Mahavira Jayanti Smarika 1964

SR No.: 014041
Original Sutra Author: N/A
Author: Chainsukhdas Nyayatirth
Publisher: Rajasthan Jain Sabha Jaipur
Publication Year: 1964
Total Pages: 214
Language: English, Hindi
Classification: Seminar & Articles
File Size: 15 MB

Page 209

The Eight-Fold Path of Yoga and Jainism
Dr. Kamal Chand Sogani Lecturer in Philosophy, Raj Rishi College, Alwar.
THE term 'Yoga' does not signify any Charitra (conduct) as compared with the
sort of conjunction or union of the other meaning attributed to 'Yoga' as has self with the other reality like God or been shown above. The actualisation of the Absolute, but implies the arrest and such a state is not a bed of roses, as may negation of mental modifications, the perhaps be conceived, but necessitates an practical discrimination between the arduous and persistent effort on the part Purusa and Prakrti, and the attainment of the Sadhaka. The most general and of, and establishment in, the original fundamental discipline required to ascend nature of Purusa. These three implica- the sublime heights consists in developing tions are not separate from one another. detachment (Vairagya) and in adhering One leads to the other without being to incessant practice (Abhayasa)". The incompatible. Another meaning ascribed former comprises the spirit of denial from to the word 'Yoga' by Patanjali is indica- indulging in the attractions of the world tive of the process to achieve the above or the pleasures of the heaven", the latter ideal". The equivalent expression in signifies the endeavour to proceed on the Jainism for the term 'Yoga' in the sense Yogic path for curbing the unstable of the highest state is Suddhopayoga, nature of mind and that too for a long Samadhi and Dnyana, wherein the con time without any break”. Vai:agya is ceptual transformations of the mind occur. negative in character, while Abhyasa is ring in the form of auspicious and inauspi- positive. The former includes wholesale cious deliberations are stopped and negated turning from the objects of the transitory in their entirety on account of the fact world, whereas the latter induces the that the self has established itself exclus self to pursue the Yogic path. The twelve sively in its own intrinsic purity and reflections (Anupreksas). enunciated by excellence. The practical discipline to the Jaina Acharyas are potent enough to be adopted for this highest ascent is styled engender the spirit of detachment from
1. Y. Su. I. 2 2. Ibid. II. 25, 26. 3. lbid. I. 3. ; IV. 34. 4. Y. Su & Vrtti II. 1. 5. Y. Su. I. 12 6. Y. Su. Bhoja Vrtti. 1. 15. 7. Y. Su. 1. 13, 14. 8. T. Su. IX. 7.