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THE JAINA DOCTRINE OF LIBERATION
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in the Jaina system.115 This shows that there is no diversity among different systems but there is an underlying unity prevailing every where. A yogi must see unity in difference in order to attain selfrealization.
Haribhadra clearly states that a being experiences worldly existence due to its connection with what is other than being, and when this connection 'is cut off, the being experiences mokșa which is its very nature. 116 It is through yoga that a being dissociates itself from the non-being and shines in its real nature. Hence yoga is the factor that joins one to mokṣa and is a means to attaining it. So yoga is the effort, the technique, the way, the means, which connects the self with the transcendental being.
About the greatness of yoga Haribhadra says that yoga is like a 'desire-yielding tree' (kalpataru), and a 'wish-yielding jewel' (cintāmaņi), the chief among spiritual performances and it is conducive to mokşa. Yoga acts like a fire to destroy the seed of rebirth.112 As the impure gold is purified by fire, so impurity of self is purified by the fire of
yoga.118
Haribhadra describes five kinds of yoga viz. adhyātma, bhāvanā, samatā and vrttisamkşaya.110 By adhyātma he means understanding the nature of things with moral conduct and scriptural authority. It destroys evil tendencies and leads to the concentration of mind. The daily practice of bhāvanā with concentrated mind removes inauspicious acts and promotes noble mental state. The concentration of mind is called dhyāna which produces aversion to worldly existence. The fourth stage of yoga is called samatā or equanimity which destroys subtle types of karmas and effects a break in the continual existence. The last stage is known as vrttisamkşaya or the destruction of all types of karmas, cessation of all types of activities and attainment of mokșa, the permanent seat of bliss. 120
Adhyatma is the fundamental means to attain yoga. It enables one to realize true nature of things by following the right path without any negligence. It destroys evil deeds and produces concentration of mind with enlightenment. A person who is experiencing the latter
115. 116, 117. 118. 119. 120.
Yogabindu, 17-18. Ibid., 6. Ibid., 37-38. Ibid. 41. Ibid.. 31. lbid., 359-367.
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