Yogashwittavruttinirodha Ki Jain Darshan Sammat Vyakhya

Here is a comprehensive summary of the Jain text "Yogashvittavruttinirodha ki Jain Darshan Sammat Vyakhya" by Rajkumari Singhvi, drawing from the provided PDF pages:

Central Theme: The article, "Yogashvittavruttinirodha ki Jain Darshan Sammat Vyakhya" (A Jain Philosophy-Consistent Explanation of 'Yoga is the cessation of the modifications of the mind'), by Rajkumari Singhvi, critically examines Patanjali's famous Yoga Sutra 1.2, "Yogaś citta-vṛtti-nirodhaḥ," from a Jain philosophical perspective, particularly referencing the insights of Acharya Yashovijaya.

Interpretation of "Yoga" and "Cessation of Mind Modifications":

• Meaning of "Yoga": The author begins by establishing that the meaning of "Yoga" in the context of the sutra, derived from the root "yuj" with the suffix "ghañ," signifies "samadhi" (concentration, absorption). While acknowledging other meanings of "yoga" like connection, vital energy, or the contraction/expansion of soul-substance, the author emphasizes "samadhi" as the most fitting in this context, aligning with the interpretations of prominent commentators like Vyasa, Vachaspati Mishra, Vigyan Bhikshu, and Bhojadeva.
• Samprajñāta and Asamprajñāta Yoga: Patanjali's classification of yoga into two types, Samprajñāta (conscious absorption) and Asamprajñāta (unconscious absorption), is introduced. The author notes that a strict interpretation of "cessation of all mind modifications" might exclude Samprajñāta yoga.
• Yashovijaya's Clarification: To address this, Acharya Yashovijaya is cited as suggesting a refined interpretation: "Cliṣṭa citta-vṛtti-nirodho yogaḥ" (Yoga is the cessation of afflicted mind modifications). This refinement allows for the inclusion of Samprajñāta yoga, as it involves the presence of un-afflicted or subtle mind modifications that remain as impressions.
• Inclusion of Samprajñāta Yoga: The author highlights that commentators like Vyasa and Vachaspati Mishra also include both Samprajñāta and Asamprajñāta yogas within the definition of yoga. Vyasa argues that since the sutra doesn't explicitly use the word "sarva" (all), Samprajñāta yoga, where certain pure modifications like discriminative discernment (vivekakhyāti) persist, is also considered yoga.
• Ekaagra and Niruddha States: The article distinguishes between the "ekaagra" (focused) and "niruddha" (cessation) states of the mind. Cessation of mind modifications in the "niruddha" state is yoga because it leads to complete cessation and is a direct means to Asamprajñāta samadhi. The "ekaagra" state, where modifications are focused on the object of meditation, is also considered yoga because it illuminates the true object, weakens afflictions, loosens karmic bonds, and aids in Asamprajñāta samadhi.

Jain Philosophical Perspectives on Yoga:

• Yashovijaya's Synthesis: The author emphasizes Yashovijaya's contribution to a Jain-consistent explanation. Yashovijaya's proposed formula, "Samiti-gupti-sādhāraṇaṁ dharma-vyāpāratvam eva yogatvam" (Yoga is the practice of dharma common to samiti and gupti), is presented. This definition includes "dharma-vyāpāra" (religious activity), which encompasses Samprajñāta yoga.
• Haribhadra Suri's Definition: The view of Haribhadra Suri is quoted: "Mokṣeṇa yojanāyo yogaḥ sacco vi dharmavāpāro | Pariśuddho vighna'o sthānā'gato viśeṣeṇa ॥" (Yoga is that which connects with liberation, and is true religious activity, which is pure, free from obstacles, and attained in a special manner). This reinforces the idea of yoga as a pure religious activity leading to liberation (moksha).
• Kevalya and Asamprajñāta Samadhi: The ultimate goal, Kaivalya or moksha, is considered Asamprajñāta yoga or nirvikalpa samadhi, a state of complete cessation of all activity.
• Kundakundacharya's View: Kundakundacharya, in his "Niyamsar," places significant importance on yoga within the framework of "Nishchaya Charitra" (ultimate conduct). He describes yoga for a monk as the abandonment of passions like attachment and aversion and the absence of all mental deliberations. His definition of yoga is: "Rejecting contrary intentions, engaging oneself in the principles expounded by the Jinas is one's own true state, and this is yoga."
• Synonymy in Jain Texts: Various other Jain texts like "Rajvartika," "Sarvasiddhi," and "Gommatasara Karmakanda" are cited as using "samadhi," "samyak pranidhana" (right contemplation), "dhyana" (meditation), "niravadyā kriya vishesha" (practice of specific blameless actions), "sāmyachitta nirodha" (calm mind cessation), and "yoga" as synonymous.

