Vajrakavach

Here's a comprehensive summary of the Jain text "Vajrakavach" by Dharnendrasagar, based on the provided pages:

Book Title: Vajrakavach Author: Pannyas Dharnendrasagar Publisher: Jain Sahitya Prakashan Samiti, Koba Subject: Discourses on the Yogashastra of Acharya Hemchandrasuri.

Overall Theme: "Vajrakavach" is a comprehensive exploration of Yoga, presented through discourses on the renowned Yogashastra of Acharya Hemchandrasuri. The book emphasizes that Yoga is not solely for ascetics but is a practical science for all, offering profound insights into self-development, spiritual growth, and achieving inner peace amidst worldly life. It aims to equip individuals with the knowledge and practices to live a virtuous and balanced life, ultimately leading to spiritual liberation.

Key Concepts and Chapters:

• The Science of Yoga (Chapter 1):

  • Jainism is fundamentally based on non-violence, achievable through restraining mind, speech, and body.
  • Yoga is presented as a vital, yet often neglected, aspect of Jain practice.
  • A common misconception is that Yoga is only for ascetics; this book argues for its applicability to ordinary people.
  • Yoga, like Ayurveda, has four aspects: worldly life, root causes of life, omniscience, and salvation. Its primary function is to subdue passions.
  • Acharya Hemchandrasuri's Yogashastra is highlighted as a valuable "armour" for those seeking enlightenment, ranking highly among Jain Yoga texts.
  • Yoga emphasizes complete concentration, even in mundane activities like eating.
  • Hemchandrasuri's work details concentration techniques (Pindasth, Padasth, Rupasth, Rupatit Dhyan) and the art of virtuous living.
  • It's compared to Jnanarnava by Shubhchandra, noting similarities in ideas and technical terms.
  • The Yogashastra has twelve chapters (Prakashas) and 1013 verses, covering elementary Yoga, vows, conduct, and the nature of worldly life and emancipation.
  • Yoga is defined as tremors and ripples in the soul caused by internal and external factors, with threefold aspects of mind, speech, and body.
  • Qualities for receiving Yoga cognition include discipline, truthfulness, self-realization, and patience.
  • Hemachandrasuri based his Yogashastra on ancient scriptures, tradition, and personal experience.

• What is Yoga? (Chapter 2):

  • Yoga is ancient Indian wisdom that aids human life's development, focusing on both physical and spiritual growth.
  • It purifies the self by removing negative emotions like anger, lust, and ego, and unveils inner potential.
  • True Yoga involves detachment from worldly activities of mind, speech, and body, and their association with the soul for salvation. It can burn accumulated karmas rapidly.
  • The book briefly touches upon Yoga's presence in other Indian philosophies (Buddhism, Sankhya, etc.) and its historical spread.
  • Acharya Haribhadrasuri's Yogashastra is mentioned as a work based on Patanjali's.
  • Types of Yoga: According to Yogabindu, Yoga has five types: Adhyatma Yoga, Bhavana Yoga, Dhyan Yoga, Samata Yoga, and Vritti Sankshepa Yoga.
  • Patanjali defines Yoga as a discipline for mental concentration and tranquility.
  • In the Bhagavad Gita, Yoga is defined as equanimity (Samatvam) and excellence in action.
  • Jain canons mention four Anuyogas, and Sadhus are encouraged to perform Yoga for self-realization.
  • Yoga has various origin stories attributed to Hiranyagarbh, Lord Vishnu, Lord Shiva, and Lord Adishesh in Jain tradition.
  • Yoga is presented as a remedy for modern strife, promoting a healthy physique, sound mind, and spiritually strong soul.

• The Human Meaning of Yoga:

  • Life is compared to a chariot, with the soul as the driver and the mind as fickle horses. Yoga acts as the bridle to control the mind.
  • Yoga helps overcome three types of agonies: spiritual, physical, and external.
  • True Yogis conquer passions, time, and achieve extraordinary powers, seeing God in all creatures.
  • Characteristics of a true Yogi include knowledge, spiritual consciousness, introversion, fearlessness, and a stable mind.
  • However, Mahavir preached Yogis to avoid social contact to prevent mental disturbances.

• The Namaskara Yoga (Yoga of Obeisance/Salutation):

  • The word "Namah" signifies humility of mind, eye, and body.
  • It marks the end of egoism and the acquisition of equanimity.
  • The Namaskara mantra is considered the essence of Jain faith and the 14 scriptures, empowering devotees to overcome attachments and attain salvation.

