Yoga Viveka Dvantrinshika

Here is a comprehensive summary of the Jain text "Yoga Viveka Dvātrinśikā" based on the provided pages:

Book Title: Yoga Viveka Dvātrinśikā (योगविवेकद्वात्रिशिका) Author: Mahāmahopādhyāya Śrīmad Yaśovijaya Upādhyāya (महामोहोपाध्याय श्रीमद् यशोविजयजी उपाध्याय) Commentator/Editor: Paṇḍitavarya Śrī Pravīnachandra Khīmajī Motā (पंडितवर्य श्री प्रवीणचंद्र खीमजी मोता) Publisher: Gītārtha Gaṅgā (गीतार्थ गंगा)

Overall Context:

The "Yoga Viveka Dvātrinśikā" is presented as the 19th chapter within a larger work called "Dvātrinśad-Dvātrinśikā" (द्वात्रिंशद्वात्रिंशिका) by the renowned Jain scholar Mahāmahopādhyāya Śrīmad Yaśovijaya. This particular chapter, as the title suggests, focuses on the "Viveka" (विवेक - discernment, analysis) of "Yoga" (योग - spiritual practice, union). The text is a detailed "śabdaśaḥ vivēcan" (शब्दशः विवेचन - word-by-word commentary) by Pandit Pravīnachandra Motā, aimed at making the profound teachings of Yaśovijaya accessible.

Key Themes and Content:

The commentary begins by introducing Mahāmahopādhyāya Yaśovijaya as a towering intellect of Jainism, revered as "Laghu Haribhadra" (लघुहरिभद्र) for his extensive knowledge, sharp logic, and ability to establish Jain principles even among scholars of other traditions. His works cover subjects like Nyāya (logic), Āgama (scriptures), Yoga, Bhakti (devotion), and Ācāra (conduct).

The "Dvātrinśad-Dvātrinśikā" itself is described as a monumental work of 5050 verses, illuminated by Yaśovijaya's own commentary, "Tattvārtha Dīpikā" (तत्त्वाार्थदीपिका). It's considered a masterful exposition of complex Jain philosophical and practical principles.

The "Yoga Viveka Dvātrinśikā" (the 19th chapter) is presented as a continuation and elaboration of the 18th chapter, "Yoga Bhēda Dvātrinśikā" (योगभेदद्वात्रिशिका), which likely outlined the five types of Yoga. This chapter aims to provide a detailed understanding of the various sub-divisions and nuances of Yoga, leading to "Viveka" or discernment within the yogic path. The ultimate goal is to foster greater interest in Yoga, overcome obstacles (kliṣṭakarmas), and enable practitioners to progress towards ultimate bliss (paramānanda) or liberation.

Structure and Analysis of Yoga (as detailed in the commentary):

The commentary systematically breaks down the concept of Yoga into various classifications and analyses:

1. Three Primary Divisions of Yoga (śloka 1-12):

   • Icchāyoga (इच्छायोग - Yoga of Desire/Intention): This is characterized by a strong desire to practice Yoga, even if the execution is imperfect due to limitations in understanding or diligence. It involves imperfect but well-intentioned practice. The commentary emphasizes that such practice, even if flawed, is still considered Yoga if the underlying intention is pure and aimed at liberation.
   • Śāstrayoga (शास्त्रयोग - Yoga of Scripture): This involves adhering strictly to scriptural injunctions and practices. It requires a firm understanding of the scriptures and their consistent application, guided by strong faith and clear knowledge, free from carelessness. It's characterized by unfragmented adherence to scriptural discipline.
   • Sāmarthyayoga (सामर्थ्ययोग - Yoga of Strength/Power): This arises from the culmination of Śāstrayoga when an individual's inherent spiritual strength (śakti) becomes prominent. It transcends scriptural limitations and focuses on the intense effort to eradicate delusion (moha). This is further divided into:
     • The Sāmarthyayoga practiced during the Kṣapakaśrēṇi (क्षपकश्रेणी - the stage of karma-destruction), which leads to omniscience and liberation.
     • The Sāmarthyayoga practiced during the Yoganirōdha (योगनिरोध - cessation of yogic activity, typically in the final stages of liberation), which leads to the destruction of karmic bondage and attainment of the Siddha state.

