Yogavidya

Here's a comprehensive summary of the provided Jain text, "Yogavidya," by Sukhlal Sanghavi, focusing on its key themes and arguments:

The text, "Yogavidya," by Sukhlal Sanghavi, serves as an introductory lecture on the concept of Yoga within the context of Indian civilization, particularly highlighting its significance in Jainism.

1. The Importance of Yoga:

• The author begins by emphasizing that every individual possesses immense, sun-like power, and a nation is like a constellation of many suns.
• When individuals or nations face failure and despair, the fundamental reason, upon deep consideration, is the lack of Yoga (steadfastness or stability).
• Without Yoga, the intellect remains doubtful, leading to uncertain efforts, and wasted energy. Therefore, to centralize all powers and achieve goals, Yoga is essential for everyone.
• The lecture series aims to provide a classical analysis of Yoga to understand the nature of ancestral wisdom and civilization, revealing a subtle yet certain secret of Aryan culture.

2. Understanding the Term "Yoga":

• "Yoga Darshan" (Philosophy of Yoga) is a compound word with "Yoga" and "Darshan" as its core components.
• The word "Yoga" derives from the root "Yuj," which has two meanings: "to join" and "Samadhi" (mental stillness).
• Generally, Yoga means connection and mental stability, but it takes on various meanings depending on the context.
• In the Yoga Darshan tradition, the meaning of "Yoga" is consistent. Patanjali, in his Yoga Sutras, defines Yoga as chittavritti nirodha (cessation of modifications of the mind). This is the sole and universally accepted meaning within his works.
• Haribhadra Suri, a prominent Jain scholar, defines Yoga as any religious activity that leads to moksha (liberation). This definition is also consistently used across his works.
• Though seemingly different, chittavritti nirodha and moksha-prapta dharma vyapara (liberation-achieving religious activity) are fundamentally the same. Chittavritti nirodha refers to actions that facilitate liberation by stopping worldly tendencies of the mind, which is precisely what a moksha-prapta dharma vyapara entails.
• Therefore, in this context, Yoga should be understood as the process of naturally and fully developing all self-powers, or an atman-unmukha cheshta (an effort turned towards the self).
• The terms "Yoga," "Dhyana" (meditation), and "Samadhi" are often used synonymously in Vedic, Jain, and Buddhist texts related to philosophy.

3. The Origin and Credit for Yoga:

• The author asserts that spiritual development is not exclusive to any particular country or race, as evidence of spiritually advanced individuals exists across all nations and communities.
• However, the invention and ultimate perfection of Yoga are primarily attributed to India and the Aryan race.
• This attribution is supported by three main points:
  • Abundance of Spiritual Masters: India has historically had an overwhelming number of spiritual figures (yogis, knowers, ascetics) compared to other nations.
  • Uniformity of Literary Ideals: Across various literary genres (philosophy, ethics, history, poetry, drama), the ultimate ideal is consistently moksha. While Vedas contain descriptions of nature and rituals, their soul lies in contemplation of the Supreme Self and spiritual expressions. Upanishads are founded on Brahman contemplation, and all philosophical texts point to moksha as the ultimate goal. Ethical texts emphasize moksha as the primary objective of righteous conduct. Epics like the Ramayana and Mahabharata highlight characters for their eventual turn towards renunciation or penance, not just their worldly achievements. The Bhagavad Gita itself teaches Yoga as a means to moksha. Even poets like Kalidasa see the greatness of their characters in their inclination towards moksha. Jain Agamas and Buddhist Pitakas, being primarily focused on renunciation, seldom deviate from the discussion of moksha. Even the science of grammar considers the purification of words a gateway to self-knowledge, with the ultimate aim of moksha. Ultimately, even the Kama Sutra has moksha as its final objective.
  • Public Inclination and Devotion: Any work related to spiritual subjects, especially Yoga, that was written in India was adopted by the people. The enduring interest of Indian people, even in times of poverty, suggests a deep-rooted tradition of Yoga in their country and race. This is why Indian civilization is said to have originated in the forests. Indians often seek out yogis and their monasteries when traveling to sacred places. Their reverence for Yoga is so profound that even a naked ascetic smoking cannabis or growing matted hair is perceived to possess the essence of Yoga. Indian mountains, forests, and pilgrimage sites are invariably found to have yogis, a rarity in other lands.

4. The Root of Aryan Culture and the Mark of the Aryan Race:

• Aryan culture is founded on the pursuit of eternal life. Social organizations like the caste system (Varna) and personal life divisions like the Ashrama system are examples of this.
• The four objectives of the Varna system (knowledge, protection, exchange, and service) flow into the household life, merge in the Vanaprastha (forest-dwelling) stage, and finally become one with the ocean of Sannyasa (renunciation).
• Therefore, all aspects of civilization – social, political, religious – are built upon the realization of the futility of material life and the beauty of spiritual life.
• Foreign scholars who focus on the physical aspects, trade, language, etc., of the Aryan race have a limited perspective. Agricultural, seafaring, and animal husbandry are not exceptional Aryan characteristics.
• The true and inner mark of the Aryan race is the devotion to the Supreme Self, which exists beyond the material world, with concentrated intellect. This universal objective leads the Aryan race to consider itself superior to all other races.

