Yoga Aur Paramano Vigyan

Here is a comprehensive summary of the provided Jain text, "Yoga aur Paramano vigyan" (Yoga and Parapsychology) by Ramnath Sharma:

The text explores the multifaceted meaning of "Yoga" in Indian literature and then delves into its connection with the modern field of parapsychology, highlighting the contributions of Indian philosophical traditions, particularly Jainism, to this domain.

Understanding the Term "Yoga":

The author begins by defining "Yoga" from its literal meaning of "joining," "union," or "confluence." He then illustrates its diverse usage across various Indian texts:

• Raghuvamsha: Implies contact, touch, and relation.
• Manusmriti: Used for application, experiment, and utilization.
• Hitopadesha: Signifies method, system, or means.
• Other contexts: Encompasses results, gambling, vehicles, armor, ability, justification, suitability, profession, work, business, stratagems, trickery, diplomacy, planning, and remedies.
• Manusmriti (again): Also refers to enthusiasm, effort, and perseverance.
• Further meanings: Include treatment, therapy, magic, sorcery, wealth, rules, customs, relations, interpretation, deep thought, and concentration of the mind.
• Patanjali's Yoga Sutras: Defines Yoga as "Chitta Vritti Nirodha" (cessation of modifications of the mind), which is its commonly accepted philosophical meaning, aiming for the union of the soul with the divine for liberation.
• Mathematics: Denotes addition or summation.
• Astrology: Refers to conjunctions, planetary unions, constellations, time divisions, and principal stars.
• Conduct: Used in the sense of behavior.
• Teacher of Yoga: Referred to as an "Acharya," believed to possess supernatural powers, be a magician, or even a deity.
• Magic: Yoga is also likened to magical powers.
• Samadhi: Often used interchangeably with Yoga.
• Medicine: Employed to denote various types of powders.

The term "Yogi" is also presented with diverse meanings, including one with wisdom or magical power, a thinker, a great soul, a devotee, a renunciate, a magician, or a sorcerer. The article specifically focuses on Yoga as methods prescribed by Indian thinkers for spiritual development, achieving Samadhi, and attaining liberation.

The Vastness of Yoga Literature:

The author emphasizes that Yoga is a prevalent concept throughout Indian literature, including the Ramayana, Mahabharata, Mahapuranas, Upapuranas, Smritis, Dharmashastras, Vedas, Samhitas, Shad Darshanas (six philosophical systems), Buddhist texts, and Jain literature. Tantric literature also extensively details Yoga. It's noted that Yoga is discussed across both Vedic and non-Vedic religious and philosophical traditions. Notably, Yoga does not necessarily require a belief in the soul, as exemplified by Buddhist philosophers who discuss Yoga despite not believing in an eternal soul. The pervasiveness of Yoga is further highlighted by its adoption by Muslim Sufis, indicating its ancient and widespread influence from Vedic sages to modern figures like Sri Aurobindo and Vivekananda.

Yoga and Parapsychology:

The text then transitions to parapsychology, describing it as a relatively new field of research in the West focusing on "para" or extraordinary aspects of experience. This includes the study of extrasensory perception (ESP) and psychokinesis (PK), with experiments like dice throwing cited as evidence. Current research aims to identify factors controlling these abilities.

The author suggests that because Yoga is claimed to grant various "Siddhis" (supernatural powers), Western psychologists are exploring Yoga's potential to control or induce parapsychological phenomena like clairvoyance, telepathy, precognition, and PK. The article mentions the publication of "Parapsychology and Yoga" edited by the author, which received positive reception and spurred seminars in India on the topic. Institutions like the SPR in Bombay and the Parapsychological Institute in Rajasthan, along with seminars at Lucknow University and research at the State Psychology Laboratory in Uttar Pradesh, are mentioned as indicators of growing Indian interest.

