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Essence of Jainism
the activity of Ātma is averse to its own form, it has fallen from its aim; till then, ali its activities are devoid of good intentions and do not come under Yoga. From the time that its activity changes and becomes centred in its own form, the element of pure intention enters its activities and it is religious. It is Yoga because then it leads to liberation. There are thus two parts of the time of mundane existence of Atmā.-religious and non religious. In the time of non-religion, religious activity is there, but not for religion; it is just for public entertainment. This activity therefore does not constitute oharina. Religious activity for its own sake commences only during the time of religion and it is known as Yoga.
He divides this Yoga into five parts as Adhyatma, Bhāvanā, Dhyana, Samata and Vitrisamkşya : (1) Adhyatma or spiritual is the state in which, with just some
renunciation, there is scriptural spiritual pondering and the
feelings such as friendship, compassion etc. develop. (2) It is Bhavana when the inind in Samadhi is under constant
study and nourished and strengthened by the Adhyatma. Impure study comes to an end by Bhāvanā and pure and sacred
study is facilitated. (3) When the mind takes recourse only to pure and sacred things,
it stands steady like a lamp that is lustrous. The Atmā here is in a state of subtle knowledge and this is known as Dhyāna. Through Dhyana the mind becomes dependent on the Atmā in all its activity, the Bhava becomes steady and all bonds
are broken. (4) The next is the stage of Samata in wbich the spirit of good
and bad disappeares through discrimination from all things
conceived as good and bad through ignorance. (5) It is Vīttisamkşa ya when all the intentions born of desires
are totally uprooted and annihilated. 1 This twofold description is a narration only under a new methodology of the thoughts on Gunasthanas.
( Daršao an: Ciptan, pt 2, pp. 1011-1014, 1017-1021] 1. Vide, Yogavindu. Verses 357–365.
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