5. The Relationship Between Knowledge and Yoga, and the Status of Yoga:

• Knowledge in any subject, whether practical or spiritual, is considered complete only when it is followed by action. This action is, in essence, Yoga.
• Therefore, knowledge is the cause of Yoga. However, the knowledge preceding Yoga is vague, while the experiential knowledge gained after Yoga is clear and mature. Thus, Yoga is the sole key to clear and mature knowledge.
• The development of any country or race is directly proportional to the extent to which Yoga (physical or spiritual) is nurtured.
• A true knower is a yogi. One without Yoga or concentration is called a "knowledge-friend" (jnana-bandhu) in the Yoga Vasistha, signifying someone who knows but doesn't practice.
• Human progress is impossible without Yoga, as mental restlessness scatters all energies, leading to their dissipation. Hence, for everyone – farmer, artisan, writer, researcher, ascetic – Yoga is the ultimate means to centralize their diverse powers.

6. Practical and Transcendent Yoga:

• The body of Yoga is concentration, and its soul is the renunciation of ego and possessiveness (ahattva-mamatva tyaga).
• Yoga that only involves concentration is Vyavaharika Yoga (practical Yoga).
• Yoga that involves concentration along with the renunciation of ego and possessiveness is Paramarthika Yoga (transcendent Yoga).
• If the soul of Yoga (renunciation) is present in any activity, even one considered worldly, it should be considered Paramarthika Yoga. Conversely, if an activity perceived as spiritual lacks this soul, it is considered Vyavaharika Yoga. This distinction is reflected in the Gita's concept of karma yoga.

7. Two Streams of Yoga:

• For any complete realization, two aspects are necessary: knowledge and action. Just as a painter needs knowledge of the subject and tools before painting, a seeker of liberation needs knowledge of the soul, bondage, liberation, their causes, and remedies, followed by appropriate action. This is summarized as "Moksha through knowledge and action."
• Yoga is a path of action. Before embarking on this path, the seeker gains initial knowledge of spiritual subjects like the soul through scriptures, association with the good (satsanga), or self-realization. This primary knowledge is called pravartaka jnana (initiating knowledge).
• Due to the varying nature of this initial knowledge, there are slight differences in the pravartaka jnana leading to Yoga, even though the ultimate goal and the Yoga path itself are the same.
• The primary subject of this initiating knowledge is the existence of the soul. Among those who accept the soul's existence, there are two main views: monism (Ekatmavada) and pluralism (Nananatmavada).
• Based on these differing views of the soul's unity and multiplicity, Yoga is divided into two streams, and Yoga literature is also classified accordingly. Some Upanishads, Yoga Vasistha, and Hatha Yoga Pradipika are based on monism. The Yoga chapters in the Mahabharata, Yoga Sutras, and Jain and Buddhist Yoga texts are based on pluralism.

8. Overview of Yoga Literature:

• Aryan literature is broadly divided into Vedic, Jain, and Buddhist traditions.
• The Rigveda, while primarily focused on physical and divine aspects, shows early spiritual sentiments. However, terms like Yoga, Dhyana, and Samadhi in their later spiritual meanings are not explicitly present. The concept of "Brahma-kunda" in the Rigveda indicates an early inclination towards spiritual thoughts, which evolved into more structured meditation in the Upanishads.
• The Upanishads, especially the Shvetashvatara Upanishad, clearly describe Yoga and its components like meditation, withdrawal of senses (pratyahara), and concentration (dharana).
• All philosophical systems (Nyaya, Vaisheshika, Samkhya, Yoga, Vedanta, Jain, Buddhist) aim for liberation (moksha). While their philosophical views might differ, they agree on the importance of conduct or character, which is essentially Yoga or its limbs.
• The Bhagavad Gita is presented as the ultimate teaching of Yoga, emphasizing Karma Yoga, Bhakti Yoga, and Jnana Yoga.
• The Mahabharata extensively elaborates on Yoga in its "Shanti Parva" and "Anushasana Parva."
• Yoga Vasistha is a comprehensive text on Yoga, divided into six sections.
• The Puranas, particularly the Bhagavata Purana, also describe Yoga beautifully.
• The influence of Yoga grew so much that it was integrated into Tantric literature, with texts like Mahanirvana Tantra and Shatachakra Nirupana being prominent.

9. Hatha Yoga and its Development:

• The widespread practice of Yoga led to its external aspects like asanas, mudras, and pranayama becoming prominent, forming a branch known as Hatha Yoga.
• Hatha Yoga Pradipika, Shiva Samhita, and Gheranda Samhita are key texts in Hatha Yoga, detailing physical practices.
• The author notes that while Vedic literature sometimes discouraged Hatha Yoga, it also produced many Hatha Yoga texts. In contrast, Jain and Buddhist literature generally prohibits or discourages Hatha Yoga.

