Jain Yog Ni Ath Drushtio - Book Summary

Here is a comprehensive summary in English of the Jain text "Jain Yog ni Ath Drushtio" (Eight Perspectives of Jain Yoga):

The text "Jain Yog ni Ath Drushtio" by Jain University, from its catalog link, explains the concept of Yoga in Jainism as the process that connects the soul in worldly existence to liberation (Moksha), which is a state free from karma. This upward journey of the soul is also termed Yoga. Jain Acharyas, in their deep contemplation and practice, have categorized Yoga into different types to guide practitioners who are weary of worldly life and are seeking the self through restraint, detachment, austerity, and other practices. Prominent figures like Acharya Haribhadrasuri, Acharya Hemchandracharya, and Upadhyaya Yashovijayji have provided specific descriptions for Yoga practitioners.

The text then details the eight perspectives (Drushtis) of Yoga:

Mishradrishti (Mixed Perspective): This is the initial stage where the practitioner begins to turn towards true faith. Their understanding of objects is somewhat vague or mixed. This perspective involves the rudimentary practice of the initial steps of Yoga, such as Yama (ethical restraints). The individual starts to embrace other yogic practices that contribute to self-improvement. In this stage, a nascent awakening of inner qualities and development begins, even though the perspective is not yet perfectly right. It marks the auspicious start of inner awakening and qualitative progress. At this level, respect and imitation of virtuous people, compassion for the suffering, and respect for good deeds are generated.
Taradrushti (Star Perspective): This stage focuses on the second limb of Yoga, Niyama (observances). Practices like purity (Shaucha), contentment (Santosha), austerity (Tapas), self-study (Swadhyaya), and self-contemplation (Atma Chintana) begin to manifest in life. Enthusiasm for activities that benefit the self and a curiosity towards truth arise. The practitioner shows interest in discussing Yoga. Those with Taradrushti are not greatly fearful of the cycle of birth and death. They are aware that no improper actions occur, even unknowingly. They harbor no hatred towards anyone and progressively move towards sattvic (pure) thinking.
Baladrushti (Strength Perspective): This perspective cultivates the third limb of Yoga, Asana (posture). It leads to a firm and comfortable posture. A strong desire to listen to the truths awakens, and the fault of interruption (Akshepa) does not arise in their practice. With the development of this perspective, the natural inclination towards lust and desire for unreal objects ceases. The practitioner begins to experience happiness everywhere. Stability joyfully enters the practitioner's life, and all their actions become unimpeded. The development of Baladrushti prevents hindrances in auspicious activities like meditation, contemplation, and reflection. They gain skill in embarking on good endeavors and constantly strive towards the goal of achieving their aim. They abandon sinful activities and achieve excellent self-upliftment.
Deepradrishti (Light Perspective): This stage aligns with the fourth limb of Yoga, Pranayama (breath control). The mind does not deviate from Yoga. Through this, the practice of listening to truths is achieved, not just superficially but with genuine inner interest. Attitudes of receptivity are fostered. The practitioner's mental and intellectual level rises so high that they consider Dharma (righteousness) to be more important than life itself. Even when facing life-threatening dangers, they do not abandon Dharma. This practitioner becomes adorned with sattvic feelings and remains aware of their welfare through the study of truths. They experience the joy of devotion to the Guru and achieve both worldly and otherworldly well-being.
Sthiradeishti (Stable Perspective): This perspective embodies the fifth limb of Yoga, Pratyahara (withdrawal of the senses). Faith becomes firm through listening, reasoning, and self-experience. With Pratyahara, the senses and the mind cease their involvement with their respective objects and begin to perceive the nature of the self. The actions performed by the practitioner become faultless, clear, and subtle. In this perspective, the 'relationship-object' (Vedh-Sambandh-Pad) gains prominence. There are two types: Niratichara (without transgression) and Satichara (with transgression). In the Niratichara perspective, no faults or disturbances occur, and faith remains unwavering and stable. In the Satichara perspective, perception is impermanent and unstable. The practitioner with Sthiradeishti penetrates the knot of ignorance of the right-viewed person. In such a yogi, the discernment arising from the teachings awakens. They perceive external things like the body, home, family, and wealth as mirages, Gandharva cities, or mere imaginations. They gain a truthful understanding of the reality of worldly affairs. This perspective involves a discerning individual who has attained the knowledge of the self-other distinction and is dedicated to Pratyahara, striving to overcome obstacles in the practice of Dharma.
Kadhrishti (Continuous Perspective): In this stage, right perception becomes uninterrupted. A yogi situated in this perspective becomes beloved to all due to the glory of Dharma and the purity of right conduct. This signifies the sixth limb of Yoga, Dharana (concentration). The yogi's inner devotion to the self is so strong that even while engaged in external activities, their mind remains immersed in superior scriptures. They are drawn towards the self and become detached. Worldly pleasures no longer cause them to wander in the cycle of birth and death. The practitioner in this perspective constantly engages in contemplation and inquiry into truths. Therefore, they are not afflicted by delusion. With the attainment of true knowledge, they achieve progressive renunciation.
Prabhadrushti (Radiant Perspective): This perspective is fond of contemplation. The yogi remains engaged in meditation, thus fulfilling the seventh limb of Yoga, Dhyana (meditation). The afflictions of desire, hatred, delusion, and the three doshas do not arise here. In this perspective, the joy derived from meditation is experienced. This is achieved by conquering sensory pleasures like form, sound, and touch. This meditative joy arises from the intensity of discernment. A state of profound peace prevails. Its seven activities are called Asang-anushthana (non-attached conduct). It is considered to have four types: Preeti (affection), Bhakti (devotion), Vachan (speech), and Asang (non-attachment). Asang-anushthana is the conduct of the soul that is free from all forms of association, attachment, or contact. It is also called Analambana Yoga (unsupported Yoga). Through this, the eternal state is attained. This is the final preparatory point for the great journey.
Paradrushti (Supreme Perspective): This perspective culminates in the eighth limb of Yoga, Samadhi (absorption). Here, non-attachment is complete. The true nature of the self is spontaneously realized, and activities and conduct are performed accordingly. The mind's activity becomes stable, and no desires remain. In this perspective, the yogi is without transgression and attains a high state. They become omniscient, all-seeing, and detached (Yogi). In this context, Acharya Haribhadra has classified yogis in terms of their progression into four categories: Gotra Yogi, Kula Yogi, Pravartachakra Yogi, and Nishpanna Yogi. The first category of yogis can never achieve complete self-realization, while the fourth category of yogis attains self-realization. Consequently, the science of Yoga is considered relevant only for the second and third categories.