Part 5 - Spirituality in Yoga and Jainism

All Indian spiritual personalities had propounded that the religion is the path to salvation. The question arises, “what and which religion?” Jain scriptures (Agamas) have defined religion in two forms sruta dharma (to study the scriptures) and caritra dharma (to put this acquired knowledge into practice in real life)^[1]. Self-restraint, austerity and morality are the main constituents of Jainism like any other religions.

Both Yoga^[2] and Jainism recommend “human birth” as an essential eligibility for liberation, kaivalya or moksa.

Spirituality in Jainism means awareness of the form of the self, atman.

“He who knows inner self (spirituality) knows the outer (world) and one, who knows the outer, knows the inner self. Explore and ponder over this comparision with self.”^[3]

Srimad Yashovijayji, Jainacarya of 18^th century defines spirituality as:

“Self purification processes towards the universal consciousness by which influence of delusion (moha) is eliminated.”^[4]

The wise should not relax even for a muhurta (moment)^[5] with full of inner awareness. As long as all sense organs and faculties are working properly, one should make efforts for betterment or liberation of soul^[6]. The main obstructions on spiritual path as per Jainism are delusion (moha), illusion (mana) deceit (maya) and anger (krodha). According to following sutra of Dashavaikalik sutra (8/40), these four passions nourish the root of rebirth:

cattāri ee kasiṇā kasāyā siñcantiṃ mulāyi puṇabbhavassa |

The obstructions on spiritual path, according to Patanjali are citta viksepas.

There is a gradual spiritual progress with continuous sadhana in both the philosophies and eligibility for final goal depends on the level of aspirant or intensity^[7] of his practices. According to Patanjali, these levels of urge for Samadhi are mild, medium or most intense or speedy^[8]. A comparison of spiritual journey in both the philosophies is given separately below:

a) Summary of spiritual journey according to Patanjali:

Yoga state is achieved through various practices like Yama, Niyama, Asana and Pranayama clubbed with or followed by inner practices prescribed for control of mental fluctuations. Rather Maharshi Patanjali has given enough options in spiritual practices according to different psycho-physiological dispositions of an aspirant. Apart from above referred practices, the others suggested by him are Abhyasa, Vairagya, surrender to Isvara, practice of repetition of one principle (Omkara) to remove impediments on the path of Yoga, various virtues like maitri, karuna for citta prasadana (purification of mind) and six other techniques^[9] of steadying citta like expulsion and inhalation of breath, inclining mind on a preferred object or towards illuminous object, meditating on a person who has transcended desires or on knowledge obtained during dream and in deep sleep or on any object of own choice. These result into one-pointedness and dynamic equilibrium.

Prof. Dr. Shriram Agashe has nicely compared the quality of spiritual practices with the efforts needed to escape from the gravity.^[10] Mainly two things are needed if one wants to escape from the gravitational pulls: the fuel that liberates the necessary energy to go beyond the gravity and cutting off all earthly bondages that forbid the upward movement. The first comes from continuous practice (abhyasa) and the second through renunciation (vairagya). These two form the essence of Yogasadhana. Kriyayoga is also suggested by Patanjali as preliminary practices.

With constant and continuous practice, there is a progress towards higher state of consciousness or meditative state where a merger takes place of knower, known and knowledge. It further results into Samprajnata (Samadhi with wisdom) a stage of super-consciousness where the citta is in a state of rtambhara prajna or Sabija Samadhi. Beyond this stage, the aspirant reaches the state of nirbija samadhi (Samadhi without seed) or Asamprajnata stage followed by Dharmamegha Samadhi (showering of virtues) state. During the last state of spiritual elevation, the aspirant reaches Kaivalya isolating himself from the Prakŗti and regains his real liberated state (svarupavastha):

For spiritual journey, Please refer Appendix–III on page no. 351

“Renunciation is an integral aspect of the Yogic lifestyle^[11].”

This statement gives us the true meaning of the quality of a Yogi who not only follows but lives great vows^[12], that too at the suttlest level (mahavruttas). And such Yogi is no more different from a renounced Jain monk, who lives the same Yogic lifestyle^[13].

b) Summary of spiritual journey according to Agama of Jainism:

The important components of Lord Mahavira’s spiritual practices are discipline of speech (abahuvāī–vāṇīsaṃyama), austerities including mortification of body, different postures tolerating cold and heat (tapa -kāyākleśa) and austerities of taste buds (rasa-parityaga). As explained earlier, the “tri-gem” (triratna) path of Jainism recommends following and experiencing various spiritual practices to achieve Samyak Darsana followed by Samyak Jnana, which again is followed by Samyak Caritra (right perception, right knowledge and right conduct). The progress and level of spirituality achieved can be experienced or explained with the help of fourteen Gunasthanakas (14 stages) mentioned in previous chapter. Once the aspirant crosses thirteenth stage, there is no return, he gets Kaivalya soon.

