Yogipratyaksha Ek Vivechan

Here's a comprehensive summary of the Jain text "Yogipratyaksha: Ek Vivechan" by Vidyadhar Johrapurkar, focusing on the concept of Yogipratyaksha:

The text "Yogipratyaksha: Ek Vivechan" by Vidyadhar Johrapurkar, published as part of the Z_Deshbhushanji_Maharaj_Abhinandan_Granth, delves into the concept of Yogipratyaksha, one of the four types of direct knowledge (pratyaksha) mentioned in Jain philosophy.

Understanding Yogipratyaksha:

• Definition and Types: The text begins by referencing Acharya Bhavasena's classification of pratyaksha into four types: Indriyapratyaksha (sensory perception), Manahpratyaksha (mental perception), Yogipratyaksha, and Svasamvedanapratyaksha (self-awareness). The focus of this discussion is on Yogipratyaksha. It is further divided into three sub-types:
  • Avadhi: This is clairvoyance, the ability to perceive subtle matter, time, and space beyond the reach of the senses.
  • Manahparyaya: This is telepathy, the ability to know the thoughts of others.
  • Kevala: This is omniscience, complete and perfect knowledge.
• Distinction from Other Philosophies: The text notes that while Umaswati and Akalanka in Jainism describe these as "main pratyaksha," they are specifically attained by yogis. While Avadhi can be attained through austerities by yogis, it is also present from birth in celestial beings and hell-beings, and even possible for householders. The common thread among these three types of knowledge is their independence from the physical senses.
• Siddhantical Basis and Examples: The idea of yogis perceiving without senses is ancient. Classical examples are cited from Kalidasa's works, such as Vasishtha perceiving King Dilipa's problem in Raghuvansha and Kanva knowing about Shakuntala and Dushyanta's reunion in Shakuntala, even though they are physically distant.

Connections to Other Traditions and Modern Science:

• Buddhist Parallel: The text draws a parallel with Buddhist philosophy, specifically mentioning Acharya Dharmakirti's Nyayabindu. Dharmakirti also outlines similar types of direct knowledge, though with slightly different definitions. According to Dharmakirti, the means to attain Yogipratyaksha is bhutartha bhavana prakarshaparyanta (the peak of contemplation of the true nature of reality).
• Contemplation and Scientific Thinking: While the Jain tradition doesn't use this exact terminology, the author suggests it aligns with the Jain understanding. The description of shukla dhyana (pure meditation) in Jainism, with its types like kavitarka and ekatvavitarka, which involves contemplation of the diversity and unity within objects, is highlighted as a necessary component of yogic practice.
• Modern Scientific Parallels: The author proposes a striking similarity between these yogic contemplation processes and modern scientific methodology.
  • Pūrvavit (being knowledgeable in the past) in yogic context is likened to a scientist's need to study previous research and findings in their field.
  • Prithaktvavitarka (analytical thinking) is compared to a scientist analyzing diverse data from various situations related to a subject.
  • Ekatvavitarka (synthetic thinking) is likened to a scientist discovering a unifying principle that explains all the observed diversity. The author translates these as analytical and synthetic thinking respectively, which are fundamental to scientific research.

The Role of Prior Knowledge and Authority:

• Acharya Vidyananda's Perspective: The text incorporates the views of Acharya Vidyananda, who emphasizes the necessity of agama (scriptural knowledge or teachings) even for subjects like astrology. Vidyananda argues that merely stating that omniscient beings know these things through direct perception isn't enough. He asserts that without prior teachings (upadesha), Yogipratyaksha cannot arise. Yogis attain the authority of Yogipratyaksha by reaching the peak of contemplation (chintamaya bhavana) based on their prior learning (shrutamaya).
• Alignment of Views: The author points out the significant similarity between Vidyananda's and Dharmakirti's words. Vidyananda's statement clearly indicates that yogic meditation is built upon prior knowledge (teachings).

The Problem of Contradiction and Validation:

• Differing Philosophical Views: The text addresses the challenge posed by conflicting philosophical views on supersensuous subjects. Jain philosophers consider the doctrine of syadvada as the key to Mahavir's omniscience, while Buddhist philosophers see Buddha's teachings on the Four Noble Truths as proof of his omniscience. The problem arises because while many traditions offer teachings on supersensuous matters, not all can be true due to inherent contradictions.
• The Criterion of "Pramana Sambadi": The solution offered by both Jain and Buddhist traditions is similar. As mentioned in Pramanavarttikabhashya, Praghyakara states that Yogipratyaksha that is pramana sambadi (in accordance with valid means of knowledge) is true; otherwise, it is false. Similarly, Samantabhadra in Ratnakaranda considers a scripture true if it is not contradictory to observed (drishta) and desired (ishta) realities.
• Possibility of Error in Avadhi: While Manahparyaya and Kevala are considered always true in Jainism, Avadhi can be both true and false. Just as sensory perception can be erroneous due to defects in the senses, Yogipratyaksha can contain inaccuracies due to flaws in the prior teachings or contemplations. The foundational relationship between prior knowledge and Yogipratyaksha is re-emphasized.

The Importance of Continuous Evaluation and Dynamism:

• Scientific Analogy Revisited: The text reiterates the scientific process, where traditional facts and theories are continuously tested and revised. Similarly, the author suggests that knowledge obtained through Yogipratyaksha should also be continuously evaluated and revised in light of newly available information. This dynamism in the pursuit of true knowledge is presented as a crucial need of the present era.

The Concept of "Yogaja Sannikarsa" (Yogic Connection):

• Navya-Nyaya Perspective: The text introduces the perspective of the Navya-Nyaya school, where the apprehension of subtle (e.g., atoms), obstructed (e.g., through walls), and distant (in time and space) objects, which cannot be grasped by ordinary perception, is termed 'Yogaja' (born of yoga). Since such objects are experienced, they require the aid of meditation. This is called apprehension through yogaja sannikarsa.
• Bhartrihari's Insight: The text quotes Bhartrihari, who states that individuals who have seen inner light and whose minds are undisturbed by disturbances gain knowledge of the past and future instantaneously, and this knowledge is in no way different from present sensory perception. This highlights the direct and immediate nature of such yogic knowledge.

In essence, "Yogipratyaksha: Ek Vivechan" explores the profound concept of direct knowledge attained through yogic practices in Jainism, drawing parallels with other philosophical traditions and, most notably, with the rigorous, evidence-based process of modern scientific inquiry. It underscores the importance of contemplation, prior learning, and continuous validation in the pursuit of ultimate truth.