The Unique Vision of Yoga in Yaśovijaya Gaṇi's Thought

02/13/2025

By Corinna May Lhoir, By Corinna May Lhoir, University of Hamburg

Yaśovijaya Gaṇi, a prominent 17th-century Jain philosopher, presents a unique and integrated vision of yoga in works like Jñānasāra (Essence of Knowledge) and Adhyātmasāra (Essence of the Inner Self). His approach synthesizes Jain principles with perspectives drawn from non-Jain traditions, illustrating a remarkable openness while upholding the distinctiveness of the Jain worldview. Jeffrey Long’s analysis highlights the ways in which Yaśovijaya engages with and refines ideas from figures such as Kundakunda, as well as the influence of Vedānta and even the Bhagavad Gītā. This blend marks Yaśovijaya as both a culmination of classical Jain thought and a precursor to modern Jain discourse (Long 2016).

Contextualizing Yaśovijaya's Approach to Yoga

Yaśovijaya’s intellectual environment was rich in cross-traditional dialogues. As Long points out, he was influenced by the devotional mysticism of Ānandghan, which led him to emphasize yogic experience (anubhāva) as a means of realizing true knowledge. However, Yaśovijaya also adhered firmly to Jain metaphysical realism, diverging from Kundakunda’s view of an inherently liberated soul, which Śvetāmbara Jains saw as one-sided (ekānta) for its focus on continuity over transformation. Instead, Yaśovijaya maintains that the soul requires a disciplined yogic practice to purify karmic obstructions and achieve liberation.

Yoga in Jñānasāra: Types and Stages of Practice

In Jñānasāra, Yaśovijaya outlines five distinct forms of yoga: sthāna (posture), ūrṇa (vocal utterances), artha (comprehension of meaning), ālambana (meditation on a deity’s form), and anālambana (meditation on formless qualities). This categorization closely aligns with Haribhadra’s taxonomy in the Yogaviṃśikā, suggesting Yaśovijaya’s respect for earlier Jain conceptions of yoga. However, he refines these practices by categorizing sthāna and ūrṇa as karma-yoga (action-based practices), while artha, ālambana, and anālambana fall under jñāna-yoga (knowledge-based practices). For Yaśovijaya, anālambana - focusing on the inner, formless qualities of a deity - constitutes the highest form of yoga, as it promotes communion with these qualities, leading toward liberation.

Yaśovijaya describes each yoga form as progressing through four phases: aspiration (icchā), practice (pravṛtti), stability (sthira), and perfection (siddhi). In this model, the practitioner begins with an inspiration drawn from accounts of other yogic masters, advances through consistent practice, reaches a state of natural stability, and finally arrives at a level of mastery marked by service to others. This progression mirrors Haribhadra’s framework while deepening the moral and communal implications of yogic practice.

Yoga in Jñānasāra: Meditation and Penance

In the chapter dhyānam (meditation), the text outlines meditation as a profound integration where the meditator, the object of meditation, and the process itself converge into a unified state. Emphasizing self-control, steadiness, and mastery of breath and posture, the Jñānasāra portrays meditation as a path leading to self-realization and inner purity. When thoughts are stilled, the inner self becomes a clear reflection of the Supreme Soul, much like a gem that reflects purely when undisturbed. Through such disciplined practice, a yogi can progress towards liberation, though the text also notes that not everyone benefits equally - those not destined for liberation may engage in penance, but without true liberation.

The section on tapas (penance) in Jñānasāra emphasizes both internal and external aspects of austerity, distinguishing between penance that impacts the soul and actions that merely affect the body. Below are a few key verses and explanations from this section:

True Penance as Knowledge: The text states that jñāna (knowledge) itself is a form of penance (tapas), signifying that true penance is an inner pursuit, rooted in wisdom rather than physical suffering. The wise seek to overcome karma through mental discipline, while external penance, such as physical fasting, only serves as a support for internal growth.
Penance as Opposing Sensual Desire: For the enlightened, penance means moving against the pleasure-seeking tendencies of the body and mind. This is contrasted with the ignorant, who avoid penance because they pursue pleasure.
Tolerance of Hardship for a Higher Goal: Like a wealthy person enduring hardship for material gain, the philosopher and ascetic tolerate difficulties like heat and cold for the sake of spiritual detachment.
Ideal Penance: The text specifies that ideal penance should lead to the destruction of negative mental states, adhere to the teachings of the Jina (enlightened teacher), and involve purity in actions. It also warns against "evil meditation" (durdhyāna), stressing that penance should not interfere with clarity or function of the mind and senses.
Combination of Internal and External Virtues: The last verse points to an integration of internal and external penances, which together aim to establish "sovereignty" over one's virtues, including right knowledge, faith, conduct, and adherence to Jain vows.

The Philosophical Underpinnings: Inclusivity and the Role of Other Traditions

Yaśovijaya’s writings also reveal an inclusivist stance toward non-Jain traditions. Long notes that, rather than excluding non-Jain perspectives, Yaśovijaya embraced them selectively, using Brahmanical terminology and references to the Bhagavad Gītā to elucidate his views on yoga. This approach reflects the Jain principle of anekāntavāda (non-one-sidedness), which promotes a rational and impartial engagement with diverse philosophical systems. As Long observes, Yaśovijaya’s inclusivity echoes Haribhadra’s openness to non-Jain views and is a feature of Jain thought that resonates well with modern Jain interpretations.

Conclusion: Yaśovijaya’s Legacy as a “Rationalist Mystic”

Long aptly describes Yaśovijaya as a “rationalist mystic,” a figure who harmonizes logical rigor with spiritual insight. By integrating ethical behavior, meditative focus, and the cultivation of wisdom, Yaśovijaya’s model of yoga is comprehensive and transformative. His work underscores the Jain commitment to an ethical and disciplined path to liberation, while his open engagement with other traditions positions him as a bridge between classical and modern Jainism. As such, Yaśovijaya’s contributions remain influential, offering a unique lens through which to understand the nature of spiritual practice in Jain thought.

References

Long, Jeffrey D. 2016. “Yaśovijaya’s View of Yoga.” In Yoga in Jainism, edited by Christopher Key Chapple. New York: Routledge.

Arihanta Institute is pleased to welcome Corinna May Lhoir, a PhD student from the University of Hamburg, to Professor Christopher Jain Miller’s MA - Engaged Jain Studies "Jain Yoga" graduate seminar. Lhoir is currently working on an innovative dissertation translating the medieval Jain text, Yogapradīpa. Join us as she share's her insights from Dr. Miller's seminar in a series of articles. Read Lhoir's articles for the Arihanta Institute blog here: