Yog Drushti Samucchay Part 02

Here's a comprehensive summary of the Jain text "Yog Drushti Samucchay Part 02," based on the provided pages:

Book Title: Yog Drushti Samucchay (યોગદૃષ્ટિસમુચ્ચય) - Shabdshaha Vivechan (Bhag 2) (શબ્દશઃ વિવેચન ભાગ - ૨) Author: Pandit Varay Shri Pravinchandra Khimji Mota (પંડિતવર્ય શ્રી પ્રવીણચંદ્ર ખીમજી મોતા) Original Author of Yog Drushti Samucchay: Acharya Shri Haribhadrasurishwarji Maharaj (આચાર્ય શ્રી હરિભદ્રસૂરિજી મહારાજા) Publisher: Gitarth Ganga (ગીતાર્થ ગંગા)

Overall Purpose: This book is the second part of a detailed word-by-word commentary (Shabdshaha Vivechan) on Acharya Shri Haribhadrasurishwarji Maharaj's original work, "Yog Drushti Samucchay." The commentary aims to provide a profound analysis of the philosophical and spiritual principles within the original text, making them accessible to the Jain community. The publication is supported by the Gitarth Ganga trust, with the goal of spreading knowledge from ancient Jain scriptures.

Key Figures and Contributions:

• Acharya Shri Haribhadrasurishwarji Maharaj: The original author of "Yog Drushti Samucchay," who composed the work to guide beings who, despite numerous human lives, have not attained liberation due to a lack of inquiry into the Yogic path.
• Pandit Varay Shri Pravinchandra Khimji Mota: The commentator of this volume, who meticulously analyzes the original text.
• Mahamahopadhyay Shrimad Yashovijayji Maharaj: Identified as the original author and commentator of the main text (Mool Granthakar tatha Tikakar). This suggests that Haribhadrasurishwarji might be the author of the foundational "Yog Drushti Samucchay," and Yashovijayji is the author of the commentary being analyzed.
• Inspirational Figures: The book acknowledges the blessings and inspiration of various esteemed Acharyas and Munis, including the late HH Acharyadesh Shrimad Vijay Ramchandrasurishwarji Maharaj, the late Muni Shrimad Mohjitvijayji Maharaj, and the current scholar Ganivarya Shri Yugbhushanvijayji Maharaj.
• Compilation and Research: Sadhvi Rujumati Shreeji M. Sa., a disciple of Sadhvi Charitra Shreeji M. Sa. (from the lineage of Shasan Samrat HH Nemisurishwarji Maharaj), is credited with the compilation and research.
• Financial Support: The Alwada Jain Sangh provided financial assistance for the publication, inspired by the penance of Muni Shri Prashampurnavijayji Maharaj.

Content Summary (Focusing on the Commentary's Analysis):

The commentary delves into the "Yog Drushti Samucchay" which categorizes spiritual progress into eight "Drishtis" (perspectives): Mitrã, Tãrã, Balã, Dipra, Sthirã, Kãntã, Prabhã, and Parã. This volume, Part 2, focuses on the analysis of the Dipra Drishti (Diipra Drishti - દીપ્રાદષ્ટિ) and its associated concepts, as presented from Shlok 57 onwards.

Key Concepts Discussed in Relation to Dipra Drishti (Shlok 57 onwards):

• Characteristics of Dipra Drishti (Shlok 57):

  • It possesses "Pranayama" (प्राणायामवती), specifically in the form of "Bhava Rechaka, Pura, Kumbhaka" (भावरेचकादि). This involves consciously controlling vital energies through mental states, not just physical breath.
  • It is not excessively inclined towards "Yoga Utthan" (योगोत्थान), meaning it doesn't exhibit strong mental agitation or distractions in its spiritual practice. This is due to achieving a state of "Prashanta Vahita" (प्रशान्तवाहिता - tranquil flow).
  • It is endowed with the quality of "Tattva Shravana" (तत्त्वश्रवण - listening to truth/principles) as a fruit of "Shushrusha" (शुश्रूषा - diligent listening).
  • However, it is devoid of "Sukshma Bodh" (सूक्ष्मबोध - subtle comprehension/insight). This means it has a clear understanding of the yogic path but lacks deep, subtle perception.

• Subtleties of Bhava Pranayama (Shloks 58-60):

  • The commentary explains the "Bhava Rechaka, Pura, Kumbhaka" in the context of purifying internal states, releasing negative emotions, embracing positive ones, and stabilizing them.
  • Shlok 58: Highlights the supremacy of Dharma (virtue/duty) over life-force ("Prana"). A person with Dipra Drishti is willing to sacrifice their life for Dharma and will not abandon Dharma even in the face of imminent danger.
  • Shloks 61-64: Detail the "Tattva Shravana" (listening to principles) quality. It's likened to a seed absorbing nourishment from sweet water after being deprived of salty water, leading to spiritual growth. This quality is crucial for understanding the yogic path.

