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Jaina View of Life
the Ārta-dhyana of the Jainas. But such a type of Yoga and concentration is not useful for developing one's way to selfrealization. It is not possible to reach Mokşa by this method.“ Allama Prabhu exhorts the hermits in the forests not to be fascinated by such practices of self-mortification."
Patañjali's Yoga has been considered as Rājayoga. In this self-realization is to be attained, not by the objective use of the mind, but by the suppression of the activities of mind. All mental states and events have to be held up so as to remove the impediments in the way of this end. The eightfold path enunciated by the Patañjali's Yoga gives the methods of attaining the highest end of Samadhi, almost developing the steps into a science of mental cantrol. Still, in the Patañjali's Yoga, as also among the Jainas, though physical health is not the end of human life, it is still one of the essential conditions. It is to be treated as only a means to an end. Even surrender to a spiritual power like God is to be considered as a useful step for concentration, and not an end in itself. The idea of God is a useful hypothesis for Patañjali.“
Sivayoga is different from the four types of Yoga so far described, although it contains the essential elements of Rajayoga as a method. The cardinal principles of Sivayoga are:
i) Belief in the existence of the Supreme Being, God, and the ultimate end of the human life as union with the Highest (Lingānga-aikya).
43.
42 Kaivalya Kalpavallari of Sarpabhūsana Sivayagi 12. Yogaprati
padana-sthala-pallavi. Prabhulimgalile- Allama Prabhu, gati 20-32 adopted in the prose edition by Prof. B. C. Javali and Mallabadi (1962). Snâna japatapa, dhyāna vedadhyayana enu madidad enu? Nūda toredu kāda hokku phalavenu ? jivana haniharibavannu ti!iyadiddare ? sud ali nimma karmava.” Also refer to Sivayoga-darpana (Kannada) Saddharma Grantha.
mālā 14 (1933) 9-12 pp. 3-5. 44. Stocker (Geraldine) Yoga and Western Psychology. p. 82.
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