Essence And Substance Of Yoga

Here's a comprehensive summary of the Jain text "Essence and Substance of Yoga" by S.M. Jain, based on the provided pages:

Introduction and Scope:

The book aims to present the authentic essence and substance of Yoga by sifting through a vast body of literature, both ancient and modern, and identifying distortions and new practices that deviate from the core principles. The author notes the resurgence of Yoga in the 20th century, largely driven by health concerns, but criticizes the commercialization and misrepresentation of Yoga by many modern practitioners who often bypass fundamental steps like Yama and Niyama. The text emphasizes that Yoga is an innate part of life, permeating every aspect of existence.

Origin and Connotations of Yoga:

• Etymology: The word "Yoga" derives from the root "yuj," signifying union. This union is described as a cosmic phenomenon, inherent in the interconnectedness of the universe, from atoms to galaxies, and in all life forms.
• Indic Origin: Yoga is primarily considered to have Indic origins, with mentions in the Rigveda, Yajurveda, Atharvaveda, and various other scriptures like the Gita, Mahabharata, and Upanishads.
• Initiators: Different traditions attribute the initiation of Yoga to various figures:
  • Vedic: Hiranyagarbha, Krishna (who passed it to Manu and Ikshavaku).
  • Jain: Rishabhdeo (Adinath), the first Tirthankara.
  • Sankhya: Sage Kapil.
• Codification: Patanjali is credited with systematizing Yoga around 200 B.C. in his Yoga Sutras, a foundational text for many subsequent Yoga traditions.
• Core Definition: Most scriptural definitions of Yoga revolve around organizing activities of mind, speech, and body in a coordinated, cautious, and skillful manner, aiming to avoid harm to oneself and others. This is closely linked to "Dhyan" (awareness or mindfulness), not merely meditation. The Gita defines it as "skill in action" (Yoga Karma-su Kaushalam).

Objectives of Yoga:

The book outlines two primary objectives of Yoga:

1. Happiness, Harmony, and Peace in this World: This involves individual well-being, extending to family, society, nation, and the entire globe. It emphasizes the interconnectedness of all beings and the environment, advocating for universal well-being.
2. Salvation (Moksha): This is described as eternal happiness, though sometimes viewed as more abstract and spiritual. The nature of this ultimate state varies across different streams (Vedic, Jain, Buddhist), with the Jain concept emphasizing the soul's attainment of its purest form while retaining individual identity.

Streams of Yoga:

The text details several significant streams of Yoga:

• Vedic Stream of Yoga (Patanjali's Yoga Sutra):

  • Four Parts: Samadhi Pada, Sadhana Pada, Vibhutipada, and Kevalyapada.
  • Eight Limbs (Ashtanga Yoga): Yama (vows), Niyama (rules), Asana (posture), Pranayama (breathing regulation), Pratyahara (sense withdrawal), Dharna (concentration), Dhyan (contemplation), and Samadhi (identification).
  • Critique of Modern Practices: The author is highly critical of many modern Hatha Yoga practices, including specific Asanas (postures), Bandhas (muscular contractions), and Mudras (gestures), deeming them unnatural, harmful, and often commercially driven. Patanjali's emphasis on Yama and Niyama (foundation) is often neglected. Pranayama is interpreted as regulating breath, not forceful suspension, and the importance of clean air is stressed.
  • Occult Powers: Patanjali's mention of occult powers is viewed with skepticism and considered hindrances to true progress, possibly later additions to the scriptures.

• Yoga in Gita:

  • Forms of Yoga: Primarily discusses Jnana Yoga (Knowledge), Karma Yoga (Action), Bhakti Yoga (Devotion), Abhyasa Yoga (Practice), and Dhyan Yoga (Meditation).
  • Contradictions: The author points out contradictions within the Gita regarding the supremacy of different Yoga forms and the role of Vedas and action versus inaction.
  • Karma Yoga: Emphasizes performing duties skillfully and with detachment from outcomes.
  • Bhakti Yoga: Highly praised, advocating total dedication to God, even for those considered sinful.
  • Jnana Yoga: Focuses on understanding the eternal nature of the soul.
  • Criticism: The advocacy of war in the Gita is deemed irrelevant in the nuclear age. The text also stresses that all forms of Yoga should be practiced simultaneously.

• Subsidiary Forms of Vedic Yoga:

  • Hatha Yoga: Combines "Ha" (Sun) and "Tha" (Moon), focusing on subtle body channels. Criticized for forced practices, numerous Asanas not mentioned by Patanjali, and often neglecting Yama/Niyama.
  • Raja Yoga: A "royal" path, sub-dividing Patanjali's eight steps into fifteen.
  • Kundalini Yoga: Described as tantric fantasy, involving arousal of dormant energy through chakras. The author finds the concept scientifically unsustainable and prone to hallucinations.
  • Mantra Yoga: Practiced through rhythmic repetition of hymns, criticized for being unscientific, superstitious, and commercialized, often discouraging proper medical treatment.
  • Laya Yoga: Involves hearing inner sound (Nada) and visualizing light, resembling Kundalini Yoga and based on imagination.
  • Shiv Yoga: Focuses on knowledge, devotion, and contemplation of Shiva.
  • Asparsha Yoga: Based on "Non-Touching" and detachment, which the author notes degenerated into social untouchability.

