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Yoganubhutiya

Added to library: September 2, 2025

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First page of Yoganubhutiya

Summary

Here's a comprehensive summary of the Jain text "Yoganubhutiya" by Chandrashekhar Azad, based on the provided PDF pages:

Overview:

"Yoganubhutiya" (Experiences of Yoga) is a collection of discourses and insights on yoga and spiritual practice, primarily focusing on the teachings of Pujya Mataji Umravkunvarji (also referred to as Archana ji M. Sa.). The book is presented by Chandrashekhar Azad, who was inspired by Mataji's guidance and the profound experiences of her disciples. The text aims to share these valuable teachings with a wider audience, particularly those who cannot directly access Mataji's discourses.

Key Themes and Concepts:

The central theme of the book is the pursuit of self-realization and union with the divine through dedicated spiritual practice, emphasizing yoga and meditation as the means. It outlines a systematic approach to achieving this goal, rooted in Jain principles.

Detailed Summary of Content:

  • Introduction and Inspiration (Page 1): The author recounts an experience about two years prior when he met Pujya Mataji Umravkunvarji and her disciples. He was deeply impressed by their yogic practices and extraordinary experiences, including levitation during meditation and prolonged periods of effortless meditation. This sparked a strong desire in him to learn this "science of yoga." Mataji graciously agreed to teach, leading to the commencement of a weekly meditation class. The experiences of the disciples, documented by Vijaya Khadikar, form the basis of this publication.

  • The Foundation of Spiritual Practice (Page 2):

    • The Human Potential: Humans are endowed with a mind (for contemplation) and intellect (for setting life goals). True success lies in gaining knowledge of the soul, striving for soul-joy (Atmanand), and ultimately achieving it.
    • Prerequisites for the Path: This journey requires a stable body (Asanasth tan), an inward-focused mind (Atmasth man), leading to a steadfast individual (Ashvasth jan).
    • Reaching the Divine: To reach the divine (Paramatma), three elements are crucial: faith (Shraddha), stabilization of faith (Sthirikaran), and dwelling in the soul (Atmaraman).

  • The Three Pillars of Faith: Dev, Guru, and Dharma (Page 2-3):

    • Deva (Divine): A Deva is defined as one with limitless knowledge, who has transcended all faults, is free from passion (Vitraagi), whose words are irrefutable, possesses divine qualities, and is neither pleased nor displeased. While such a Deva may not be physically visible, their presence can be felt.
    • Guru (Spiritual Teacher): The Guru acts as the link to the Deva. There are three types of Gurus: Shiksha Guru (teacher of knowledge), Diksha Guru (initiator), and Samarth Guru (capable master). A true Guru guides but never seeks refuge for the disciple. The Guru and Deva are means to reach the soul.
    • Dharma (Righteousness/Duty): Dharma is the inherent quality of a soul, which is consciousness and discernment. All beings possess a soul, hence all have dharma. Dharma also means to hold or sustain – to elevate the soul from negative actions. The practice is to awaken this inner discernment.

  • The Triad of Mind, Intellect, and Willpower for Self-Awakening (Page 3):

    • Self-awakening (Atma-jagran) occurs when the mind (brain with intellect), heart (with faith), and navel (with willpower/resolve) converge.
    • Meditation is the practice to achieve this convergence. It requires withdrawing from the external world and becoming introverted. This leads to the attainment of the ultimate goal of life: self-realization.

  • The Daily Sadhana (Spiritual Practice) (Page 3-4):

    • Morning Routine: Wake up at 4 AM during Brahmavela. After completing daily ablutions, sit on an asana.
    • Remembrance and Salutation: Remember your Deva and Guru and offer them three salutations.
      • Remembrance: To stabilize faith, as they are the means.
      • Three Salutations: Representing the three jewels: Knowledge (Gyan), Perception (Darshan), and Conduct (Charitra). This signifies humility towards these virtues.
    • Prayer: Prayers should be without supplication (Yaachana-rahit). Examples of such prayers include seeking:
      • Fame, not recognition; service, not authority.
      • Love, not pity; inspiration, not refuge.
      • Effort, not charity.
    • Prayer Posture (Prarthana Mudra): The palms are slightly open, not pressed together tightly, to receive spiritual essence (like a flower receiving fragrance from the sun).

