Yoga Aur Uski Prasangikta - Book Summary

Here's a comprehensive summary of the provided Jain text "Yoga aur uski Prasangikta" by Dr. Vishwambhar Upadhyay, focusing on its core arguments and insights:

The article "Yoga aur uski Prasangikta" by Dr. Vishwambhar Upadhyay explores the nature and relevance of yoga, distinguishing between traditional "right-hand" yoga and the less conventional "left-hand" tantric yoga.

Core Definition of Yoga and its Dual Nature:

Traditional (Right-Hand) Yoga: Rooted in Patanjali's Yoga Sutras, this form defines yoga as the cessation of mental modifications (chittavritti nirodha). This has two interpretations:
- Concentration: Channeling the mind's naturally scattered state onto a chosen object.
- Suppression: Subduing mental tendencies because as long as they exist, they prevent consciousness from being centralized and focused. These tendencies, driven by the senses (sound, touch, form, taste, smell), can divert the soul from self-observation.
Tantric (Left-Hand) Yoga: In contrast, tantric traditions (Shiva, Shakti, Buddhist Agamas, Vamargi) reject the idea of suppressing or destroying natural tendencies. They believe these are not inherently inauspicious but rather gifts from nature for human well-being, development, and liberation. The key here is transformation (rupantaran), not suppression.

The Principle of Transformation in Tantric Yoga:

Tantric yoga is considered psychological, viewing nature as the gross form of Shakti or consciousness.
The principle is to transform natural tendencies, desires, and moods rather than suppress them. This is captured by the saying, "Wherever the mind goes, hold it there."
Instead of fighting these tendencies, one should channel them, change them, and, while engaging with their objects, remain detached internally. This allows the mind's inherent dynamism to elevate consciousness.
The text illustrates this with the example of listening to sweet sounds. Instead of suppressing the desire, one should immerse in the beauty of the sound, recognizing it as a reflection of the universe's ongoing process. This connects sensory experience to cosmic knowledge, preventing a fall into mere sensory indulgence. The same applies to other senses.
Therefore, tantric yoga sees yoga not as vritti nirodha (cessation of tendencies) but as vritti rupantaran (transformation of tendencies), transforming human consciousness through sensual experience.

Two Paths of Yoga based on Individual Temperament:

The author posits that yoga is divided into two paths, catering to different individuals:

Right-Hand Yoga (Dakshin Yoga): Suitable for those who experience detachment from fleeting sensory experiences. This path emphasizes suppression of mental tendencies.
Left-Hand Yoga (Vam Yoga): For individuals with strong attractions to sensory objects, desires, and lustful urges. This path transforms indulgence into yoga.
- The analogy used is of iron sinking in water versus forging it into a boat to cross the sea. Similarly, desires, lust, and tendencies (like lust, anger, pride, greed) can be transformed.
- This method is described as "poison with poison" (vishasya vishamaushdham) – conquering lust with lust, greed with greed, and fear with fear.
- This is acknowledged as a difficult and dangerous path, akin to walking on a sword's edge, requiring the yogi to maintain awareness amidst intense experiences and emotions. It's termed "heroic practice" (virasadhana), unsuitable for the weak.

Critique of Left-Hand Yoga and Counter-Examples:

Right-hand yogis like Kapila, Patanjali, Buddha, and Jain yogis strongly opposed the left-hand path.
However, even within the Vedic tradition, figures like King Janak and Vasudev Krishna are cited as examples who practiced "Rajyoga," living naturally without suppressing desires and not renouncing sensory experiences.

Jain Yoga Tradition:

The Jain yoga tradition is highlighted as a significant path among sannyasa margis (ascetic yogis) who practice yoga through detachment and suppression of tendencies.
Jain yoga is primarily meditation-focused. Key figures and texts mentioned include:
- Acharya Haribhadra: His works like Yogbindu, Yogadrishtisamuchchaya, Yogshatak, and Yogavishika describe this meditation.
- Acharya Hemachandra: Authored Yogashastra, a detailed text.
- Acharya Shubhachandra: His Gyanarnav expands on Jain tantric yoga (right-hand, pure conduct).
- Upadhyay Yashovijay: Wrote Adhyatmasar and presented Jain yoga practices in Yogavatar Battisi.
- Yogsar is another prominent Jain text.

