Patanjal Yog Lakshan Battrishi Ek Parishilan

Here's a comprehensive summary of the Jain text "Patranjal Yog Lakshan Battrishi Ek Parishilan" by Acharya Chandraguptasuri, based on the provided pages:

Book Title: Patanjal Yog Lakshan Battrishi Ek Parishilan (A Study of the Thirty-Two Verses on the Characteristics of Patanjali's Yoga) Author: Acharya Chandraguptasuri Publisher: Anekant Prakashan Core Argument:

This text is a critical analysis of Patanjali's Yoga Sutras from a Jain philosophical perspective. Acharya Chandraguptasuri, through his commentary on the "Patranjal Yog Lakshan Battrishi" (a set of thirty-two verses), aims to demonstrate the superiority and accuracy of Jain Yoga over Patanjali's Yoga. The central thesis is that Patanjali's definition of Yoga, primarily as the cessation of mental modifications (chitta vritti nirodha), is flawed and incomplete, leading to logical inconsistencies and ultimately failing to achieve true liberation (moksha) as understood in Jainism.

Key Themes and Arguments:

1. The Supremacy of Jain Dharma for Moksha: The introductory pages (Page 4) strongly assert that liberation can only be achieved through the teachings of the Tirthankaras (Jain Arihants). External philosophical systems, including Patanjali's Yoga, lack the true means to moksha because their core tenets are fundamentally flawed from a Jain viewpoint.

2. Critique of Sankhya Philosophy (The Foundation of Patanjali's Yoga):

   • Dualism of Purusha and Prakriti: The text begins by outlining the Sankhya concept of two fundamental principles: Purusha (consciousness, pure, immutable) and Prakriti (matter, inert, mutable).
   • The Problem of Interaction and Illusion: The author highlights the Sankhya explanation of the Purusha's involvement in the cycle of birth and death (samsara) due to the continuous proximity of Purusha and Prakriti, leading to a mistaken sense of agency and consciousness. This illusion is seen as the root of suffering.
   • The Flaw in "Immutability": A significant critique is directed at the Sankhya/Patanjali concept of Purusha being immutable and unchanging (kutastha). The author argues that if Purusha is truly immutable, then concepts like samsara and moksha become problematic. If Purusha undergoes no change, how can it be entangled in samsara or liberated from it? This leads to either an absence of samsara or a denial of moksha altogether (Page 25-26).
   • The Problem of a Single Prakriti: The text points out that if Prakriti is singular, then the liberation of one Purusha should logically lead to the liberation of all, or the non-liberation of any, creating further contradictions (Page 27).
   • The Inertness of Prakriti: The author questions the agency of an inert Prakriti in striving for the Purusha's liberation, as claimed by Sankhya (Page 28).

3. Detailed Analysis of Patanjali's Yoga Sutras (Chitta Vritti Nirodha):

   • Definition of Yoga: The commentary focuses on Patanjali's definition: "Yoga is the cessation of the modifications of the mind" (Chitta vritti nirodhah) (Page 6).
   • Explanation of Chitta (Mind) and its Vritti (Modifications): The text elaborates on the concept of "Chitta" as the manifestation of Prakriti's product, Buddhi (intellect), which reflects Purusha's consciousness. It explains how external and internal stimuli create "vrittis" or mental modifications.
   • The Five Vritti: The text then systematically explains the five main vrittis described by Patanjali:
     • Pramana (Right Knowledge): Correct perception and valid cognition (Page 12).
     • Viparyaya (Misconception/Error): False knowledge, misapprehension (Page 12).
     • Vikalpa (Imagination/Conceptualization): Knowledge derived from words, not based on reality (Page 13).
     • Nidra (Deep Sleep): A state of absence of cognition, though potentially having a subtle awareness of pleasure or pain (Page 15).
     • Smriti (Memory): Retention of experienced objects (Page 16).
   • The Process of Nirodha (Cessation): The text explains that the cessation of these vrittis is achieved through Abhyasa (practice) and Vairagya (dispassion) (Page 18-21). It elaborates on the nature of Abhyasa (sustained, devoted effort) and Vairagya (detachment from worldly and heavenly desires, leading to a state of non-dependence and control).
   • The Goal of Nirodha: The ultimate aim of nirodha, according to Patanjali, is the state where the Purusha remains in its own true nature, unperturbed by mental modifications (Page 7).

4. Critique of Patanjali's Yoga from a Jain Perspective:

   • Avyapti (Incompleteness/Under-inclusion): The primary critique leveled against Patanjali's definition is "Avayapti." The author argues that it is insufficient because:
     • It only focuses on the cessation of mental vrittis. Jainism, however, considers the cessation of harmful mental, verbal, and physical activities (man, vachan, kaya yoga) as true yoga. Focusing solely on mind excludes other crucial aspects (Page 60-61).
     • Even within the scope of mental modifications, the state of "Viksipte" (distracted mind) as a starting point for yoga is problematic. Jainism emphasizes that true yoga begins only when the mind is focused (Ekagra) and the vrittis are subdued (Niruddha) (Page 61-63).
   • Anupapatti (Logical Inconsistency): The text systematically demonstrates various logical inconsistencies arising from Patanjali's framework, particularly stemming from the Sankhya assumptions about Purusha and Prakriti. Examples include:
     • The problem of attributing agency and experience to an immutable Purusha.
     • The debate about the self-luminosity of the mind and the need for a separate Purusha.
     • The concept of "Purushartha" (the aim of Purusha) being driven by Prakriti.
   • The Jain Alternative (Samyak Charitra and Jnana): The author implicitly or explicitly contrasts Patanjali's path with the Jain path, which emphasizes right faith (Samyak Darshan), right knowledge (Samyak Jnana), and right conduct (Samyak Charitra) as the path to liberation. True yoga, from a Jain standpoint, is about the cessation of karmic influx and the experience of the soul's pure consciousness.

5. The Jain Path to Liberation: The text champions the Jain understanding of yoga and liberation, which involves:

   • Recognizing the soul (Atman) as pure consciousness, distinct from matter.
   • Understanding the nature of karma and its bondage.
   • Practicing non-violence (Ahimsa), truthfulness (Satya), non-stealing (Asteya), chastity (Brahmacharya), and non-possession (Aparigraha).
   • Cultivating right knowledge, perception, and conduct.
   • Achieving the destruction of karma, leading to the soul's inherent omniscience and bliss.

Conclusion:

The "Patranjal Yog Lakshan Battrishi Ek Parishilan" serves as a detailed critique of Patanjali's Yoga system from the perspective of Jain philosophy. Acharya Chandraguptasuri argues that while Patanjali's analysis of the mind's modifications is insightful, his underlying metaphysical assumptions derived from Sankhya lead to significant logical flaws. These flaws, particularly the concept of an immutable Purusha and the interaction with Prakriti, ultimately fail to provide a complete or accurate path to true liberation. The text advocates for the comprehensive and logically consistent path of Jainism as the only true means to achieve moksha, emphasizing the importance of ethical conduct, right knowledge, and the direct experience of the soul's pure nature. The work underscores the Jain belief that only through the teachings of the Tirthankaras can one attain ultimate freedom.