The Role of Afflictions (Kleshas) in Jain Yoga:

• Overcoming Kleshas: The article stresses that for Jain ascetics and lay followers, achieving yoga is only possible through the cessation of afflicted mind modifications. The five kleshas (avidya - ignorance, asmita - ego, raga - attachment, dwesha - aversion, abhinivesha - clinging/fear) are identified as originating from avidya.
• Avidya and Mohaniya Karma: For a householder, overcoming avidya (ignorance), which is rooted in mohaniya karma (delusion-inducing karma), is paramount. Avidya is the mistaken belief that impermanent, impure, painful, and non-self entities (body, senses, children, wealth) are permanent, pure, pleasant, and self.
• Nature of Kleshas: The text delves into the nature of the kleshas, linking them to the activation, suppression, or continuation of karmic dispositions.
• Mithyatva as the Root: Ten types of mithyatva (false beliefs) are presented as the source of avidya, including misunderstanding what is soul and non-soul, dharma and adharma, and holy persons and unholy persons.
• Asmita and Drishti-Srishtivad: Asmita (ego) is explained as the superimposition of consciousness onto objects of perception, and the author briefly touches upon the Buddhist concept of "drishti-srishtivad" (world is as perceived) to differentiate.
• Raga and Dwesha as Kashayas: Raga and dwesha are identified as subdivisions of "kashaya" (passions) in Jainism.
• Abhinivesha as Fear/Consciousness: Abhinivesha is primarily understood as "bhayasanjna" (fear-consciousness), though it can also refer to other forms of clinging.
• Mohakshaya and Kaivalya: Ultimately, all kleshas are rooted in "moha" (delusion). The destruction of moha leads to the destruction of kleshas and the attainment of Kaivalya. This is why Yashovijaya emphasizes the cessation of afflicted mind modifications.

Yashovijaya's Classification of Yoga and Connection to Patanjali:

• Five Types of Yoga: Yashovijaya connects Samprajñāta and Asamprajñāta yoga to the five types of yoga described by Haribhadra Suri in "Yogabindu": Adhyatmika yoga, Bhavana yoga, Dhyana yoga, Samata yoga, and Vrittikshaya yoga. Samprajñāta yoga is subsumed under "Vrittikshaya yoga" (cessation of modifications).
• Vrittikshaya: Vrittikshaya is defined as the elimination of the potential for the soul to associate with karma.
• Samprajñāta and Shukla Dhyana: Yashovijaya equates certain stages of Shukla Dhyana (pure meditation) in Jainism, specifically "Prithaktva Vitarka Vichara Shukla Dhyana" and "Ekatva Vitarka Avichara Shukla Dhyana," with Samprajñāta Samadhi described in the Yoga Sutras.
• Asamprajñāta Samadhi and Kevalajnan: From a Jain perspective, Asamprajñāta Samadhi is equated with the attainment of Kevalajnan (omniscience). This occurs at the end of the "Kshapakashreni" (path of destruction of karmas) in the sequence of "Gunasthanas" (stages of spiritual development).
• Nosinji Kevali: The state of the Kevalin (omniscient being) is described as "nosanjni" (not having mental consciousness in the conventional sense) because the sequential processing of sensory input (Avagrah, Iha, Avaya, Dharana) ceases. This state, where the mind is free from gross modifications, is the Asamprajñāta Samadhi of yoga. This is supported by Haribhadra Suri's statement that Asamprajñāta Samadhi involves the cessation of all modifications and the abiding in one's true nature.

Conclusion:

The article concludes by reiterating that the cessation of mind modifications in the ekaagra and niruddha states are the only true forms of yoga, as they lead to the seer's (soul's) self-realization. The states of mind that generate afflictions and karmas are not considered yoga. The author emphasizes that the Jain interpretation, particularly through the lens of Yashovijaya, provides a comprehensive and consistent explanation of Patanjali's Yoga Sutras within the broader framework of Jain philosophy. The core of yoga, from a Jain perspective, is the eradication of afflictions and the realization of one's true, pure self.