Jain Darshanma Yogsadhna Ek Anguli Nirdesh - Book Summary

Here is a comprehensive summary in English of the Jain text "Jain Darshanma Yogsadhna ek Anguli Nirdesh" by Navinchandra A. Doshi:

This text, "Jain Darshanma Yogsadhna ek Anguli Nirdesh" (Yoga Practice in Jain Philosophy: A Finger-Pointing), by Navinchandra A. Doshi, serves as an introductory guide to the concept of yoga as understood within Jainism. The author begins by differentiating Jain yoga from other prominent yogic traditions in India.

Understanding of Yoga:

Beyond Physicality: Doshi contrasts the Hatha Yoga tradition, which often focuses on physical postures and breathing techniques for health, with Jain yoga. He cites the example of a yogi who could survive sealed underground for 40 days without air, noting that such feats don't necessarily imply mental purification.
Mental Steadfastness: He then introduces Raja Yoga, as described by Patanjali, which focuses on systematic methods for stabilizing the mind.
Jain Perspective: Eradication of Attachment and Aversion: Crucially, the author highlights that Jainism defines yoga primarily as the effort to eliminate attachment (raag) and aversion (dvesh). This, he states, is the understanding accepted by Jain acharyas and distinguishes Jain philosophy from other schools of thought.
Importance of Samayika/Equanimity: Jain thinkers greatly emphasize Samayika (equanimity) or the practice of balanced mental state. Achieving this balance, where attachment and aversion are weakened or eradicated, is seen as aligning oneself with the teachings of the Jain Tirthankaras. Any practice that does not contribute to the diminishing of moha (delusion/attachment) is considered to have no place in yogic practice, nor even in general religious observance.

Classification of Activities (Anushthana):

The text categorizes human activities into five types based on their underlying intention:

Vish-Anushthana (Poisonous Action): Actions motivated by the lure of material pleasures and possessions in this life.
Garla-Anushthana (Slow-Acting Poison Action): Actions undertaken with the aim of attaining pleasures in the afterlife. This is considered a slow-acting poison.
An-Anushthana (Actionless Action): Actions performed without any clear purpose or intention, yielding no significant result.
Tahētu Anushthana (Purposeful Action): Actions whose traditional aim is to achieve equanimity of mind.
Amrita-Anushthana (Nectar-like Action): Actions that immediately manifest equanimity due to the state of mind and further enhance that state.

From this classification, it's clear that the purity of intention and faith is the first and most important step in yoga practice.

The Three Jewels of Jain Yoga:

Jain yoga is fundamentally the practice of the Three Jewels (Triratna):

Samyak Darshan (Right Faith/Perception): Deep faith and understanding in the Jain principles.
Samyak Gyan (Right Knowledge): Concise or detailed knowledge of the Nine Tattvas (fundamental principles).
Samyak Charitra (Right Conduct): Actions performed in accordance with Right Faith and Right Knowledge.

The author asserts that by practicing these three jewels, everything is easily achieved, and without them, nothing is achieved.

The Role of Meditation (Dhyana):

The text addresses the common question of meditation's place in Jain yoga, stating that one cannot take even a single step without meditation. Jain lay followers (Shravakas) begin by worshipping the Jinas, during which they meditate on the divine as much as they can. Remembering figures like Lord Parshvanath or Lord Mahavir helps a Shravaka forget other worldly concerns. Focusing on the divine brings a touch of equanimity, which naturally slows down breathing into the Sushumna nadi. Thus, instead of trying to control the breath to control the mind, Jain yogis (Nirgranth) prioritize controlling the mind first, by anchoring it to a noble goal.

The text quotes from the Brihad Dravya Sangraha: "If you wish to attain the perfection of various types of meditation, then do not get attached, do not develop affection, and do not develop aversion towards pleasant or unpleasant objects." It further elaborates, "By contemplating the Supreme Soul, surrendering oneself, and calming the mind, one experiences peace in one's true nature."

Jain Shravakas, when they find rest, engage in spiritual contemplation, which is termed Dharma Dhyana (virtuous meditation) in Jain yoga. The text includes verses from Kavi Samaysundarji reflecting a Shravaka's aspiration for spiritual practice.

