Jain Yoga Ek Chintan

Here is a comprehensive summary of the provided Jain text, "Jain Yoga Ek Chintan" by Devendramuni Shastri:

The text explores the concept of Yoga within the broader context of Indian culture and philosophy, with a particular focus on its Jain interpretation. It highlights the profound significance of Yoga in Indian tradition, emphasizing its role in the complete development of human life by nurturing both the physical and spiritual aspects. While the body is seen as gross and requiring nourishment and exercise, the soul is subtle and develops through Yoga, which helps eradicate vices like lust, anger, pride, and attachment, leading to the revelation of the soul's inherent infinite powers.

The author delves into the etymology of the word "Yoga," tracing it back to the root "Yuj," which signifies connection, union, and mental stability or samadhi. Various scholars and texts are cited to illustrate differing interpretations of Yoga's meaning, including Patanjali's definition of Yoga as the cessation of mental modifications, Acharya Haribhadra's view of Yoga as purification of the soul, destruction of karmic impurities, and union with liberation, and the Buddhist understanding of Yoga as samadhi. The text distinguishes between the external form of Yoga (concentration or a stable mind) and its internal form (the absence of mental afflictions like ego and possessiveness), stating that true Yoga requires the renunciation of ego and possessiveness and the cultivation of equanimity.

The historical evolution of the concept of Yoga is traced through various Indian traditions:

• Vedic Tradition: The Rigveda, the oldest Vedic text, uses the word "Yoga" primarily to mean connection, joining, and union, rather than meditation or samadhi, though it appears in various contexts. Later Upanishads, like the Kathopanishad and Shvetashvatara Upanishad, begin to use "Yoga" in a spiritual sense. The Bhagavad Gita is noted for its detailed exposition of Karma Yoga, and the Yoga Vashishtha also discusses Yoga extensively. While the Brahma Sutras debated Yoga, Maharishi Patanjali is credited with providing the most systematic and clear exposition of Yoga in his Yoga Sutras, encompassing the entire path of spiritual practice. The text highlights the conciseness, clarity, and experiential emphasis of Patanjali's work, outlining its four chapters: Samadhi, Sadhana, Vibhuti, and Kaivalya.

• Puranic and Tantric Traditions: The Bhagavad Purana and various Tantric texts, such as the Mahanirvana Tantra and Shatachakranirupan, also elaborate on Yoga. The medieval period saw a surge in popular interest in Yoga, leading to the emergence of Hatha Yoga, which emphasizes external aspects like asanas, mudras, and pranayama, with key texts like Hatha Yoga Pradipika and Gheranda Samhita being mentioned. The Gheranda Samhita, in particular, is noted for its expanded list of asanas. The text also acknowledges the proliferation of Yoga literature in regional languages, citing Dnyaneshwari's commentary on the Gita in Marathi and Kabir's Bijak as significant works.

• Buddhist Tradition: In Buddhism, Yoga is associated with samadhi and dhyana. The Buddha emphasized the Eightfold Path, and although he initially practiced breath control, he abandoned it for the Eightfold Path upon realizing it did not lead to samadhi. The Eightfold Path places great importance on samadhi, and the concept of impermanence (anitya) is highlighted as crucial for attaining Nirvana through meditation.

• Jain Tradition: The text then focuses on the Jain perspective. It clarifies that while the word "Yoga" is used in Jain Agam literature, its meaning differs from Vedic and Buddhist traditions. In Jainism, "Yoga" refers to the activities of mind, speech, and body. The concepts that correspond to the Vedic and Buddhist understanding of Yoga are referred to as "Tapas" (asceticism) and "Dhyana" (meditation) in Jainism.

  • Dhyana in Jainism: Dhyana is defined as concentrating the efforts of mind, speech, and body on self-contemplation, involving the stillness of body, speech, and mind, with only the allowance for breathing. It necessitates the cessation of all bodily activities except breathing. The process involves controlling bodily urges, managing weight, and then focusing the mind on the self. This practice is categorized into "Dravya Sadhana" (external practice of body and speech) and "Bhava Sadhana" (internal practice of mind).

