Introduction to Jaina Sadhna

SR No.: 001664
Original Sutra Author: N/A
Author: Sagarmal Jain
Publisher: Parshwanath Vidyapith
Publication Year: 1995
Total Pages: 98
Language: English
Classification: Book_English, Sermon, Achar, & worship
File Size: 6 MB

Page 67

60: An Introduction to Jaina Sadhana
C. A. D. 740-785), who for the first time defined the term Yoga in the sense of that which leads to emancipation (mukkhena joyaņāo jogo savyo dhammavāvāro – Yogavimśikā, 1). Generally the term Yoga is equivalent to Jaina term samyak-cāritra but in its wider sense it includes Samyak-darsana, Samyakjñāna, Samyak-cāritra and Samyak-tapa also. However in its narrow sense, we can equate it with Jaina process of meditation. If we compare Jaina Yoga with other systems of Yoga such as Jñana-yoga, Bhakti-yoga and Karma-yoga, we find that Jainism being an integral system, accepts all these Yogas. Samyakdarsana of Jainism can be said to be equivalent to Bhakti-yoga and the Samyak-jñāna can be equated with jñāna-yoga. So far as Karma-yoga and Astānga-yoga are concerned they may be compared with the Samyak-cāritra of Jainism. Though it must be borne in mind that owing to its philosophical foundations there are some peculiarities in the Jaina system of Yoga. For example, Jainism accepts the concept of devotion or Bhakti, yet in a different sense from a theistic philosophy, which believes in the concept of grace of God. Similarly the concept of Jñānayoga, in the sense of discriminative knowledge of self and notself, is accepted by all the schools of jñāna-mārga, but in minute details about the nature of ultimate reality and self, they also differ from each other. Same is the case with Samyak-cāritra and Karma-yoga also. With regard to their fundamental principles such as observance of non-violence, truth, nonstealing, celibacy and non-possession, they of course agree with each other but the details of their code of conduct, modes of sādhanā and worshipping differ from each other. So far as the concept of Aștānga-yoga is concerned we find more similarity in both of the systems. The concept of five yamas of Patañjali's Yoga-śāstra is also present in the form of five great vows ( mahā- vratas ) in Jainism. Though the concept of niyama