Prachin Bharatiya Vangamaya Me Prayog - Book Summary

Here's a comprehensive summary of the provided Jain text, "Prachin Bharatiya Vangamaya me Prayog" by Shriranjan Suridev, focusing on the usage and understanding of "Yoga" in ancient Indian literature:

The text, "Prachin Bharatiya Vangamaya me Prayog" (The Use of Yoga in Ancient Indian Literature) by Shriranjan Suridev, explores the concept and application of "Yoga" across various ancient Indian traditions, with a particular focus on its Vedic origins and later interpretations.

Vedic Roots and the Concept of Yoga:

The author begins by establishing that in Vedic tradition, human life's pursuit (sadhana) is essential and encompasses knowledge, action, and worship. The integrated form of these three is termed 'Trayi Vidya' (Triple Knowledge). This integrated practice is considered Yoga in the Vedic perspective, believed to perfect human life and lead to its ultimate goal, even conquering death.
The text quotes a Vedic verse emphasizing that liberation is achieved only through knowing the ultimate truth, with no other path available. This knowing requires practice, as the truth, which created all worlds and resides within each person, can be understood through the combined force of knowledge and action.
In the Vedas, the union of knowledge and action is called 'Yajna' (sacrifice). 'Yajna' is described as a broad concept, generally meaning performing one's duties with knowledge and appropriate methods. The author posits that it's their belief that this 'Yajna' evolved into 'Yoga' in the post-Vedic period.
'Yajna' is lauded as a supreme action and a symbol of action, making constant activity essential for humans. Similarly, Yoga is seen as a physical and spiritual means to remain active and dynamic. The text notes that the initial half of Ashtanga Yoga pertains to the physical aspect, while the latter half deals with the mental, indicating that Yoga is the balance of action and knowledge. While the explicit term 'Yoga' is not frequently found in the Vedas, the underlying principles of spiritual practice are present. The word 'Yoga' gained specific spiritual and religious connotations in later periods.

Yoga in Post-Vedic Literature and Other Traditions:

The text highlights that various interpretations of Vedic texts and numerous derivative works, including the Ramayana, Mahabharata, Mahapuranas, Upapuranas, Smritis, and Dharmashastras, discuss Yoga. These works not only discuss Yoga but also contain stories of yogis and detailed teachings on yogic practices. In the Puranic era, independent treatises on Yoga were written, and deities were described with epithets like 'Yogigamya' (accessible to yogis) and 'Yogavibhuti-yukta' (endowed with yogic powers).
Beyond the Vedic stream, Yoga and yogis are also discussed in Buddhist and Jain traditions. While Buddhist tradition is rich in Yoga discourse, the Jain tradition has relatively less. The tradition of Yoga is traced from Buddhist Tantra to the Nath and Siddha traditions, and further to the Sant Kavi Dariyadas. The author emphasizes that the usage of the word 'Yoga' and related terms has persisted throughout India's thousands of years of history, and Yoga is now internationally accepted in both orthodox and heterodox contexts.

Specific Mentions of Yoga in Texts:

The Yajuṣved's Aghora mantra is mentioned, along with a Shiva-worshipping mantra.
The Upanishads are particularly rich in Yoga-related injunctions and teachings. The Shvetashvatara Upanishad explicitly mentions the word 'Yoga' in its second chapter, describing the posture, control of senses and mind, and the journey across difficulties. It details the yogic path with symbolic representations and the signs of success, such as lightness, health, absence of greed, clear complexion, pleasant voice, good odor, and reduced excreta, as the first achievements of Yoga.
The Dhyanabindu Upanishad highlights the importance of Dhyana Yoga (meditation yoga), stating that even immense sins can be destroyed by it.
The Shiva Samhita declares Yoga Shastra as the most excellent, leading to complete knowledge.
The Gorakshavachan Sangraha elaborates on various detailed Yoga processes.
The Yogini Hridaya suggests that Yoga Vidya should only be imparted to someone tested for at least six months, promising immediate powers of aerial locomotion upon learning it.
The Vishnu Purana discusses 'Dharana' (concentration) extensively, stating that the seventh limb, 'Dhyana' (meditation), is achieved through this sixth limb.

