Patanjalyog Sutra Part 02

Here's a comprehensive summary of the provided Jain text, "Patanjal Yog Sutra Part 02" by Pravin K Mota, based on the translated content:

Book Title: Patanjal Yog Sutra Part 02 Author: Maharshi Shri Patanjali (Original), Shri Bhojdev (Commentator), Shrimad Yashovijayji Maharaj (Annotator), Pandit Shre Pravinchandra Khimji Mota (Commentator) Publisher: Gitarth Ganga

Overall Purpose:

This book is the second part of a word-for-word commentary on the Patanjal Yog Sutras, presented in Gujarati. It focuses on the Vibhuti Pada (Chapter 3) and the beginning of the Kaivalya Pada (Chapter 4) of Patanjali's seminal work on Yoga. The commentary is enriched by the explanations of revered Jain scholars like Maharshi Patanjali, Shri Bhojdev, and Shrimad Yashovijayji Maharaj, with the present commentary being meticulously done by Pandit Shre Pravinchandra Khimji Mota. The aim is to provide a deep and nuanced understanding of Yoga, particularly from a Jain perspective where applicable, facilitating spiritual growth and knowledge.

Key Concepts and Themes Covered:

The summary breaks down the content chapter by chapter, highlighting the core yogic principles and their explanations within the commentary.

Introduction to Yoga:

• The text begins by defining Yoga from the root 'Yuj Samaghau', signifying 'Yoga is Samadhi'. Both Yoga and Samadhi are considered synonymous by commentator Vyas.
• Patanjali considers 'Param Samadhi' as the ultimate goal of Yoga, achieved through the complete cessation of mental modifications (Chitta Vritti Nirodh). This includes the cessation of underlying impressions (Samskaras).
• Yoga is divided into 'Samprajnata' (conscious concentration) and 'Asamprajnata' (super-conscious absorption), with the latter representing complete cessation.
• Bhojadeva describes Samprajnata Samadhi as the state of clear knowledge of the object of meditation, free from doubt and misconception. However, it's considered inferior to Asamprajnata Samadhi as it still involves a duality between the knower, the knowledge, and the known.
• The Jain perspective on Yoga is presented as a 'firm activity of mind, speech, and body' (Man, Vachan, Kaya), along with the preceding mental states. It's categorized into auspicious (Shubha) and inauspicious (Ashubha) Yoga, both leading to karma bondage. Liberation requires the cessation of Yoga (Samyam) and the destruction of accumulated karma. While Jain scriptures primarily use 'Yoga' for mental, verbal, and physical activities (causes of Asrava), they also acknowledge its use for meditative practices. Yama, Niyama, Tapas, Swadhyaya, and Ishwar Pranidhan are also considered forms of Yoga.

Vibhuti Pada (Chapter 3) Summary:

This chapter is dedicated to the "powers" or "accomplishments" (Siddhis) attained through Yoga. The commentary meticulously explains the yogic practices that lead to these powers:

• Dharana (Concentration): The first step, defined as the binding of the mind to a specific place (e.g., navel chakra, tip of the nose).
• Dhyana (Meditation): The continuous flow of knowledge towards the object of Dharana, maintaining one-pointedness without interruption.
• Samadhi (Absorption): The state where the mind appears to have lost its own form, only reflecting the object of meditation.
• Samyama: The combined practice of Dharana, Dhyana, and Samadhi applied to a single object. The text details various applications of Samyama and the resultant powers.
• Consequences of Samyama: The Vibhuti Pada extensively describes how applying Samyama to different objects leads to extraordinary abilities:
  • Knowledge of past and future.
  • Understanding the language of all beings.
  • Recollection of past lives.
  • Knowledge of one's own and others' minds.
  • Invisibility.
  • Knowledge of cosmic spheres, stars, and their movements.
  • Control over hunger and thirst.
  • Development of strength, courage, and the ability to see Siddhas.
  • Attainment of divine senses (hearing, sight).
  • Mastery over elements (Bhuta Jaya) and senses (Indriya Jaya).
  • Acquiring eight great powers (Ashta Siddhis) like anima (becoming minute), mahima (becoming large), etc.
  • Perception of the subtle, the distant, and the hidden.
  • Knowledge of the sun, moon, and stars.
  • Understanding of the body's inner workings (navel chakra, channels).
  • Overcoming obstacles like hunger and thirst.
  • Attaining inner peace and stability of mind.
  • The ability to enter other bodies and control elemental forces.
  • The attainment of discrimination between Purusha (Self) and Prakriti (nature), leading to liberation (Kaivalya).
• Three Types of Results: The text emphasizes that the success in these practices depends on the result (Phala), cause (Hetu), basis (Aashray), and object of focus (Aalamban). The commentary explains that the mind (Chitta) is a reflection of the Purusha (Self) and is influenced by the Gunas (Sattva, Rajas, Tamas).
• The Nature of Change: The text discusses the concept of 'Parinama' (transformation) in relation to Dharma (qualities), Lakshana (characteristics), and Avastha (states). It emphasizes that while the underlying reality (Dharmi) remains constant, its expressions (Dharma, Lakshana, Avastha) change.
• The Role of Viveka: The ultimate goal of these practices is Viveka Khyati – the clear and direct perception of the distinction between the Purusha and the Prakriti. This leads to a state of detachment and ultimately Kaivalya.

