Jainism and World Problems

SR No.: 006708
Original Sutra Author: N/A
Author: Champat Rai Jain
Publisher: ZZZ Unknown
Publication Year: 1934
Total Pages: 240
Language: English
Classification: Book_English
File Size: 10 MB

Page 127

RENUNCIATION OF YOGA
RENUNCIATION OF YOGA
In this article I propose to compare the doctrine of Yoga with the Ratna Trai of the Jaina Siddhanta.
119
Hinduism divides Yoga into several classes: Karma Yoga, Raja Yoga, Bhakti Yoga, Jnana Yoga, Hatha Yoga.
A
Karma Yoga is the path whereby the aspirant may live in the world and still attain salvation. It consists in the doing of all worldly actions, but with a detached mind. The individual should not become interested in the result of his acts, but he is not asked to cease to act. In Jainism it is not considered possible for a householder to obtain salvation. man must become a saint before he can hope to attain salvation. Sainthood implies a complete cessation of worldly traffic, that is to say, the total eradication of all forms of fleshly appetites and desires and lusts. The reason for this is that the asrava (influx) of matter which takes place with all forms of bodily activities can only be restrained when sensual life has been completely eradicated. And without the ceasing of the asravas freedom from matter cannot be obtained by the soul. The householder who is unable to follow in the foot-steps of the Saint is, however, enjoined to curb down his appetites and cravings by detaching his mind as much and as often as he can from the resulting pleasure or pain of actions. This will enable him to become a saint one day. To this extent Karma Yoga is common to the two systems.
Raja Yoga aims at the eradication of desire by the direct action of the mind. It seeks to prevent the mind from dwelling on the pleasurable or painful aspect of an experience by keeping it unperturbed, as if it (the experience) did not exist at all. If the mind is not able to accomplish this much it is not anywhere near the goal or even the path of salvation. In Jainism it is taught that the eradication of desires, that is to say, the preventing of the mind from dwelling on the pleasurable or painful aspect of an experience, is not possible unless a good