Parapsychological Content in Indian Philosophical Texts:

The article then explores the parapsychological elements within prominent Indian texts:

• Yogavashistha: This ancient text is rich with descriptions of extraordinary events and powers, including:

  • Thought manifesting a human body.
  • Various extraordinary occurrences.
  • The attainment of anima (the power to become minute) through the Karkati story.
  • Supernatural powers of desire and resolve.
  • Overcoming physical suffering through the power of the mind.
  • Rebirth through sheer will.
  • Methods for attaining nirvikalpa samadhi (undifferentiated absorption).
  • The possibility of extremely long and healthy lives.
  • Extrasensory perception of the future.
  • The power of thought and desire in rebirth.
  • Experiencing samadhi.
  • The power of laghima (levity).
  • The power of thought and desire in rebirth.
  • The text also details methods for awakening Kundalini, controlling prana, purifying and controlling the mind, and realizing one's spiritual nature. It also discusses methods for treating all physical ailments, using mantras, and overcoming disease, old age, and death. Additionally, it describes ways to know others' thoughts (telepathy) and to enter the realms of Siddha souls, as well as methods for assuming subtle forms from gross ones.

• Yoga Sutras: Patanjali's Yoga Sutras are considered one of the most ancient texts on parapsychology. The text details various "Siddhis" acquired through different means:

  • Birth: Some individuals are born with psychic abilities like telepathy and ESP.
  • Herbs: Certain herbs are believed to bestow extraordinary powers, with Soma juice mentioned from the Vedas.
  • Mantras: Chanting mantras with faith can lead to powers. Mantras are classified as phonetic (like "Om") and verbal (like "Namo Narayanaya"). The sages who provide mantras are believed to possess supernatural powers.
  • Penance: Various forms of physical and mental austerity lead to Siddhis. For example, practicing ahimsa (non-violence) can lead to the power to pacify aggressive animals.

  Beyond these, Patanjali describes Siddhis from Samadhi:

  • Pratibha Jnana: Knowledge of everything, gained through meditation, leading one beyond desires.
  • Knowledge of Worlds: attained by concentrating on the sun, enabling understanding of various realms.
  • Knowledge of Star Formations: attained by concentrating on the moon.
  • Manahparyaya: Knowing the thoughts of others by concentrating on their mental processes. Concentration on various objects can lead to specific knowledge (e.g., the navel for anatomy). Concentration on the ear and sky allows hearing distant sounds. Concentration on the soul yields telepathy and precognition.
  • Sarvajnani tva (Omniscience): Achieved by concentrating on the discrimination between the soul and matter. Knowledge of past, present, and future can also be obtained by concentrating on the states of form, time, and objects, or by controlling the true modifications of the mind.
  • Atindriya Pratyaksha (Extrasensory Perception): Achieved during the process of Samadhi, especially Dharmamegha Samadhi, where one can know everything.

  The article also mentions Siddhis obtained through other limbs of Ashtanga Yoga:

  • Yama: Practicing non-violence can pacify aggressive animals.
  • Niyama: Leads to immense joy, divine sight, and attainment of deities and meditation.
  • Asana: Bestows various physical powers.
  • Pranayama: Illuminates the mind, enabling concentration on any object.
  • Pratyahara: Brings the senses under control.

  The text elaborates on the powers derived from Samyama (the combined practice of Dharana, Dhyana, and Samadhi):

  • Controlling the body leads to invisibility.
  • Controlling present and future actions provides knowledge of future death.
  • Controlling friendship bestows the power of friendship.
  • Controlling animals like elephants grants invincible physical strength.
  • Controlling inner light reveals knowledge of geology.
  • Concentrating on the sun, moon, navel, etc., yields related knowledge.
  • Controlling the pole star provides knowledge about it.
  • Controlling the throat grants mastery over hunger and thirst.
  • Controlling the brahmarandhra (aperture at the crown of the head) leads to control over desires.
  • Concentrating between the eyebrows brings stability and balance.
  • Controlling the causes of bondage and liberation grants the power to enter another's body.
  • Controlling udana vayu (upward moving air) allows rising above the ground.
  • Controlling samana vayu (equidistributed air) leads to the power of voluntary death.
  • Controlling the body allows travel in the sky.
  • Controlling the sky provides similar abilities.
  • Controlling the qualities, relations, and purposes of objects leads to various powers, such as making the body as minute as an atom or immensely large, touching the moon and stars, obtaining or creating anything, and mastery over the past world.
  • Controlling the senses, ego, and their qualities makes the Yogi master of the senses and the primal elements.
  • Controlling the changes in objects leads to the power of discrimination.

