Jain Yoga Aur Uska Vaishishtya - Book Summary

Here's a comprehensive summary of the Jain text "Jain Yoga aur uska Vaishishtya" by Dr. Rammurti Tripathi, based on the provided pages:

The article "Jain Yoga aur uska Vaishishtya" (Jain Yoga and its Specialty) by Dr. Rammurti Tripathi explores the nature and unique aspects of Jain Yoga, placing it within the broader context of yogic and spiritual traditions.

The Universal Nature of Yoga and its Diversification:

The author begins by asserting that while scientific achievements are universal and independent of time and place, spiritual science (Adhyatmavigyan) might seem to be influenced by specific contexts. However, the process or sadhanā (practice) of spiritual science can indeed be tied to particular times, places, or lineages. Yoga, being a process and a means, is thus discussed in relation to different traditions, leading to various forms like Markandeya's Hatha Yoga, Buddhist Ashtanga Yoga, Nath sect's Hatha Yoga, Patanjali Yoga, and Jain Yoga.

The Core Meaning of Yoga and Jain Yoga's Objective:

The fundamental meaning of "Yoga" is "connection" or "union." However, the ultimate goal in spiritual pursuits is "Kaivalya" (absolute liberation), which implies becoming "without connection" or "un-yog." The soul, bound by karmic matter (karm pudgal) and passions (kashaya) from time immemorial, loses its true nature. To counteract this "un-yog," a specific "Yoga" is needed, which acts as an enemy and destroyer of the binding yoga. The author emphasizes that true yoga is universal, not inherently Jain, Buddhist, or Patanjali. The distinctions are practical, created by traditions for the flow of spiritual practice.

The Goal: "Sva-bhava" or "Kaivalya" (Self-Nature or Absolute Liberation):

The ultimate destination is the realization of one's true nature ("Sva-bhava") or "Kaivalya." The path, however, is determined by the acharyas (spiritual preceptors) according to the disciple's inclination and sanskaras (innate tendencies). This explains the variations in spiritual paths within Indian religious traditions, and the author stresses the importance of devotion and faith in one's own chosen path, as it leads to the ultimate goal. Disagreements between traditions are not seen as contradictions but as expressions of commitment to their own paths.

Jain Yoga: The Ratnatrayi (Three Jewels):

In comparison to Patanjali Yoga, Jain Yoga is characterized by the "Ratnatrayi" (Three Jewels):

Samyak-darshan (Right Faith/Perception)
Samyak-gyan (Right Knowledge)
Samyak-charitra (Right Conduct)

These three are interconnected and mutually supportive in achieving liberation. The article notes similarities with the Buddhist Ratnatrayi (Shila, Samadhi, Prajna) and the Patanjali system where the transcendence of prajna leads to Asamprajnata Samadhi and the establishment of the Seer in its own nature. Jain Yoga, in its unique way, utilizes these three jewels for the attainment of Kaivalya.

Common Ground: Chittasthairya (Mental Steadfastness):

A universal starting point for all spiritual practices and yogic paths is "Chittasthairya," the steadfastness of the mind, also known as one-pointedness or meditation. This "strength gain" is essential for any aspirant. The means to achieve this steadfastness are scripturally prescribed and often involve initiation from a guru. In the context of the soul's journey, which is obscured by ego and impure knowledge, right faith and right belief are crucial aids. "Shraddhavan labhate gyanam" (The faithful attain knowledge) is a key principle, leading to the natural unfolding of righteous conduct.

Mutual Influence of Traditions:

While each tradition develops its path organically, the author acknowledges that the practices of different traditions can influence each other. For instance, Acharya Ramsen's "Tattvanushasan" and Acharya Shubhchandra's "Gyanarnav" show the influence of Ashtanga Yoga, Hatha Yoga, and Tantric Yoga. The classification of "Dharmadhyan" into Pindastha, Padastha, Rupastha, and Rupatita forms in Jainism is also seen as influenced by other traditions. Similarly, Buddhist Hinayana's "Vipassana" is found as "Preksha" or "Vipassana" in Jainism.

Jain Yoga's Foundational Principles: Samvara and Tapas:

The core pillars of Jain Yoga are identified as Samvara (restraint of influx of karma) and Tapas (austerities). Samvara has five types:

Samyaktva (Right Faith)
Vrata (Vows)
Apramada (Non-negligence)
Akashaya (Absence of Passions)
Yoga (Right Action/Concentration)

These five are considered the stages or steps on the Jain path to liberation. Meditation (Dhyana) is a form of Tapas that pervades the beginning, middle, and end of the practice. The article explains that the five types of Samvara counteract the five causes of bondage: Mithyatva (false belief), Avirati (non-restraint), Pramada (negligence), Kashaya (passions), and Yoga (actions that lead to karma). This restraint, followed by the shedding of karma (Nirjara), leads to the soul's unencumbered state of pure consciousness.

Addressing Contemporary Questions: Chakras and Kundalini in Jainism:

The article delves into questions raised by Muni Nathmalji regarding the presence of chakras and Kundalini in Jain Yoga. Based on Jain scriptures, the author discusses the concept of subtle bodies (Tejas and Karma Sharira) within the physical body, housing the soul. Chakras are identified with "Chaitanya Kendras" (centers of consciousness) within the body, such as the navel, heart, throat, etc., which develop through meditation. These centers, when developed, lead to Avadhigyan or extrasensory perception.

Regarding Kundalini, the author suggests it is referred to as Tejoleshya (radiant passion/energy) in Jain texts. Tejoleshya is described as a specific manifestation of mental energy or consciousness, with both psychological and physical aspects. The development of extrasensory knowledge is linked to the dissolution of knowledge-obscuring karma and its expression through Tejoleshya. While the term "Kundalini" is not found in ancient Jain literature, its concept, as Tejoleshya, is present, especially in later literature influenced by Hatha Yoga and Tantra. The article quotes Muni Nathmalji's definition of Tejoleshya as "the transformation of consciousness due to the union of pudgals of red color like a flame."

The Influence of Shakti and Ishvara:

The article notes the influence of Shakti (divine energy) concepts in Agamic literature across Brahmanism, Buddhism, and Jainism from the 10th-11th centuries, even mentioning the use of terms like Shiva and Shakti in texts like "Pahuda Doha."

The Nature of the Soul and Ultimate Reality:

Quoting from "Samaysar," the article emphasizes the soul's intrinsic consciousness and bliss, its nature as the essence of the universe, and its pure, unblemished existence. The soul is described as the knower of all things and the witness to the interaction of soul and non-soul matter. The ultimate reality is described as having infinite attributes ("Anekantmayi") and being the source of consciousness, which is eternally luminous. This power of self-reflection is termed "Sphurana" or "Kundalini" in the Agamas. In the Shankara tradition, this is the unfolding of Vimarsashakti, while here it is described as its unfolding.

Conclusion:

The article concludes by noting that Muni Nathmalji's interpretation of Kundalini as "chitta-shakti" (mind-power) differs slightly from the Agamic concept of "chit-shakti" (consciousness-power), inviting further discussion from scholars. The author positions Jain Yoga as a profound spiritual path with its unique emphasis on the Ratnatrayi, Samvara, and Tapas, while also acknowledging its universal spiritual underpinnings and potential inter-tradition influences.