to liberation. It also discusses the concept of Prana-linga as the mind and its concentration within the chakras, and the significance of the Pranava (Om) in all practices.

7. Key Characteristics and Philosophical Stance:

Six-Limbed Yoga: The text presents a "Shadanga Yoga" (six-limbed Yoga), differing from the more commonly known Ashtanga Yoga. This suggests an older tradition of Yoga that did not always enumerate Yama and Niyama as separate limbs.
Emphasis on Pranayama: The essay highlights the paramount importance of Pranayama in the Akulagam Shastra. It states that by controlling the breath, everything is achieved, a core tenet of Hatha Yoga. Prana is equated with the soul and the supreme God.
Metaphorical Interpretations: The text reinterprets traditionally understood ritualistic or esoteric practices (like Madya, Mansa, Maithuna, Prana-Agni-Hotra, Sandhyavandanam) from a Yogic perspective, aligning them with the control of Prana and the pursuit of spiritual knowledge.
Influence of Bhagavad Gita: The Akulagam Shastra is heavily influenced by the Bhagavad Gita, quoting it frequently. The sixth chapter is described as a commentary on the Gita's "Brahman Arpanam, Brahman Havih." The text advocates for understanding the Gita's teachings through a Yogic lens.
Reconciliation of Paths: The primary objective of the Akulagam Shastra is to establish the supremacy of the Yoga path by providing Yogic interpretations of concepts and practices from other philosophical and religious traditions. This reflects a common characteristic of spiritual movements to integrate or assert superiority over others.
Uniqueness: The text doesn't provide detailed practical descriptions or theoretical analyses of Yoga limbs but rather extols their greatness, particularly Pranayama.
Target Audience: The text emphasizes that this knowledge should not be given to the unqualified.

In essence, "Akulagam ka Parichay" introduces the Akulagam Shastra as an ancient Yoga text, likely of Shaivite origin, which synthesizes various traditions, heavily influenced by the Bhagavad Gita. Its core message is the supremacy of Yoga, with a special focus on Pranayama, and it aims to reinterpret diverse philosophical and religious concepts through a Yogic framework to achieve liberation.