  • Rejection of Hatha Yoga: Jain tradition does not accord a place to Hatha Yoga or consider pranayama essential. It is believed that the control achieved through Hatha Yoga does not yield lasting benefits, nor does it purify the soul or lead to liberation.

  • Key Jain Thinkers and Their Contributions: The text highlights prominent Jain scholars and their contributions to Yoga literature:

    • Acharya Bhadrabahu Swami: Discussed dhyana in detail in his "Avashyak Niryukti."
    • Acharya Umashwati: Contemplated dhyana in his "Tattvartha Sutra," aligning his views with the Agamas.
    • Jinabhadragani Kshama Shramana: Authored "Dhyana Shatak," demonstrating deep experiential knowledge of Jain meditation practices.
    • Acharya Haribhadra: Introduced significant innovations in Jain Yoga, writing texts like "Yogabindu," "Yogadrishtisamuccaya," "Yogavishika," "Yogashataka," and "Shodashaka." He not only analyzed Yoga Sadhana according to Jain tradition but also compared it with Patanjali's Yoga Sutras, highlighting their similarities. His works are characterized by discussions on:
      • Eligibility for Yoga practice.
      • Preparatory steps for attaining Yoga.
      • Categorization and characteristics of practitioners based on their qualifications.
      • Classification of Yoga Sadhana into external and internal types.
      • In "Yogavishika," he described five stages of Yoga for religious practice: sthana, urja, artha, alambana, and analambana.
    • Acharya Hemachandra: Considered a luminous star in Jain Yoga history, authored the important work "Yogashastra." He presented the ethical conduct of monks and laymen in Jain Agamas, drawing parallels with Patanjali's Ashtanga Yoga. His work includes descriptions of asanas and pranayama, as well as four types of meditation (Padistha, Pindistha, Rupistha, and Rupateeta) and four mental states (vixipta, yayata, shlishta, and sulina), which are presented as his original contributions.
    • Acharya Shubha Chandra: His significant work is "Gyanarnav," which in chapters 29-42, elaborates on pranayama and meditation. After discussing the attainments (labdhis) from pranayama, such as entering another's body, he concludes that pranayama is unnecessary and even detrimental for achieving the ultimate goal.
    • Upadhyaya Yashovijayji: A devoted seeker, he authored several important works, including "Adhyatmasara," "Adhyatmopanishad," "Yogavatara Battisi," and commentaries on Patanjali Yoga Sutras and Haribhadra's Yoga works. In "Adhyatmasara," he harmoniously integrates Jain meditation practices with concepts from the Gita and Patanjali Yoga Sutras. "Adhyatmopanishad" compares concepts from Yoga Vashishtha and Taittiriya Upanishads with Jain philosophy concerning Shastrayoga, Jnanayoga, Kriyayoga, and Samyayoga. In "Yogavatara Battisi," he analyzes Patanjali's Yoga Sadhana from a Jain perspective and illuminates the secrets of Haribhadra's works. He also wrote a concise commentary on Patanjali Yoga Sutras from a Jain viewpoint. Yashovijayji's works exemplify impartiality, appreciation of virtues, and a syncretic vision.

The text concludes by stating that Jain Yoga literature is vast, with numerous scholars contributing extensively. It emphasizes the contemporary need to contemplate Yoga from a modern perspective and, more importantly, to integrate it into daily life. The author mentions his intention to elaborate on this topic in his leisure time. The text also briefly mentions the classifications of Yoga practitioners in "Yogabindu" (apunarbandhak, samyak-drishti, desavirati, and sarvavirati) and the five stages of Yoga (adhyatma, bhavana, dhyana, samata, vrittisanchaya). "Yogadrishtisamuccaya" discusses "Ogha Drishti" and "Yoga Drishti," classifying Yoga practitioners into eight stages (Mitra, Tara, Bala, Dipta, Sthira, Kanta, Prabha, and Para), which are correlated with Patanjali's Ashtanga Yoga and Buddhist virtues.

In essence, "Jain Yoga Ek Chintan" provides a historical and philosophical overview of Yoga, with a detailed examination of its development and unique characteristics within Jainism, highlighting the contributions of key Jain scholars and emphasizing the spiritual and ethical dimensions of the practice.