Prachin Bharatiya Vangamaya Me Prayog

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

The article "Prachin Bharatiya Vangamaya me Prayog" (The Use of Yoga in Ancient Indian Literature) by Ranjan Suridev, published in the Z_Agarchand_Nahta_Abhinandan_Granth_Part_2, explores the concept and evolution of "Yoga" across various ancient Indian traditions.

Core Vedic Concept of Yoga: The author begins by stating that Vedic poets considered knowledge, action (karma), and worship as essential for human life. The synthesis of these three was termed 'Trayi Vidya' (Triple Knowledge) in Vedic tradition. This integrated practice is, in the Vedic view, Yoga, which leads to human fulfillment and the attainment of the ultimate goal, including victory over death. The text quotes a Vedic verse: "Tameva viditvatimrtyumeti, nanyah pantha vidyate ayanaya" (Knowing Him alone, one transcends death; there is no other path to liberation). The article emphasizes that to know the unknowable essence, sadhana (practice) is required. This essence, the creator of all worlds and present within each human, can be known through the combined power of knowledge and action. In the Vedas, the union of knowledge and action is called 'Yajna' (sacrifice). 'Yajna' has a broad meaning, generally referring to performing one's duties with knowledge and correctness. Suridev believes that in the post-Vedic period, this 'Yajna' evolved into 'Yoga'.

'Yajna' as a Precursor to Yoga: 'Yajna' is described as a remarkable term and an astonishing invention of the Vedic Rishis. It is stated, "Yajno Vai Shresthatamam Karma" (Yajna is the most excellent action), giving it supreme importance. 'Yajna' is also considered a symbol of action. The Vedic Rishis mandated 'Yajna' to keep humans constantly active. Similarly, Yoga is a physical and spiritual means for humans to remain active and dynamic. The article highlights that the first half of Ashtanga Yoga (the eight limbs) relates to the physical aspect, while the latter half pertains to the mental aspect. This clearly shows that Yoga is a balance of action and thought or knowledge. While the term 'Yoga' is not explicitly found often in the Vedas in this context, this perspective was cultivated in the Vedas. The term 'Yoga' was later associated with spiritual and religious contexts in the post-Vedic period.

Yoga in Post-Vedic Literature: Various interpretations of the Vedas and many post-Vedic texts, including the Ramayana, Mahabharata, Mahapurana, Upapuranas, Smritis, and Dharmashastras, discuss Yoga extensively. These texts not only discuss Yoga but also narrate stories of yogis and provide detailed teachings on yogic practices. In the post-Purana period, independent books on Yoga were written, and deities were described with epithets like 'Yogigamya' (approachable by yogis) and 'Yogavibhuti-yukta' (endowed with yogic powers).

Yoga in Buddhist and Jain Traditions: Besides the Vedic stream, Yoga and yogis are discussed in Buddhist and Jain traditions. While Buddhist tradition is rich in Yoga discussions, it is relatively less in Jain tradition. The tradition of Yoga from Buddhist Tantra is traced through the Nathas and Siddhas, and even to the Sant Kavi Dariyadas. The article notes that the usage of the word 'Yoga' and related terms has continued for thousands of years of Indian history. Today, Yoga is accepted internationally with great interest, not only in theistic but also in atheistic circles.

Specific Vedic and Upanishadic References: The article mentions the discussion of "Aghora-mantra" and "Aghora-marga" in the Vedas, quoting a mantra from the Yajurveda related to Shiva worship. It states that Upanishadic texts contain abundant instructions and teachings related to Yoga. Specifically, the Shvetashvatara Upanishad (Chapter 2) explicitly mentions the word 'Yoga' and describes the process of Yoga. It details the posture, control of senses, transcending dangers, and the signs of success in Yoga. The Upanishad states that when the five elements are properly activated and the five yogic qualities are achieved, the body becomes radiant, and the yogi is freed from disease, old age, and death. It lists the initial accomplishments of Yoga as lightness, health, detachment from desires, radiant complexion, pleasant voice, good scent, and minimal excretion.

The Dhyanabindu Upanishad highlights the importance of Dhyana Yoga (Meditation Yoga), stating that even sins as vast as a mountain can be destroyed by Dhyana Yoga, and by no other means.

Yoga in Other Traditions: The Shiva Samhita declares Yoga Shastra to be the best of all scriptures, leading to complete knowledge. The Gorakshavachana Sangraha elaborates on many intricate aspects of Yoga practice. The Yoginihridaya advises imparting Yoga Vidya only to those who have been tested for at least six months, stating that knowing Yoga Vidya immediately grants the power of aerial locomotion. The Vishnu Purana extensively discusses 'Dharana' (concentration), considering it the means to achieve 'Dhyana' (meditation).

Srimad Bhagavad Gita's Contribution: The Srimad Bhagavad Gita provides diverse, subtle, and practical definitions of Yoga. The eighteen chapters of the Gita are described as eighteen forms of Yoga. Lord Krishna emphasizes the superiority of Karma Yoga (Yoga of action) and defines 'Yoga' as skillfulness in action ("Yogaḥ Karmasu Kaushalam"). The inherent nature of action is to create attachments or bondage. By adopting the skill of equanimity towards action, the inherent binding power of action is destroyed. A person freed from the bondage of action is capable of realizing the oneness of Brahman and the Self, which is the ultimate reward of Yoga.