• The Absence of Subtle Comprehension (Sukshma Bodh) in the First Four Drishtis (Shloks 65-72):

  • The commentary explains why the first four Drishtis (Mitra, Tara, Bala, Dipra) lack "Sukshma Bodh."
  • Vedya-Samvedya Pada vs. Aveya-Samvedya Pada: A key distinction is made between "Vedya-Samvedya Pada" (वेद्यसंवेद्यपद - that which is knowable and perceivable) and "Aveya-Samvedya Pada" (अवेद्यसंवेद्यपद - that which is not knowable and perceivable).
  • The first four Drishtis are characterized by "Aveya-Samvedya Pada" which is described as "Ulban" (उल्बण - strong, predominant). This makes them susceptible to subtle hindrances.
  • The commentary elaborates on the "Aveya-Samvedya Pada" being the cause of incomplete comprehension and the reason for the absence of "Sukshma Bodh." It's linked to the lingering "Malignancy of Apaya Shakti" (अपायशक्तिमालिन्यं - impurities related to potential negative states like hellish existences) which obstructs deep understanding.
  • "Vedya-Samvedya Pada" is described as being like the shadow of a bird in water, giving a form but not the substance. This implies a grosser, less subtle understanding.
  • The text discusses how "Aveya-Samvedya Pada" prevents genuine understanding of ultimate reality, while "Vedya-Samvedya Pada" (associated with deeper spiritual insights) allows for it. The presence of "Aveya-Samvedya Pada" is attributed to the pervasive influence of "Narakaadi Apaya Shakti Malinya" (नरकादि अपायशक्ति का मलिनता - impurities associated with lower realms).

• Overcoming Aveya-Samvedya Pada (Shloks 85-99):

  • The commentary emphasizes the need to overcome "Aveya-Samvedya Pada" through proper guidance ("Satsanga" - good company) and study of scriptures ("Agama").
  • The role of "Kutarka" (कुतर्क - faulty logic or sophistry) is highlighted as a major impediment to overcoming "Aveya-Samvedya Pada." The text details how Kutarka leads to wrong conclusions and prevents true understanding.
  • The importance of abandoning Kutarka and focusing on "Shruta" (श्रुत - scriptural knowledge), "Shila" (शील - virtuous conduct), and "Samadhi" (समाधि - meditative concentration) is stressed.

• The Supremacy of Agama and the Unity of All-Knowing Beings (Shloks 99-114):

  • A significant portion of the commentary discusses the nature of knowledge and the path to attaining it. It argues that true understanding of subtle principles comes through "Agama" (scriptural authority), "Anumana" (reasoning/inference), and "Yogabhyasa" (yogic practice).
  • It addresses the differences in scriptures from various philosophical schools, ultimately asserting that all genuine scriptures stem from the words of Omniscient beings ("Sarvajna" - सर्वज्ञ). While different traditions may name the Omniscient being differently (e.g., Buddha, Mahavir, Kapil), their core message concerning ultimate truth is unified.
  • The text distinguishes between different types of devotion ("Bhakti") towards deities – "Chitra Bhakti" (चित्र भक्ति - devotion with specific desires and distinctions, often directed towards worldly deities) and "Achitra Bhakti" (अचित्र भक्ति - selfless devotion, free from worldly attachments, aimed at liberation). The former leads to worldly existence, while the latter leads towards liberation.

• The Nature of Buddhi, Jnana, and Asammoha (Shloks 118-127):

  • The commentary clarifies three types of understanding that influence the outcome of actions:
    • Buddhi (बुद्धि): Understanding based on sensory perception and worldly desires, leading to worldly results.
    • Jnana (ज्ञान): Understanding derived from scriptures and knowledge, leading to better outcomes and eventually liberation for those who follow the path correctly ("Kulayogi").
    • Asammoha (असंमोह): Understanding free from delusion and attachment, leading to swift liberation. This is the highest form of understanding.

• The Importance of Intention (Abhisandhi): The text emphasizes that the intention behind an action is paramount in determining its fruit, even if the action itself appears similar.

• Definition of Ishta and Purta Karma (Shloks 116-117):

  • Ishta Karma (इष्टकर्म): Actions performed with specific intentions for worldly gains, often involving rituals and offerings.
  • Purta Karma (पूर्तकर्म): Actions done for the welfare of others, such as building wells, temples, and providing food.

• The Nature of Kutarka (Faulty Logic) and its Rejection (Shloks 87-99):

  • A significant portion is dedicated to explaining how "Kutarka" (faulty logic) is a disease of understanding, leads to suffering, contradicts faith, and fosters ego. It is considered a great enemy of spiritual progress.
  • The commentary contrasts Kutarka with correct reasoning ("Yukti") and the ultimate reliance on "Agama" (scriptural authority) and "Yoga" (spiritual practice).

• The Path to Ultimate Truth: The text concludes by emphasizing that genuine understanding of ultimate truths (Tatva) is attained not through mere logic or faulty reasoning, but through a combination of scriptural study ("Shruta"), righteous conduct ("Shila"), meditative practices ("Samadhi"), and right intention ("Pararthakaraṇa" - acting for the welfare of others).

Overall Message:

"Yog Drushti Samucchay Part 2," through its detailed commentary, aims to guide spiritual seekers by illuminating the subtle distinctions in yogic perspectives. It highlights the necessity of correct understanding, the dangers of faulty reasoning, and the profound importance of sincere devotion, virtuous conduct, and scriptural guidance in the journey towards liberation. The text advocates for a path rooted in wisdom, detachment, and righteous action, ultimately leading to the realization of the ultimate truth and the cessation of suffering.