2. Taṭtvika and Atāṭtvika Yoga (śloka 13-16):

   • Taṭtvika Yoga (तात्त्विक योग - Essential/Real Yoga): This is any spiritual activity that, from any perspective (naya), leads to the soul's union with liberation (mokṣa). It is considered "real" and beneficial.
   • Atāṭtvika Yoga (अतात्त्विक योग - Non-essential/Apparent Yoga): This involves performing actions that appear yogic (e.g., wearing renunciate garb, outward practices) but lack the true essence or intention leading to liberation. It is an "appearance" (ābhāsa) of Yoga.
   • Discipleship: The commentary clarifies who attains Taṭtvika Yoga:
     • By Vyavahāranaya (व्यवहारनय - conventional truth): Those who are "apunarbhandaka" (अपुनर्बंधक - not binding new karma) and "samyaṅgdṛṣṭi" (सम्यग्दृष्टि - one with right faith/view) are considered to have Taṭtvika Yoga in the form of spiritual contemplation (adhyātma) and contemplation/meditation (bhāvanā).
     • By Niścayanaya (निश्चयनय - ultimate truth): Taṭtvika Yoga is exclusively attained by those who possess "cāritra" (चारित्र - right conduct).
   • Atāṭtvika Yoga is practiced by those who are "sakṛd-āvartana" (सकृदावर्तना - those who have taken to a path and might return, or perform repeated actions with outward form but inward impurity) and lack genuine faith and inner resolve, focusing only on outward appearances.
   • Other Taṭtvika Yogas: Beyond Adhyātma and Bhāvanā, Yoga such as Dhyāna (ध्यान - meditation), Samatā (समता - equanimity), and Vṛttisaṅkṣaya (वृत्तिसंक्षय - cessation of mental modifications) are also Taṭtvika, particularly for those with purified conduct (cāritra), as they lead to ultimate states of being.

3. Sānu bandha and Niranubandha Yoga (śloka 17):

   • Sānu bandha Yoga (सानुबंध योग - Connected/Uninterrupted Yoga): This is Yoga that is not hindered by afflictive karmas (nirupakrama karmas) that obstruct the path. Practitioners with Sānu bandha Yoga progress uninterruptedly towards liberation.
   • Niranubandha Yoga (निरनुबंध योग - Unconnected/Interrupted Yoga): This is Yoga that is interrupted by afflictive karmas (like those related to Cāritra Mohaniya). These karmas, even with specific practices, may not be destroyed and can cause a fall from the yogic path, though eventual re-engagement is possible.

4. Sāśrava and Anāśrava Yoga (śloka 18):

   • Sāśrava Yoga (साश्रव योग - Yoga with Influx): This yoga is associated with the influx of meritorious karma (puṇyānu bandhī puṇya). Those with Sāśrava Yoga may experience multiple births, especially if afflicted by obstructive karmas (sāpāya yoga).
   • Anāśrava Yoga (अनाश्रव योग - Yoga without Influx): This yoga leads to the cessation of karma and liberation (nirjara). It is primarily attained by the Vītarāgas (the liberated) and those on the path leading to it. Even in the 12th and 13th stages of spiritual progress (guṇasthāna), where karmic influx might seem minimal, the commentary, referencing other texts, considers it Anāśrava from a conventional viewpoint (vyavahāranaya) that leads to ultimate truth (niścayanaya).