• Jain Stream of Yoga:

  • Synergy with Vedic Yoga: Shares significant commonalities, with differences mainly in nomenclature and specific interpretations.
  • Connotations: "Yoga" refers to both ultimate salvation (Samadhi) and the means to achieve it (Samyoga).
  • Three Modes: Mind Yoga, Speech Yoga, and Body Yoga.
  • Eight-Fold Discipline: Five Samitis (Irya, Bhasa, Yashna, Adan-nikshop, Uchhar) and three Guptis (restraint in mind, speech, body).
  • Three Jewels: Rational Belief, Rational Knowledge, and Rational Conduct form the foundation.
  • Fourteen Gunsthanas: Stages of qualitative progress from ignorance to enlightenment.
  • Haribhadra Suri's Adaptation: Coined eight stages similar to Patanjali's, aligning them with Jain principles.
  • Yama in Jainism: Adopts Patanjali's five vows verbatim, emphasizing non-violence, truth, non-stealing, celibacy, and non-possession.
  • Niyama in Jainism: Stresses purity of mind, body, and environment, with emphasis on twelve austerities (Tapas). It highlights the Jain reverence for all environmental constituents as living beings and the principle of minimal harm and symbiotic utilization of resources.
  • Asana in Jainism: Emphasizes comfort and stability for concentration, critiquing odd postures and the practice of Kayaklesh in modern times.
  • Pranayam in Jainism: Mentions similar practices to Vedic scriptures but also critically notes that some Jain texts decry it as an impediment to salvation, causing mental tension.
  • Pratyahara: Essential for withdrawing senses from indulgence, leading to stable mind and tranquility.
  • Dhyana in Jainism: Described in detail with four types: Artadhyan (inferior), Raudradhyan (inferior), Dharmadhyan (pious), and Shukladhyan (pious). The text notes the Jain focus on awareness and mindfulness in all activities, not just formal meditation.
  • Critique of Jain Scholars: The author notes that even Jain scholars sometimes succumbed to prescribing concentration on imaginary chakras and colors.

• Buddhist Stream of Yoga:

  • Eight-Fold Path: Corresponds to Patanjali's Ashtanga Yoga.
  • Substitutes for "Yoga": Uses "Samadhi" more frequently.
  • Core Principles: Does not subscribe to soul or God in the Vedic sense; Nirvana is described as "Shunya" (Void).
  • Practices: Rejects rigorous Asanas and forced breathing, focusing on concentration on natural breathing.
  • Eight-Fold Path Stages: Sheel Skandha (ethics), Samadhi Skandha (concentration), and Prajna Skandha (wisdom).
  • Vipassana: Considered a popular form of Buddhist yoga, emphasizing observation of natural breathing.

• Tibetan Yoga:

  • Fusion: A modified form of Buddhism influenced by Bonism (tantric and occult practices).
  • Dualistic Philosophy: Views the world through contrasting elements, later incorporating concepts of God and Maya from Vedic traditions.
  • Six Yogas of Naropa: Describes practices like Duma (Heat), Illusory Body, Dream Yoga, Light Yoga, Bardo Yoga (death phenomenon), and Transformation Yoga.
  • Critique: These practices are largely described as fantasies, illusions, and hallucinations, lacking scientific scrutiny.

• Zen and Sufi Yoga:

  • Zen Yoga: Originating from the Japanese "Dhyan," it is man-centric, emphasizing the "thisness of life" and mindfulness in every moment and action. It rejects the concept of an external God. However, the author criticizes its prescribed passivity as contrary to its own philosophy.
  • Sufi Yoga: An Islamic form of Yoga, aiming for mystical union with Allah. The text highlights similarities in physical postures and breathing practices with Yoga. It discusses practices like "Sokr" (intoxication) and "Fana" (annihilation of self), viewing them as a form of escapism.

Antithetic Negativity in Yoga Scriptures:

The author argues that Yoga should be about positive union, addition, love, and mutualism. He critiques scriptures and Yoga teachers that view the world negatively, as a source of sorrow and suffering. He attributes this negativity to historical invasions and societal breakdown, leading to a reliance on surrender and inaction. The book criticizes modern pseudosaints and astrologers who exploit this tendency for personal gain. The author refutes negative views of the body and the world presented in some texts, advocating for a positive, symbiotic relationship with nature.

Ideal Yoga:

• Core Principle: Symbiosis (Mutualism): The ideal Yoga is one that fosters harmony between all beings and nature, recognizing the interdependence of everything. Human actions must be within the carrying capacities of natural resources.
• Critique of Current Practices: Most contemporary Yoga is seen as individual-centric, focusing on personal cures rather than addressing root causes or the interconnectedness of the world.
• Solutions:
  • Forest-Based Lifestyle: Advocated as a return to nature, promoting sustainable living, reduced consumerism, and automatic population control.
  • Optimizing Population and Consumerism: Essential for environmental balance.
  • Realizing Responsibilities: Individuals and society must take responsibility for environmental issues.
  • Rationality: Replacing superstitious beliefs with scientific understanding and a focus on cause and effect.
  • Laws and Enforcement: Necessary to guide behavior and deter harmful actions.
  • Dhyan: Understood as continuous mindfulness and concentration in all activities, not just limited meditation.
• Holistic Approach: Yoga must encompass all eight steps simultaneously and rationally, focusing on universal well-being and the interconnectedness of all systems, from subatomic to cosmic levels. The ultimate goal is a harmonious coexistence with nature.

Conclusion:

The book concludes that Ideal Yoga is universal, emphasizing symbiosis and mutualism for the well-being of all life forms and the environment. It criticizes the individualistic focus of many Yoga traditions and advocates for a rational, scientific approach that recognizes the interconnectedness of all things. The author stresses the importance of living in harmony with nature, managing population and consumption, and taking collective responsibility to achieve lasting peace and happiness.