Jain Yog Adhunik Santras Evam Manovigyan

This document, "Jain Yog, Adhunik Santras Evam Manovigyan" by Dr. Mangala, explores the principles of Jain Yoga and its relevance to modern psychological distress, drawing parallels and distinctions with Patanjali's Yoga.

The author posits that Jain Yoga has ancient roots, predating Lord Mahavir, even tracing back to Rishabhadeva. In Jain scriptures, the term "Yoga" initially referred to mental, verbal, and physical actions that could lead to bondage. This differs from the prevalent understanding of Yoga, particularly in Patanjali Yoga, which defines Yoga as the cessation of mental modifications leading to liberation. While acknowledging this difference, the author notes that Jain scriptures also contain terms like "Ayog," "Sanvara," "Nirjara," and "Tapa" that align with the Patanjali Yoga's goal of liberation. Later Jain scholars like Haribhadrasuri and Hemachandracharya also adopted the term "Yoga" in the sense of spiritual practice.

A key distinction highlighted is the philosophical underpinning. Patanjali Yoga views the mind (Chitta) as a product of nature, separate from the soul (Purusha). Therefore, the cessation of mental modifications is necessary for the soul's self-realization. In contrast, Jain Yoga believes that qualities like knowledge and bliss are inherent to the soul, and its self-realization requires their pure development, not their suppression.

The primary prerequisite for Jain Yoga practice is Samyakdarshan (right perception), which leads to right knowledge and conduct. Samyakdarshan in its subtle form is self-realization or orientation towards one's true nature, and in its practical form, it's the inclination to correctly discern the reality of substances like souls, etc. Jain Yoga's emphasis on the soul possessing inherent qualities like knowledge and vision, unlike Patanjali Yoga's view of the mind, provides a more positive and psychologically consistent basis for Yoga.

Regarding the process of Yoga, the author compares the eight limbs of Patanjali Yoga (Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, Samadhi) with similar concepts in Jainism.

• Yama (Vows): Jainism emphasizes the vows of Ahimsa (non-violence), Satya (truthfulness), Asteya (non-stealing), Brahmacharya (celibacy/chastity), and Aparigraha (non-possession). Ahimsa is considered paramount, with other vows being its extensions or forms. Jain Yoga's detailed articulation of Anuvratas (minor vows) for householders, and their associated safeguards (Atichara) and supporting vows (Gunavrata, Shikshavrata), is presented as a unique contribution compared to Patanjali Yoga's general mention of Mahavratas (great vows).

• Niyama (Observances): Patanjali Yoga's Niyamas (Shaucha, Santosh, Tapa, Swadhyaya, Ishwarpranidhana) have parallels in Jain scriptures. While Jain Yoga does not endorse devotion to a creator God, it recognizes the importance of reverence and devotion to Arihants and Siddhas for awakening one's latent spiritual power.

• Asana: The text references the twelve stages of ascetic practice (Pratimas) in the Dashashrutaskandha, which include specific postures for meditation. The Uttarakarmasutra mentions these as Sthana Pada. Kayotsarga (body abandonment) is also highlighted as an important posture.

• Pranayama: The author connects the Jain concept of Taijas Sharira (fiery body) with the energetic body described by Madame Blavatsky, suggesting a similarity in the concept of vital energy. While the Avasyak Niyukti discourages prolonged breath retention due to the risk of sudden death, it permits subtle breath regulation for meditation. The text suggests that Jain Yoga, through practices like Kayotsarga and the advice to slow down breathing during meditative states, also acknowledges Pranayama to some extent for mental tranquility.

• Pratyahara (Sense Withdrawal): Jain Yoga's concept of Pratisamlinata (withdrawal) encompasses both sensory withdrawal (Indriya Pratisamlinata) and withdrawal from passions (Kashaya Pratisamlinata). The text argues that sensory withdrawal is only meaningful in the context of controlling attachment and aversion. It emphasizes that the goal isn't to avoid sensory objects but to remain free from attachment and aversion towards them.

• Dharana, Dhyana, Samadhi: The broad scope of these Patanjali Yoga practices is subsumed within Jain Yoga's concept of Dhyana (meditation), focusing on maintaining concentrated consciousness.

