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nence from personal possessions). A number of ways have been prescribed for the observation of the vows. For instance, regulation of movement (iryāsamiti), and control of thought (manogupti) are prescribed for the practice of non-violence. What is important is the cultivation of equanimity and indifference to the things of the world. Friendship (maitri) right understanding (pramoda)compassion (kārunya) and indifference towards evil (madhyasthya) are qualities necessary for moral preparation to be developed by one seeking self-realisation." This, in brief, is the moral practice as a background to selfrealization. In the Yoga Sutra, yama and niyama are the ethical preparations for Yoga. Without this moral training, practice of Yoga will not succeed. Yama is negative in value; and Niyama gives the code of observances. The five vows mentioned by the Jainas are also given by Patañjali." The Yama is universal validity regardless of differences of caste and country, age and condition. Niyama is for self-purification. The observances are austerity (tapas), contentment (santoşa). purification (sauca) and devotion to God (isvara-pranidhana) By practising Yama and Niyama one develops vairāgya or detachment and freedom from desires. It may be noted that surrender to God is not an end in itself. It is only to be means to the attainment of the proper conditions for self-realization. In this sense, Patañjali's Yoga is a scientific discipline. The idea of God is a useful hypothesis which gives a focus, a pulley ring as it were, on which the weight of consciousness can be lifted. Similarly for Haribhadra, Yoga consists of religious activity so far as it leads one to final emancipation, though there is no place for god in Jainism Haribhadra gives prominence to five types of practices in Yoga: i) sthana (proper
9. Ratnakarandaka Srāvakācāra, 49. 10. Tattvārthasūtra, VIII, 6. 11. Yogasūtra. II. 30. 12. Yogasūtra. II. 31 as interpreted by Radhakrishnan (S) in Indian
Philosophy, Vol. II, p. 353. 13. Stocker (Geraldine). Yoga and Western Psychology, p. 82
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