The author concludes this section by stating that the authenticity of these descriptions can be verified through experimental investigation of yogic practices rather than mere logical reasoning.

Yoga and Parapsychology in the Vedas and Upanishads:

The Atharvaveda mentions the extraordinary powers of ascetics, and Yoga is also referenced in the Rigveda. Several Upanishads contain parapsychologically significant details, highlighting the powers gained through controlling the mind and senses. The Kathopanishad, Taittiriya Upanishad, and Maitrayani Upanishad describe yogic practices. Texts of the Shad Darshanas (except for Charvaka and Mimamsa) mention Yoga and the Siddhis obtained from it. Prashastapada classified yogic perception into yogic and non-yogic. Mention of Yoga is found in the Brihadaranyaka Upanishad (by Yagnavalkya), Chandogya Upanishad (by Prajapati), Kathopanishad (by Yama), and Gaudapada's Karika.

Yoga and Parapsychology in Jainism:

The article emphasizes that the pursuit of supernatural powers is not limited to Vedic traditions but is also found in Jain and Buddhist philosophies. Jain acharyas have written significant texts from a parapsychological perspective, detailing the attainment of extraordinary powers through various practices. Jain psychology describes the acquisition of such powers. Jainism posits that extrasensory perception is possible alongside sensory perception. Jain texts discuss manahparyaya (mind-reading), extrasensory perception, psychokinesis, and omniscience.

• Sakalajnan (Omniscience): Encompasses Avadhi and Manahparyaya.
  • Avadhijñana: The attainment of Avadhijñana grants various powers, including knowledge of past, present, and future, and of material objects across space. These powers are attained by the destruction of karmas. Different states of Avadhijñana exist, such as Angula Avadhi (knowledge of the smallest object) and Loka Avadhi (knowledge of the largest object). Avadhijñana is broadly divided into Bhavapratyaya (associated with birth in heaven or hell) and Gunapratyaya (attainable by humans and animals). Gunapratyaya is further categorized into six types, with variations like Deshavadhi, Paramavadhi, and Sarvavadhi.
  • Manahparyaya: The second type of Sakalajnan. While Avadhi perceives distant objects in space and time, Manahparyaya involves directly knowing the thoughts of others. There are varying opinions among Jain thinkers on this. Manahparyaya is divided into Rijumati (knowledge of current thoughts) and Vipulamati (knowledge of past and future thoughts). Both Avadhi and Manahparyaya are attained by the removal of karmic coverings.
• Jain Practices: Jain literature outlines various sadhanas (practices) for removing karmic coverings, with the highest state being Kevalajñana (absolute knowledge), where no knowledge is impossible for the liberated soul. Jain yogic practices differ from Patanjali's, with Yoga Charitra (yogic conduct) being central. Practices like Gupti (control), Samiti (carefulness), Dharma (virtues), Anupreksha (contemplation), and Parishahajaya (endurance of hardships) are described. There are 14 gunasthanas (stages of spiritual development) and five stages of yogic practice: Adhyatma (self-knowledge), Bhavaṇa (contemplation), Samata (equanimity), Vrittikshaya (cessation of mental modifications), and Dhyana (meditation). Jain acharyas have also discussed various types of karmic coverings (lepyas) and methods to remove them.

Conclusion and Future Prospects:

The author concludes by noting that the brief overview of parapsychological interests in Indian philosophical and yogic literature indicates significant potential for contributions through systematic research. He expresses satisfaction that many Indian universities are conducting research in Yoga and parapsychology, highlighting the Parapsychology Centre at Andhra University under Dr. K. Ramakrishna Rao and the research conducted at the State Psychology Laboratory in Allahabad by Dr. Jamuna Prasad. The Seth Sohanlal Memorial Institute and the Parapsychology Department at Rajasthan University under Mr. H.N. Banerjee are also mentioned. Many Indian parapsychologists have trained at Duke University under Dr. J.B. Rhine. The University Grants Commission has also supported parapsychological research in various universities.

The primary obstacle identified for significant research is the lack of direct contact and collaboration between yogis and parapsychologists in India. The author hopes that future parapsychologists will collaborate with yogis to conduct research of lasting importance, moving beyond purely textual study.