The Bhagavad Gita's Perspective on Yoga:

The Bhagavad Gita offers diverse, subtle, and practical definitions of Yoga. All eighteen chapters of the Gita are described as eighteen forms of Yoga.
Lord Krishna emphasizes the superiority of Karma Yoga (Yoga of action), defining Yoga as "skill in action" ('Yogah Karmasu Kaushalam'). The inherent nature of action is to create attachments or bonds. By adopting the skill of equanimity towards actions, the natural binding power of action is destroyed. A person freed from the bondage of action is capable of experiencing the union of Brahman and Atman, which is Yoga.
The Gita states that those who perform their duties without attachment to the fruits of their actions are yogis and renunciates. For those weak in the inner practice of Dhyana Yoga, performing actions without desire (nishkama bhava) is an outer practice. Through this outer practice, one gradually gains the strength to ascend in Yoga through inner practice. A pure mind leads to self-liberation, while a mind attached to desires falls into bondage.
The text elaborates on the Gita's teachings on posture and meditation, advocating for a secluded, disciplined, and desire-free environment. The importance of a steady seat, moderate diet and sleep, and avoiding excessive eating or fasting are stressed. Yoga becomes conducive to happiness for those whose diet, behavior, sleep, wakefulness, and all activities are regular. A yogi can achieve Yoga Siddhi (perfection in Yoga) by controlling the mind, relinquishing desires, and remaining undisturbed by external worries, abiding in their own Self. The yogi's mind is likened to a flame in a windless place. Upon attaining self-knowledge as the light of consciousness, no worldly object remains unattainable for the yogi. 'Samadhi' (absorption) is the ultimate cessation of all suffering, which the Gita calls 'Brahmi Sthiti' (state of Brahman).

Yoga in Other Philosophical Systems:

The author states that while ancient Indian texts discuss Yoga extensively, the Bhagavad Gita is crucial for practical understanding, and the Yoga Sutras (Yoga Darshana) are paramount for its philosophical interpretation in the post-Puranic era. Yoga Darshana holds a significant place among the six classical Indian philosophies, and understanding it is essential for grasping the others.
In post-Vedic philosophies, particularly Buddhism and Jainism, Yoga is discussed in detail. The entire Buddhist philosophy can be considered synonymous with Yoga Darshana. Both Hatha Yoga and Raja Yoga recognize the six or eight limbs of Yoga. However, the Buddhist Shadanga Yoga (six-limbed Yoga) is distinct.
The text mentions that the ancient description of Buddhist Shadanga Yoga is found in the Guhyasamaja and the Manjushrikrita Kalachakrottara, with later works like the Sekoddeshatika by Padapa and Marmakalikatantra describing it. This is also referred to as 'Bauddha Yoga'. The six limbs are Pratyahara, Dhyana, Pranayama, Dharana, Anusmriti, and Samadhi. According to the Samajottara Tantra, Buddhahood and complete enlightenment can be attained through Shadanga Yoga. From the perspective of Hinayana, Yoga leads to the cessation of worldly existence and entry into Nirvana. For Mahayana, yogis realize reality or equanimity through Samadhi. The concentration of the mind on auspicious matters is Samadhi.
Lord Buddha, advocating for equanimity in Yoga, stated that a yogi's wisdom invokes a sense of oneness or equanimity in the desirable and undesirable. According to Buddhists, 'Yoga-anuyoga' is action, and 'Karma-sthana' is the means of Yoga, leading to the culmination of Samadhi. The text quotes Buddha telling Ananda that he is a 'Kalyanamitra' (good friend) because by taking refuge in him, beings are liberated from the cycle of birth. Thus, the concepts and interpretations of Yoga in the Bhagavad Gita and Buddhist philosophy run largely parallel.

Jain Philosophy and Yoga:

Jain philosophers, while accepting the inner similarity of the basis of Yoga, have their own unique interpretations. Muni Mangalvijayji's 'Yoga Pradeep' is considered significant for its comprehensive discussion of Yoga. While influenced by Patanjali's Yoga Darshana, Mangalvijayji describes Yoga in a unique style. He accepts the eight limbs of Yoga prescribed by Patanjali but defines Yoga not as 'the cessation of mental modifications' but as 'the nature of Dharma's activity' ('Dharma Vyapar-rupata'). He explains 'Dharma Vyapar' as 'the protection of equanimity'.
The word 'Yoga' is used in ancient Jain scriptures like the Sutrakritanga. In Jain philosophy, the activities of mind, speech, and body are also called Yoga. However, in the context of spiritual practice, 'Samvara' (restraint) or 'Pratima' (vow) are more prevalent.
Acharya Haribhadra defines all religious activities that lead to liberation as Yoga: "Yoga is all religious activity that connects one to liberation."
In modern times, the renowned Jain Acharya Tulsidas, in his work 'Manonushasanam', defines 'Yoga' as "the discipliner of the mind."

Conclusion:

The author concludes by reiterating that Yoga and related terms are pervasive in religious and spiritual literature, the most extensive and comprehensive medium for expressing the Indian soul. Wherever Indian influence has spread, Yoga has also reached. There is an inseparable relationship between Indianness and Yoga. Therefore, the rays of Indian Yoga are spreading in all directions. As materialism expands globally, the demand for the life-giving Yoga discovered by Indian sages will continuously increase.