Jain Dharm Ma Yogadrushti

Here's a comprehensive summary in English of the provided Jain text, "Jain Dharm ma Yogadrushti" by Paresh D. Shah, focusing on the concept of "Yogadrushti" within Jainism:

The text, "Jain Dharm ma Yogadrushti" (The Vision of Yoga in Jainism), by Paresh D. Shah, explores the progressive stages of spiritual development through the lens of "Yogadrushti" (vision of yoga) as understood in Jain philosophy. The core idea is that all beings desire happiness and a better situation than their current one, and they strive to acquire the means to achieve this.

The Concept of "Audhrushti" (Ignorant Vision)

The text begins by defining "Audhrushti" as a state of ignorance and attachment that hinders spiritual progress. Those with Audhrushti:

• Follow traditions and elders without critical thinking, simply adhering to what the majority believes or what is commonly accepted as religious.
• Fail to use their own power of reasoning and understanding.

This state keeps the soul trapped in the cycle of birth and death for countless "pudgal parvarts" (cycles of matter-based existence).

The Two Types of Souls: Bahiratma and Antaratma

The text then categorizes souls seeking the ultimate state (Sadhyam Dasham) into two groups:

1. Bahiratma (External Soul):

   • Mistakes the physical body for the soul, experiencing happiness and sorrow as their own.
   • Considers family (children, spouse, relatives) as their own and others as strangers.
   • Develops a sense of ownership over possessions like wealth, property, and jewelry, believing, "All this I have attained; all this is mine."
   • This mindset continuously sows the seeds of worldly attachment, leading to suffering.

2. Antaratma (Internal Soul):

   • Aims for the state of the "Paramatma" (Supreme Soul) as their ultimate goal.
   • Possesses "Atma Buddhi" (soul-consciousness).
   • Is not engrossed in external objects, their appearance, wealth, or sensory pleasures.
   • Continuously strives for self-realization, recognizing the illusions and inaccuracies in their past actions.
   • Becomes aware of the infinite potential and virtues inherent in the soul, attaining a level of peace that is difficult to describe.

The Eight Stages of Yogadrushti

The text elaborates on eight progressive stages of "Yogadrushti," which represent a gradual awakening and development of the soul's potential. These stages are characterized by the acquisition of different limbs of Yoga and the shedding of negative traits:

1. Chitra Drushti (The Illustrious Vision):

   • Achieves the first limb of Yoga: Yama (ethical restraints) - Ahimsa (non-violence), Satya (truthfulness), Asteya (non-stealing), Brahmacharya (celibacy), Aparigraha (non-possession).
   • Practices Ahimsa and Satya, with a desire to practice the others but unable to fully implement them.
   • Possesses Advesha Guna (virtue of non-hatred), not getting tired of doing good deeds.
   • Sheds the fault of Khed (regret).
   • Characterized by a "Tad Bodh" (understanding of reality) like fire in straw, which can quickly fade.

2. Tara Drushti (The Star Vision):

   • Achieves the second limb of Yoga: Niyama (observances) - Shaucha (purity), Santosha (contentment), Tapas (austerity), Swadhyaya (self-study), Ishvara Pranidhana (surrender to the divine).
   • Develops the virtue of Jijnasa (curiosity or desire for knowledge).
   • Engages in charitable and virtuous activities for spiritual welfare without feeling bored.
   • Sheds the fault of Udvega (agitation or anxiety).
   • The understanding of reality is like sparks from cow dung, lasting longer than Chitra Drushti but still not permanent.

3. Bala Drushti (The Strong Vision):

   • Achieves the third limb of Yoga: Asana (posture).
   • Develops the virtue of Shushrusha (eagerness to listen and learn).
   • Memory improves, and the soul makes more effort towards self-realization.
   • Sheds the fault of Kshepa (digression or distraction).
   • The understanding of reality is like embers from burning wood, better than the previous two stages.

4. Deepra Drushti (The Luminous Vision):

   • Achieves the fourth limb of Yoga: Pranayama (breath control).
   • External desires decrease, and internal emotions increase.
   • Develops the virtue of Shravana (listening).
   • Sheds the fault of Utthana (instability or restlessness of the mind).
   • The understanding of reality is like the glow of a lamp, significantly improved.
   • At this stage, there is intense devotion to Dharma and a lack of interest in worldly affairs, to the point of being willing to sacrifice life for Dharma.
   • Crucially, this stage represents Avedha Samvedya Pad (state of being unaware of reality), where the understanding is superficial and doesn't touch the inner core. The soul still has a worldly inclination.

5. Sthira Drushti (The Steadfast Vision):

   • Achieves the fifth limb of Yoga: Pratyahara (withdrawal of senses).
   • The soul redirects its senses and mind from worldly objects to its own nature.
   • Develops the virtue of Sukshma Bodh (subtle understanding).
   • Sheds the fault of Bhranta Bhram (delusion or illusion).
   • Doubts about the teachings of omniscient beings diminish.
   • Attachment to material pleasures decreases. The soul understands its true nature but may still struggle to renounce worldly comforts due to lingering attachments.
   • This stage marks the beginning of Vedhya Samvedya Pad (state of being aware of reality). The soul begins to attain Samyaktva (right faith/perception), limiting its cycle of rebirth.

6. Kanta Drushti (The Beloved Vision):

   • Achieves the sixth limb of Yoga: Dharana (concentration).
   • The mind becomes stable and focused on the intended goal.
   • Develops the virtue of Mimansa (critical inquiry and contemplation).
   • Sheds the fault of Anyamud (moving away from the subject).
   • The soul's contemplation is primarily on inner matters, and it develops a strong connection to the teachings of Dharma.
   • This stage leads to the attainment of Desavirati (partial renunciation) and the potential for Sarvavirati (complete renunciation).

7. Prabha Drushti (The Radiant Vision):

   • Achieves the seventh limb of Yoga: Dhyana (meditation).
   • The mind becomes one with the object of meditation.
   • Develops the virtue of Pravritti (active engagement in spiritual practice).
   • Sheds the fault of Asanga (non-attachment).
   • The soul actively engages in spiritual pursuits with unwavering focus. The meditation is continuous and pure.
   • This stage is associated with the seventh spiritual stage (Apramatta Samyati), where there is minimal negligence.

8. Para Drushti (The Supreme Vision):

   • Achieves the eighth limb of Yoga: Samadhi (absorption or deep meditation).
   • The soul attains a state of profound realization and oneness with the divine.
   • Develops the virtue of Pratipatti (understanding and accomplishment).
   • Sheds the fault of Raja (contamination or impurity).
   • The understanding of reality is like moonlight, subtle, and continuous. The soul is fully absorbed in spiritual contemplation.
   • This stage signifies the highest spiritual attainment, leading to the shedding of karma and the ultimate liberation of the soul.

Conclusion

The text emphasizes that progressing through these stages of Yogadrushti is a journey of shedding ignorance, cultivating virtues, and progressively understanding the true nature of the soul. The initial stages are characterized by a limited and often transient understanding, while the later stages lead to profound insight, unwavering concentration, and ultimately, spiritual liberation. The author highlights the importance of discerning the subtle differences in understanding and practice at each level to guide one's spiritual journey effectively.