Four Types of Meditation:

The text details four types of meditation, two to be avoided and two to be cultivated:

Arta Dhyana (Painful Meditation): This arises from suffering due to dependence, encountering unpleasant people or situations, separation from loved ones, experiencing illness, or worries about fulfilling tasks. It is a state of despair and affects practitioners to varying degrees up to the sixth spiritual stage.
Raudra Dhyana (Fierce Meditation): This is characterized by anger and derives satisfaction from harming others. Examples include enjoyment from violence (himsa-ananda), deception (mrisha-ananda), theft (chaurya-ananda), and protecting one's possessions through destruction (parigraha-samrakshanananda).
Dharma Dhyana (Virtuous Meditation): This is a conscious and effortful contemplation of auspicious subjects. It includes:
- Agnya Vichay: Contemplating the teachings of the Jinas and how they benefit practitioners at different stages.
- Apaya Vichay: Reflecting on the obstacles in the path of spiritual progress.
- Vipaka Vichay: Meditating on the bitter consequences of actions (karma).
- Sansthan Vichay: Contemplating the structure of the universe and the varied conditions of beings within it. Dharma Dhyana cuts through attachment and aversion, leading towards pure meditation.
Shukla Dhyana (Pure Meditation): This is meditation by the non-attached wise person, focusing on a formless or form-possessing entity.
- Prathama Shukla Dhyana: When the mind remains on a single subject without wavering.
- Dwitiya Shukla Dhyana: When the mind becomes immobile on that single subject.
- Tritiya Shukla Dhyana: When mental, verbal, and physical activities decrease.
- Chaturtha Shukla Dhyana: When all activities cease, preceding the fourteenth spiritual stage.

Essential Practices for Yoga Sadhana:

The path of yoga begins with Shraddha (faith/liking) and ends with corresponding action. In between, several qualities need to be cultivated:

Strengthening the power of resolve (Sankalp Shakti): This is known as Pakkhan (Paryushana or vow) in Jainism. The essence of Pakkhan is renouncing activities with a strong resolve.
Apology for lapses (Atichara ki Achna): Seeking forgiveness for mistakes made in observing vows. This fosters Maitri (friendship) and is considered an excellent virtue.
Remembering to abandon the eighteen pitfalls (Abstaining from the eighteen Pappasthanas).
Seeking refuge only in Arihants, Siddhas, Sadhus, and the teachings of the Vitragas (those free from attachment and aversion).
Self-condemnation for wrong actions and striving to remain free from them.
Performing auspicious deeds as a servant of the saints and encouraging others to do the same.
Constant vigilance over one's inner state through self-study (Swadhyaya).
Constant remembrance of the Pancha-Parmeshthi (the five supreme beings).
Preparing for death with equanimity (Samadhi-maran): Relinquishing worldly entanglements and, if possible, even physical needs at the time of death.

The text cites Upadhyay Shri Vinay Vijayji's "Punyaprakash Stavan," which lists ten such practices, emphasizing the purification of sins and overcoming the fear of worldly existence through devotion to the Jinas.

The Core of Jain Yoga:

The author concludes by reiterating that in Jainism, control of vital energy (prana) or the body is not primary. Instead, the emphasis is on:

Control of passions (kashaya-nigraha) through the strength of vinaya (humility/respect).
Diminishing delusion (moha) by meditating on the Lord, the divine principles, and one's Guru.
Persevering in this effort until delusion is extinguished. This, the author states, is true yoga.

He further references the teachings of Haribhadrasuri, who described eight stages of vision. As the force of passions decreases, the purity of self-awareness increases. The text mentions various stages of vision (Mitra, Tara, Bala, Deepti, Sthira, Kanta, Prabha, Para) that indicate progress. Jainism accepts any external means that reduce attachment and aversion and promote non-violence (ahimsa).

Overcoming Deep-Rooted Sanskaras:

Deep-rooted sanskaras of attachment and aversion cannot be conquered without the Guru's grace, which is why vinaya is called the root of dharma. The text stresses the need for constant vigilance, remembering that "the present moment encompasses all time" and that difficult times will also pass. The ultimate success is achieving Samadhi-maran, which brings peace for many lifetimes. Remembering the Namaskar mantra can guide one away from wrong paths.

Stages of Spiritual Progress:

The text briefly touches upon the stage of Granthi Bhed (breaking the knot), which refers to the deeply ingrained samskaras of intense attachment and aversion that are difficult to break. This is achieved through detachment from material objects and focusing the mind on excellent practices. Breaking this knot is considered the opening of the door of faith and the entry into the yogic path, signifying the first Jewel, Samyak Darshan.

The text explains Dravya Karma (material karma) as the formation of subtle matter according to the soul's disposition, not something directly bound or released by the soul. Therefore, understanding the causes of bondage – violence and craving – is Samyak Gyan (the second Jewel). Striving to break these causes is yoga and constitutes Samyak Charitra (the third Jewel).

The author concludes by stating that this summary is merely a "finger-pointing" and encourages the curious to delve into the profound Jain scriptures under the guidance of a Guru.