Yoga Kyo

Here is a comprehensive summary of the provided Jain text, "Yoga Kyo?" by Dr. Narendra Sharma 'Kusum', in English:

The text, "Yoga Kyo?" (Why Yoga?), argues that the world is a place of suffering, and humans, like musk deer seeking fragrance, are perpetually searching for happiness amidst this suffering. This search often leads them to material possessions or the futile attempt to satisfy endless desires. The author quotes scriptures like the Kathopanishad ("Not by wealth can man be pleased") and Manusmriti ("Desires, when enjoyed, are never satisfied, but grow stronger, like the fire with ghi") to emphasize that true happiness cannot be found in worldly pursuits, which only increase craving.

The text further illustrates this point with a quote from Bhartrihari: "We have not enjoyed pleasures, but we have been enjoyed by them; we have not performed austerities, but we have been scorched by them; time has not passed, but we have passed away; desire has not grown old, but we have grown old." This sentiment is echoed by English novelist Thomas Hardy, who called happiness "an occasional episode in the general drama of pain." Poet John Keats' lines about the weariness, fever, and fret of life, where men groan, youth fades, and thinking leads to sorrow, are also cited to highlight the inherent suffering in human existence.

Faced with this bleak reality, the question arises: what should one do? The text posits that liberation from this suffering is only possible through a "yogic state," by integrating one's actions with yoga. It references Lord Krishna's directive, "Yoga-sthah kuru karmani" (Perform your duty established in yoga), and stresses the importance of understanding what it means to be "yoga-sthah."

The author explains that the world's dualities are part of nature's existence, but by changing our perspective, we can diminish their impact on ourselves. This shift in perspective is the first step towards self-development. Yoga not only brings happiness but also a unique radiance to life. Therefore, the primary step is self-knowledge – "Atmanam Viddhi" (Know yourself). Understanding oneself leads to a correct "situation" and recognition of the impurities (kleshas or malas) that cloud the mind. By cleansing these impurities, one can attain a state of being "established" in the soul. Thus, one must first understand their true nature, body, mind, and soul.

The text then addresses the common misconceptions about yoga, questioning if it is merely exercise, gymnastics, meditation, or a form of therapy or worship. It highlights a widespread lack of true understanding about yoga's essence, which is detrimental to both yoga and individuals.

The author defines true yoga as discipline – encompassing physical, mental, moral, and spiritual discipline. Consistent practice of yoga leads not only to physical health, mental well-being, moral strength, and spiritual completeness but also cultivates a distinct "life vision." This vision is what can eradicate suffering, bring happiness, and guide one to their ultimate destination.

The path of yoga is described as a difficult one, akin to walking on the sharp edge of a razor, as stated in the Upanishads: "The path is sharp as a sword's edge, difficult to cross, and hard to tread, say the wise." However, there is no alternative for self-development. The text reiterates the Upanishadic teaching about the chariot analogy: the self is the rider, the body the chariot, the intellect the charioteer, the mind the reins, and the senses the horses. True progress occurs when the intellect controls the mind, and the mind controls the senses, leading the chariot of the body towards spiritual goals.

The path of yoga can bring welfare to the individual, and through individual development, the welfare of society is assured. Yoga has an ancient tradition in India and is discussed extensively in its main spiritual streams: Vedic, Buddhist, and Jain. It has become so ingrained in public life that it is often equated with religion, spirituality, tantra, devotion, miracles, and even magic.

The author acknowledges that the path of yoga is challenging but not impossible. Maharishi Patanjali's Ashtanga Yoga (eight limbs of yoga) was designed for the self-construction and development of the individual, with the ultimate goal of societal welfare. The integrated system of Yamas, Niyamas, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi is presented as the solution to current suffering. Yoga is described as a healthy science that makes humans not only healthy, disciplined, and disease-free but also leads them to realize the divine through spiritual development.

Quoting Yogendraji of The Yoga Institute, Mumbai, the text defines yoga as a life system that provides complete health on physical, mental, moral, and spiritual levels, transforming the undesirable aspects of human nature into the best. It is a vast and practical method of self-culture that balances and develops physical, mental, and spiritual powers, leading to a disease-free body, a peaceful mind, a pure moral life, and the practice of self-realization.

The text then elaborates on the eight limbs:

• Yamas (ethical restraints like truthfulness, non-violence, non-stealing, celibacy, non-possession) and Niyamas (observances like purity, contentment, austerity, self-study, surrender to God) generate personal and social purity.
• Asanas provide physical health and freedom from disease.
• Pranayama (breath control) generates vital life force.
• Pratyahara (withdrawal of senses) aims to control external and internal senses and turn inwards.
• Dharana and Dhyana (concentration and meditation) utilize conscious and subconscious powers to move towards self-realization.
• Samadhi is the state of ultimate bliss.

The author emphasizes that Yamas and Niyamas can discipline individual and social conduct, but non-violence (Ahimsa) and non-possession (Aparigraha) are particularly crucial for today's world. The world is thirsty for non-violence, witnessing widespread violence and destruction. Humanity, blinded by scientific achievements, has strayed from non-violence, unaware that these principles can curb violent situations. Ahimsa is the antidote to enmity, and with non-possession, Ahimsa naturally follows. Without greed, there is no envy; without envy, no violence arises. Violence stems from fear, weakness, or agitation, whereas non-violence fosters fearlessness and equanimity. Today, only a non-violent perspective can save humanity from impending destruction.

The text argues that only non-violence can defeat the "killers" of humanity, fostering love and empathy for all beings. When one embraces this perspective, hatred and violence towards others cease. Coupled with non-possession, an individual is freed from vices like violence, envy, and animosity. Such a person becomes truthful and fearless, not needing to steal (asteya). They become disciplined and practice celibacy, naturally embracing purity, contentment, austerity, self-study, and surrender to God. An practitioner of Ahimsa and Aparigraha, by eradicating personal disintegration and social inequality, creates an environment of love, goodwill, and universal brotherhood through divine human qualities.

This "environment" is also a demand of present circumstances. Human material and worldly achievements are immense and boundless; their journey of development is relentless. Nothing is rare for them, as poet Ramdhari Singh Dinkar noted about human curiosity and the strength of their arms in exploring nature's mysteries. However, the crucial question is: if we do not adopt the path of yoga, will we survive to enjoy these achievements?

Therefore, the text concludes, it is essential to follow the practical and unbroken path of yoga, make oneself yogic, and make society yogic. This will lead to love, happiness, health, and mutual well-being for all. The current suffering is immense and requires urgent treatment, and only yoga can provide this remedy. Citing poet Dushyant Kumar, "The pain has become like a mountain, it must melt; a Ganga must emerge from this Himalayas," the author asserts that the pure stream of yoga must flow unhindered through the sandy desert of our lives.