Studies in Jaina Philosophy

SR No.: 001616
Original Sutra Author: N/A
Author: Nathmal Tatia
Publisher: Jain Cultural Research Society
Publication Year: 1951
Total Pages: 366
Language: English
Classification: Book_English, Philosophy, Knowledge, Yoga, & Epistemology
File Size: 9 MB

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JAINA YOGA
[CH.
(aśeṣavyttinirodha). And so it is not improper to compare the state of omniscience with the asamprajñāta samadhi of the Sāńkhya-Yoga.1 There is however another higher stage of this samadhi. The soul attains that stage in the fourteenth gunasthānao where, as we have already stated, all the activities, gross and subtle, are totally stopped.
The soul is now devoid of all vibrations caused by its association with matter. It has now annihilated all the residual karmans and immediately attains final emancipation. This stage of concentration, says Yasovijaya, corresponds to the dharmamegha of Patañjali's system, to amytātman of yet another system, to bhavašatru of a third system, to śivodaya of yet another, to sattvānanda of yet others, and to para of a still another school."
The above study is mainly based on the Yogaviršikā. Now we come to the Sodaśakas. There are some primary defects of the mind which are to be removed before practising the yogic processes. The minds of the common people (pythagjanacitta) are vitiated by these defects. Haribhadra enumerates them as eight viz. inertia (kheda), anxiety (udvega), unsteadiness (kşepa), distraction (utthāna), lapse of memory (bhrānti), attraction for something else (anyamud), mental disturbance (ruk), and attachment (āsanga).* The mind of a yogin should always be free from these defects. It should be calm and quiet (śānta), noble and great (udātta). It should be free from all impurities and intent on the well-being of others (parärthaniyata)." Such minds are capable of concentration of the highest order, and are known as pravsttacakra (engaged in yogic practices day and night). Gradually by practising the concentration of mind the soul realizes itself. This self-realization is known as 'supreme bliss' (paramānanda) and freedom from nescience in the Vedānta) ; it is known as freedom from the specific qualities in the Nyāya-Vaiseșika system); it is the extinguished lamp (vidhmāladipa) of the Buddhists; it is extinction of animality (paśutvavigama), end of suffering (duḥkhānta), and detachment from the elements (bhūtavigama).? Haribhadra thus tries to show the unanimity of the conceptions of final self-realization of all the systems of thought. He then asks the enquirers to keep their
1 Cf. kevalajñāne 'sesavrttyādi-nirodhāl labchätma-svabhāvasya mānasavijñāna-vaikalyäd asamprajñätatvasiddhiḥ-Ibid.
2 ayam cã 'samprajñāta-samādhir dvidhă---sayogikevalibhāvi ayogikevalibhāvi ca. ådyo manovịttinän vikalpajñānarūpāņām atyantocchedāt sampadyate, antyaś ca parispandarūpāņäm-Ibid.
3 ayam ca dharmamegha iti Patañjalair giyate, amặtātme 'ty anyair bhavaśatrur ity aparaih, śivodaya ity anyaiḥ, sattvānanda ity ekaiḥ, paraś ce 'ty aparaiḥ-Ibid. See YBi, 422. 4 SP, XIV. 2-3.
5 SP, XIV. 12. 6 For the technical meaning of the term see YDS, 210. ? ȘP, XVI. 1-4.