• Attachment, Avarice etc.:

  • Equanimity dispels the darkness of attachment and avarice, leading to the realization of the supreme soul.
  • Renunciation is key to happiness, and extending it beyond worldly relations leads to spiritual grounding.
  • Attachment is an internal state and the greatest enemy, requiring effort to eradicate.
  • Attachment and avarice are considered the most significant bondages of the human soul.

• The State of the Arhat:

  • Arhat signifies worthiness and virtuousness.
  • The term is broken down to suggest the combined strength of divine forces.
  • Lord Mahavir is an Arhat due to his auspiciousness, protectiveness, and freedom from enemies.
  • An Arhat is one who overcomes the eight karmas, considered the enemies of the soul.
  • Salutations are due to the Arihant, who ranks first among the five revered beings.
  • Arihants can be worshipped through temples, uttering their names, meditating on the Tirthankar state, and remembering Lord Mahavir.

• The Yoga of the Mind:

  • Mind has four states: fickle, wavering, stable, and deeply engrossed.
  • The mind, as manager of life, uses the five senses.
  • The mind's intentions affect all beings. It is the cause of both bondage and freedom.
  • Controlling the mind requires controlling speech first, then the body.
  • Body control is easier than mind control, but bodily Yoga prepares for mind subjugation.
  • The mind is explained as having two aspects: material (Dravya Manas) and consciousness (internal organ).
  • The mind is the tool for thinking and experiencing, and can be used for good or bad actions.

• The Yoga of the Speech:

  • Speech is a defining human characteristic, capable of great good or harm.
  • Speech has eight attributes and is classified into four levels: Para, Pasyanti, Madhyama, and Vaikhari.
  • Vaikhari is reckless speech, while Para is highest. Madhyama is subtle and hard to understand. Pasyanti enlightens the inner mind.
  • Speech is compared to Brahman, and the power of words is immense.
  • Speech must be controlled, free from ego, fraud, and exaggeration.

• The Yoga of the Body:

  • Yoga is categorized into four main types: spell, equilibrium, mental contemplation (Rajayoga), and bodily Yoga (Hatha Yoga).
  • Constant practice and a competent preceptor are crucial. Practice is the "soul" of Yoga.
  • Hatha Yoga involves the harmony of left and right energies and was revived by Matsyendranatha and Gorakhanath.
  • Hatha Yoga purifies the body, leading to breath control, mind power, and control over mental tendencies.
  • Asanas (postures) are important for health and disease prevention.

• The Yoga as Philosophy:

  • Jain philosophy has three aspects: philosophy, knowledge, and conduct.
  • It emphasizes right vision of truth and rejection of falsehood.
  • Faith in the nine Jain categories leads to discrimination and self-realization.
  • The ultimate goal is liberation, with no interest in worldly life.
  • Salvation is achieved by "lofty" souls who are mature and ripe.

• Faith:

  • Faith has two aspects: right faith (humility) and blind faith (obstinacy).
  • Lack of faith is a sin; faith destroys sin.
  • Faith, belief, and penance mold human life.
  • True faith is the root of true knowledge, which forms the basis of true conduct.
  • The three gems of Jainism are true knowledge, true insight, and true conduct.

• The Yoga of Knowledge:

  • Yoga encompasses knowledge, insight, and character.
  • True knowledge is knowing things in their true nature, opposing ignorance and false knowledge.
  • Knowledge inspires true conduct and is an attribute of every conscious being.
  • The soul, though covered by karmas, retains its inherent attributes of knowledge.
  • Scriptures and preceptors are sources of true knowledge.
  • Knowing the soul involves removing karmas that eclipse its true nature.

• The Yoga of Conduct:

  • True conduct involves renouncing sinful actions and is the path to salvation.
  • It is based on the five vows: non-violence, truth, non-stealing, continence, and non-possession.
  • Mere knowledge is insufficient; it must be combined with conduct.
  • True conduct is essential for spiritual development, with the higher stages resting on true character.
  • Purity of mind, body, and speech, along with self-discipline, are crucial for good character.
  • Perfect faith, perfect knowledge, and perfect conduct lead to real salvation.

• The Four Goals of Life:

  • Final release (salvation) is the paramount goal, with Yoga as its means.
  • The four goals are righteousness, well-being, desire, and salvation.
  • Righteousness is a vital means to salvation.
  • All endeavors require five bases: arising, action, coordination, energy, and patience.

• The Goal of Righteousness:

  • Receiving righteous knowledge purifies the soul.
  • The goals of desire and well-being should subserve a righteous life.