  • Yoga Mudras and Their Significance (Page 4-5):

    • Yoga Mudra: Index finger and thumb are joined, other three fingers are straight and together. The three fingers represent various triads:
      • Gunas: Rajas, Tamas, Sattva
      • Afflictions: Adhi, Vyadhi, Upadhi
      • Dharma: Heya (to be discarded), Jneya (to be known), Upadeya (to be adopted)
      • Body-Mind-Speech: Man, Kaya, Vachan
    • The Thumb: Represents the Divine: Brahma, Ishwar, Paramatma.
    • The Index Finger: Represents the Self: Mind, Jeeva, Atma.
    • Purpose: Union of Atma with Paramatma, Jeeva with Ishwar, and Mind with Brahma is only possible when one is freed from the "three undesirable qualities" (represented by the three straight fingers).
    • Seating: Sit with both hands resting on the knees, creating tension in the Ida and Pingala nadis, allowing breath to flow through the Sushumna, facilitating meditation.
    • Deep Mudra (Lamp Mudra/Jyoti Mudra): Middle fingers are joined and held upright, other fingers are curled inwards. This resembles a lamp and its wick, symbolizing inner illumination.
    • Jin Mudra: One palm placed over the other.
    • Ananda Mudra (Bliss Mudra): The final and ultimate mudra of attainment.

  • The Process of Attainment and True Bliss (Page 5):

    • Through prayer and the Yoga Mudra, the intellect, faith, and resolve converge. This awakens the Kundalini energy at the navel.
    • The goal is not merely to have a glimpse of the divine, as that can lead to the pain of separation. The true aim is to merge with the divine, leading to eternal bliss.

  • Important Considerations for Practice (Page 5):

    • Silence and Remembrance: Observe silence and remember the divine before waking up, before sleeping, before eating, and before meditation.
    • Direction: Always sit facing East or North, as these directions are considered pure and conducive to mental stability. South and West are associated with lower tendencies.
    • Environment: A pure environment enhances mental purity and stability.

  • The Path of Khanta Yoga (Page 5-6):

    • Yoga has ten types, the first being Khanta Yoga, which begins with prayer.
    • Five Means: Prayer, Yoga Mudra, Jyoti Mudra, Jin Mudra, and Ananda Mudra are the five aids.
    • Objective: The Ananda Mudra is the ultimate objective – achieving stable bliss.
    • Seeing the Divine in All: Practice seeing the divine in all living beings. This requires befriending our internal "companions" – senses and mind (ears, nose, eyes, tongue, body, and mind).
    • Controlling the Senses: If these are not controlled, they become obstacles. When mastered, they aid in introversion. True friends are those who support in both happiness and sorrow.
    • Overcoming Negativity:
      • Anger: Countered by forgiveness.
      • Pride: Overcome by humility and politeness. Humility fosters respect for elders and saints.
      • Deceit and Illusion: Prevent one from recognizing the soul. Just as clouds obscure the sun, these inner impurities prevent the perception of the soul.
    • Purity of Mind: The mind must be pure and follow the truth. This involves:
      • Detachment from selfishness.
      • Eradicating the discrimination of high and low.
      • Valuing the worship of virtues.
      • Respecting the inner feelings of others; worshipping the divine without recognizing the divine in others is futile.

  • The True Meaning of Worship (Page 6):

    • The true request from the divine is for spiritual strength to achieve eternal bliss.
    • Following God's commands is equivalent to worshipping Him, even more so than merely chanting His name.
    • Hypocrisy (chanting the name but disobeying commands) is unacceptable to the divine, just as a father would not be pleased with a son who praises him while disregarding his orders.
    • The path is to follow God's guidance and remember Him simultaneously.

  • Conclusion and Dedication (Page 6):

    • The author hopes these teachings prepare the ground for readers to receive the seed of self-realization, especially if they can have direct darshan (vision) of Pujya Mataji.
    • Readers are encouraged to discard anything inappropriate and accept the truth, attributing it to Pujya Mataji. The author seeks forgiveness for any mistakes and dedicates any merits to Mataji's feet.

In essence, "Yoganubhutiya" provides a structured and devotional guide to yogic practices within a Jain philosophical framework, emphasizing the purification of mind, unwavering faith, and dedicated adherence to spiritual principles to achieve ultimate self-realization and unending bliss.