Swarup Sadhna Ka Marg Yoga Evam Bhakti

Here is a comprehensive summary in English of the provided Jain text, "Swarup Sadhna ka Marg Yoga evam Bhakti" by Sushil Kumar:

The book, "Swarup Sadhna ka Marg Yoga evam Bhakti" (The Path of Self-Realization: Yoga and Devotion), authored by Acharya Munishri Sushil Kumar, posits that the Jain tradition believes the soul possesses infinite potential and the capacity to become divine through the full development of this innate power. The text highlights that Acharya Hemchandracharya identified Yoga as the means for this complete self-development, while Acharya Haribhadrasuri described Yoga as the method for liberation from all suffering. Ultimately, Yoga leads to the realization of the soul's inherent nature, free from all afflictions.

The author asserts that while all religions aim to guide humanity towards happiness and away from suffering, many individuals fail to achieve this due to deviating from the prescribed paths and following their own imaginations. Jainism, the text argues, presents Yoga as the path to overcoming suffering and attaining happiness.

The fundamental obstacles to human happiness are identified as attachment (raag) and aversion (dvesh), which are rooted in negative emotions (kashayas). Attachment leads to desire, greed, deceit, lust, and possessiveness, while aversion breeds ego, anger, hatred, and contempt. These emotions create a cycle of suffering, obscuring the soul's naturally blissful state. The text proposes that Yoga is a systematic and psychological method to awaken the soul's power by removing these obscuring layers.

Yoga, the author contends, serves as a point of convergence for various religious traditions such as Vedic, Jain, Buddhist, Christian, and Islam, at an spiritual level. It is considered the supreme means of alleviating suffering. Jainism, in particular, views violence as the root of all suffering and non-violence (ahimsa) as the source of all happiness. Ahimsa is defined as equanimity towards all living beings. This principle of equanimity is also emphasized in Buddhism (through sila, samadhi, and prajna) and is central to the Bhagavad Gita.

Yoga is presented as the practical application of equanimity in daily life, teaching the art of living and providing the key to transforming a suffering life into a happy one. Therefore, promoting Yoga is equated with promoting Dharma and, by extension, Jainism.

Jainism advocates for equanimity through conduct (ahimsa) and expansiveness through multifaceted perspectives (anekanta) in thought. It emphasizes self-control to treat all beings as one's own self. The primary focus is on inwardness (antarmukhta), with rituals and actions being secondary. The mind is considered the greatest pilgrimage site, and cleansing it requires introspection and practice.

The text then delves into the progressive stages of yogic practice within the Jain tradition, describing eight types of "yogic vision" (yoga-drishti) that gradually reduce attachment and aversion, leading to the purification of the mind:

1. Mitra Drishti (Friendly Vision): Initial stage with mild attachment and aversion. Bodh (understanding) is fleeting. Actions are routine, but a natural inclination towards good deeds emerges, and friendliness towards beings grows.
2. Tara Drishti (Star Vision): Attachment and aversion are further reduced. Knowledge and comprehension increase, though stability is not yet achieved. Effort towards self-development intensifies, with increased purity of mind and emerging discrimination.
3. Bala Drishti (Strength Vision): As practice deepens, the need for stable postures arises. Control over the mind's wandering increases, reducing ignorance and strengthening knowledge. Intensification of kashayas lessens, and attraction to worldly objects diminishes. Equanimity towards pleasure/pain and joy/sorrow grows, leading to a reduction in trivial matters and a strong desire for suffering-liberation. Contentment and resilience in adverse situations develop.
4. Dova Drishti (Clear Vision): With increased practice, attachment and aversion decrease, and the mind becomes purer. Clear comprehension leads to pure conduct. The practitioner engages in pranayama, which aids in concentration. External focus shifts inwards, leading to steadfastness in righteous conduct and inner peace.
5. Sthira Drishti (Stable Vision): Attachment and aversion knots begin to break. The mind is redirected towards self-realization, leading to true knowledge. Awareness of the body's transience and the soul's immortality increases. Equanimity and mental clarity grow, fostering pleasant interactions with others. This stage involves Pratyahara, withdrawing the mind from sensory objects towards self-experience.
6. Kanta Drishti (Pleasing Vision): As concentration practice deepens, the vision becomes brighter, deeper, and steadier. Self-realization takes the form of right perception. The practitioner becomes more aware of inner sensations and actions, leading to increased purity, virtues, and righteous conduct. Non-attachment to good deeds develops, and the distinction between one's own nature and external objects is recognized. This leads to peace and the separation of the soul from delusion.
7. Prabha Drishti (Radiant Vision): Consistent meditation practice leads to a radiant comprehension, akin to the sun's rays. The mind becomes free from wavering thoughts, and meditation becomes unbroken, leading to natural peace. Equanimity in all circumstances becomes so strong that the desire for external happiness disappears. The soul's inherent bliss, previously obscured, is fully revealed, unaffected by suffering. This state is based on self-experience rather than scriptural knowledge. The suppression of attachment and aversion prevents new karma and leads to the shedding of old karma through equanimity. Even in the face of mistreatment, the practitioner maintains friendliness and remains unaffected by the play of pleasure and pain.
8. Para Drishti (Supreme Vision): This stage is referred to as Samadhi in Yoga and Shukla Dhyana in Jain sadhana. It is a state of pure soul realization, where the practitioner sees the world impartially. The soul merges with its true nature, becoming Jivanmukta (liberated while alive), free from all attachments. Only the pure essence of the soul remains. The distinction between self and other dissolves, and the practitioner treats all beings as oneself with complete self-control. The destruction of delusion karma leads to the state of Vitaraga (passionless), which ultimately results in Nirvana (liberation from suffering and the cycle of birth and death).

The book also acknowledges the important role of Bhakti (devotion) in Jainism, albeit in a different form. Jain devotion is directed towards Vitaraga (passionless beings), allowing the practitioner to begin with general practice and eventually reach the advanced state of Niralambha Dhyana (unsupported meditation). The path of devotion leads to the path of knowledge, facilitating the attainment of equanimity through Rupatit Dhyana (meditation beyond form).

The text outlines Navadha Bhakti (nine types of devotion), including listening, chanting, service, speaking, meditation, humility, oneness, equanimity in all, and practicing equanimity in all beings. Through devotion, the inner self is purified, preparing the practitioner for the eight-limbed path. The Swami-sevak (master-servant) sentiment in devotion is highlighted, where the devotee considers the object of worship as supreme and seeks grace for self-knowledge. The text describes the ecstatic states of devotion, where the devotee contemplates the divine forms and prays for acquiring divine qualities, ultimately becoming one with the divine. This contemplation leads to the manifestation of the soul's inherent virtues.

In essence, the book positions Yoga and Bhakti as complementary paths within Jainism that lead to self-realization, liberation from suffering, and the attainment of the soul's inherent divine potential.