Patanjal Yoga Aur Jain Yoga Ek Tulnatmaka Vivechan

This document, "Patanjal Yoga aur Jain Yoga: Ek Tulnatmaka Vivechan" (Patanjali Yoga and Jain Yoga: A Comparative Discussion) by Dr. Lalchand Jain, explores the similarities and differences between the yogic traditions of Patanjali and Jainism.

Core Argument:

The author asserts that while both traditions aim for spiritual liberation and use similar terminology, their underlying philosophies and ultimate goals have distinct nuances. Patanjali is presented not as the originator of yoga, but as a systematizer and propagator of an ancient tradition. The text aims to highlight the shared principles and divergences between these two significant Indian spiritual paths.

Key Points and Structure:

1. The Goal of Indian Philosophy and Yoga:

   • Indian philosophy's ultimate aim is the attainment of Moksha (liberation), which is described as a state of self-generated, infinite, and imperishable happiness.
   • This liberation is achieved through Yoga, defined in Jainism as Samyakdarshan (right faith), Samyagyan (right knowledge), and Samyakcharitra (right conduct), not through sensory pleasures which are seen as transient and the cause of bondage.

2. The Ancient Origin of Yoga:

   • Yoga is presented as an ancient and primordial practice accepted in various Indian philosophical traditions.
   • The author argues strongly that India is the birthplace of yoga, citing the prevalence of spiritual seekers, the comprehensive treatment of Moksha in Indian literature, the detailed analysis of yoga in Indian texts, and the current global attraction to yoga as evidence.
   • Lord Rishabhadeva is proposed as the original proponent of yoga, supported by his mention in the Rigveda (the oldest scripture) and his depiction in yogic postures in ancient sculptures.

3. The Role of Patanjali:

   • Patanjali is identified as a disciplinarian (anushasta) or reformer/propagator (pracharaka ya sanshodhak) of yoga, rather than its inventor.
   • The term "Anushasanam" in the opening of the Yoga Sutras suggests that Patanjali was systematizing an existing tradition.
   • While acknowledging Patanjali's significant contribution in refining and popularizing yoga, the text questions the notion that he is the sole originator.

4. Understanding "Yoga" in Different Traditions:

   • General Meaning: The word "Yoga" is derived from the root "Yuj," meaning "to join" or "to meditate/concentrate." In the spiritual context, it refers to Samadhi (concentration/meditation).
   • Jain Usage: In Jainism, "Yoga" has various meanings, including the process of mind, speech, and body actions (as per Umaswati), the movement and contraction/expansion of soul-substance (as per Akalankadeva), connection, and even a specific state of the soul or time period. However, for spiritual development, Samadhi, Samyak pranidhan, Dhyana, Samya, Swasthya, Chittanirodha, and Shuddhopyoga are the relevant meanings. "Samvara" (cessation of influx of karma) is also frequently used as a synonym for yoga in Jain texts, particularly in Agam literature.
   • Comparative Terminology: Sankhya-Yoga's "Dhyana" is compared to Buddhism's "Samadhi" and Jainism's "Samvara." These terms collectively represent different facets of spiritual practice.

5. Yoga in Vedic Literature:

   • Rigveda: The word "Yoga" appears in the Rigveda, primarily in the sense of "joining."
   • Upanishads: Upanishads like Kathopanishad, Taittiriyopanishad, and Brihadaranyakopanishad discuss yoga in the context of self-realization and samadhi, using terms like yoga, dhyana, and tapa. Later Upanishads detail various limbs of yoga.
   • Gita: The Bhagavad Gita outlines three forms of yoga: Karma Yoga, Bhakti Yoga, and Jnana Yoga, along with their principles and processes.

6. Yoga in Other Indian Philosophical Schools:

   • Buddhism: Yoga is understood as "Samadhi" (meditative concentration), leading to the eradication of desires and the attainment of Arhatship and Nirvana.
   • Nyaya & Vaisheshika: These schools mention some yogic practices like concentration, meditation, yama, and niyama.
   • Sankhya & Brahma Sutras: Mention yogic processes, including dhyana, dharana, and asana, and yogic limbs, respectively.

7. Patanjala Yoga and Jain Yoga: A Comparative Analysis of Limbs:

   The document then proceeds to compare the eight limbs of Patanjali Yoga with their counterparts or analogous concepts in Jain Yoga:

   • Yama (Patanjali) vs. Mahavrata (Jainism):

     • Yama: Non-violence, truthfulness, non-stealing, chastity, and non-possession. They are described as restraining from undesirable actions.
     • Mahavrata: These are the great vows, the strict observance of non-violence, untruth, stealing, unchastity, and possession. Mahavratas are considered more expansive and soul-purifying than the merely restrictive yamas. The concept of bhāvanās (mental disciplines) associated with each Mahavrata is emphasized in Jainism.