Agama assures that one can reach upto the higher state of a monk (shramana or sadhu) with the practice of equanimity (samatāe samaṇo hoyī |). This equanimity is Yoga. The meaning of this sutra is very close to the meaning of sutra given by Gita-yoga (samatvaṃ yogaḥ ucyate |).

Jainism recommends spirituality based on practice of penance (tapa) combined with an emphasis on renunciation (vairagya) and ethical practices on virtues (vruttas). Srimad Yashovijayji mentions in following verse the factors responsible for multiplying spiritual values. They are pecification of kasayas (afflictions), calming of senses and mind, practice of guptis (prohibition of physical, mental and verbal activities), intense desire and efforts towards destruction of karma to attain liberation and egoless attitude.

A true Jain is the conquerer of the self, where as the true Yogi as per Patanjali is conquerer or controller of citta-vrtti. These distracting vrttis only take us away from our true self or drstu. When Patanjali says “Samadhi with seed”, it indicates the seed of karma that leads to reincarnation or the next birth. This is similar to principles of bondage of Karma pudgals of Jainism which prevents the aspirant from liberation or Moksa.

The spiritual progress takes our mind through the upward journey of five states according to Vyasa bhasya of Patanjali’s first sutra of first pada i.e. Ksipta, Moodha, Viksipta, Ekagra and niruddha. Similarly sequence of spiritual elevation in Jain Agamas is in the form of 14 Gunasthanakas. One can observe here that first two states of citta (mind) i.e. “Ksipta” and “Moodha” are comparatively very close to first and second (mixed) state of gunasthanas (initial levels of spiritual elevation).

“Viksipta citta” is close to third state of gunasthanas. “Ekagra citta’ (focused mind) is comparable with the gunasthanas from fourth to twelfth state. The perfect state

“Niruddha citta’ is almost equal to 13^th and 14^th state (Kevali) of gunasthanas.

There is a description of three states of soul (trividh atman) in Jain scripture. This concept is similar to Vedic idea of three states of existence i.e. sthula-sukshma-karana sarira and also the idea of pancha-kosa of Taittiriya Upanisad. “Bahiratman’ state of soul is upto first three states of gunasthanas. State of “Antaratman” is from 4^th to 12^th state of gunasthanas and “parmatman” existing in 13^th and 14^th states of Gunasthanas. Thus, there is almost no difference between these five states of citta in Yoga and progressive states of spiritual elevation of Jainism. Upadhyay Yashovijayji and Acarya Haribhadra have taken these similarities further in their scriptures and developed their own description of states of mind and sequence of progress parallel to Patanjali inorder to remove any misconcepts of secular differences.

c) Meditation

Various meditative practices have been suggested in both these philosophies. Mahar-shi Patanjali has described practice of Samyama (a uniformity of concentration, meditation and absorption), an internal practice on various objects and parts of the body including naval centre. Lord Mahavira has suggested that while doing meditation to get liberated from these wonderings in the world, a far sighted aspirant should pond-er over the lokas (worlds) like urdhva–madhya–adholokas.^[14] One should also know joints or centres of consciousness (cakras) in the body and become detached through pious meditation on them. Try to visualize these centres to purify and im-prove our attitude and to direct the flow of spiritual consciousness upwards.

Knowledge of discrimination is equally important as a stepping stone in both the philosophies.

Pranavajapa v/s Navkara mantrasadhana

Patanjali has designated Om as Isvara and recommended meditation with prayerful attitude on its meaning. Jainism also recommends mantra-Navkara as the prime prayer in all Jain sects, where obeisance is paid not to any person but to the virtues. Usually it is salutation to 108 virtues of great souls, so chanted 108 times mentioned as under:

12 virtues of Arihanta i.e. the worthy souls similar to “visesa purusa’ of Patanjali of similar qualities

8 virtues of Siddhas i.e. liberated souls

36 virtues of Acaryas i.e. preceptors (spiritual guides) 25 virtues of Upadhyayas i.e. spiritual teachers and

27 virtues of Sadhus i.e. all saints in the world (pious personalities)

Most of the time, each of the first five lines (padas) of Navkarmantra are suffixed by word “Om”.

According to Jain scripture:

arihantā asarirā, āyariyā uvajjāya muṇiṇo |
pañcakkhara nippaṇaṇo oṃkāro pañca paramitḍhahi |12| (dravya saṃgrahaṭikā 49)

The word Om is denotative of five supreme spiritual guides, because it is made up of five letters (a, a, a, u and m): Arhat, asariri, acarya, upadhyaya and muni or ascetic.

