Jain Yoga Ek Chintan

Here's a comprehensive summary of the provided Jain text, "Jain Yoga Ek Chintan" by Devendramuni Shastri, in English:

This text, "Jain Yoga: A Contemplation," by Devendramuni Shastri, explores the significant role of Yoga in Indian culture and its profound impact on human life. The author posits that while the body is gross and requires nourishment and exercise, the soul is subtle and develops through Yoga, which eradicates negative emotions like lust, anger, pride, and delusion, and uncovers the soul's infinite potential.

The book delves into the meaning, tradition, and scholarly contributions to Yoga. It highlights the etymology of the word "Yoga" from the root "yuj," which signifies both "to join" and "to stabilize the mind" (Samadhi). While some scholars use "Yoga" to mean connection, others interpret it as Samadhi. Patanjali defines Yoga as the "cessation of the modifications of the mind" (Chitta Vritti Nirodha). Acharya Haribhadra views Yoga as a process that purifies the soul, destroys karmic impurities, and leads to liberation. Acharya Yashovijayji shares a similar definition. Buddhist thinkers, however, primarily equate Yoga with Samadhi.

The text differentiates between external and internal Yoga. External Yoga involves concentrating the mind or maintaining a steady mind in practice. Internal Yoga, on the other hand, is the absence of mental afflictions like ego and possessiveness. Achieving success in Yoga requires the abandonment of ego and possessiveness; mere concentration without this internal purification is considered practical Yoga, not the ultimate or essential Yoga. True Yoga, according to the author, is the practice of equanimity, free from ego and attachment.

The author traces the evolution of the concept of Yoga across various Indian traditions. The Rigveda, the oldest Vedic text, uses the word "Yoga" to mean "joining," "connecting," or "union," rather than meditation or Samadhi. While early Upanishads did not extensively use "Yoga" in a spiritual sense, later Upanishads like the Kathopanishad and Shvetashvatara Upanishad do employ it in an spiritual context. The Bhagavad Gita offers a detailed exposition of Karma Yoga, and the Yoga Vashishtha extensively discusses Yoga. Even the Brahma Sutras engage in critical analysis of Yoga. However, the author emphasizes that Maharishi Patanjali's Yoga Sutras present the most systematic, clear, and experience-centric compilation of Yoga practices from beginning to end. The Yoga Sutras are divided into four Padas: Samadhi (focusing on the nature of Yoga and methods to stabilize the mind), Sadhan (detailing Kriya Yoga, the limbs of Yoga, their fruits, what is to be avoided, the reasons for avoidance, elimination, and the means of elimination), Vibhuti (analyzing Yoga's powers), and Kaivalya (establishing the theory of transformation, refuting idealism, and describing the state of liberation).

The text also mentions Yoga's presence in the Bhagavat Purana and Tantric traditions, with texts like Mahanirvana Tantra and Shat Chakra Nirupan providing detailed analyses. The medieval period saw a surge in Yoga's popularity, leading to the emergence of Hatha Yoga, which emphasizes external practices like asanas, mudras, and pranayama. Key texts of this tradition include Hatha Yoga Pradipika, Shiva Samhita, Gheranda Samhita, and Goraksha Paddhati, which extensively describe external yogic practices.

Beyond Sanskrit, Yoga has been explored in regional languages. In Marathi, Dnyaneshwar's commentary on the Gita, Dnyaneshwari, offers beautiful descriptions of Yoga. Kabir's Bijak is also considered a significant work on Yoga.

In the Buddhist tradition, "Samadhi" and "Dhyana" are used for Yoga. The Buddha placed great importance on the Eightfold Path and initially practiced breath cessation but later abandoned it for the Eightfold Path, which emphasizes Samadhi. To achieve Samadhi or Nirvana, the contemplation of impermanence is considered crucial alongside meditation. The Buddha taught that all phenomena are impermanent, painful, and devoid of self, urging practitioners to perceive the impermanent nature of the world.

The Jain Agam literature also uses the word "Yoga," but not in the same sense as in Vedic and Buddhist traditions. In Jainism, "Yoga" refers to the activities of mind, speech, and body. The concepts that correspond to the meaning of "Yoga" in Vedic and Buddhist traditions are represented by "Tapas" (austerity) and "Dhyana" (meditation) in Jainism. Meditation involves focusing the mind, speech, and body's activities on self-contemplation, requiring the stillness of body, speech, and mind, with only breath allowed to flow freely. This practice is divided into external (Dravya Sadhana - discipline of body and speech) and internal (Bhava Sadhana - discipline of mind) components.