Kaivalya Pada (Chapter 4) Summary:

This chapter deals with the ultimate goal of Yoga – Kaivalya (liberation). It elaborates on the nature of liberation and the final stages of yogic practice:

• Sources of Siddhis: The chapter begins by reiterating that Siddhis can arise from birth, medicinal herbs, mantras, austerities, and Samadhi. However, it emphasizes that the true cause behind even birth-related or other "external" Siddhis is the Samadhi attained in previous lives. Mantras, herbs, etc., are mere triggers.
• The Nature of Creation and Consciousness: It delves into the origin of creation and consciousness, explaining how the mind (Chitta) originates from Avidya (ignorance) and how the Purusha (Self), though immutable, appears to be involved in the activities of the mind through proximity and reflection.
• The Role of Mind (Chitta): The text explains that the mind, though inert, appears conscious due to its proximity to the Purusha. It undergoes transformations (Parinama) based on the Gunas (Sattva, Rajas, Tamas) and impressions (Samskaras). The ultimate aim is to purify the mind and detach it from Prakriti.
• Karma and Vasana: The text discusses the nature of karma and its residual impressions (Vasanas). It explains how Vasanas, arising from desires and actions, condition future experiences and rebirths. The cessation of these Vasanas, through discrimination and detachment, is crucial for liberation.
• Liberation (Kaivalya): The ultimate state of Kaivalya is described as the absolute isolation of the Purusha from Prakriti, a state of pure consciousness, devoid of all modifications and suffering. This is achieved when the Vasanas are completely destroyed and the mind ceases its transformations, realizing the true nature of the Self.
• The Cycle of Birth and Death: The book touches upon the concept of the cycle of birth and death (Samsara) and how Karma binds the soul to this cycle. Yoga, through its various stages, aims to break this cycle.
• Jain Perspective and Critique: Throughout the commentary, particularly in the detailed explanations and the extensive notes by Pandit Shre Pravinchandra Khimji Mota, there are discussions and critiques from a Jain philosophical standpoint, often highlighting differences or offering alternative interpretations compared to the original Patanjali Yoga. This includes debates on the nature of consciousness, the self, and the ultimate reality, often referencing Jain Agamas and scholars like Upadhyay Yashovijayji Maharaj.

Commentary and Structure:

• The book follows a structured approach: providing the original sutra, its word-by-word meaning, the commentator's explanation (Bhavarth), and then the detailed commentary from Shrimad Yashovijayji Maharaj. This layered approach aims for comprehensive understanding.
• The language is Gujarati, and the commentary is presented with reverence for the tradition and the authors.
• The catalog link provided points to a resource where the book can be accessed, indicating its availability within the Jain educational framework.

In Essence:

"Patanjal Yog Sutra Part 02" is a scholarly endeavor to make the profound teachings of Yoga accessible through a detailed Gujarati commentary, integrating the wisdom of classical Yoga philosophy with Jain perspectives. It systematically guides the reader through the advanced practices of Yoga, the acquisition of supernatural powers, and the ultimate attainment of liberation, all explained with meticulous detail and scholarly insight.