According to dhyana stuti adhikara by Yashovijay, dhyana gives spiritual happiness and destroys cycle of birth and death.^[15]

dhyānadhāmni labhate sukhamātmā | Adhyatmasāra, 6.9

dhyānameva bhavanāśi bhavadhvaṃ | 6.10

d) Concept of God:

[Patanjali’s Isvara v/s Jaina’s Tirthankara]

Though surrendering attitude to Patanjali’s Isvara and Jain’s Tirthankara is same as mentioned in respective scriptures, Jainism does not believe in any Isvara or God.

Patanjali and Mahavira (or any Jain tirthankar) are not comparable with each other as the levels of both are different. Maharshi Patanjali, the compiler of Yoga prevailing in those days is comparable with any Ganadhar or Acarya of Jainism, who memorized, understood and compiled the words and lectures of Lord Mahavira. Where as Lord Mahavira is considered as Tirthankara in Jainism, who founded the Jain sect and principles of Jainism.

Social aspect: Who is Tirthankar? Tirthankara or Arihanta expounds and establishes Tirtha–Dharmashasana (the religious society, unique philosophy), preaches to the world “truth” and shows to people the path of liberation. All disciples and followers of Jainsim adore and worship Tirthankaras like his own God.

Isvara as defined by sage Patanjali is definitely comparable with any Jain Tirthankara from characteristics point of view. But, Tirthankara is not Isvara -of Vedic literature as creator, operator and destroyer of this universe.

No individual person is worshipped in both Yoga and Jainism. It is qualities, knowledge and abilities that are worshipped. Patanjali’s “pranava” is not Ḯ svar or God, though; it truly represents symbolically any form of the God. Sameway, Jina or Arhata, which is worshipped in Jainism, is not any one person like Buddha, Jesus Christ, Shiva or Krisna.

God is regarded as completely unconcerned with creation of the universe or with any happening in the universe. The universe goes of its own accord following the laws of nature. No God nor his prophet or beloved can interfere with life of others. The soul alone is directly and necessarily responsible for all that it does.

Applications: Both Jaina and Yoga philosophies in their function as ontology (science of being) provide Yogims with a map that allows them to traverse the different levels of existence until, at the moment of liberation; they leave the orbit of Nature altogether. For both, the correlation between the self and the nature (prakrti) is the real source of all human malaise (dukha), because it gives rise to an illusion that we are the individual body-mind (personality complex) rather than the transcendental self. Thus, spiritual ignorance (Avidya of Yoga and mithyattva of Jainism) is the root cause of our mistaken identity as the finite egoic body-mind, source of our attachment and aversions as well as our survival instinct. Their attenuation and ultimate transcedentce is the objective of the basic principles and technology of both the philosophies.

Patanjali’s “Antaranga sadhana” (internal practices) namely the practice of Dharana-Dhyana-Samadhi is comparable with various meditative practices of Jainism. Out of so many types of internal practices in Jainism, the prime ones are Samayik and Pratikaman. The practice of Samayik (48 minutes of meditation) makes us to stay with our true self to realize our right identity. One has to be fully alert not to commit any mistake to get connected to one’s soul. Whereas, Pratikaman makes us detached from the outer world, takes us away from all our wrong actions which are due to our own wrong identity. Actually principle of Pratikamana of Jainism is similar to “Pratiprasava” process (going back to the origin -the root) of Samkhya from which Yoga is derived. This process is similar to get realized through Yoga practices, the root cause avidya and to get the true knowledge (prajna).

Footnotes and references:

[1]:

Swami Dharmananda, Concept of Reality in Jainism, Adhyatman Sadhana Kendra, New Delhi (2001)

[2]:

Patanjali Yoga Sutra 1.19

[3]:

Amarmuni, Acharamgasutra, Motilal banarsidass Publishers Pvt.Ltd., Delhi, chapter-1, sutra-57, p.69

[4]:

Yashovijayji, Adhyatmasara: gatamohādhikārāṇāmātmānamadhikṛtya yā | pravartate kriyā śuddhā tadadhyātmam jagurjināḥ |2.2 |

[5]:

Ibid, p.87

[6]:

Ibid, p.90

[7]:

Patanjali Yoga Sutra 1.21

[8]:

Patanjali Yoga Sutra 1.22

[9]:

Patanjali Yoga Sutra 1.33–1.39

[10]:

Anand Rishi, Patanjalayogadarsana, Yoga Vidya Niketan, NaviMumbai, 2012, pp. xix

[11]:

G.Feuerstein, The Yoga Traditions, Motilal Banarsidass Publishers Pvt.Ltd., Delhi, 2002, p.338

[12]:

Patanjali Yoga Sutra 2.31

[13]:

deśasarvato'ṇumahatī | T.S. 7.2

[14]:

Amarmuni, Acharamgasutra, Motilal banarsidass Publishers Pvt.Ltd., Delhi, sutra-92, pp. 124-25

[15]:

Yashovijay, Adhyatmasara, Sri Rajasaubhag Satsang Mandal, Sayla, 2004