5. Śāstra-sāpēkṣa and Śāstra-anapēkṣa Yoga (śloka 19-24):

   • Śāstra-sāpēkṣa Yoga (शास्त्रसापेक्षी योग - Yoga dependent on Scripture): This refers to individuals who benefit from scriptural teachings to progress in their yogic practice.
   • Śāstra-anapēkṣa Yoga (शास्त्रानपेक्षी योग - Yoga independent of Scripture): This applies to those who have already attained a deep understanding or realization, making scriptural guidance less necessary.
   • Unqualified for Scriptural Guidance (śloka 19):
     • Gōtrayogī (गोत्रयोगी): Individuals born into a lineage associated with Yoga but lacking inner purity and realization, making scriptures ineffective for them.
     • Niṣpanna Yōgī (निष्पन्न योगी): Those who have already achieved a high level of spiritual realization (often through Sāmarthyayoga) and whose path is self-evident, thus not requiring further scriptural direction.
   • Qualified for Scriptural Guidance (śloka 20-24):
     • Kulayōgī (कुलयोगी - Yoga in the Family): Those born into a yogic lineage and those who, by nature, follow yogic principles (even if not from a yogic family). They benefit from scriptural guidance.
     • Pravṛtta Cakrayōgī (प्रवृत्तचक्रयोगी - Yoga in Cyclic Activity): Those who have progressed through the stages of Icchāyoga and Prāvr̥ttiyoga, and are earnestly seeking Dhairyayoga and Siddhiyōga, exhibiting virtues like eagerness, diligence, and humility.
     • Ādyāvacahka Yoga (आद्यावञ्चक योग - Initial Unhindered Yoga): Individuals who, though perhaps not fitting the previous categories, possess an initial purity or potential that allows them to benefit from scriptures, leading towards achieving the subsequent stages of "Kriyāvacahka" (क्रियावञ्चक - action unhindered) and "Phalāvacahka" (फलावञ्चक - result unhindered) Yoga.

6. The Four Types of Yamas (śloka 25-28): The commentary then details the stages of Yama (virtuous restraints/observances) in relation to the yogic path:

   • Icchāyama (इच्छायम): The initial desire and aspiration to practice Yamas, even if imperfectly executed.
   • Pravṛttiyama (प्रवृत्तियम): The actual practice of Yamas, characterized by earnest effort and adherence, often with a degree of equanimity.
   • Sthirayama (स्थिरयम): The steadfast and unwavering practice of Yamas, marked by an absence of anxiety about falling into transgression due to advanced spiritual purity and discernment.
   • Siddhiyama (सिद्धिियम): The ultimate stage where the practice of Yamas becomes effortless and highly effective, purifying the inner self and enabling the practitioner to influence others positively through their presence and virtue.

7. The Three Types of Avanchakas (Unimpeded Phenomena) (śloka 29-31):

   • Yogāvacahka (योगाबञ्चक): The initial stage where one is blessed by the presence and association of virtuous individuals (Gurus, Siddhas, etc.), leading to a favorable disposition towards Yoga.
   • Kriyāvacahka (क्रियावञ्चक): Through virtuous association and earnest effort, one's actions become disciplined and contribute to the purification of negative karma, leading to favorable rebirths and a conducive environment for further practice.
   • Phalāvacahka (फलावञ्चक): The final stage where, through the preceding stages, one attains the fruit of the spiritual path, i.e., liberation, marked by uninterrupted progress.

8. Concluding Verse (śloka 32): The text concludes by stating that by gaining this discernment (viveka) of the various aspects of Yoga as detailed in this chapter, the practitioner, having shed impurities, can strive according to their capacity and attain the ultimate bliss of liberation.

Commentary Style:

Pandit Pravīnachandra Motā's commentary is meticulous, providing word-by-word explanations, grammatical analyses, cross-references to other scriptures (like Yoga-dṛṣṭi Samuccaya and Yoga-bindu), and philosophical elaborations to clarify the profound concepts presented by Yaśovijaya. The commentary also addresses potential ambiguities and differing interpretations.

Significance:

This work serves as a vital guide for understanding the intricate path of Yoga within the Jain tradition, as elucidated by one of its most esteemed scholars. It highlights the progressive nature of spiritual practice and the importance of right understanding, intention, effort, and association in achieving liberation.