   • Niyama (Patanjali) vs. Gupti and Samiti (Jainism):

     • Niyama: Purity, contentment, austerity, self-study, and surrender to God.
     • Gupti (Three): Control of mind, speech, and body to protect the soul from karmic inflow.
     • Samiti (Five): Careful conduct in actions: Irya (careful movement), Bhasha (careful speech), Eshana (careful begging for food), Adan-nikshepa (careful handling of objects), and Utsarga (careful disposal of waste).
     • The Guptis and Samitis are referred to as the "eight mothers of enlightened conduct" in Jainism, protecting the yogi's character from karmic impurities, a concept not as explicitly stated for Yamas in Patanjali Yoga.
     • Niyama (Patanjali) continued: Jainism also emphasizes concepts like Twelve Reflections (Bhāvanās) and Maithri, Karuna, Mudita, Upeksha (friendliness, compassion, sympathetic joy, and equanimity), which align with internal purity. Santosh (contentment) is also discussed, emphasizing equanimity in gain and loss. Tapas (austerity) in Jainism is categorized into six external and six internal types, with external tapas being comparable to Patanjali's tapas and internal tapas (like Parishahajay) to the rigorous control of desires and adversities. Svādhyāya (self-study) in Jainism involves studying the four Agamas and is also considered an internal austerity. Ishwara Pranidhana (surrender to God) is interpreted in Jainism as devotion to the Five Parameshthis (Arhants, Siddhas, Acharyas, Upadhyayas, Sadhus) without attachment to results, rather than a creator God.

   • Asana (Patanjali) & Jainism: Both traditions recognize the importance of steady and comfortable postures for meditation. Various specific postures are mentioned, with the primary goal being mental stability.

   • Pranayama (Patanjali) & Jainism:

     • Patanjali: Pranayama (breath control) is the fourth limb, involving the regulation of inhalation, exhalation, and retention.
     • Jainism: Pranayama is also recognized, but its purpose differs. While it aids in concentration and mental stability, it is not considered a direct cause of liberation. It can lead to worldly powers but is also seen as potentially causing suffering and deviating from the spiritual path if not practiced with the right understanding, as it deals with bodily functions rather than the soul's true nature.

   • Pratyahara (Patanjali) & Jainism: Both traditions consider the withdrawal of the senses from their objects and their redirection inwards as crucial. It is seen as essential for Dharma Dhyana (righteous meditation).

   • Dharana (Patanjali) & Jainism: Dharana involves fixing the mind on a specific object or location. Various internal and external locations for concentration are mentioned in both traditions.

   • Dhyana (Patanjali) & Jainism: Dhyana (meditation) is a core practice in both, considered a cause of liberation in Jainism. The process of focusing the mind on a single subject after withdrawing it from distractions is common. Jain texts detail various types of meditation like Pindastha, Padāstha, Rūpastha, Rūpātīta, and Dharmadhyāna.

   • Samadhi (Patanjali) & Jainism: Samadhi is the final limb, representing deep meditative absorption. In Jainism, this state is often referred to as Shuddhopyoga (pure consciousness) or Samvara. The text compares Samadhi to various stages of spiritual development in Jainism, from the fourth to the thirteenth Gunasthana (stages of spiritual progress) for Samprajnata Samadhi, and to the state of Yogakevali for Asamprajnata Samadhi (nirbija samadhi).

8. Haribhadra's Yogic Framework:

   • The text highlights Haribhadra's classification of eight limbs of yoga: Mitra, Tara, Bala, Dipta, Sthira, Kantha, Prabha, and Para.
   • These are compared to Patanjali's eight limbs: Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi, respectively.

9. Ramsey's Yogic Framework:

   • Ramsey's eight limbs (Dhyata, Dhyana, Phal, Dhyeya, Dhyanaswami, Dhyana-kshetra, Dhyana-kala, Dhyana-avastha) are also briefly compared to Patanjali's, with a focus on how their concepts are integrated into Jain philosophy.

Conclusion:

The author concludes that there is significant overlap in the terminology and concepts of yoga between Patanjali Yoga and Jain Yoga, despite differences in emphasis and ultimate purpose. Both traditions seek spiritual liberation through self-discipline and mental control. The text reiterates that Patanjali refined and propagated an existing yogic tradition, rather than originating it.