• The Goal of Well-being:

  • Well-being (wealth) is important for householders but must be achieved through fair means.
  • Wealth without morality is harmful, increasing attachment and aversion.

• The Goal of Desire or Sex:

  • Desire (including sex) is a cultivated urge and considered dispensable and censurable in Jainism.
  • Continence and Hatha Yoga are ways to control desire.
  • Sublimation of sensual pleasure leads to spiritual pleasure and immense bliss.
  • Desire is seen as a vice that poisons life, and desirelessness is a virtue.

• The Goal of Inherent Nature:

  • Things have an immutable nature, but effort and training can mold inherent nature.
  • The laws of nature are valid, and abstract things cannot change into concrete ones.

• The Goal of Action:

  • Action (Karma) influences the soul, and the doctrine of Karma explains the diversity of the world and human situations.
  • Karma places responsibility on the individual for their state.
  • Sinful acts are categorized (clear, acquired, deliberate, irremovable), each requiring different methods for atonement.

• The Doctrine of Destiny:

  • The universe operates on the principle of destiny, which predetermines events.
  • Human effort is necessary, but events unfold according to destiny.
  • Karma is tied to the soul, while destiny governs all phenomena.
  • Effort is also destined, and success comes through effort, but destiny provides solace when success is not immediate. Human endeavor is a must, regardless of fate.

• The Five Resolves for the Five Vows:

  • Five resolves reinforce the vows of non-violence, truth, non-stealing, continence, and non-possession.
  • Resolves increase tenacity, forbearance, and concentration, removing lethargy.
  • Resolves remove feelings of "mineness" and attachment, fostering equanimity.
  • A healthy, carefree mind is essential for overcoming challenges. Meditation and "Anupreksha" help remember forgotten truths.

• Non-violence:

  • Non-violence is a central tenet of Jainism.
  • The universe comprises living and non-living elements.
  • A true Jain observes twelve vows, with non-violence being paramount.
  • Violence can stem from thought, activities, industry, or resistance.
  • Even the intention to kill, without successful execution, incurs the sin of violence of thought.
  • Protecting innocent creatures is also a part of non-violence.

• Truth:

  • Truth is considered essential and the essence of the universe.
  • It is related to purity of body, speech, and thoughts, and the unity of these.
  • Truth breeds confidence and helps one navigate the world.
  • Falsehood is twofold: deliberate/accidental and emotional (attaching to insentient things).
  • Language is classified as true, false, mixed, and worldly, with truth being paramount.

• Transgressions of Truth:

  • Includes rash statements, imputing motives, revealing secrets, false teaching, and forgery.
  • Jain laymen have six concessions for their vow of truth, including under royal order, social tradition, duty to deities, preceptor's orders, famine, and protecting life.

• The Vow of Non-stealing:

  • Necessary for spiritual progress, non-stealing purifies consciousness.
  • Discontent often leads to theft.
  • The concept of stealing extends to taking anything without consent, even intangible things.
  • Wealth is classified into white (earned), black (tax-evaded), hidden (from family), and trusted. The latter three are considered stealthily used.
  • Violations include illegal transactions, smuggling, and giving short measurements.

• Continence or Celibacy:

  • Continence is a supreme personal virtue, vital for health, strength, and mental purity.
  • Lust and sexual indulgence weaken the body and soul.
  • Life-long continence, exemplified by Bhishma, leads to valor, wisdom, and intellectual supremacy.
  • Moral and sexual degradation leads to downfall, while strict self-restraint leads to victory.
  • Celibacy is the most difficult but most important vow, requiring alertness and single-mindedness.
  • It is a means of self-realization and promotes spiritual powers.

• Non-Possession (Aparigraha):

  • Non-possession is interconnected with non-violence, as possession often provokes violence.
  • Possession is defined spiritually as an impurity of consciousness and attachment to external objects.
  • Possessiveness is an infatuation that leads to being possessed by things.
  • In earlier times, continence was included within non-possession.
  • Worldly things cause joy and pain, leading to a desire for more, making possession evil.
  • Needs are limited, while desires are unlimited and insatiable.
  • The desire for more possession leads to wars and cruelty.
  • Desirelessness and non-possession are the path to real happiness.

In essence, "Vajrakavach" serves as a guide to understanding and practicing Yoga within the framework of Jain philosophy. It emphasizes that Yoga is a holistic discipline that integrates mind, speech, and body to achieve spiritual well-being, ethical conduct, and ultimate liberation.