ISJS Jainism Study Notes E5 Vol 02

SR No.: 007712
Original Sutra Author: N/A
Author: International School for Jain Studies
Publisher: International School for Jain Studies
Publication Year: 2012
Total Pages: 404
Language: English
Classification: Book_English
File Size: 13 MB

Page 268

SCHOOL
4 Yogadarsana 1.2
5 Tattvärtha-sutra VI/1
6 Sthānanga-sutra
OF
well as Tapasas and Yogis saw the limitation of physical penance like fasting, mortification of the flesh, etc., and realized that conquer of senses and inner passions was important for liberation. The term tapa fell short of positive connotation; hence the term Yoga became popular, at least in the Vedic tradition. The term Yoga became indicative of the realization of the ultimate reality. It came to be considered as the best and short cut to reality.
7 Yogabindu, 31, Yogavinśikā, 1
Tattvärtha-sutra 6.2, 6.3
SELF STUDY IS THE SUPREME AUSTERITY
Farenga
Meaning of the Word Yoga
The word Yoga is derived from the root word 'yuj' which means 'to join' and it also means stability of mind. The ultimate aim of all Indian philosophies except Cārvāka is liberation and this is possible by conquering the mind and transcending it. In Patanjali's Yogasūtra, Yoga is defined as Yogascittavṛttinirodhah 4 i.e. giving up the activities of the citta i.e. consciousness. Gitā says "Samatvam yoga ucyate" i.e. equanimity is Yoga. In Jainism it indicates the activities of body, speech and mind i.e. Kāyavārimaṇaḥkarma yogaḥ.5 The vibrations of the soul are termed as Yoga. Haribhadhra says that what leads one to emancipation is Yoga - Mokkheṇa joyaṇão jogo savvo vi dhamma vāvāro.?
STUDY NOTES version 5.0
STUDIES
Tattvärtha-sūtra further says 'the three-fold activity causes influx of karma and when it is auspicious it is punya i.e. merit or virtue and when it is inauspicious it is papa i.e. demerit or sin. One has to first give up all inauspicious activity (aśubha-yoga); substitute them with auspicious activity (subha-yoga) and then learn the art of suddhopayoga i.e. pure contemplation to be emancipated. The soul that is engrossed in aśubha-yoga is the external self i.e. bahirātmā, the one in subha-yoga is the internal self and the one absorbed in śuddha-yoga is the transcendental or pure self. In other words one has to check all the activities of the mind, body and speech for spiritual welfare and this is termed as samvara i.e. stoppage of influx of karma. Just as water flows into a pond through the inlets, karmic influx takes place through the three channels of activity (i.e. yoga). Hence the purpose of Jaina Yoga is to transcend all mundane activities and reach the ayoga state i.e. the state of soul without activities of mind speech and body, also called transcendental state of enlightenment and bliss. This state is inherent in all jīvātmās and those who pursue and
Page 255 of 385