Jain tradition does not incorporate Hatha Yoga or consider Pranayama essential. The control achieved through Hatha Yoga is considered to yield temporary benefits, not true purification or liberation. Jain Agam texts like Sthananga, Samavāyānga, Bhagavati, and Uttaradhyayana elucidate the characteristics and types of meditation. Acharya Bhadrabahu Swami extensively discusses meditation in his Anuvyavasāya Niryukti, and Acharya Umāsvāmī contemplates meditation in his Tattvārthasūtra, aligning with the Agam tradition. Jinabhadragani Kshamashramana composed "Dhyana Shataka," a work rich with his profound meditative experiences.

Acharya Haribhadra brought significant innovations to Jain Yoga. His numerous works, including Yogabindu, Yogadr̥ṣṭisamuccaya, Yogaviśikā, Yogashataka, and Shoḍashaka, analyze Jain Yoga practices and compare them with the Yoga Sutras of Patanjali, highlighting their similarities. His works are characterized by:

1. Identifying who is eligible for Yoga and who is not.
2. Discussing the necessary preparations for Yoga eligibility.
3. Categorizing practitioners based on their aptitude and describing their nature and practices.
4. Outlining the different types and methods of Yoga practice.

In Yogabindu, Acharya Haribhadra categorizes Yoga practitioners into four types: Apunarbundhak (those who will not be reborn), Samyakdr̥ṣṭi (those with right perception), Deśavirati (those with partial renunciation), and Sarvavirati (those with complete renunciation). He identifies five stages of Yoga practice: Adhyatma (self-contemplation), Bhāvanā (contemplation), Dhyāna (meditation), Samatā (equanimity), and Vr̥tti Saṅkṣaya (cessation of mental modifications). In Yogadr̥ṣṭisamuccaya, he discusses Ogha Dr̥ṣṭi and Yoga Dr̥ṣṭi and classifies Yoga practitioners into three categories. These are further subdivided into eight stages (Mitra, Tārā, Balā, Dīptā, Sthiratā, Kāntā, Prabhā, and Parā), based on the gradual purification of karmic impurities from the initial to the ultimate stage of development. These eight stages are correlated with the eight limbs of Patanjali Yoga (Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi) and the eight qualities mentioned in Buddhist tradition (e.g., freedom from distress, equanimity, desire for knowledge). Yogashataka differentiates between Nischaya (ultimate truth) and Vyavahara (conventional truth) in Yoga. Yogaviśikā defines Yoga as the actions undertaken for spiritual practice and outlines five stages: Sthāna, Urjā, Artha, Ālambana, and Ānālambana.

Following Acharya Haribhadra, Acharya Hemachandra is a prominent figure in Jain Yoga. His significant work, "Yoga Shastra," presents the ethical practices of monastic and lay followers in the light of Jain Agam literature, mirroring the Ashtanga Yoga of Patanjali. It also includes descriptions of Asanas and Pranayama, as well as the four types of meditation: Padāstha, Piṇḍāstha, Rūpastha, and Rūpātīta. His classification of the mind into four states – Vikṣipta (agitated), Yayāyāta (wandering), Śliṣṭa (connected), and Śulīna (concentrated) – is considered his original contribution.

Acharya Shubhachandra is another important figure, with his significant work "Jnanaarnav." Chapters 29 to 42 describe the nature and types of Pranayama and meditation. While acknowledging the powers gained through practices like Pranayama, he ultimately deems Pranayama unnecessary and even detrimental for achieving liberation.

Upaadhyaya Yashovijayji, a devoted follower of truth, is renowned for his important works such as Adhyātmasār, Adhyātma Upaniṣad, Yogāvatāra Battīsī, Pātañjala Yoga Sūtra Vr̥tti, Yogaviśikā Ṭīkā, and Yoga Dr̥ṣṭi Nīkhajjhāy. In Adhyātmasār, his sections on Yoga and meditation synthesize various Jain meditative practices using concepts from the Gita and Patanjali Yoga Sutras. Adhyātma Upaniṣad discusses Shāstra Yoga, Jnana Yoga, Kriya Yoga, and Sāmyā Yoga, drawing important quotes from Yoga Vashishtha and Taittiriya Upanishads and comparing them with Jain philosophy. Yogāvatāra Battīsī analyzes the Yoga practices described in Patanjali Yoga Sutras from a Jain perspective and provides insightful commentaries on Haribhadra's Yogaviśikā and Shoḍashaka. He also wrote a concise commentary on Patanjali Yoga Sutras from a Jain viewpoint. Yashovijayji's works are characterized by a balanced approach, a willingness to appreciate others' contributions, and a synthesizing perspective.

In conclusion, the text emphasizes that Jain Yoga literature is extensive, with many eminent scholars contributing to it. The author expresses the need for modern contemplation and practical application of Yoga today. He states that he has presented his thoughts very briefly and intends to write more extensively on the subject when time permits.