The author then shifts to the relevance of Jain Yoga in addressing modern psychological distress. The advancement of science and technology has led to increased material comfort but also to amplified ambition, competition, and desires, resulting in unprecedented levels of mental restlessness and stress. This modern anxiety stems from the inability to express and fulfill desires naturally, and the inability to transcend rising aspirations. The internal conflict between desires and the facade of civilization fragments individuals. Modern society has lost its simple, natural way of life and has not adequately replaced it with methods for purifying, sublimating, and resolving primal instincts and desires, leading to a deep void and internal struggle.

The core question posed is whether Indian Yoga, particularly Jain Yoga, can liberate individuals from this predicament, and if so, what its methods are, and whether they are psychologically sound. Yoga's fundamental aim is to free human consciousness from disturbances and tensions, leading to a state of tranquility. The root cause of mental agitation and distress is identified as boundless desire and the dualistic mindset arising from the pursuit of its fulfillment. Yoga, through techniques of restraint and contentment based on discernment, aims to eradicate desires and induce tranquility.

A crucial question is whether this restraint is repression. Psychology, particularly Freudian psychology, identifies libido (sexual energy) as the primary driving force behind emotions and desires. Various emotions and instincts are seen as manifestations of this energy. When desires, unmet, become ingrained, they form vasanas (tendencies/desires) which influence actions and lead to further desire. The conflict between these desires and external circumstances, or societal norms, leads to repression, where thwarted desires become part of the unconscious, manifesting in various subtle forms, leading to mental and physical illnesses.

Jain Yoga, while agreeing with psychology in identifying the root of worldly behavior in desire (which it calls Raga), goes further by postulating Avidya (ignorance) as a more subtle root cause. Avidya is the tendency to seek the self in external, non-self entities, a fundamental misunderstanding of one's true, independent, conscious nature. This false perception fuels Raga, leading to the desire to internalize external objects. Jain Yoga thus partially agrees with Freud but also disagrees. It emphasizes the power of Vivekkhyati (discriminative discernment) or the ability to be a mere witness, which it terms Atma Shakti (soul power). This power differentiates restraint from repression.

Psychological psychoanalysis is described as a cathartic process that brings unconscious conflicts and emotions to the conscious level to relieve stress. While early methods involved hypnosis, Freud's free association allows individuals to express whatever comes to mind, bringing repressed desires and emotions to the surface.

Jain Yoga also offers cathartic processes. Practices like Shavasana (corpse pose) allow unconscious impressions to surface, which can then be processed as knowledge by the detached consciousness of the witness. This is seen in Patanjali Yoga's Pratyahara and Samyama, and Buddhist Yoga's Kayanuapassana and Chitanupassana. Jain Yoga's Udeerana in meditation is also seen as containing the subtle seeds of catharsis.

Regarding the catharsis of emerging emotions, Yoga suggests that they can be resolved without suppression. By allowing emotions to manifest at the mental level in the moment they arise and processing them with the detached witness or discriminating intellect, they can be neutralized. While psychology notes that repression occurs when moral ego or judgment blocks emotions, Yoga suggests that when the detached spiritual discriminative power of the witness transcends the moral ego, restraint or neutralization of emotions occurs.

Other aspects of Yoga, such as Asana and Pranayama, are also seen as aiding in the neutralization of emotions, as they address both the physical and mental dimensions of emotions. The balanced state of body and breath achieved through Asana and Pranayama can help neutralize the physical aspect of emotions. The text acknowledges James-Lange's theory that emotions are interpretations of bodily changes, but asserts that Yoga goes beyond this by emphasizing the development of consciousness, free from attachment and aversion, for complete emotional resolution. The concept of mindfulness in Buddhism and the Jain principle of "Janaai Pshaai" (know and see) highlight this.

Finally, the author clarifies that Yoga does not negate the fulfillment of appropriate desires or biological needs, as evidenced by Jain Yoga's Anuvratas. The underlying spiritual perspective of Indian Yoga is not an rejection of biological values but their subordination to spiritual values, as suggested by the term Adhyatma (highest self). Yoga's practice is one of detachment based on discernment, and such detachment and discernment-based restraint are not repression.