Yogavatar Battrishi Ek Parishilan

This document is a commentary and analysis of the "Yogavatar Batrishi" (Yogavatara Dvātrīṃśikā), a Jain text originally authored by Mahāmahopādhyāya Shrimad Yashovijayji Maharaj. The commentary, titled "Yogavatar Batrishi - Ek Parishilan" (Yogavatara Batrishi - An Analysis), is authored by Acharya Shri Vimalchandrasuri Maharaj and published by Shri Anekant Prakashan.

The commentary aims to:

• Clarify and contextualize the "Yogavatar Batrishi": It explains that the "Yogavatar Batrishi" was written to integrate and explain the yogic practices described in other philosophical schools (darshanas) within the framework of Jain philosophy. It addresses the curiosity of seekers who hear about yoga from various sources and want to understand how these practices fit into the Jain path.
• Explain the concept of Yoga according to other traditions: The commentary begins by outlining the concept of yoga as defined by other philosophers, particularly the Patanjala school, which identifies two main types of yoga: Sampragnata (focused, with discriminative knowledge) and Asampragnata (unfocused, without discriminative knowledge).
• Detail the four types of Sampragnata Yoga: It elaborates on the four sub-types of Sampragnata Yoga as described in Patanjala Yoga Sutras:
  • Vitarkanvita: Associated with coarse objects like the five great elements.
  • Vicharanvita: Associated with subtle objects like tanmatras and internal organs.
  • Anandanvita: Associated with mental absorption and pleasure.
  • Asmitanvita: Associated with the sense of "I-ness" or ego.
• Explain Sampatti (Absorption) and its types: The text then delves into the concept of "Sampatti," which refers to the state of absorption or identification with the object of meditation. It discusses different types of Sampatti, including those related to the perceived object (grahyasampatti), the act of perception (grahaṇasampatti), and the perceiver (grahītr̥samasmpatti).
• Differentiate between Jain and other yogic views: A significant portion of the commentary focuses on how these concepts, particularly Sampatti and various yogic states, are understood within Jainism and how they are integrated or contrasted with other philosophical systems. It emphasizes that true "Tāttvika Sampatti" (real absorption) is possible only when the soul itself is considered the object of contemplation (bhāvya).
• Introduce the eight "Saddr̥ṣṭi" (Good Views/Perspectives) in Yoga: The commentary introduces the concept of eight types of "Saddr̥ṣṭi" in Yoga, named Mitrā, Tārā, Balā, Dīprā, Sthirā, Kāntā, Prabhā, and Parā. It describes their characteristics, the obstacles they overcome, and the virtues they cultivate.
• Categorize the Saddr̥ṣṭi: These eight perspectives are divided into two groups: the first four (Mitrā to Dīprā) are associated with those who have not yet overcome the "knot" of attachment (mithyādr̥ṣṭi or deluded view), and the latter four (Sthirā to Parā) are associated with those who have begun to transcend these attachments (bhinnagranthika or those who have begun to untie the knots).
• Discuss the stages of spiritual progress: The commentary explains how these different "dr̥ṣṭi" are achieved through various yogic practices and the overcoming of obstacles. It links these stages to the progressive purification of the soul and its journey towards liberation.
• Explain the integration of Asampragnata Yoga: It clarifies that Asampragnata Yoga, a state of deep absorption where mental modifications cease, is understood in Jainism as "Vr̥ttisaṅkṣaya" (cessation of mental modifications). This state leads to the cessation of sin and ultimately to liberation.
• Highlight the importance of "Pāpākaraṇaniyama" (Rule of not committing sin): The text emphasizes that the ultimate fruit of yoga, as described in Jain scripture, is liberation from suffering. This liberation is achieved through the cessation of sin, which is directly linked to adhering to the "rule of not committing sin." The absence of this rule would make liberation impossible.
• Address the perceived differences in yogic paths: It explains that while the essence of yoga is one, differences in understanding and practice arise due to varying levels of kṣayopaśama (subjugation and unfolding of karmas) and the focus of spiritual insight (dṛṣṭi).

In essence, the "Yogavatar Batrishi - Ek Parishilan" serves as a detailed explanation and Jain interpretation of yogic concepts, tracing their lineage from other schools and demonstrating how they are integrated into the Jain path to spiritual liberation. It highlights the meticulous classification of yogic states and perspectives within the Jain framework, emphasizing the ultimate goal of soul purification and attainment of liberation.