Hemachandra's Yogashastra and the Concept of "Unmanavastha":

Hemachandra's Yogashastra is lauded for its depth and exploration of experience, not just mere descriptions of yoga.
The text emphasizes the necessity of consciousness awareness for both worldly achievements and subjective experiences. Without self-awareness, wandering leads nowhere.
Hemachandra highlights the paradox of humans not nurturing, developing, or disciplining the very consciousness that facilitates all achievements.
Detachment (Vairagya) is the foundation of Jain yoga. Hemachandra explains its psychology by relating it to brain activity.
Modern neuroscience equates the "mind" with the activity of certain brain centers. Making these centers inactive leads to unmanavastha (a state beyond the mind), which Kabir called 'unman' or 'unmuni'.
In this state, one remains detached from the mind's activity, engrossed in existence or vital energy, experiencing a sense of unity. The mind ceases to be pointed towards specific things.
This state of self-absorption and detachment allows one to perceive the fundamental, unmanifest nature underlying all things, leading to non-duality (niradvandvata). True non-dual samadhi is achieved by withdrawing inwards, beyond the dualities of the external world.
Hemachandra likens the mind to wind (like Krishna in the Gita), and a detached attitude makes it inactive, leading to unmanavastha.
In this state, the body may feel disintegrated or like ash, signifying the absence of bodily awareness.

Key Differences and Similarities in Jain Yoga:

Emphasis on Meditation: Jain yoga places a greater emphasis on meditation than on pranayama (though it is mentioned in Yogashastra).
State of Samadhi: In Jain yoga's liberated state (mukti), there is a cessation of all external objects due to the stillness of senses and mind, leading to bliss.
Omniscience and Omniscience: Samadhi is associated with omniscience and omniscience (sarvajnatva and sarvadarshita).
Miracles and Extraordinary Experiences: Acharya Hemachandra details miracles, siddhis (supernatural powers), and inter-sensory experiences, where one sense can perceive the objects of others (e.g., smelling and seeing with the tongue).
Ethical Conduct: Jain yoga strongly emphasizes ethical conduct, particularly achara paksha (eating before sunset, non-violence), which is more pronounced than in the Vedic tradition's yukta ahara vihara (balanced diet and lifestyle).
Non-Theistic Nature: Unlike some other yoga traditions, Jain yoga, like Sankhya and Buddhist yoga, does not rely on God. It focuses solely on concentration, meditation, and contemplation of consciousness. This makes it accessible to atheists.

Relevance of Yoga in the Modern Age:

The article concludes by underscoring the relevance of yoga in dealing with the dualities and stresses of modern life.
Facing Dualities: Yoga offers a way to confront worldly conflicts (clashing desires, attachments, ideas, aversions) by becoming non-dual. Otherwise, stress and tension lead to mental breakdown, physical ailments, and self-destruction.
Scientific Study: The article notes the growing scientific interest in yoga, including studies in Soviet Russia on telepathy and other paranormal phenomena, suggesting that concentration and intention can generate subtle physical rays that influence distant individuals.
Physiological Changes: Scientific study of yoga involves monitoring the physiological changes in yogis during practices like pranayama, meditation, and samadhi.
Combating Stress: Yoga, especially Jain yoga, is acknowledged as a useful tool for protecting the human body from modern-day stresses and anxieties.
Future Potential: The author suggests that science may eventually prove yogic phenomena, and fields like psychology and parapsychology are already studying yogic states. While the "supernatural" aspects of yoga still face skepticism, experiences like remote viewing and communication are no longer considered unbelievable.

In essence, "Yoga aur uski Prasangikta" presents yoga as a multifaceted discipline with a dual approach to managing human consciousness. It highlights the transformational power of inner awareness and detachment, deeply rooted in Jain philosophy, as a means to navigate the complexities of existence and achieve liberation.