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the sordid ways of the world and to give impetus for the constant application of one's own energies for higher life. Thus Vairagya and Abhyasa summarise the whole Yogic movement. Patanjali enjoins eight-fold means of Yogic process, the constant and single minded devoted ness to which bears the fruit in the form of emancipation after the filth of nescience is wiped out. They are (1) Yama (2) Niyama (3) Asana (4) Pranayama (5) (4) Pranayama (5) Pratyahara (6) Dharana (7) Dhyana (8) Samadhi,10
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(1) Yama is of five kinds." (a) Ahimsa (non-injury), (b) Satya (truthfulness), (c) Asteya (non-stealing), (d) Brahmacarya. (celibacy), (e) Aparigraha Non-acquisition). The pronouncement of Patanjali that these Yamas may bear the credit of Mahavratas' when they transcend the limitations of kind, space, time, and purpose indicate the possibility of the limited or partial vratas. Besides, we may derive by implication that Patanjali is in favour of ascetic life, inasmuch as the life of the householder inevitably presents certain stumbling blocks in the way of observing Mahavratas. Hence the life of asceticism constitutes an indispensable discipline of the yogic process. The Vyasa-Bhasya pronounces Ahimsa to be
9. Y. Su. Bhasya & Vrtti. II 28. 10. Y. Su. II. 29.
11. Ibid. II. 30.
12. Ibid. II. 31.
13. Y. Su. & BHASYA. II. 30.
14. Ca. Pa. 30, 31.; Acara. II. 15.
15. Sarvartha. VII. 1.
16. Y. Su. & Bhasya II. 31.
17. Ca. Pa. 24.
18. Y. Su. II. 32.
19. T. Su IX. 6.
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at the root of both Yama and Niyama. and further tells us that Yama and Niyama are pursued to observe Ahimsa in its pure and unadulterated form13. These Mahavratas are in perfect argeement with the Mahavratas prescribed for a Jaina monk along with Ahimsa as the basis. The Anuvratas are for the householder. It is not possible to guess the mind of Patanjali regarding the limited character of vows. from his Sutras, but Vyasa seems to have included the killing of animals etc. for some purpose or the other under partial vows, which spirit is quite repugnant to Jainism16. Jainism observes that the householder should refrain from the Himsa
of mobile beings"".
(2) Niyama. It is also of five kinds (a) Sauca (purity), (b) Santosa (contentment), (c) Tapa (austerities), (d) Svadhyaya (scriptural study), (e) Isvarapranidhana (devotion to God). The Sadhaka who has purged his mind of sins cultivates the above mentioned positive virtues. The Jaina Acharyas prescribe a number of virtues to be assimilated by the aspirant, namely, forbearance, modesty, straightforwardness, purity from greed, truth, self-restraint, austerity, renunciation, nonattachment, and celibacy.19 Svadhyaya has been included in internal austerity,
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