________________
The Pathway to Perfection
149 detailed description of the practice of Sivayoga as given in this book would be beyond the scope of this work.
However, it is stated that the importance of Sivayoga can be known by Siva only and not by others. This process of Yoga would lead us to the supreme experience. Therefore it is also called Sivānubhava Yoga.
In this sense, we can also say that there is some agreement between Sivayoga and the Yoga preached by Patañjali in that the fundamental stages are accepted in both. But we may say that Sivayoga has democratised Patañjali's Yoga in the sense that it has given men the possibility of reaching the goal. It has emphasized the importance of Anubhava as a mystical element in the culmination of this process of Yoga.60
The analysis so far made shows that the Jaina Yoga and the Siva Yoga aim at perfection. To be free from the empirical and the contingent and to reach perfection are the negative and the positive elements in the final goal of self-realization.
But the Jaina way is individualistic and rigoristic. The bodily and the mental are empirical adjuncts to be eliminated if possible and also to be used in the process of reaching the highest, as one uses a ferry-boat to cross the river and does not carry the boat along with him after reaching the other side, out of gratitude for the boat. Therefore, it is apter to say that the Jainas do not discard the body and aim at its crucifixion only. For them, as for others, the body and bodily health are as necessary for Yoga as discarding of the mental activity is necessary (cittavstti-nirodha).
For a Virasaiva the final end is unity with the Absolute. Belief in God and surrender to God are cardinal principles in Sivayoga. The Jainas do not believe in a supreme deity, like
49. Prabhul ingalile, p. 200. 50. Sanmukha givayogi : as quoted in Jñanajyori: 'na bhedah šivayog
asya rājayogusya tattvatah'.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