The Gita states that those who perform their prescribed duties without attachment to the fruits of their actions are yogis and sanyasis. Karma Yoga is presented as the external means for those who are unable to engage in internal practices (Dhyana Yoga). Those proficient in external means gradually gain the strength to achieve Yoga through internal practices. A pure-minded person liberates themselves, while a sensually attached mind falls into bondage. The enlightened being experiences true knowledge, and those with self-knowledge are considered Jivanmuktas (liberated while living). Such individuals remain undisturbed by heat and cold, pleasure and pain, honor and dishonor. For them, earth, stone, and gold are all equal: "Samatvam Yoga Ucyate" (Equanimity is called Yoga).

The Gita also emphasizes the importance of Asana (posture) and Dhyana. A yogi should sit in a clean place, on a steady seat, neither too high nor too low, and control their mind and senses. Excessive eating and sleeping, as well as complete abstinence from food and sleep, should be avoided. The Gita advises that Yoga can only be pleasant for those whose diet, behavior, sleep, wakefulness, and all their activities are regulated. A yogi attains Siddhi (perfection) when, through mind control, free from all desires and external worries, they remain situated in their Self. The yogi's mind is described as an unwavering flame in a windless place. Upon attaining self-knowledge as the consciousness of light, no worldly object appears unattainable to the yogi. The ultimate cessation of all suffering, the state of being established in the Self, is Samadhi, which the Gita calls the "Brahmi Sthiti" (state of Brahman).

Comparative Yoga Philosophy: The article highlights that while ancient Indian texts extensively discuss Yoga, the Srimad Bhagavad Gita is crucial for its practical explanation, and the Yoga Sutras (Patanjali Yoga Darshan) are key for its philosophical interpretation in the post-Purana era. Yoga Darshan holds a significant place among the six major Indian philosophical systems, suggesting that understanding Yoga Darshan is essential to comprehending other philosophies.

The article then delves into Buddhist and Jain philosophies, noting that both extensively discuss Yoga. It asserts that the entire Buddhist philosophy can be considered synonymous with Yoga philosophy. Hatha Yoga and Raja Yoga are known for their Shada-anga or Ashtanga limbs, but Buddhist Shada-anga Yoga is distinct. Referencing Mahamahopadhyaya Pandit Gopinath Kaviraj, the article mentions the ancient description of Buddhist Shada-anga Yoga found in the Guhyasamaja and the Manjushri-krito Kalachakrottara, and its later descriptions in texts like the Sekoddesha-tika and Marmakalika Tantra. 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 the Right Enlightenment can be attained through Shada-anga Yoga. From the perspective of Hinayana, Yoga is the means to cease the cycle of existence and enter Nirvana. Mahayana yogis, through Samadhi, realize Tathata (suchness) or Samata (equanimity). The concentration of the mind on auspiciousness is Samadhi. Lord Buddha emphasized the importance of equanimity in Yoga, stating that the yogi's wisdom invokes a state of equanimity towards the desired and undesired.

In Buddhism, 'Yogaanuyoga' is karma, and 'Karmasthan' (place of action) is the means of Yoga, which leads to the culmination of Samadhi. Buddha told Ananda that he himself is a "Kalyanamitra" (spiritual friend) because those who take refuge in him are liberated from the bondage of birth. The article concludes that the concepts and interpretations of Yoga in the Srimad Bhagavad Gita, Yoga Sutras, and Buddhist philosophy generally run parallel.

Jain Perspective on Yoga: Jain philosophers, while accepting the internal principle of Yoga's sameness (equanimity), have their own distinct yogic interpretations. In this context, Muni Mangalvijayji Maharaj's work "Yogapradip" is considered significant for its comprehensive discussion of Yoga. Mangalvijayji is greatly influenced by Patanjala Yoga Darshan. However, he defines Yoga not as the "cessation of mental modifications" but as "Dharma Vyaparupata" (the form of Dharma's activity). He explains that "Dharma's activity" is the preservation of equanimity. The term 'Yoga' is used in ancient Jain scriptures like the Sutrakritanga. In Jain metaphysics, the activities of mind, speech, and body are also called Yoga. However, in the context of spiritual practice, terms like 'Samvara' (restraint) and 'Pratima' (vow stages) are more prevalent.

Acharya Haribhadra defines all religious activities that lead to liberation as Yoga. Acharya Shri Tulsi, a renowned Jain Acharya of modern times, in his work "Manonushasanam," describes Yoga as the "disciplinarian of the mind."

Conclusion: The author concludes by quoting the author of "Yoga Darshan," Dr. Sampurnanand, who stated that the word 'Yoga' and its related terms have permeated the religious and spiritual literature of India for thousands of years, serving as the most vivid and expansive medium for expressing the Indian soul. Ultimately, wherever Indian influence has spread, Yoga practice has also followed, as Indianness and Yoga are intrinsically linked. The rays of Indian Yoga are spreading in all directions. The article posits that as materialism expands globally, the demand for the life-restoring Yoga discovered by Indian Rishis and Munis will continue to grow.