Vaishali Institute Research Bulletin 7

SR No.: 522606
Original Sutra Author: N/A
Author: Nand Kishor Prasad
Publisher: Research Institute of Prakrit Jainology & Ahimsa Mujjaffarpur
Publication Year: 1990
Total Pages: 290
Language: English, Hindi
Classification: Magazine, India_Vaishali Institute Research Bulletin, & India
File Size: 5 MB

Page 30

Yoga Systems as Propounded by Patañjali and Haribhadra Sūri
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As already stated, the term samvara in Jainism is defined as 'asravanirodhah the control or restraint of Asrava. The term asrava is defined as Kāyavarmanahkarma yogah. Sa āsravah' that is the activity (yoga) of body, speech and mind is ásrava. The term samvara comes to mean the restraint (nirodha) of the activity of the body, speech and mind.
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Similarly the term yog-asis defined in the Yoga-sūtra as "Yogah Cittavrtti-nirodhah” the restraint of mental activity or modification.
Thus both the terms sarivara and yoga signify restraint, but while in the former the restraint is of asrava the threefold activity, in the later it is only of mental activity. From this it can easily be seen that there is no essential difference between the two for the activity of the body and that of speech necessarily presuppose mental activity.
Yoga that is asrava in Jainism is two fold sakaşaya-yoga and akaṣāyayoga. The Yogasūtra mentions two types of cittavịttis namely klişta (Impure) and aklista (Pure). These two terms kaşāya and kleśa have the same connotation. According to Jainism the sakaşāya-yoga has to be first ended and then akaṣāya-yoga. So too in the Yogašāstra klista Cittavrttis have to be restrained first and then only the aklista cittavrttis.
Umāsvāti in his 'Tattvärtha-sūtra describes the aides to saṁvara which are as follows :-'sa gupti-samiti-dharma-anu prekşā-parişahajaya-caritraih. tapasā nirjarā ca.' (Ts. IX/2).
1. Gupti-Self-control 2. Samiti-Self-regulation 3. Dharma-moral virtues 4. Anuprekşā-contemplation 5. Parişahajaya-conquest of 6. Caritra-conduct and 7. Tapa-austerity.
The Jainas admit austerity both physical (bāhya) and mental (abhyantara) or external and internal, which effects stoppage (samvara). External austerity has six subdivisions, viz. 1. Anaśana-fasting. 2. Avamaudarvadecreased diet. 3. Vrtti parisaṁkhyāna-fixing the type of diet by the exclusion of all other types. 4. Rasa parityāga-giving up delicious diet. 5. Viviktaśayanāsana-selecting a lonely habitat and 6. Kāyakleśa-morti, fication of the body. Internal austerity has the following six subclasses :1. Prāyaścitta-expiation, 2. Vinaya-humility, 3. Vaiyavrttya-service of worthy people, 4. Svādhyāya-study, 5. Vyutsarga-giving up attachment to the body etc., and 6. Dhyana-concentration.
of these, it is easy to see that cāritra conforms to Pātañjala yama and Buddhist sila. Internal austerity like Dhyāna etc. resemble pratyahara of Patañjala and Samadhi of Buddhism. Similarly external austerity like fasting etc. corresponds to the third niyama given by Patanjali viz. tapas. Internal austerity like svadhyāya may be compared to the Patanjala svādhyāya which constitutes the fourth of the five niyamas.