10. Patanjali's Yoga Sutras and its Prominence:

• Among all the texts describing Yoga, Patanjali's Yoga Sutras hold a prominent position due to their conciseness, clarity, completeness, impartiality, and experiential basis.
• The text outlines the four chapters of the Yoga Sutras: Samadhi, Sadhana, Vibhuti, and Kaivalya.
  • Samadhi Pada: Deals with the nature of Yoga, its means, and methods for mind stabilization.
  • Sadhana Pada: Focuses on Kriya Yoga, the eight limbs of Yoga (Ashtanga Yoga), their results, and the "four aims" (chaturvyuha).
  • Vibhuti Pada: Primarily describes the powers (vibhuti) attained through Yoga.
  • Kaivalya Pada: Discusses the theory of transformation, refutes idealism, and explains the state of liberation (Kaivalya).
• Patanjali's Yoga is based on Samkhya philosophy, as indicated by references like "Yoga Shastre Samkhya Pravachane."
• The author notes that while Sankara's commentary on the Brahma Sutras refers to Yoga, it might be referencing a different Yoga text than Patanjali's. However, Patanjali's work is the most universally accepted.

11. The Goal of Yoga and Different Philosophical Views:

• The ultimate goal of all philosophies is liberation (moksha). There are two views on this:
  • First View: Liberation is solely the absolute cessation of suffering. (Followed by Vaisheshika, Nyaya, Samkhya, Yoga, and Buddhism).
  • Second View: Liberation is the attainment of eternal happiness, which inherently implies the cessation of suffering. (Followed by Vedanta and Jainism).
• The classification of Yoga's subject matter aligns with its ultimate goals. The four divisions are: what is to be avoided (heya), the cause of what is to be avoided (heya-hetu), what is to be achieved (haana), and the means to achieve it (haana-upaya). This is similar to the Buddhist Four Noble Truths.

12. Similarities Between Yoga and Jainism:

• The author highlights significant similarities between Yoga and Jain philosophy in terms of terminology, subject matter, and methodology.
• Many terms found in Patanjali's Yoga Sutras and its commentaries are also prominent in Jain scriptures, such as bhavapratyaya, savitaraka, savichara, mahavrata, krita-karita-anumodita, prakashaavarana, sopakrama-nirupakrama, vajrasamhanana, kevali, kushala, jnanaavaraniya karma, samyakjnana, samadhishunya, pratipatti, pramada, etc.
• Specific examples of similar concepts include:
  • Sopakrama and Nirupakrama Karma: Both Yoga and Jainism describe these concepts with similar explanations and analogies.
  • Ashtanga Yoga and the Eightfold Path: While the terminology differs, the underlying principles of gradual spiritual progress are comparable.
  • Samadhi: Jainism describes different states of Samadhi that align with the concepts of Samprajnata and Asamprajnata Samadhi in Yoga.
  • Development of Spiritual States: Jainism's fourteen gunasthanas (stages of spiritual development) and four types of meditation share similarities with the graded approach to spiritual progress outlined in Yoga.
• The author praises Jain scholars like Haribhadra Suri and Yashovijaya for their open-minded approach in integrating and harmonizing Yoga concepts with Jain philosophy, opening a path of unity for those with narrow perspectives.

13. Haribhadra Suri's Unique Contribution:

• Haribhadra Suri is recognized for his multifaceted intellect and his ability to synthesize different philosophical ideas.
• He introduced a new direction in Yoga practice by describing spiritual development in a Yogic framework, distinct from earlier Jain classifications like gunasthanas or meditation types.
• His works, such as Yoga Bindu, Yoga Drishti Samuccaya, and Yoga Vinshika, present this development in different ways.
• Yoga Bindu discusses the beginning of spiritual development when the influence of delusion (moha) starts to wane, marking the transition from the "non-final pudgala paravarta" to the "final pudgala paravarta" of the soul. It outlines spiritual development in five stages: contemplation, word, meaning, groundedness, and groundlessness.
• Yoga Drishti Samuccaya elaborates on the stages of spiritual development, categorizing them into eight "Yoga Drishtis" (perspectives) based on the limbs of Yoga. These are further divided into two groups based on the presence or absence of delusion.
• Yoga Vinshika focuses on the more advanced stages of spiritual development, particularly for ascetics, but also includes practices for householders. It describes five stages of Yoga: place, word, meaning, supported, and unsupported, categorizing spiritual development within these stages as desire, practice, stability, and attainment.

14. Conclusion:

• The author acknowledges the vastness of the subject and the limitations of his own knowledge but presents this work as a foundational step for future progress.
• He notes the use of specialized Jain technical terms in the latter part of the essay, encouraging readers to consult original texts for clarification.
• The author expresses gratitude to those who supported his endeavor, particularly Shri Rasiklal Chhotalal Parikh, the minister of the Gujarat Puratatva Sanshodhan Mandir, for his love of learning.

In essence, "Yogavidya" by Sukhlal Sanghavi aims to establish Yoga as a universally beneficial practice for spiritual and personal growth, highlighting its deep roots in Indian civilization and its significant presence and philosophical parallels within Jainism. It underscores the importance of concentration, self-control, and renunciation as core elements of Yoga, while also tracing its historical development and the contributions of key scholars.